Tag Archives: Human

Blood and Covenant

Blood and Covenant (CaD Gen 9) Wayfarer

“Then God said to Noah and to his sons with him: “I now establish my covenant with you and with your descendants after you…”
Genesis 9:8-9 (NIV)

As my maternal grandparents entered the home stretch of their earthly journeys, they faced difficult financial circumstances that led to a difficult decision. My grandfather’s medical needs were draining their savings which was threatening the financial security of my grandmother, who would most certainly survive my grandfather, possibly for years to come. A social worker suggested that one solution would be for my grandparents to legally divorce so that their finances would be legally split, allowing my grandmother to retain their savings under her name while my grandfather’s needs would be provided for by the State.

I was quite a young man at the time, and I have a vivid memory of my grandmother asking me what she should do. I remember it because it was the first time that I’d considered both the legality, spirituality, and the tradition of marriage. That led me to realize, perhaps for the first time, that while the institutions of both church and state are involved in the process of a couple getting married, there is absolutely no detailed prescription for marriage in the Bible other than addressing it as a basic, assumed relational construct of human familial relationship and cultural systems. So far in our chapter-a-day journey of Genesis the husband and wife relationship has been assumed but no where has there been discussion of ceremony, process, or particulars other than a man and woman leaving their respective homes and becoming “one flesh.”

So, the relational agreement between husband and wife is assumed and its process is not specifically prescribed in the Great Story. What the Great Story does address is the agreement(s) between God and humanity. In the ancient times they were called “covenants.” Once again, since we’re in the beginning of the Great Story, we are going to keep running into firsts, and in today’s chapter we come across the first “covenant” between God and humanity since expulsion from the Garden. God initiates and makes the covenant never to destroy all earthly life by natural catastrophe.

Just before this covenant, God establishes the sacredness of human life, and it is metaphorically established in blood, or “lifeblood.” The ancients recognized that when blood poured out of a person, they died. They made connection between blood and life.

So in today’s chapter God establishes the sacredness of “life,” “blood,” and “covenant.” And just as I mentioned that the flood was an earthly foreshadowing of what would be the spiritual sacrament of baptism, today’s events are an earthly foreshadowing of the spiritual metaphor in the sacrament of Communion:

Then [Jesus] took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. Matthew 26:27-29 (NIV)

In the quiet this morning, I am once again awed by the connected themes of the Great Story from the very beginning. God is proactive, from the very beginning, in initiating a committed (a.k.a. covenant) relationship with humanity that will bring life in contrast to the death which came through disobedience and the breaking of relationship. And, God is still doing it as I remember each time I choose to step up and partake of the bread and cup as Jesus prescribed for his followers.

As for my grandparents, they chose not to take the social worker’s suggestion. My family helped to find other alternatives for them. That said, I told my grandmother that I did not believe a legal divorce on paper from the State of Iowa could ever nullify the spiritual bond of covenant and spiritual oneness or the chord of three strands woven between them and God. I believe that still. Matters of Spirit are deeper and more eternal than the reach of any human legal system on earth.

If you know anyone who might be encouraged by today’s post, please share.

Contrasting Identity

Contrasting Identity (CaD John 18) Wayfarer

“You aren’t one of this man’s disciples too, are you?” [a servant girl] asked Peter.
He replied, “I am not.”

John 18:17 (NIV)

One of the themes I’ve been watching in John’s biography of Jesus is that of identity. John’s entire biography is thematically told around seven metaphorical “I am” statements that Jesus made paralleled by seven major miracles. These are not casual choices on John’s part.

When God revealed Himself to Moses, Moses asked God to identify Himself. God identified himself as “I Am.” Jesus’ seven “I am…” statements with their metaphors are a subtle proclamation John is making as to the complete divinity of Jesus as the Christ, while the miracles form a complete witness to divine power Jesus displayed in that claim of divinity. The number seven in the Great Story is the number of “completeness” (e.g. seven days of creation).

