I am amazed at how functional systematic theology can be if we learn to apply it correctly. I grew up in a church where believing the doctrines of the church were (functionally) all that mattered. Salvation was for only a few within the congregation; others were challenged only to live up to external standards of Christian living and a mere assent to doctrinal truths. Tripp really lays out well the applicability of basic doctrines such as those of God, sin, and man’s responsibility, and shows how interwoven these are in the lives of Christians.
I was particularly moved by the passage from Ezekiel 14:5 that Tripp quoted. The fact that God is in the business of recapturing hearts provides a rich picture into His work, and into how one ought to view not only his own life but also that of others. There is a battle going on; therefore, there will be strife, there will be struggle. Satan continues to rage against God, and to entice us into his service. But praise be to God, the LORD is relentless in His pursuit of us. He has recaptured the hearts of those who believe on Him, but we waver in our allegiances so often that the battle continues to wax on. We set up kings on the throne of our hearts where the Conquering King rightly belongs, and God is jealous for his honor. As a counselor, I need to see, to look for, God working in the lives of people to restore his rightful place in their hearts (and my own!)
Further, Tripp points out that God uses three certain means to accomplish His ends: His Word, His providence, and His people. I truly think it is key to remember that “counseling is the ministry of the Word from believer to believer in the context of what God is doing in a person’s situation” (326). The use of homework in a counseling situation, therefore, ought to reflect this agenda. I confess that I always thought of this type of homework as a means for me to figure out the counselee, and to make me as effective as possible- how self-centered! I pray that the Lord will give me a more God-ward focus when I engage in counseling in general and in assigning homework within that context in particular.
Tuesday, April 22, 2008
Conversations Initiated By Other People
As far as conversations go, I struggle in the area of initiating conversation more than any other. I have grown a lot in acquiring conversation skills over the past few years, and am open to answering questions people ask me with more than pat, courtesy answers. However, I am simply horrible at initiating conversation.
We addressed this issue earlier on in the year in our group, when we were discussing how to ask good questions, and how to develop a greater curiosity for people. These two elements, I believe, are inextricably linked, and yet they seem to me also to be the tip of the iceberg.
Not knowing what questions to ask somebody does stem from a lack of curiosity about them. I suppose there are elements of modeling and learning, or lack thereof while growing up, that could have influenced me more as to how to engage someone in conversation and ask good questions. Also, having more of a shy, or more truthfully, fearful, nature is certain to have influenced my lack of conversation skills. However, there seems to be a more influential element that could be called a lack of curiosity about people that keeps me from initiating conversation. Behind this, or under this if I can use the metaphor of uncovering, lies a deep-rooted pride, arrogance really, that sees my own self as all important, and others as insignificant to me, unless they can serve me in some way. What a horrific self-revelation! Thus, I do not initiate conversation because of a lack of curiosity necessarily, but more often out of a lack of love for the other person in comparison to a love of myself.
Accompanying this are fear of rejection, fear of failure, as well as thoughts of self-pity that the world would label as low self-esteem. These, of course, are all self-focused. As such, they crowd out thoughts of God and the reality that I am His ambassador, and that I ought to be taking a servant’s role in this world, living for the welfare of others. How much heart change is needed! As I write this I write with the understanding that I have for the first time put these thoughts to paper. I pray that God will continue to bring these things to light by His Word and Spirit, and the He would effect radical change in my heart and life.
We addressed this issue earlier on in the year in our group, when we were discussing how to ask good questions, and how to develop a greater curiosity for people. These two elements, I believe, are inextricably linked, and yet they seem to me also to be the tip of the iceberg.
Not knowing what questions to ask somebody does stem from a lack of curiosity about them. I suppose there are elements of modeling and learning, or lack thereof while growing up, that could have influenced me more as to how to engage someone in conversation and ask good questions. Also, having more of a shy, or more truthfully, fearful, nature is certain to have influenced my lack of conversation skills. However, there seems to be a more influential element that could be called a lack of curiosity about people that keeps me from initiating conversation. Behind this, or under this if I can use the metaphor of uncovering, lies a deep-rooted pride, arrogance really, that sees my own self as all important, and others as insignificant to me, unless they can serve me in some way. What a horrific self-revelation! Thus, I do not initiate conversation because of a lack of curiosity necessarily, but more often out of a lack of love for the other person in comparison to a love of myself.
Accompanying this are fear of rejection, fear of failure, as well as thoughts of self-pity that the world would label as low self-esteem. These, of course, are all self-focused. As such, they crowd out thoughts of God and the reality that I am His ambassador, and that I ought to be taking a servant’s role in this world, living for the welfare of others. How much heart change is needed! As I write this I write with the understanding that I have for the first time put these thoughts to paper. I pray that God will continue to bring these things to light by His Word and Spirit, and the He would effect radical change in my heart and life.
Innocent Pleasures
This issue of pleasure is one that we have spent a significant amount of time in our triad talking about. One member of the group who had been reading ahead raised the issue a few weeks back. Personally, this is an issue that I have been wrestling with before God for several years.
The one question the answer to which has eluded me over the past several months is, what does it mean to find pleasure in God? If we are not to seek pleasure in ourselves, or in the creation, what are the pleasures of God? What do they look like? And, perhaps foremost in my mind, are they more pleasurable than the ones I tend to sinfully run to already?
I understand the theological answer to these questions. The pleasures that God offers us make all other fade to less than nothing in comparison; I know this because He says so in His word. However, at a functional level, I really do not believe this. I don’t have a very firm grasp on what this would look like in my everyday walk. There is a huge disconnect between my head and my heart in this regard- and I think just in my head as well.
In Psalm 16, David says of God, “You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore” (11). I came across this verse not too long ago, and have been wrestling with it on occasion on my own, and with others. I understand that David is speaking in the present tense; therefore, this fullness of joy, these eternal pleasures, can be and indeed are to be experienced now. But what are they?
I have heard C.S. Lewis quoted numerous times this year retelling his analogy of kids settling for making mud pies in a sandbox instead of taking the invitation to play at the beach. John Piper echoed these sentiments in his conference on sex and the supremacy of Christ: Piper stated that our souls are meant to be staggered with the greatness and the grandeur of the supremacy of Christ; however, we tend to chase after the banal pleasures the world has to offer. The antidote for this smallness of soul is to enlarge the souls by swimming in the Bible and drinking in the greatness of the attributes and the works of God. Powlison, in his article on innocent pleasures, puts it bluntly: the supreme pleasures in life are people- God and neighbor.
I was amazed at how simple and yet how profound the answer to my questions is. God Himself is the answer. He IS the supreme pleasure. David, I believe, was driving at this; the greatest pleasure is to be in God’s presence, and not just in His presence but in a position of favor at his right hand! THAT IS LIFE! What a wonder that we are afforded such mercy, such favor, such joy.
And yet…why choose something else? I think the abstractness and perhaps even the apparent eschatological nature of this reality is disconcerting to me. To be in God’s presence seems to me a promise with future fulfillment, not a present reality. But I think that is why God has placed us into a community. All sin, and perhaps escapism especially, turns us in on ourselves. By the nature of the sin, we block others out (including God). This I am masterful at doing. However, in doing so (as Powlison has taken pains to point out) we miss out on the very pleasures that we are seeking that are to be found in God through the ministry of and to others. Not only do we miss out on companionship in our loneliness, enjoyment in our disappointments, comfort in our grief, and encouragement in our frustrations, we also miss out of seeing what God is willing to do and does in our lives as well as in the lives of others; we miss out on the opportunity to be efficacious instruments in God’s hands in the work of his kingdom.
I have been interning at Harvest USA in Philadelphia since January, which is a counseling ministry that reaches out to those who struggle with sexual brokenness. When I began I arrogantly expected to be working with groups of men who were messed up and floundering in their sin as I had been through most of my life (seemingly alone in my struggle). What I hadn’t counted on was being amazed at the work of God going on in the live of so many Christian men. To see a group of 30 some men all struggling with sexual sins, and having great victory in Christ, was and is an amazing thing to behold. I consider it a great privilege, even an honor, to be able to be at this placement. So I have seen and continue to be privy to the work that God does in the lives of His people.
Furthermore, the blessings of God’s grace that He showered upon me through the Church have been very influential in the change that has occurred in my heart until this day. Even through my internship I have been challenged to become more honest about my sin, and have seen God in fresh ways. There have been times when I have admitted my sin to others, when I have admitted to frustrations, loneliness, and disappointments, and although this is difficult at first, they have been times of great blessing to me. At those times, I can and do rejoice in God, because I know He is with me; the fellowship I have experienced in these times, or having come through such times, is worth far more than the passing pleasures of sin.