The seven “I am” statements:

  • “I am the Bread of Life” (6:35, 48)
  • “I am the Light of the World” (8:12; 9:5)
  • “I am the Gate” (10:7)
  • “I am the Good Shepherd” (10:11, 14)
  • “I am the Resurrection and the Life” (11:25)
  • “I am the Way, the Truth, the Life” (14:6)
  • “I am the True Vine” (15:1)

The seven miracles (before His death & resurrection):

  • Changing water to wine (2:1-11)
  • Healing the official’s son (4:43-54)
  • Healing the disabled man by the Bethesda pool (5:1-15)
  • Feeding the 5,000 (6:1-14)
  • Walking on water (6:16-21)
  • Healing the man born blind (9:1-12)
  • Raising Lazarus from the dead (11:1-14)

But the theme of identity is not confined to the identity of Jesus. John is careful to choose stories that point to the identity of the religious leaders, the identity of those whom Jesus spoke to, the identity of those whom Jesus healed, and the identity of those who followed Jesus.

In today’s chapter, what struck me was how Peter’s denials stood out in stark contrast to Jesus’ claims. I couldn’t help but reflect on the fact that Peter was not only the appointed leader of The Twelve, but his given name was Simon and Jesus gave Him a new name and a new identity: No longer the fisherman from Capernaum, Jesus gave Simon the identity of Peter, “the rockon which I will build my church.”

Yet as Jesus, the “I Am,” is arrested and tried, the “rock” crumbles with three contrasting claims: “I am…not.”

I find something beautiful in the human fragility of Peter’s trinity of “I am not“s. As a follower of Jesus, it echoes the fragility of my own faith, the cracks in my own witness, and my own major failures that stand in stark contrast to the proclamation “I am a follower of Jesus.”

As Jesus fulfills His mission to suffer for the sins of the world, I find “the Rock” there as my representative. How apt that the Divinely appointed human “leader” of Jesus’ followers becomes the designated representative of human weakness.

In the quiet this morning, I find myself sitting in humility of my own humanity. A lyric from Bob Dylan’s song Every Grain of Sand comes to mind:

Don’t have the inclination to look back on any mistake,
Like Cain, I now behold this chain of events that I must break.

Peter’s story has the same ebb-and-flow as any follower of Jesus. A new direction and a new identity followed by a long life journey that include both miraculous highs and humiliating set-backs. It’s not just Peter’s story. It’s my story. It’s the story of every human being who sincerely answers Jesus’ offer to take up your own cross and follow. As the murderer and persecutor of Jesus’ followers Saul, given the new identity of Paul, follower of Jesus whom he persecuted, said:

“That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.”

If you know anyone who might be encouraged by today’s post, please share.

Blinded by the Light

Blinded by the Light (CaD John 9) Wayfarer

Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.”
John 9:39 (NIV)

The world has changed dramatically in the 40 years I’ve been a follower of Jesus. When I began my journey as a teenager, I observed and experienced that Judeo-Christian thought was a dominant world-view in culture. Even those who chose not to believe typically respected the tradition and basic tenets. Fundamentalist movements like the Moral Majority and Christian Coalition sought political power to legalize their morals and beliefs back in those days.

A generation later, I observe that the cultural pendulum has swung to the other side. I confess that Christians and the institutions of Christian religion are largely to blame. Child abuse swept under the rug, televangelists conning peopIe out of their money to build earthly empires of ego, abandoning our call to care for the poor and needy while satiating our edifice complexes, ignoring racism in our midst, and high-profile sex scandals of mega-church celebrity pastors have all eroded public trust and respect. People are leaving churches in droves. Churches are closing. In Canada, churches are being burned to the ground and no one seems to notice or care. Fundamentalism on the opposite side of the spectrum now seeks to legalize their morals and world-view.

As an amateur historian, I often think about what I make of it all and where it will all lead.

Today’s chapter has become one of my favorite stories in all of the Great Story from Genesis to Revelation. After yesterday’s showdown with the religious leaders, we learn that they have done what institutions always do with people who are a threat to their power and control: they outlaw Jesus and anyone who follows Him. If you believe that Jesus is who He says He is then you’ll be cancelled, socially outcast, and thrown out of the synagogue.

Fundamentalist movements of every kind have all of the same tactics. They maintain strict “in-group” and “out-group” distinctions. Forty years ago I watched fundamentalist churches publicly shaming and kicking out homosexuals, women who got pregnant out of wedlock, and men with long hair in the fundamentalist bible college I attended for one semester. Today, woke fundamentalists are cancelling and shaming anyone who doesn’t mark lock-step with their world-view. Different group, different beliefs, but the same fundamentalist playbook.

While the religious leaders are busy threatening people with cancellation, Jesus heals a man who had been born blind. He heals him on the sabbath day of rest which is only going to push the buttons of His opponents. It was already a point of contention between them and Jesus addressed it head-on during his public teaching earlier that week:

Jesus said to them, “I did one miracle, and you are all amazed. Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a boy on the Sabbath. Now if a boy can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing a man’s whole body on the Sabbath? Stop judging by mere appearances, but instead judge correctly.”
John 7:21-24 (NIV)

The religious leaders launch an investigation, because that’s also in the institutional playbook. It becomes obvious that the investigation is not about getting to the truth, but maintaining control and finding reason to officially discredit Jesus. They call in the man’s parents as part of the investigation. Afraid of being cancelled, they plead ignorance and pass the buck back to their son. They then summon the man a second time, but they only seem interested in entrenching themselves and doubling down on the official institutional narrative.

Jesus, meanwhile, introduces Himself to the former blind man who becomes a believer because, well, he was blind and now he can see.

Jesus then makes a fascinating statement: “I have come into the world so that the blind will see, and those who see will become blind.” How fascinating, to think that the Light of the World causes some to see while causing others to be blind. I’m not always sure what to make of that, though I have certainly observed it. Along my spiritual journey I’ve known many people who, like me, claim the same testimony as the blind man in today’s chapter after experiencing Jesus’ amazing grace: “I once was lost, but now I’m found, was blind, but now I see.” I’ve also known many people who have never experienced it and tell me I’m the one who am blinded by my faith. And, that’s fine. They have their own journey. I’m walking mine.

In the quiet this morning, I’m reminded of why I try to maintain a healthy skepticism of human institutions of every kind, especially those who operate by the fundamentalist playbook. I’m also reminded of the Jesus I’m following; Not the plastic caricature that the institutional church has painted over the centuries to maintain power and control, but the wayfaring nobody from backwater Nazareth who threatened earthly institutional religious and political power with simple, divine love for blind beggars, children, women caught in adultery, racially oppressed divorced women, blue-collar fishermen, lepers, and me (a broken, adulterous, divorced, sinful nobody from small town Iowa). I see in Him, the One I want to be.

And so, I press on and follow.

If you know anyone who might be encouraged by today’s post, please share.

Two Sides of Jesus

Two Sides of Jesus (CaD John 2) Wayfarer

“Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing…”
John 2:6 (NIV)

In yesterday’s opening chapter of John’s biography of Jesus, I shared that identity is a core theme of John’s narrative.

  • John identifies Jesus as the embodied, eternal Word through which all things were created, whom John himself saw glorified.
  • John identifies Jesus as a spiritual bookend to Moses; The law came through Moses, while grace and truth came through Jesus.
  • John the Baptist identifies himself as not the Messiah, but one who “comes before” and “a voice in the wilderness” preparing the way.
  • John the Baptist identifies Jesus as “the lamb of God who takes away the sins of the world.
  • Jesus identifies his first disciples and gives Simon a new identity, as “Peter.”

In today’s chapter, John chooses two episodes to begin introducing the reader to Jesus. I couldn’t help but recall John’s words at the end of his narrative:

Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.

John 21:25 (NIV)

So why did John choose these two episodes? First, Jesus acts out of His divinity. He gives in to His mother’s request to salvage a wedding feast for the host by miraculously turning water into wine. In the second, Jesus acts out of His humanity at the Temple in Jerusalem. He overturns the tables of the moneychangers in the Temple courts and creates a small riot.

I spent some time meditating on these two stories, and I found them to be a fascinating contrast which identifies two important aspects of Jesus’ person. Jesus channels divine power to extend compassionate generosity to a common, everyday person stuck in a very human social dilemma. John doesn’t even identify the bride, the groom, or the family who found themselves on the cusp of social humiliation by running out of wine for their guests. What a very ordinary human dilemma for Jesus to solve by miraculously producing 180 gallons of wine (and not just your average table wine, He produced the “good stuff”).

In the second episode, Jesus sets Himself against human corruption that polluted the religious institution and Temple system. The leaders of the Temple had a racket going. They extorted money and lined their pockets from poor religious pilgrims who came from all over the world to offer ritual offerings and sacrifices, forcing them to exchange Roman or other currency into Temple currency (plus taxes and fees, of course). No miracle here. Jesus very humanly channels His inner challenger to fire a shot across the bow of the powerful, religious racketeers. It is the opening shot of a three-year conflict that will end with the racketeers’ conspiracy to commit the legally sanctioned murder of Jesus.