So why do I still turn to earthly pleasures? I quickly forget. I am easily enticed. Mostly, I there is still a love in my heart for them that at times, often perhaps, wins out over my love for God and my love for others. I pray that God will use the challenges and the instruction of this article and of these discussions to continue the change in my heart that is still needed. I pray, too, that I will in times of temptation run not to the sins that so easily ensnare me, but to God and to the people He has placed in my life, and that I will relish the pleasures that He has treasured up for me in this life, all the while looking forward to the ultimate reality of life at His right hand forever.
The one question the answer to which has eluded me over the past several months is, what does it mean to find pleasure in God? If we are not to seek pleasure in ourselves, or in the creation, what are the pleasures of God? What do they look like? And, perhaps foremost in my mind, are they more pleasurable than the ones I tend to sinfully run to already?
I understand the theological answer to these questions. The pleasures that God offers us make all other fade to less than nothing in comparison; I know this because He says so in His word. However, at a functional level, I really do not believe this. I don’t have a very firm grasp on what this would look like in my everyday walk. There is a huge disconnect between my head and my heart in this regard- and I think just in my head as well.
In Psalm 16, David says of God, “You will show me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore” (11). I came across this verse not too long ago, and have been wrestling with it on occasion on my own, and with others. I understand that David is speaking in the present tense; therefore, this fullness of joy, these eternal pleasures, can be and indeed are to be experienced now. But what are they?
I have heard C.S. Lewis quoted numerous times this year retelling his analogy of kids settling for making mud pies in a sandbox instead of taking the invitation to play at the beach. John Piper echoed these sentiments in his conference on sex and the supremacy of Christ: Piper stated that our souls are meant to be staggered with the greatness and the grandeur of the supremacy of Christ; however, we tend to chase after the banal pleasures the world has to offer. The antidote for this smallness of soul is to enlarge the souls by swimming in the Bible and drinking in the greatness of the attributes and the works of God. Powlison, in his article on innocent pleasures, puts it bluntly: the supreme pleasures in life are people- God and neighbor.
I was amazed at how simple and yet how profound the answer to my questions is. God Himself is the answer. He IS the supreme pleasure. David, I believe, was driving at this; the greatest pleasure is to be in God’s presence, and not just in His presence but in a position of favor at his right hand! THAT IS LIFE! What a wonder that we are afforded such mercy, such favor, such joy.
And yet…why choose something else? I think the abstractness and perhaps even the apparent eschatological nature of this reality is disconcerting to me. To be in God’s presence seems to me a promise with future fulfillment, not a present reality. But I think that is why God has placed us into a community. All sin, and perhaps escapism especially, turns us in on ourselves. By the nature of the sin, we block others out (including God). This I am masterful at doing. However, in doing so (as Powlison has taken pains to point out) we miss out on the very pleasures that we are seeking that are to be found in God through the ministry of and to others. Not only do we miss out on companionship in our loneliness, enjoyment in our disappointments, comfort in our grief, and encouragement in our frustrations, we also miss out of seeing what God is willing to do and does in our lives as well as in the lives of others; we miss out on the opportunity to be efficacious instruments in God’s hands in the work of his kingdom.
I have been interning at Harvest USA in Philadelphia since January, which is a counseling ministry that reaches out to those who struggle with sexual brokenness. When I began I arrogantly expected to be working with groups of men who were messed up and floundering in their sin as I had been through most of my life (seemingly alone in my struggle). What I hadn’t counted on was being amazed at the work of God going on in the live of so many Christian men. To see a group of 30 some men all struggling with sexual sins, and having great victory in Christ, was and is an amazing thing to behold. I consider it a great privilege, even an honor, to be able to be at this placement. So I have seen and continue to be privy to the work that God does in the lives of His people.
Furthermore, the blessings of God’s grace that He showered upon me through the Church have been very influential in the change that has occurred in my heart until this day. Even through my internship I have been challenged to become more honest about my sin, and have seen God in fresh ways. There have been times when I have admitted my sin to others, when I have admitted to frustrations, loneliness, and disappointments, and although this is difficult at first, they have been times of great blessing to me. At those times, I can and do rejoice in God, because I know He is with me; the fellowship I have experienced in these times, or having come through such times, is worth far more than the passing pleasures of sin.
So why do I still turn to earthly pleasures? I quickly forget. I am easily enticed. Mostly, I there is still a love in my heart for them that at times, often perhaps, wins out over my love for God and my love for others. I pray that God will use the challenges and the instruction of this article and of these discussions to continue the change in my heart that is still needed. I pray, too, that I will in times of temptation run not to the sins that so easily ensnare me, but to God and to the people He has placed in my life, and that I will relish the pleasures that He has treasured up for me in this life, all the while looking forward to the ultimate reality of life at His right hand forever.
Wednesday, April 16, 2008
Haggai- Redemptive-Historical Perspective
The second oracle of Haggai came to him on the seventh day of the Feast of Tabernacles, also known as the Feast of Ingathering, or the Feast of Booths. This took place in the seventh month after the people had “gathered in the fruit of [their] labors from the field” and from their “threshing floor and from [their] winepress”; all of Israel was to rejoice in this feast (Ex. 23:16; Deut. 16:13). It began on a sabbath day, a day of rest. There were required sacrifices for each of the eight days of this feast. During this time, the people were to live in booths or stick-structure tabernacles as a reminder that the Lord made them dwell in tents in the wilderness after He had brought them out of Egypt (Lev. 23:42-3). On the eighth day, Israel was required to set aside as a sabbath rest, and also to call a solemn assembly. (This idea of a solemn assembly is also spoken about in the prophecies of Joel. The second chapter in particular speaking of the Day of the Lord has a lot of parallels to Haggai 2.)
In Haggai 2, God speaks not of bringing in the agricultural harvest, but of shaking the nations, and bringing in or ‘ingathering’ the treasure of the nations. This shaking has overtones to the activity of a threshing floor, which, along with winepress imagery, was a picture of judgment. Isaiah 63:2 and Revelation 19:15 state that Christ tread the winepress alone; Revelation14:19 highlights that the winepress of God’s wrath was tread outside of the city, paralleling Jesus’ death on Golgotha (cf. Heb.13:13). It was there that the ultimate Sacrifice for sin was made, also making a way of salvation available for the true Israel to be gathered into heaven.
The requirement to live in booths for this feast week was to remind Israel of God’s deliverance from their oppression in Egypt (again, with salvific implications; cf. Deut. 5:15). Interestingly, in Leviticus specific reference is made to native Israelites to dwell in these tabernacles, making a degree of separation already to a “true Israel”. Of course, these booths were also representative of the wilderness tabernacle and God’s presence going with His people. This reminder of God’s presence and provision in Egypt is also referenced in Haggai 2:5.
God commands the post-exilic Israelites not to fear, because He is with them, reiterating His covenant promises made to Abraham, Isaac, and Jacob (Gen.22:17-18, 26:3-4, 28:14-15); the promise to bless all nations through them is also picked up on in Haggai 2:7. These promises are repeated specifically to Joshua and Israel just before entering Canaan, and throughout Israel’s history (Deut 31:6, Josh 1:5).
Further, God promises that His Spirit would be with them. In Ezekiel 36, God promises to give His people a new heart, and a new spirit- His Spirit (vv.26-7). Joel, in chapter 2, also appeals to the people to rend their hearts not their clothes, and prophesies that God will pour out His Spirit on His people (vv. 13; 28; cf. Acts 2). Jesus Himself makes this promise of sending His Spirit to dwell with His people (John 14: 25-6).
As a highlight to this passage, the temple that is being rebuilt is reflective of something much better that is coming. The temple that was to come is proclaimed to be more glorious than the first (Hag. 2:9). Solomon’s temple was destroyed according to the word of the Lord that came to Solomon after the dedication of the temple in Jerusalem. God said the temple would be cast out of His sight if the people of Israel turned their back on him and served other gods (1Chron 7:21-22). Thus the rebuilding of the temple and the reestablishment of the temple worship was a visible sign of the reiteration of God’s promises to His people which He affirmed with the words, “I am with you” (Hag. 2:4).
Further, the rebuilding of the temple displays resurrection imagery. Jesus refers to himself as the temple that would be destroyed and raised in three days (John 2:19). The greatest part of the coming of a greater temple glory is then pictured in the glory of the ascended and glorified Christ. Throughout the Epistle to the Hebrews, the temple and the ceremonial and sacrificial systems that had been in place in Israel are demonstrated to have been mere shadows of greater heavenly realities. Chapter 9 speaks in much detail comparing the earthly temple its heavenly counterpart after which the tabernacle was patterned. Jesus entered into the Most Holy Place, that is, into the throne room of God in heaven itself, to present His sacrifice on our behalf before God.
The promise of the Spirit addressed above is interlinked to the temple imagery also. In John 7, Jesus proclaims that whoever believes in Him would have a river of living water flow out of his heart. This image of the fountain of living water is written about again by John in the book of Revelation 22.
Actually, this apocalyptic book deals extensively with the heavenly temple, the pinnacle of its existence being the True Temple, the LORD God Almighty and the Lamb. Here, there is no need of sun, moon, or lamp, because the glory of God illuminates it (Rev. 21:22-23). Thus, the shekinah glory that filled the tabernacle in the wilderness, and filled the temple in Jerusalem on the day of its dedication, are mere representations of the ultimate glory we as God’s people will witness one day with Him in heaven.
In this place there will be peace- a true day of Sabbath rest as Hebrews 4 speak about. The eighth day of the Feast of Tabernacles had not yet come for the people to whom Haggai was proclaiming these words of God. Therefore, there was still work to be done. The day of rest, and the solemn assembly, was yet to come!
In Haggai 2, God speaks not of bringing in the agricultural harvest, but of shaking the nations, and bringing in or ‘ingathering’ the treasure of the nations. This shaking has overtones to the activity of a threshing floor, which, along with winepress imagery, was a picture of judgment. Isaiah 63:2 and Revelation 19:15 state that Christ tread the winepress alone; Revelation14:19 highlights that the winepress of God’s wrath was tread outside of the city, paralleling Jesus’ death on Golgotha (cf. Heb.13:13). It was there that the ultimate Sacrifice for sin was made, also making a way of salvation available for the true Israel to be gathered into heaven.
The requirement to live in booths for this feast week was to remind Israel of God’s deliverance from their oppression in Egypt (again, with salvific implications; cf. Deut. 5:15). Interestingly, in Leviticus specific reference is made to native Israelites to dwell in these tabernacles, making a degree of separation already to a “true Israel”. Of course, these booths were also representative of the wilderness tabernacle and God’s presence going with His people. This reminder of God’s presence and provision in Egypt is also referenced in Haggai 2:5.
God commands the post-exilic Israelites not to fear, because He is with them, reiterating His covenant promises made to Abraham, Isaac, and Jacob (Gen.22:17-18, 26:3-4, 28:14-15); the promise to bless all nations through them is also picked up on in Haggai 2:7. These promises are repeated specifically to Joshua and Israel just before entering Canaan, and throughout Israel’s history (Deut 31:6, Josh 1:5).
Further, God promises that His Spirit would be with them. In Ezekiel 36, God promises to give His people a new heart, and a new spirit- His Spirit (vv.26-7). Joel, in chapter 2, also appeals to the people to rend their hearts not their clothes, and prophesies that God will pour out His Spirit on His people (vv. 13; 28; cf. Acts 2). Jesus Himself makes this promise of sending His Spirit to dwell with His people (John 14: 25-6).
As a highlight to this passage, the temple that is being rebuilt is reflective of something much better that is coming. The temple that was to come is proclaimed to be more glorious than the first (Hag. 2:9). Solomon’s temple was destroyed according to the word of the Lord that came to Solomon after the dedication of the temple in Jerusalem. God said the temple would be cast out of His sight if the people of Israel turned their back on him and served other gods (1Chron 7:21-22). Thus the rebuilding of the temple and the reestablishment of the temple worship was a visible sign of the reiteration of God’s promises to His people which He affirmed with the words, “I am with you” (Hag. 2:4).
Further, the rebuilding of the temple displays resurrection imagery. Jesus refers to himself as the temple that would be destroyed and raised in three days (John 2:19). The greatest part of the coming of a greater temple glory is then pictured in the glory of the ascended and glorified Christ. Throughout the Epistle to the Hebrews, the temple and the ceremonial and sacrificial systems that had been in place in Israel are demonstrated to have been mere shadows of greater heavenly realities. Chapter 9 speaks in much detail comparing the earthly temple its heavenly counterpart after which the tabernacle was patterned. Jesus entered into the Most Holy Place, that is, into the throne room of God in heaven itself, to present His sacrifice on our behalf before God.
The promise of the Spirit addressed above is interlinked to the temple imagery also. In John 7, Jesus proclaims that whoever believes in Him would have a river of living water flow out of his heart. This image of the fountain of living water is written about again by John in the book of Revelation 22.
Actually, this apocalyptic book deals extensively with the heavenly temple, the pinnacle of its existence being the True Temple, the LORD God Almighty and the Lamb. Here, there is no need of sun, moon, or lamp, because the glory of God illuminates it (Rev. 21:22-23). Thus, the shekinah glory that filled the tabernacle in the wilderness, and filled the temple in Jerusalem on the day of its dedication, are mere representations of the ultimate glory we as God’s people will witness one day with Him in heaven.
In this place there will be peace- a true day of Sabbath rest as Hebrews 4 speak about. The eighth day of the Feast of Tabernacles had not yet come for the people to whom Haggai was proclaiming these words of God. Therefore, there was still work to be done. The day of rest, and the solemn assembly, was yet to come!
Instruments In The Redeemer's Hands: Appendix 3
A few weeks ago in my comments about Tripp’s methodologies I stated that I would use far more practical strategies and tools than he had alluded to in the body of his book. I guess reading the appendices is a good thing for that reason! This third appendix has been very helpful as far as implementing practical strategies for counseling- and not only for formal counseling, but also for personal counseling. I agree that one must begin with searching one’s own heart before approaching others and offering counsel. However, for myself I find examining my own heart can be such a fruitless exercise if the methodologies don’t lead in the right direction. Even now, after reading this section, I know there are areas in my life that need closer examination, and especially illumination and change through the Spirit of Christ. However, I first of all hesitate to go there because of the mess that I will find, and secondly, because of a functional theology that somehow I will be going backward in the process of sanctification if I uncover more deeply rooted sins. Therefore, it is simply easier to go on blindly in life and not pursue a more in-depth look at myself.
I suppose that this is why God did not think that man being alone was a good idea. He made us to live in community where iron sharpens iron. However, my pride so easily gets in the way. I do not want to be vulnerable, to be exposed. I do not want to ask myself some of the necessary tough questions, much less have someone else ask me them.
I have recognized in my own life, even this past weekend, where I am evasive, defensive, and even angry. While I knew there was something other the God ruling my heart at those moments, I did not ask God to reveal to me what it was specifically. I brushed it off simply as sinful behavior, and tried to modify my attitude and actions. I pray that realizing this now, God will continue to rock my boat so I will deal with these issues in a way that leads to true repentance and real heart change.
I suppose that this is why God did not think that man being alone was a good idea. He made us to live in community where iron sharpens iron. However, my pride so easily gets in the way. I do not want to be vulnerable, to be exposed. I do not want to ask myself some of the necessary tough questions, much less have someone else ask me them.
I have recognized in my own life, even this past weekend, where I am evasive, defensive, and even angry. While I knew there was something other the God ruling my heart at those moments, I did not ask God to reveal to me what it was specifically. I brushed it off simply as sinful behavior, and tried to modify my attitude and actions. I pray that realizing this now, God will continue to rock my boat so I will deal with these issues in a way that leads to true repentance and real heart change.
Instruments In The Redeemer's Hands: Appendix 1-2
How true it is that we are so blinded by ourselves in so many ways. As I read these chapters I saw myself all over them. What I began to realize even more is how utterly dependent we are on God to help us see with new eyes, to borrow a phrase from David Powlison. And how awesome yet frightening it is to use other sinners to work redemptively in our lives and be our eyes when we don’t see ourselves; awesome, because God might use me in someone else’s life as an instrument of change, and frightening because I am naturally so fearful of others, and have been so guarded about myself and my struggles. As I am writing this, I realize that God is even pleased to use the written words of man to further open the eyes of the blind!