Miraculously divine compassion for a common, everyday nobody.

Courageous human action against a corrupt “kingdom of this world.”

And even in the water-to-wine miracle, there exists a powerful metaphor that connects these two episodes. The “six stone jars” Jesus had the wedding attendants use were intended to be used by the religious leaders for their “ceremonial washing” water. The religious leaders will later accuse Jesus of refusing to follow their prescribed ritual “washing.” They will also accuse Jesus of being a drunkard. Jesus uses the water jars used for the religious leaders’ hypocritical cleansing to produce 180 gallons of “new wine.” And, I also can’t forget that there were six jars, and the number six is identified in the Great Story as “man’s number.” Man’s institutional religious hypocrisy is transformed into divine kindness and compassion for a nameless, poor commoner.

  • Fruitful acts of divine love and compassion towards others
  • Bold defiance of institutional corruption and hypocrisy

In the quiet this morning I find myself desiring to embody these two characteristics that John identifies in Jesus.

If you know anyone who might be encouraged by today’s post, please share.

“Some Other Mettle”

"Some Other Mettle" (CaD Ps 146) Wayfarer

Do not put your trust in princes,
    in human beings, who cannot save.

Psalm 146:3 (NIV)

Many years ago, our little town had a local Shakespeare Company that would produce a play each summer in the local park. Wendy and I were cast in Much Ado About Nothing, a comedy about a man and woman who despise one another and how this couple falls in love. Wendy was cast as the female lead, Beatrice, who in the beginning of the play waxes cynical about romance. When asked if she will every marry, she replies, “Not till God make men of some other mettle than earth.”

That line came to mind this morning as I meditated on today’s chapter, Psalm 146, in which the lyrics warn those listening to the song to avoid putting trust in human beings.

Along my life journey, I have observed that human systems almost always end up serving those who control them, unless those who control them have the rare quality of being both humble enough to eschew personal gain in order to serve everyone in the system and having the authority to ensure it stays that way.

Thus Beatrice waxes cynical to find a man who will serve her, honor her, and treat her as an equal partner rather than as a possession and chattel as human systems treated wives through most of human history.

Thus families become dysfunctional and unhealthy systems that end up hurting the ones they are supposed to protect and prepare for perpetuating healthy marriages and families for the next generation.

Thus organizations intended to serve the good of many become rackets that line the pride and pockets of the few in power at the top of the org chart.

Thus businesses established with eloquent vision and mission statements about valuing employees and exceptional service to customers end up cutting jobs and providing the least acceptable levels of service in order to eek out a few more pennies of dividend for shareholders.

Thus governments (of every type and “ism”) end up with those at the top offices rigging the system for themselves and their cronies while paying lip service to helping those living hand-to-mouth on a day-by-day basis.

I know this sounds cynical, yet I feel for where Beatrice is coming from. And, I have to confess that as a follower of Jesus I find myself in the quiet this morning hearing the words of Jesus and the teachings that call me to act against the grain of the systems of this world:

“Whoever wants to be ‘great’ and lead others but become the servant of all.”

“Husbands, love your wives sacrificially, even as Jesus showed us what love is by sacrificing Himself to save us.”

“Fathers, don’t exasperate your children.”

Though I am free and belong to no one, I have made myself a slave to everyone.”

Do you have individuals who work for you? Then treat them the way you want to be treated, the way that Jesus has treated you, and the way Jesus has called you to do. From a sincere heart, respect them, treat them honorably, and compensate them for the good they do.”

In find it fascinating that Jesus arguably never directly addressed those who were in control of systems of human power. The only one He did address was the Hebrew religious system who were supposed to recognize Him, but killed Him to protect their power, privilege, and profits. When given the opportunity to address the political powers of His day, King Herod and the Roman Empire, he largely kept His mouth shut.

In the quiet this morning, my mind wanders back to Beatrice and her mail foil, Benedict. Through the course of the play they have a change of heart, and you can guess where that leads. All good stories are a reflection of the Great Story, and therein I see a reflection of what Jesus was about. Jesus was not about creating or changing humans systems of power in order to, top-down, force God’s will over individuals. That’s nothing more than using the world’s playbook against itself, and I only have to look at the headlines to see how that’s working out. Jesus’ taught that the Kingdom of God paradigm is to change the hearts of individuals in order to motivate love and service to others, that in turn creates change within human systems of power from the bottom-up. It’s what He demonstrated on the cross, when the sacrifice of One served to effect change in the many, who effected change in many more.