One mask that God has allowed me to see for what it is in recent years is that of seeing God in the midst of the suffering. Or perhaps it ought to be better said that He is teaching me to look for Him in the midst of suffering. Indeed, “God sends trials for [my] redemptive good” (280). However, in this section I have just quoted from, Tripp begins by with the principle of reaping what you sow from Galatians 6. I often see my life situations as appearing out of the blue- I suppose that in some cases this is valid- but often, if I am honest with myself, the struggles I face are a result of my own sin. I find it not always difficult to look back and see the sowing of current harvests, but rather laborious and therefore I just do not want to unpack it all. I would rather wade, swim, flounder my way through, praying for help, and keep going with life once the tide subsides; of course, there is very little, if any, significant heart change that takes place in this. Therefore, I need to be willing to do the hard work that is required; and I need to remember that I don’t have to go through it alone.
The ultimate goal in working through life’s trials rightly is to be able to serve God with this experience by helping others who struggle similarly. I pray that God would indeed so work in me and use me to bring the objectivity, wisdom, clarity, and purpose to bear in the lives of those who are blinded by their sinfulness and are struggling through trials.
One mask that God has allowed me to see for what it is in recent years is that of seeing God in the midst of the suffering. Or perhaps it ought to be better said that He is teaching me to look for Him in the midst of suffering. Indeed, “God sends trials for [my] redemptive good” (280). However, in this section I have just quoted from, Tripp begins by with the principle of reaping what you sow from Galatians 6. I often see my life situations as appearing out of the blue- I suppose that in some cases this is valid- but often, if I am honest with myself, the struggles I face are a result of my own sin. I find it not always difficult to look back and see the sowing of current harvests, but rather laborious and therefore I just do not want to unpack it all. I would rather wade, swim, flounder my way through, praying for help, and keep going with life once the tide subsides; of course, there is very little, if any, significant heart change that takes place in this. Therefore, I need to be willing to do the hard work that is required; and I need to remember that I don’t have to go through it alone.
The ultimate goal in working through life’s trials rightly is to be able to serve God with this experience by helping others who struggle similarly. I pray that God would indeed so work in me and use me to bring the objectivity, wisdom, clarity, and purpose to bear in the lives of those who are blinded by their sinfulness and are struggling through trials.
Instruments In The Redeemer's Hands: Methods
Trying to determine personal counseling methodology without having really begun counseling is a difficult thing. I anticipate that my own methodologies will change a lot during my first number of years of formal counseling ministry. Of course, there are methodologies in place already since everyday conversations are opportunities for counseling. I suppose that I am simply not very conscious of them. Therefore, to compare them to the methodologies of another is not an easy task.
In Tripp’s section on KNOW, he introduces a peg system for sorting gathered data. I understand the value in sorting through information because a person’s story can be very muddled, but I don’t think that this particular system would work for me. I think I would do better having more of a holistic picture, and making sure I understand the details of that bigger picture. From there, making sense of the details, and identifying motives and thoughts for me is easier. I believe that the more accurate understand one has of another as a whole, the more efficiently one will be able to understand any system of component parts; these categories that Tripp highlights, I believe, are mutually interpreting, and therefore there is a danger of misinterpreting a person when one categorizes the person’s life.
Tripp emphasizes the necessity for the Spirit of God to work effective change in the hearts of individuals- and I whole-heartedly agree. However, having gone through some pretty deep waters myself in the past five years or so, relying on spiritual/intellectual activities while trying to unpack years of sinful mess and incorporate new truths about God and self can be an extremely overwhelming mental task, especially for a new believer. While I do not want to take away at all the benefit of such a biblical approach as Tripp laid out in this book, I think there can be more practical strategies applied to his methodology as well. For myself, I have a very difficult time simply working through and applying new truths as a mental activity- even if someone holds my hand as it were and walks me through it. I find the application of these truths more viable through various activities and healthy coping strategies; in a word, Tripp’s methodologies seem less practical than they perhaps could be. For instance, activities like journaling and letter writing were helpful for me to be able to sort through some deep issues, especially when during a counseling session I began to mentally and emotionally shuts down; working through issues on my own time when I was more alert was easier to do through writing. Further, discussing avoidance strategies to go along with accountability can be very helpful tools, and also provide a good base for accountability discussions. I suppose there could be a myriad of other helpful tools in overcoming sin that could (and perhaps do) run alongside the methodologies that Tripp has laid out in this book.
In Tripp’s section on KNOW, he introduces a peg system for sorting gathered data. I understand the value in sorting through information because a person’s story can be very muddled, but I don’t think that this particular system would work for me. I think I would do better having more of a holistic picture, and making sure I understand the details of that bigger picture. From there, making sense of the details, and identifying motives and thoughts for me is easier. I believe that the more accurate understand one has of another as a whole, the more efficiently one will be able to understand any system of component parts; these categories that Tripp highlights, I believe, are mutually interpreting, and therefore there is a danger of misinterpreting a person when one categorizes the person’s life.
Tripp emphasizes the necessity for the Spirit of God to work effective change in the hearts of individuals- and I whole-heartedly agree. However, having gone through some pretty deep waters myself in the past five years or so, relying on spiritual/intellectual activities while trying to unpack years of sinful mess and incorporate new truths about God and self can be an extremely overwhelming mental task, especially for a new believer. While I do not want to take away at all the benefit of such a biblical approach as Tripp laid out in this book, I think there can be more practical strategies applied to his methodology as well. For myself, I have a very difficult time simply working through and applying new truths as a mental activity- even if someone holds my hand as it were and walks me through it. I find the application of these truths more viable through various activities and healthy coping strategies; in a word, Tripp’s methodologies seem less practical than they perhaps could be. For instance, activities like journaling and letter writing were helpful for me to be able to sort through some deep issues, especially when during a counseling session I began to mentally and emotionally shuts down; working through issues on my own time when I was more alert was easier to do through writing. Further, discussing avoidance strategies to go along with accountability can be very helpful tools, and also provide a good base for accountability discussions. I suppose there could be a myriad of other helpful tools in overcoming sin that could (and perhaps do) run alongside the methodologies that Tripp has laid out in this book.
Instruments In The Redeemer's Hands: Ch. 11-12
SPEAK
I find living with the realization that I am an ambassador of Christ is very difficult for me to do. Having that realization govern my conversations is even more difficult. This section of the book is therefore extremely challenging, since the basis of my conversations ought to be the gospel of Jesus Christ.
Both my natural (perceived and desired) independence from God and my selfish haughtiness and pride negatively influence my willingness to be used by God as His instrument of change. I live my life as though I don’t need God; I engage in conversations in dependence on my own wisdom, seeking for answers to things I don’t know on my own instead of going to God.
As Tripp points out, we need to first begin with our own hearts before exhorting others. I find that since there is very little self-examination in my own life, this often renders me ineffective, or at least, not as effective as I perhaps could be. Without looking within first, I also inhibit the work of the Spirit in my our heart, as each situation I am faced with, even if it is someone else’s situation, is an appointment for God to work in me.
I definitely do not keep God’s goals for others in view as I engage in conversation; nor are God’s goals for myself. My goals are foremost in my mind. These goals are largely based on how others view me- I want to have the right answers, say things the right way, and be used by God so I receive credit. What a heart of iniquity! There is so much in my own heart that needs change- and I don’t really know how that much change is possible. Through Christ, yes, but how in actuality? I pray that God will grant me that true, life-turning repentance that the prophet Joel speaks of, and that He will indeed change me and shape me into an ambassador worthy of the calling into which I am called.
I find living with the realization that I am an ambassador of Christ is very difficult for me to do. Having that realization govern my conversations is even more difficult. This section of the book is therefore extremely challenging, since the basis of my conversations ought to be the gospel of Jesus Christ.
Both my natural (perceived and desired) independence from God and my selfish haughtiness and pride negatively influence my willingness to be used by God as His instrument of change. I live my life as though I don’t need God; I engage in conversations in dependence on my own wisdom, seeking for answers to things I don’t know on my own instead of going to God.
As Tripp points out, we need to first begin with our own hearts before exhorting others. I find that since there is very little self-examination in my own life, this often renders me ineffective, or at least, not as effective as I perhaps could be. Without looking within first, I also inhibit the work of the Spirit in my our heart, as each situation I am faced with, even if it is someone else’s situation, is an appointment for God to work in me.