I hear Wendy in the kitchen making my blueberry spinach smoothie, and it’s time to wrap-up my time of quiet this morning. As I do, I find myself taking a personal inventory of life and spirit. As a husband, as a father, as a grandfather, as an employer, and as a organizational leader in my community, am I reflecting the character of humility, servant-heartedness, honor, respect, and generosity to which Jesus has called me? Immediately, things come to mind to which I need to add to my task list. I better get started.

Have a great day, my friend.

If you know anyone who might be encouraged by today’s post, please share.


Things I Don’t Control

Things I Don't Control (CaD Ps 132) Wayfarer

For the sake of your servant David,
    do not reject your anointed one.

Psalm 132:10 (NIV)

Wendy and I are almost through the first season of Poldark, originally a 2015 Masterpiece Theater production. It’s been thoroughly enjoyable. The series is set in the late 18th century and tells the story of a headstrong and struggling English nobleman who returns from the American Revolution to find his father dead, his family estate in shambles, the love of his life engaged to his cousin, and the family business on the edge of bankruptcy.

The themes of the show include the clash between nobility and peasant, the long-held tradition of the entitlement of the first-born son, and the legacy of both family systems and family names.

Over the past year of Covid-19 with all its tension over masks, mandates, and lockdowns, one of the conversations I found fascinating was the individualistic spirit in Americans. From our break from mother England to today, we don’t like being told what to do. Along my life journey, I’ve come to believe that we don’t have a full realization of, nor appreciation for, just how deep the “rugged individualism” that fueled our country runs in our veins. In the entire history of human civilization, human rights and the freedom of self-determination are relatively new concepts. For thousands of years, an individual’s lot-in-life was pretty much fully established the moment they were born. It was completely dependent on your family, your gender, and your birth order.

Today’s chapter, Psalm 132, is a case-in-point. This ancient Hebrew song was used at the coronation of monarchs ascending to the throne of King David. Some scholars believe it was initially written to honor King David at the dedication ceremony of the Solomon’s Temple in Jerusalem. David’s family line was firmly established as the royal line of Judah, the prophets also pointed to the coming Messiah being from the same lineage, and the lyrics of today’s chapter would have been a clear reminder to the people not to forget it.

In the quiet this morning, I find myself meditating on the concept of determination. Growing up, I and my peers were told that we could be anything we wanted to be in life if we were willing to work hard, study hard, and pursue our dreams. Once again, I’m reminded that this very notion would have been ludicrous for the vast majority of human beings who ever lived. And yet, while I would argue that there are, in general, greater opportunities for self-determination than in any other time in human history, there are still those determining influences of life that I don’t control.

Among the teachings of Jesus that fueled the Jesus Movement of the first century was that everyone was welcome at the dining table where believers sat, listened, prayed, feasted, and “communed.” Men, women, slaves, slave owners, rich, poor, societies’ big shots, and social lepers. As Paul put it in his letter to the followers of Jesus in Galatia:

In Christ’s family there can be no division into Jew and non-Jew, slave and free, male and female. Among us you are all equal. That is, we are all in a common relationship with Jesus Christ. Also, since you are Christ’s family, then you are Abraham’s famous “descendant,” heirs according to the covenant promises.

In the quiet this morning, I find myself thinking about the things in this life that I can control, and the things that I can’t. When Jesus said to those seated around Him, “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother” I believe that He was telling his followers that I don’t have to be enslaved to systems that formed me. When Paul said that for the believer “old things pass away” I believe that among the things that pass away are beliefs, patterns of thought, and behaviors that were instilled in me by the systems into which I was born and in which I was raised. I observe that the spiritual transformation I’ve experienced on my spiritual journey as a follower of Jesus has not only changed me, but it has led me to leverage the fruit of God’s Spirit to help transform the human systems I’m a part of for the better.

Of Traditions

Of Traditions (CaD Ps 124) Wayfarer

Our help is in the name of the Lord,
    the Maker of heaven and earth.

Psalm 124:8 (NIV)

Here’s a little trivia for you: The now almost requisite playing of the Star-Spangled Banner at sporting events dates to 1918 at the first game of the World Series between the Cubs and the Red Sox. The series almost didn’t happen that year because so many Americans were across the Atlantic fighting in World War I. Fred Thomas, the Red Sox’ Third Baseman, and furloughed U.S. sailor got up during the seventh inning stretch and sang a moving rendition of the Star-Spangled Banner. At that point, it wasn’t even the national anthem (that happened in 1931). It was so moving that it became a seventh-inning-stretch staple. During WWII, technology allowed for the anthem to be played by recording and it was moved from the seventh inning stretch to before the ball game. Other sports followed.

Obviously, the anthem has been a point of tension in recent years. It’s just interesting to me to realize that there were many decades of professional baseball when that the tradition didn’t exist. I find it fascinating how traditions can become so important to us as human beings, whether those traditions are religious, civic, social or familial. Messing with traditions can create major disruption in any human system.

I thought about the national anthem as I read today’s chapter, Psalm 124. The lyrics of this Hebrew pilgrim’s song read like a community anthem reminding the traveler of God’s blessing on their nation and deliverance from many enemies. The lyrics basically read like a national anthem for the Hebrew nation, and thinking of it being a tradition for Hebrew pilgrims to sing it while on pilgrimage to Jerusalem makes me think that it’s not that much different than the Star-Spangled Banner before every ballgame, or singing God Bless America at the ball game on Sunday.

When the songwriter of Psalm 124 penned “the flood would have engulfed us” the imagery was that of a dry river bed that fills up suddenly during seasonal rains and creates devastating flash floods. It’s a metaphor for the warfare and pillaging attacks that happened seasonally, just like the rains.

The song is structured for the first stanza to be sung by an individual leader, describing what would have happened had God not been with them. The second stanza is sung by all the people, praising God for deliverance from their nation’s enemies.

I find myself meditating on traditions in the quiet this morning. Wendy and I even talked about the season of Lent which our local gathering of Jesus’ followers is in the midst of celebrating. Lent is a tradition of followers of Jesus that goes back as early as 325 AD. There is nothing written in the Great Story in regard to it and there’s no requirement to celebrate it in any way. It’s simply a tradition that annually connects followers to Jesus’ story. That’s the way I’ve personally always approached Lent and every human tradition for that matter.

I’ve observed along my life journey that traditions can be a great way to remind a group of human beings about any number of things we find important from gratitude, to sacrifice, to history, and to matters of Spirit. I’ve also observed that when traditions themselves become sacred to the human beings within the system, then the meaning of the tradition can often be lost. The reason behind the tradition sometimes loses focus or potency as the tradition itself becomes the focus of the human system that holds it. I have experienced that the breaking of certain traditions has been a spiritually healthy thing for me personally. I have also found that rediscovering lost traditions, that may have needed to go away for a time, can be equally as healthy to my spiritual journey.

“Just the Way it Works”

"Just the Way it Works" (CaD Ps 94) Wayfarer

They slay the widow and the foreigner;
    they murder the fatherless.

When anxiety was great within me,
    your consolation brought me joy.

Psalm 94:6, 19 (NIV)

While a college student, I took a semester off of classes and worked as an abstractor. My job was to take the abstract of a property that was being bought or sold and search the county records for the property, the buyers, and the sellers with regard to most recent taxes, liens, contracts, or transactions. While I worked for an abstract company with an office in the county office building, most of my day was spent visiting various county offices.

The county I worked in had long been under the tight control of a political machine, and my daily observations were a harsh life lesson. There was a law against smoking in public buildings, but some county employees continued to smoke at their desks as much as they wanted without consequence. I remember one office in which a county employee told me she wasn’t going to help me simply because she didn’t want to do so that day. I was told by my employer that there was nothing that could be done about it. “That’s just the way it works,” he said. Then there were the employees who sat in offices and pretty much did nothing all day knowing that they were “untouchable.”

Along my life journey, I’ve observed that corruption exists everywhere. It exists in governments, business, education, healthcare, and religion. Wherever you find a human system you will find individuals who will rig that system for personal power and gain. There is no perfect system because there are no perfect people. I’ve come to believe that the best we can do is to have systemic accountability through checks and balances.