I definitely do not keep God’s goals for others in view as I engage in conversation; nor are God’s goals for myself. My goals are foremost in my mind. These goals are largely based on how others view me- I want to have the right answers, say things the right way, and be used by God so I receive credit. What a heart of iniquity! There is so much in my own heart that needs change- and I don’t really know how that much change is possible. Through Christ, yes, but how in actuality? I pray that God will grant me that true, life-turning repentance that the prophet Joel speaks of, and that He will indeed change me and shape me into an ambassador worthy of the calling into which I am called.
Haggai 2:1-9- Outline
I. The Speaker- the covenant-keeping LORD, the LORD of hosts
II. The Addressees- Zerubbabel the governor, Joshua the high priest, and the remnant of Israel
III. The Good News
a. Questions- recall the temple’s former glory
b. Commands- be strong; work; do not fear
c. Promises- I am with you; my Spirit remains among you according to the covenant; I will shake heaven and earth; I will fill this temple with glory; glory shall be better than first; I will give peace
Main Point
In this passage, the author brings a message of hope to a remnant people of God living in the land which was once the promised glory of their inheritance but currently still shows evidence of it having been laid waste. God desires that His people work to rebuild the temple. The author richly displays the surety of God’s faithfulness in keeping His promises made to His people while they take up the task set before them. Moreover, the author demonstrates that it is not God’s desire to restore Israel to her former glory, but to bring them to a point of greater glory than they could ever imagine.
Pastoral Intent
To bring fresh hope and a renewed sense of belonging to a despairing and disenfranchised people because Jehovah God will remain with them and work in them a greater restoration than they previously understood.
II. The Addressees- Zerubbabel the governor, Joshua the high priest, and the remnant of Israel
III. The Good News
a. Questions- recall the temple’s former glory
b. Commands- be strong; work; do not fear
c. Promises- I am with you; my Spirit remains among you according to the covenant; I will shake heaven and earth; I will fill this temple with glory; glory shall be better than first; I will give peace
Main Point
In this passage, the author brings a message of hope to a remnant people of God living in the land which was once the promised glory of their inheritance but currently still shows evidence of it having been laid waste. God desires that His people work to rebuild the temple. The author richly displays the surety of God’s faithfulness in keeping His promises made to His people while they take up the task set before them. Moreover, the author demonstrates that it is not God’s desire to restore Israel to her former glory, but to bring them to a point of greater glory than they could ever imagine.
Pastoral Intent
To bring fresh hope and a renewed sense of belonging to a despairing and disenfranchised people because Jehovah God will remain with them and work in them a greater restoration than they previously understood.
Making All Things New For Ordinary People
Both Powlison’s article Making All Things New and the movie Ordinary People touch on aspects of life that I have struggled with for a long time: the issues of guilt and shame. I think the difference between these two have often been elusive to people. Moreover, the results of both guilt and shame, if gone unchecked or dealt with in an unbiblical way, lead to a life of morbid introspection, ingratitude, and hopelessness which the world tends to simply call low self-esteem.
In both the article and the movie, these two components of the aftermath of sin show up in the realm of sexuality. Although this plays a very small part in Ordinary People, the main character, Conrad, states that one of his problems is that he masturbates too much. He feels the guilt and shame about it, and brings this issue up several times. It seems that he is using this self-pleasure as a way to try to dull the pain of shame and guilt he has surrounding his brother’s death. While anger and self-forgiveness are the issues that the counselor deals with, the issues of guilt and shame are left uncovered.
I suppose that these two elements are dealt with in a round about way, through this idea of self-forgiveness. I went through a similar form of counseling with a Christian counselor who was greatly influenced by the cognitive-behavioral field of psychology. I was told that I needed to forgive myself and love myself or I would never be able to truly love my neighbor- you must love your neighbor as yourself. However, God revealed to me in subsequent years that what the world calls low self-esteem is not a lack of love for one’s self. Ephesians 5:29 says “no one ever hated his own flesh, but nourishes and cherishes it”. Sin by definition is a love and worship of one’s self. Furthermore, if a person’s guilt and shame can be wiped away by the blood of Christ, people must hold on to these feelings for some self-serving purpose.
Powlison bluntly points out that guilt “exalts you opinion of yourself as supremely important; shame exalts the opinions of other people” (Sex and the Supremacy of Christ,74). What powerful statements. When we feel guilty, we turn in on ourselves and put all our hope and confidence, which manifest themselves in a lack thereof, in our self-evaluation and self-adjudication. Conrad did this, believing that he was unworthy of love and acceptance of others, especially of his mother, because of the events surrounding his brother’s death.
When we feel shame we hold to the thought that no one thinks well of us, that others have the same negative opinion of us as we do of ourselves. Therefore, any labels the world may throw out at us stick, and we begin to assess our identity by these labels. What is not addressed is the fact that Christ died on the accursed cross to bear our shame as well as our guilt. As Christians, our identity is in Him, not in how we might be labeled by the world or by ourselves.
In a sense these feelings of unworthiness that accompany guilt and shame are true. We are sinners deserving of nothing but death and eternal torment. But these feelings that are derivative of our sin ought to drive us to the throne of grace where sins can be eternally forgiven, leaving us free of both guilt and shame, Christ having born both on the cross.
This truth is not easy to appropriate, however, especially in the face of these feelings. I know the following quotation from Powlison is true by experience, but the road to understanding this and living by it was a long and difficult one:
"If the Lord is merciful, then mercy has the final say. It is beyond our comprehension that God acts mercifully for his sake, because of what he is like. Wrap your heart around this, and the aftermath of sin will never be the same. You will stand in joy and gratitude, not grovel in shame. You’ll be able to get back to the business of life with fresh resolve, not just with good intentions and some flimsy New Year’s resolutions to do better next time. This is our hope. This is our deepest need. This is our Lord’s essential, foundational gift" (74).
Although the Lord has given me much victory in this battle, I still at times find myself wrestling with feelings of worthlessness and self-pity. I pray that the Spirit of God will bring these issues into the light and expose them for what they are: sinful self-love. But more than that I pray that the Lord will continue to conform me more and more into the image of His Son, so that there is less and less guilt and shame that I have to process.
In both the article and the movie, these two components of the aftermath of sin show up in the realm of sexuality. Although this plays a very small part in Ordinary People, the main character, Conrad, states that one of his problems is that he masturbates too much. He feels the guilt and shame about it, and brings this issue up several times. It seems that he is using this self-pleasure as a way to try to dull the pain of shame and guilt he has surrounding his brother’s death. While anger and self-forgiveness are the issues that the counselor deals with, the issues of guilt and shame are left uncovered.
I suppose that these two elements are dealt with in a round about way, through this idea of self-forgiveness. I went through a similar form of counseling with a Christian counselor who was greatly influenced by the cognitive-behavioral field of psychology. I was told that I needed to forgive myself and love myself or I would never be able to truly love my neighbor- you must love your neighbor as yourself. However, God revealed to me in subsequent years that what the world calls low self-esteem is not a lack of love for one’s self. Ephesians 5:29 says “no one ever hated his own flesh, but nourishes and cherishes it”. Sin by definition is a love and worship of one’s self. Furthermore, if a person’s guilt and shame can be wiped away by the blood of Christ, people must hold on to these feelings for some self-serving purpose.
Powlison bluntly points out that guilt “exalts you opinion of yourself as supremely important; shame exalts the opinions of other people” (Sex and the Supremacy of Christ,74). What powerful statements. When we feel guilty, we turn in on ourselves and put all our hope and confidence, which manifest themselves in a lack thereof, in our self-evaluation and self-adjudication. Conrad did this, believing that he was unworthy of love and acceptance of others, especially of his mother, because of the events surrounding his brother’s death.
When we feel shame we hold to the thought that no one thinks well of us, that others have the same negative opinion of us as we do of ourselves. Therefore, any labels the world may throw out at us stick, and we begin to assess our identity by these labels. What is not addressed is the fact that Christ died on the accursed cross to bear our shame as well as our guilt. As Christians, our identity is in Him, not in how we might be labeled by the world or by ourselves.
In a sense these feelings of unworthiness that accompany guilt and shame are true. We are sinners deserving of nothing but death and eternal torment. But these feelings that are derivative of our sin ought to drive us to the throne of grace where sins can be eternally forgiven, leaving us free of both guilt and shame, Christ having born both on the cross.