Today’s chapter, Psalm 94, is a song of lament from of one who sees a corrupt system, and those who suffer because of it. In particular, the songwriter calls out the three most vulnerable groups in the Hebrew society of that day: widows, orphans, and foreigners. What is both fascinating and depressing is that the Law of Moses clearly instructed the Hebrews to take care of these three vulnerable groups. The writer of Psalm 94 laments that the system isn’t working.

From my own experience, it’s a helpless, hopeless feeling.

“That’s just the way it works.”

The song shifts in verse 12, and the songwriter places his hope and trust in God being the eternal “Avenger” who will ultimately bring justice to a corrupt world. In placing faith in God’s ultimate plan, the psalmist’s anxiety gives way to joy.

In the quiet this morning, I find myself grateful that I live in a representative republic in which individuals have some opportunity to address systemic corruption through the voting booth, the courts, speech, protest, and press. At the same time, I recognize that there are some places, even in the best of human systems, in which corruption is “just the way it works.”

This leaves me responsible to do what I can, within the systems I’m in, for those who are most vulnerable. That’s what Jesus calls me to. It also leaves me trusting Him who was crucified at the hands of a corrupt human system, to fulfill His promise of ultimately bringing justice and redemption at the conclusion of the Great Story. Joy, like that the psalmist expressed in the lyrics of today’s chapter, is experienced not in the absence of negative circumstances and human corruption, but in the midst of them.

The One-Person Org Chart

The One-Person Org Chart (CaD Ex 18) Wayfarer

Moses’ father-in-law replied, “What you are doing is not good.”
Exodus 18:17 (NIV)

I have heard it said that there are three things that most commonly lie at the root of marital discord: money, sex, and the division of labor. Based on my own experience, I can believe it to be true. Each of them requires the negotiation of power and responsibility within the relationship. With the division of labor within a relationship and household, my experience is that it can take time to understand one another’s strengths, abilities, interests, disinterests, and quirks in order to get into a good groove.

Within any human system, there is a structure of power and responsibility. In some cases, that structure is well-defined and ordered like a community organization with by-laws run by Robert’s Rules of Order. Companies have organizational charts to define who answers to whom. My observation is that the more intimate and small the system, the more difficult things can get. And I’m not even talking about the passive-aggressive ways power can be manipulated within a system.

One of the fascinating things I find about the Exodus epic is that we get to observe the organization of a nation. From Genesis 12 through today’s chapter the narrative moves from one man, Abram, who becomes the father of Isaac and the grandfather of Jacob. Jacob then has 10 sons and two grandsons settled in Egypt during a famine. They are eventually enslaved but over hundreds of years grow exponentially into the 12 tribes who leave Egypt. They are now officially a large people group, a small nation, and they’ve got to figure out how they are going live and govern.

In today’s chapter, we find that the org chart for this emerging nation has just one box on it. Moses is a one-man show, and he’s handling everything. Now, along my journey, I’ve led small teams, a small church, a small community organization, and a small business. They have all been incredibly challenging experiences. I can’t even imagine the headaches Moses had trying to lead a million people and their livestock through the wilderness. That’s, like, a form of slow, painful suicide.

Moses’ wise father-in-law immediately sees that, too. He helps Moses get organized. There are capable leaders all around. Every human system is an organism with lots of individual parts with individual gifts and abilities to contribute to the good of the whole. So, Moses essentially adds four management levels to the org chart and appoints leaders for every five, ten, hundred, and thousand people complete with a multi-layered process of appeal. It works.

I’m reminded this morning of the early Jesus’ movement who organized in a similar fashion. The word picture given was that of a body. Each member is a part of that body and serves in an indispensable role in the healthy function of that body. No one person can do it all. Every person contributes to the whole just like every cell in my body plays a part in my health and life.

In the quiet this morning, I find myself looking back at various leadership roles I’ve had along the way. As a capable individual, there have been plenty of times in which I took on way more organizational responsibility than I should have. While it may have worked for a while, I eventually burned out and others missed out on using their gifts and the fulfillment that accompanies being a part. Of course, there are always issues and struggles that come along with any human system. They’re always messy. But, like Moses found out, a system always runs better when every part of that system knows its part, is in the right functional role, and knows that it is contributing to the life and health of something greater.

How am I doing in the various systems in my life? My marriage, my family, my job, my local gathering of Jesus’ followers? Am I in the right roles? Do I know where I best contribute? Am I contributing to the health and life of each system? Am I taking on responsibilities for which I’m not really suited? Am I finding purpose and goodness in them?

All good questions to reflect on as I enter back into another day in the journey.

Have a great day, my friend!

If you know anyone who might be encouraged by today’s post, please share.

Opposite Instinct

At that time some Pharisees came to Jesus and said to him, “Leave this place and go somewhere else. Herod wants to kill you.”

He replied, “Go tell that fox, ‘I will keep on driving out demons and healing people today and tomorrow, and on the third day I will reach my goal.’ In any case, I must press on today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!
Luke 13:31-33 (NIV)

This past Sunday I gave the message among our local gathering of Jesus’ followers. I made the simple observation that in almost every story, television show, or movie the protagonist is trying to avoid, escape, or solve death while attempting to cling to, extend, and/or enhance life. Life is such a basic human desire we hardly even give it much thought.

I found it fascinating that in today’s chapter Luke continues to foreshadow Jesus’ death. Both Pilate (an official of the occupying Roman Empire ruling over the region, who would eventually sentence Jesus to die by execution) and Herod (a regional monarch who killed John the Baptist and before whom Jesus would stand trial). Both of these rulers were known for their violence and cruelty.

Herod’s family, in particular, had a long history of holding onto power by killing anyone they saw as a threat. It was Herod’s father, Herod the Great, who upon hearing from the three wise men that a prophetic sign told them “the King of the Jews” had been born in Bethlehem, proceeded to have every baby in Bethlehem under the age of two slaughtered in an effort to prevent Jesus from growing up and threatening his reign. His son, Herod Antipas, who is referenced in today’s chapter, carried on his father’s bloody, corrupt legacy.

At the end of today’s chapter, Jesus is warned that Herod is attempting to have Him killed. In yesterday’s chapter is said that Jesus has been attracting stadium worthy crowds so large that people were trampling one another to get near Him. This would have rattled Herod. Any person with that kind of popularity was a threat to his position and power, and Herod learned from his father that clinging to power required killing anyone who was a threat to take it from you, (even if that threat is just a baby).

What I found interesting is that Jesus expresses neither fear or concern. Rather, Jesus doubles-down and tells the messengers to return to Herod and tell “that fox” that He would press on:

[Jesus] replied, “Go tell that fox, ‘I will keep on driving out demons and healing people today and tomorrow, and on the third day I will reach my goal.’ In any case, I must press on today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!

Beyond the attitude of courage and perseverance in Jesus’ reply, there is also an important subtext that is lost on many readers. Jesus references three days to reach His goal, foreshadowing the three days in the grave before His resurrection. He then offers a puzzling statement about no prophet can die outside of Jerusalem.

Back in chapter 9, Luke stated that Jesus was “resolutely” fixed on going to Jerusalem. Jesus has consistently been criticizing the religious leaders and their ancestors for killing the prophets sent to them. He has also been making consistent, metaphorical references foreshadowing His own death. Jesus is on a mission and He can see how it is all going to play out. He isn’t the victim, but the instigator of events that He knows will lead to His death.

I couldn’t help but think of Jesus’ words to His followers in previous chapters:

Then he said to them all: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will save it. What good is it for someone to gain the whole world, and yet lose or forfeit their very self?

Luke 9:23-25 (NIV)

I tell you, my friends, do not be afraid of those who kill the body and after that can do no more.

Luke 12:4 (NIV)

Everything Jesus is doing runs contrary to our most basic human instincts. Humans want to avoid and escape death at all costs. Humans want to cling to this life as long as we can along with everything we can possibly acquire within the finite amount of time we’re given. Luke offers his readers Pilate and Herod as exhibits A and B in today’s chapter. Two men at the top of the heap who will kill anyone who threatens their position, wealth, and power. Jesus, however, is the antithesis. He’s moving in the opposite direction and telling His followers that they must follow if they want to experience the Kingdom of God.

In the quiet this morning I find myself reminded of a passage I referenced in last Sunday’s message. Jesus’ friend Lazarus is dead. Lazarus’ sister, Martha, tells Jesus that if He’d have arrived sooner then her brother would not be dead. Jesus replies:

“I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die.”

He then asks her a question:

“Do you believe this?”

Do I believe it?

And, if I say that I do believe it (and I have been saying it for almost 40 years), am I willing to follow Jesus in the opposite direction of the basic human instincts of this world?