This truth is not easy to appropriate, however, especially in the face of these feelings. I know the following quotation from Powlison is true by experience, but the road to understanding this and living by it was a long and difficult one:
"If the Lord is merciful, then mercy has the final say. It is beyond our comprehension that God acts mercifully for his sake, because of what he is like. Wrap your heart around this, and the aftermath of sin will never be the same. You will stand in joy and gratitude, not grovel in shame. You’ll be able to get back to the business of life with fresh resolve, not just with good intentions and some flimsy New Year’s resolutions to do better next time. This is our hope. This is our deepest need. This is our Lord’s essential, foundational gift" (74).
Although the Lord has given me much victory in this battle, I still at times find myself wrestling with feelings of worthlessness and self-pity. I pray that the Spirit of God will bring these issues into the light and expose them for what they are: sinful self-love. But more than that I pray that the Lord will continue to conform me more and more into the image of His Son, so that there is less and less guilt and shame that I have to process.
Haggai- Introduction
There are several themes that emerge after a brief reflection on the book of Haggai, the first of which is perhaps easily overlooked. This word is the word of the LORD, Israel`s covenant-keeping God; Haggai records this fact specifically some 28 times in this short book! After time spent in exile, God is once again speaking to His people. Not only is He speaking, but He also identifies Himself as the LORD of hosts (14 times!). This signifies His power and protection over His own.
This power has been demonstrated already to the people of Israel in God`s control over creation. God has withheld His blessing on the labor of the people because the temple had not yet been rebuilt. The LORD commands the temple to be rebuilt, and promises to bless Israel in the process if they are obedient. These blessings are also specifically addressed to Joshua son of Jehozadak the high priest and to Zerubbabel son of Shealtiel who was descendent of the kings of Judah. God is reestablishing Israel with promises of future glory.
These elements are present in Haggai 2:1-9. However, within this section there seems to be something intentionally lacking. The glory of the temple is said to be inferior to that of Solomon`s temple, and yet God says the glory of the coming temple will be far greater that the first. There is a greater fulfillment to be expected. The LORD of hosts says He is at work to fulfill his covenant promises; He commands the people to not fear because He, the LORD of hosts is with them, and specifically, that His Spirit remains with them. This suggests that the future of the Kingdom will be spiritually based.
The reading of a general introduction to this prophetic book revealed a general pattern of the book alternating calls to repentance because of curses due to their disobedience and promises of greater blessing because of the God`s covenant faithfulness. This introduction also pointed out the prophecy of the coming Messiah alluded to especially in the 2:1-9 passage, by whom Israel would be blessed and the temple established with greater glory than the first. Zerubbabel is highlighted as prefiguring Christ (2:23).
This power has been demonstrated already to the people of Israel in God`s control over creation. God has withheld His blessing on the labor of the people because the temple had not yet been rebuilt. The LORD commands the temple to be rebuilt, and promises to bless Israel in the process if they are obedient. These blessings are also specifically addressed to Joshua son of Jehozadak the high priest and to Zerubbabel son of Shealtiel who was descendent of the kings of Judah. God is reestablishing Israel with promises of future glory.
These elements are present in Haggai 2:1-9. However, within this section there seems to be something intentionally lacking. The glory of the temple is said to be inferior to that of Solomon`s temple, and yet God says the glory of the coming temple will be far greater that the first. There is a greater fulfillment to be expected. The LORD of hosts says He is at work to fulfill his covenant promises; He commands the people to not fear because He, the LORD of hosts is with them, and specifically, that His Spirit remains with them. This suggests that the future of the Kingdom will be spiritually based.
The reading of a general introduction to this prophetic book revealed a general pattern of the book alternating calls to repentance because of curses due to their disobedience and promises of greater blessing because of the God`s covenant faithfulness. This introduction also pointed out the prophecy of the coming Messiah alluded to especially in the 2:1-9 passage, by whom Israel would be blessed and the temple established with greater glory than the first. Zerubbabel is highlighted as prefiguring Christ (2:23).
Jesus' Counseling Methodologies In Luke
At age 12 in the temple, Jesus already portrays what seems to be the basic foundation for much of His ministry. Luke describes Him as listening and asking questions. Later on in His official public ministry, Jesus adds to this the preaching of the Word. In chapter 4:43, He explicitly states that his purpose was to preach the kingdom of God. Alongside of these methods, Jesus prays often, and fasts also to maintain His relationship with His Father, as well as to pray for those to whom He was ministering.
Those to whom Jesus reaches out are most often the down-and-out of society: simple fishermen, despised tax collectors, and publicly known sinners. He does so with much compassion, knowing their temporal needs, but specifically pointing them to the spiritual blessings that He offers which are pictured in the daily needs He provides and special healing that he gives.
He also often speaks in plain parables, using word pictures that any commoner of that time would easily understand, most often using agrarian images that fit well in the society of that day. These word pictures speak powerfully into the lives of the people; using contemporary metaphors today is also an effective way to connect people to the realities of God.
In all his teaching, Jesus is certain to address the issues of the heart. He lays out specifically in Luke 6:43-45 that fruit good or evil that is revealed in the life of a person demonstrates the state of that person’s heart, good or evil.
These truths were not spoken only to the down-and-out, the commoners of that time. Jesus also directly addresses the religious leaders of his day. In this, He shows that He is not afraid of rebuking those who need rebuke, on of calling a spade a spade. He speaks the truth in love, and demonstrates what He commands in chapter 12 that one ought to fear God rather than man.
In all of this, Jesus refuses none who come to Him, but rather heals, provides, comforts, and restores those who express their need of Him. He marvels at the faith of some, while rebuking others of their little faith. Thus, He models compassion, encourages the godly, and is firm with those who need correction. He instructs His followers to likewise show mercy, and to treat others with a servant-like attitude.
Those to whom Jesus reaches out are most often the down-and-out of society: simple fishermen, despised tax collectors, and publicly known sinners. He does so with much compassion, knowing their temporal needs, but specifically pointing them to the spiritual blessings that He offers which are pictured in the daily needs He provides and special healing that he gives.
He also often speaks in plain parables, using word pictures that any commoner of that time would easily understand, most often using agrarian images that fit well in the society of that day. These word pictures speak powerfully into the lives of the people; using contemporary metaphors today is also an effective way to connect people to the realities of God.
In all his teaching, Jesus is certain to address the issues of the heart. He lays out specifically in Luke 6:43-45 that fruit good or evil that is revealed in the life of a person demonstrates the state of that person’s heart, good or evil.
These truths were not spoken only to the down-and-out, the commoners of that time. Jesus also directly addresses the religious leaders of his day. In this, He shows that He is not afraid of rebuking those who need rebuke, on of calling a spade a spade. He speaks the truth in love, and demonstrates what He commands in chapter 12 that one ought to fear God rather than man.
In all of this, Jesus refuses none who come to Him, but rather heals, provides, comforts, and restores those who express their need of Him. He marvels at the faith of some, while rebuking others of their little faith. Thus, He models compassion, encourages the godly, and is firm with those who need correction. He instructs His followers to likewise show mercy, and to treat others with a servant-like attitude.
Cry, The Beloved Country: Response
I have to say at the outset that I thoroughly enjoyed Cry, The Beloved Country. Alan Paton does a marvelous job of capturing the desperate feelings of the characters as well as the times in which the lived. Yet, there is an ever present hope that resurfaces throughout the book as well. Paton masterfully interweaves these elements of human experience in a very real way.
Life is full of both mountaintop and valley experiences. Stephen Kumalo experiences them both in vivid ways. Cry, The Beloved Country begins with a description of the landscape that sets the tone for most of the book: from up on the mountains, from a distance, the land is lovely, the grasses flourishing, and the cattle grazing in the well-watered fields. Yet, up close it looks bleak; there is drought; the soil is depleted; crop yield is decreasing. There seems to be a parallel drawn through the book from this point on between the state of the land and the heart of Kumalo. He is wearing out and has been overworked, just as the land is, and the land can sustain the young people any more, and they move on into the great city of Johannesburg.
The one thing that I really love about the main characters of this book, that is Kumalo, Msimangu, and also Mrs. Lithebe, is that they are real. They themselves are open books. They hold nothing back, and are not sorry for the expression of their reactions to life’s situations, unless the response in an ungodly one. Each of these three characters exudes a humble attitude. Kumalo is expressly described as a humble man, and his demeanor, at most times, as well as his posture reflect this. Msimangu says of himself that he is a “weak and sinful man, but God has put His hands on [him], that is all” (248-9). Mrs. Lithebe feels that her only purpose in life is to serve others, and she does so lovingly, willingly, and wisely. And yet, each has their shortcomings. Each of them give in to their frustrations and speak in anger. However, they are also quick to repent of their misdeeds and seek forgiveness where possible.
These come in stark contrast to others such as John Kumalo and his son, as well as Gertrude, who live behind masks of fear and self-righteousness. They have succumbed to the subversive and subtle ways of the evil one. The contrast between these characters compared to the three previously mentioned, is shown most deeply in how they deal with fear. They hide behind lies, illicit lifestyles, and vociferous people-pleasing instead on dealing with their fears openly and head on.
According to Kumalo’s descriptions of Johannesburg, the city is ripe with fear. He himself is also fearful, but he is also demonstrably hopeful. He sets out for the city to find his son, and continues the quest until he has found him. Even during Absalom’s trial, he is hopeful. He is hopeful in regard to his sister and her reformation and desire to return with him to Ndotsheni. And in remarkable ways, God rewards his faith and hope. Although he loses his son and his sister, he is blessed with a new son as well as a daughter and grandchild.
At the end of the book, He finds relief in prayer before God on the top of a mountain overlooking the valley. The final description of the valley, waiting in hopeful expectation of the dawning of a new day, is a picture of the resurrection hope that Christians have. Kumalo’s heart is lifted up and he gives thanks and worships God. I am reminded of Elijah who was given water and cakes set out on a stone by the Angel of the Lord; the Angel said to him, “Arise and eat, because the journey is too great for you” (1 Kings 19:7). Elijah is strengthened by the Lord’s goodness and provision, as is Kumalo. In a final look over the valley, Kumalo revels in the fact that the light will come to pierce the darkness, dispel the mist, and reveal the radiance of God’s work; he knows this will come to pass because of the faithfulness of the Creator. But even more so, he knows that although the timing is uncertain, the emancipation from the hardships of this life will also come, and for that he will continue to look forward to.
There are so many lessons that can readily be drawn from this book, more than I have outlined here. Paton does a wonderful job uncovering the human condition as it is, not as it appears. In the end, we are left looking forward in hope and expectation to the light of a new day shining in the darkness that we live in- God’s mercies are new every morning!
Life is full of both mountaintop and valley experiences. Stephen Kumalo experiences them both in vivid ways. Cry, The Beloved Country begins with a description of the landscape that sets the tone for most of the book: from up on the mountains, from a distance, the land is lovely, the grasses flourishing, and the cattle grazing in the well-watered fields. Yet, up close it looks bleak; there is drought; the soil is depleted; crop yield is decreasing. There seems to be a parallel drawn through the book from this point on between the state of the land and the heart of Kumalo. He is wearing out and has been overworked, just as the land is, and the land can sustain the young people any more, and they move on into the great city of Johannesburg.
The one thing that I really love about the main characters of this book, that is Kumalo, Msimangu, and also Mrs. Lithebe, is that they are real. They themselves are open books. They hold nothing back, and are not sorry for the expression of their reactions to life’s situations, unless the response in an ungodly one. Each of these three characters exudes a humble attitude. Kumalo is expressly described as a humble man, and his demeanor, at most times, as well as his posture reflect this. Msimangu says of himself that he is a “weak and sinful man, but God has put His hands on [him], that is all” (248-9). Mrs. Lithebe feels that her only purpose in life is to serve others, and she does so lovingly, willingly, and wisely. And yet, each has their shortcomings. Each of them give in to their frustrations and speak in anger. However, they are also quick to repent of their misdeeds and seek forgiveness where possible.
These come in stark contrast to others such as John Kumalo and his son, as well as Gertrude, who live behind masks of fear and self-righteousness. They have succumbed to the subversive and subtle ways of the evil one. The contrast between these characters compared to the three previously mentioned, is shown most deeply in how they deal with fear. They hide behind lies, illicit lifestyles, and vociferous people-pleasing instead on dealing with their fears openly and head on.
According to Kumalo’s descriptions of Johannesburg, the city is ripe with fear. He himself is also fearful, but he is also demonstrably hopeful. He sets out for the city to find his son, and continues the quest until he has found him. Even during Absalom’s trial, he is hopeful. He is hopeful in regard to his sister and her reformation and desire to return with him to Ndotsheni. And in remarkable ways, God rewards his faith and hope. Although he loses his son and his sister, he is blessed with a new son as well as a daughter and grandchild.
At the end of the book, He finds relief in prayer before God on the top of a mountain overlooking the valley. The final description of the valley, waiting in hopeful expectation of the dawning of a new day, is a picture of the resurrection hope that Christians have. Kumalo’s heart is lifted up and he gives thanks and worships God. I am reminded of Elijah who was given water and cakes set out on a stone by the Angel of the Lord; the Angel said to him, “Arise and eat, because the journey is too great for you” (1 Kings 19:7). Elijah is strengthened by the Lord’s goodness and provision, as is Kumalo. In a final look over the valley, Kumalo revels in the fact that the light will come to pierce the darkness, dispel the mist, and reveal the radiance of God’s work; he knows this will come to pass because of the faithfulness of the Creator. But even more so, he knows that although the timing is uncertain, the emancipation from the hardships of this life will also come, and for that he will continue to look forward to.
There are so many lessons that can readily be drawn from this book, more than I have outlined here. Paton does a wonderful job uncovering the human condition as it is, not as it appears. In the end, we are left looking forward in hope and expectation to the light of a new day shining in the darkness that we live in- God’s mercies are new every morning!
Mark Ministry Application
My personal ministry paper is in regard to restoring broken father-child relationships. This fits well into the overall plan of God revealed in Scripture. The plan of salvation is about God the Father restoring the relationship between Himself and fallen man through adoption. God revealed His plan for the restoration of creation and the created order already in Paradise after Adam and Eve fell. The cleansing of the leper in the passage of Mark 1 that we have been looking at is very relevant to the Scripture’s overall theme of cleansing, restoration and redemption.
When God addressed Pharaoh through Moses after hearing His people’s cries and recognizing their suffering, He referred to the people of Israel as His son, and He was determined to set His son free in order that Israel might serve Him (Exodus 4:22-23). This idea is picked up later by Hosea in chapter 11: “Out of Egypt I called my son” (v. 1). Moreover, this passage is referenced by Matthew in chapter 2 of his gospel (v. 15). The connection Matthew makes to Christ as this “son” ties this idea of the salvation of a son from Egypt with Christ’s willingness to suffer in our stead. As Exodus 3:7 reveals, God knows the sorrows of His children. Jesus, the Suffering Servant was also “[bore] our griefs and carried our sorrows”; He was “oppressed and…afflicted” just as Israel was in Egypt (Isaiah 53:4, 7). Therefore, when we see Christ reaching out to the leper in Mark 1, taking upon Himself as it were his uncleanness, we see a Savior who was indeed willing to bear the curse of our sin for the sake of being reconciled to God as well as to others.
Mark mentions that Jesus was driven out into desolate places after healing the leper; in a sense, Jesus takes the leper’s place. Lepers, according to levitical law, had to remain outside the camp, separated even from their families. Moreover, when Jesus took the guilt and shame of His people upon Himself on the cross, He was forsaken by His Father and left all alone; their relationship was disrupted because of the sin that He bore. Yet, He bore it to deliver us from its effects as well as its power. He came to cleanse our hearts and to restore our relationships. In order for a child to have a relationship with a father redeemed by Christ, that work of redemption and reconciliation must first be worked out in the heart of the individuals involved.
In order to work this cleansing within us, God promised not only to give new hearts to His people, but to put His Spirit within them also (Ezekiel 36). Jesus reiterates this when He promises to send the Comforter who would remain with us until we enter the final rest in heaven where full reconciliation will be realized.
As the leper, we too can draw near to God to find cleansing and restoration. When the leper was cleansed, he was able to return to his family and to the temple to worship. When we humbly bow before God and let our requests be made known to Him, when we draw near to Him, He will draw near to us. He is willing and able to bring the reconciliation that we may seek for our earthly relationships. Perhaps one of the most poignant pictures of God’s willingness to restore us to Himself is the parable of the prodigal son. Although the son was covered in filth, and was unclean because of his contact with pigs as well as their filth the father still ran to greet him, and embraced him and kissed him in his uncleanness. The son was given new clothes and restored into fellowship in the family. In this we are given an example as we see God’s desire for us to forgive one another and to seek restoration of familial relationships. This gospel message gives great hope that through Christ any broken father-child relationship can be restored.
When God addressed Pharaoh through Moses after hearing His people’s cries and recognizing their suffering, He referred to the people of Israel as His son, and He was determined to set His son free in order that Israel might serve Him (Exodus 4:22-23). This idea is picked up later by Hosea in chapter 11: “Out of Egypt I called my son” (v. 1). Moreover, this passage is referenced by Matthew in chapter 2 of his gospel (v. 15). The connection Matthew makes to Christ as this “son” ties this idea of the salvation of a son from Egypt with Christ’s willingness to suffer in our stead. As Exodus 3:7 reveals, God knows the sorrows of His children. Jesus, the Suffering Servant was also “[bore] our griefs and carried our sorrows”; He was “oppressed and…afflicted” just as Israel was in Egypt (Isaiah 53:4, 7). Therefore, when we see Christ reaching out to the leper in Mark 1, taking upon Himself as it were his uncleanness, we see a Savior who was indeed willing to bear the curse of our sin for the sake of being reconciled to God as well as to others.
Mark mentions that Jesus was driven out into desolate places after healing the leper; in a sense, Jesus takes the leper’s place. Lepers, according to levitical law, had to remain outside the camp, separated even from their families. Moreover, when Jesus took the guilt and shame of His people upon Himself on the cross, He was forsaken by His Father and left all alone; their relationship was disrupted because of the sin that He bore. Yet, He bore it to deliver us from its effects as well as its power. He came to cleanse our hearts and to restore our relationships. In order for a child to have a relationship with a father redeemed by Christ, that work of redemption and reconciliation must first be worked out in the heart of the individuals involved.
In order to work this cleansing within us, God promised not only to give new hearts to His people, but to put His Spirit within them also (Ezekiel 36). Jesus reiterates this when He promises to send the Comforter who would remain with us until we enter the final rest in heaven where full reconciliation will be realized.
As the leper, we too can draw near to God to find cleansing and restoration. When the leper was cleansed, he was able to return to his family and to the temple to worship. When we humbly bow before God and let our requests be made known to Him, when we draw near to Him, He will draw near to us. He is willing and able to bring the reconciliation that we may seek for our earthly relationships. Perhaps one of the most poignant pictures of God’s willingness to restore us to Himself is the parable of the prodigal son. Although the son was covered in filth, and was unclean because of his contact with pigs as well as their filth the father still ran to greet him, and embraced him and kissed him in his uncleanness. The son was given new clothes and restored into fellowship in the family. In this we are given an example as we see God’s desire for us to forgive one another and to seek restoration of familial relationships. This gospel message gives great hope that through Christ any broken father-child relationship can be restored.
Be Anxious For Nothing
Fear, worry, anxiety, pride, preoccupation, control…I was surprised that these and other elements of the human experience are so interrelated- so much so that they are often difficult to separate and identify in my life. Even after reading Ed Welch’s book Running Scared I didn’t see how much these issues pervade my life. I deliberately choose not to say that I struggle with these issues because I hardly identify them rightly, so how can I struggle with them? Suffer the fallout of them, yes, but struggle? Perhaps the Spirit is working on me through this assignment to open my eyes to see the unbelief, the little faith, that exists in my heart surrounding these elements.
I have been particularly challenged in the area of worrying about money lately. I always thought that I was more happy-go-lucky when it came to finances. I had a good job and worked well, and gave much back to God which I thought was required of me. But living single and fairly cheaply, I easily could have given more, and I made sure I never lacked a thing I wanted. Now, being in school again and getting married in the near future, financial strains are beginning to manifest themselves. I am learning to live with less as I employ all my money-saving strategies; I can still live with less than I am. However, I worry about the future, about things I have no control over. To hear the words of Christ that I am worth more to God than the birds and the flowers seem hollow- Oh me of little faith. I do not doubt God’s promises, but I depend on myself still more.
I think this is an area of great spiritual concern for me: my independence. I suppose rather it is my perceived independence, because in God all things consist- my life is hid with Christ in God. Why, then, the self-dependence? I am more driven by fears than I realize, and these fears do not drive me to Christ, but into the sinful depths of my own kingdom where I try to make my own way smooth. I am not setting up for myself treasures in heaven, but rather here on earth.
When I watched the movie Wit, I found myself both pitying the woman because of her suffering, but also condemning her because she was so caught up in her world of Donne that there was no room for God- or at least no evidence of turning to Him in her dying hours. I pitied her for the horror that she would face having to meet God for the first time after death- a horror indeed. I felt self-righteous because I would not be in the same position as her spiritually. And yet, looking more closely, how much time I also spend in things of time and sense and so little time I spend storing up treasures in heaven. Perhaps I am to be the more pitied.
Now the question comes, what do I do as I sit here and fret about my crumbling relationship with my heavenly Father? I worry and do nothing for the most part. Oh, that God would change my heart and send me running back into His arms!
Still, there are words of comfort offered to me to dwell on in these times. Katarina von Schlegel’s poem comes back to mind: “Be still, my soul”, and meditate on all the wonderful promises and the loving character of God (SwNE, 82-3). Furthermore, the words of Jesus Himself speaking to His little flock, “it is your Father’s good pleasure to give you the kingdom” (Luke 12:32). The Kingdom! The Kingdom for me who is so caught up in managing my own kingdom? How can it be? Yet I believe it is true and pray for heart change.
To recognize and point out the fears, worries, anxieties, and issues of control in others instead of myself is far easier for me. I suppose it is also easier for others to see my issues with these same things. I suppose that is why God also wants me to be involved in community where iron sharpens iron. However, this, too, is a fear I face: to be vulnerable and real about my sin and struggles of life, even with those I am close to. God has changed me a lot in this area over the past 5 years, but there is still much more growth and change that needs to take place. I pray that He will continue to show me where this change must take place, and that He will continue to draw me into closer relationship with Himself.
I have been particularly challenged in the area of worrying about money lately. I always thought that I was more happy-go-lucky when it came to finances. I had a good job and worked well, and gave much back to God which I thought was required of me. But living single and fairly cheaply, I easily could have given more, and I made sure I never lacked a thing I wanted. Now, being in school again and getting married in the near future, financial strains are beginning to manifest themselves. I am learning to live with less as I employ all my money-saving strategies; I can still live with less than I am. However, I worry about the future, about things I have no control over. To hear the words of Christ that I am worth more to God than the birds and the flowers seem hollow- Oh me of little faith. I do not doubt God’s promises, but I depend on myself still more.
I think this is an area of great spiritual concern for me: my independence. I suppose rather it is my perceived independence, because in God all things consist- my life is hid with Christ in God. Why, then, the self-dependence? I am more driven by fears than I realize, and these fears do not drive me to Christ, but into the sinful depths of my own kingdom where I try to make my own way smooth. I am not setting up for myself treasures in heaven, but rather here on earth.
When I watched the movie Wit, I found myself both pitying the woman because of her suffering, but also condemning her because she was so caught up in her world of Donne that there was no room for God- or at least no evidence of turning to Him in her dying hours. I pitied her for the horror that she would face having to meet God for the first time after death- a horror indeed. I felt self-righteous because I would not be in the same position as her spiritually. And yet, looking more closely, how much time I also spend in things of time and sense and so little time I spend storing up treasures in heaven. Perhaps I am to be the more pitied.
Now the question comes, what do I do as I sit here and fret about my crumbling relationship with my heavenly Father? I worry and do nothing for the most part. Oh, that God would change my heart and send me running back into His arms!
Still, there are words of comfort offered to me to dwell on in these times. Katarina von Schlegel’s poem comes back to mind: “Be still, my soul”, and meditate on all the wonderful promises and the loving character of God (SwNE, 82-3). Furthermore, the words of Jesus Himself speaking to His little flock, “it is your Father’s good pleasure to give you the kingdom” (Luke 12:32). The Kingdom! The Kingdom for me who is so caught up in managing my own kingdom? How can it be? Yet I believe it is true and pray for heart change.
To recognize and point out the fears, worries, anxieties, and issues of control in others instead of myself is far easier for me. I suppose it is also easier for others to see my issues with these same things. I suppose that is why God also wants me to be involved in community where iron sharpens iron. However, this, too, is a fear I face: to be vulnerable and real about my sin and struggles of life, even with those I am close to. God has changed me a lot in this area over the past 5 years, but there is still much more growth and change that needs to take place. I pray that He will continue to show me where this change must take place, and that He will continue to draw me into closer relationship with Himself.