Look at Your Life through Heaven's Eyes

In the 1998 movie, The Prince of Egypt, Jethro sings:

“So how can you see what your life is worth, Or where your value lies?
You can never see through the eyes of man, You must look at your life,
Look at your life through heaven's eyes.” 1

I found it compelling that Gordon McDonald used the same phrase as a chapter title in his book, Order Your Private World. He used the phrase to talk about prayer. What are the reasons why we have trouble praying? McDonald suggests that there are three reasons.

First, he states that our designed desire to be in communion with God have been dulled by sin, and therefore, have become an unnatural act.2 I have found this to be true in my life. Although I casually talk to God throughout the course of the day, when it comes down to giving him my undivided attention to approach him in worship and intercession, I have to force myself to close out the noise of the world to listen to him. It truly is not a natural thing to do.

McDonald’s second reason we have trouble praying is that we are not willing to recognize our weakness and our total dependence on him.3 What an awful realization this is for a Christian! When I give thanksgiving over the meal, I’m not sure I am truly giving thanks, or just performing something that is expected of me. Do I truly believe God supplied the means to the meal, or is it a ruse to my believing that I worked for the money that paid for the food? What a hypocrite I am! It is God who gives me breath and my next heart beat. It is God who gives me the mind to think and the hands to work. It is God who sent the rain that watered the fields so that the produce for my future meal could grow. I could supply none of these things. I am wholly dependent on God's grace.

Lastly, McDonald suggests that we have trouble praying because we do not recognize the answers to our prayers when they come.4 The Lord answers prayers; but I often do not recognize the answer and attribute seemingly unanswered prayer to God's unfaithfulness rather than my own spiritual blindness and unbelief. I think I believe that Jesus’ promises are true. But, when He says, “I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven” (Matt 18:19, NIV), I have to confess that I have been disappointed. In fact, I have been disappointed enough to stop praying.

What would have happened if Daniel had stopped praying after 20 days, when it took 21 days for the angel to make a "breakthough" against the evil spirit that detained him? (Daniel 10:12-13) He would have been like the Israelites, who came right to the edge of the Promised Land, but were not allowed in because of their unbelief. James tells that we must be single-minded and stable when we pray. He says:

If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord; he is a double-minded man, unstable in all he does. (James 1:5-7)

Therefore, when we pray, we must be ready to receive by watching and expecting God's answer in whatever form He chooses. Indeed, we must look at our prayer life through heaven's eyes.

--AL

1 Music and lyrics by Stephen Schwartz vocals by Brian Stokes Mitchell. The Prince of Egypt (UNI/DreamWorks, 1998)
2 Gordon McDonald, Order Your Private World (Nashville: Thomas Nelson, 2003), 174.
3 Ibid, 175.
4 Ibid, 176.

Driven or Called?

What is the difference between a driven person and a called person? Gordon McDonald offers the answer in several chapters of his book, Ordering Your Private World (2003). For instance, the driven are “preoccupied with symbols of accomplishment”1, only finding satisfaction when this need is met, and with an insatiable desire for more. Lacking integrity and people skills, they are often highly competitive, express fits of rage, and always seem to need to load their lives with activity. In short, the driven live to glorify self because there is no one else great enough (in their own mind) to please.

Called people, on the other hand, possess strength from within, a quality of perseverance and power that are impervious to the blows from without. A called person is a steward, because he knows who he is, because he is purposeful-anticipates the day when it is time to step back and let go.

To deal with drivenness, one must begin to ruthlessly appraise one's own motives and values, just as Peter was forced to do in his periodic confrontations with Jesus. The person seeking relief from drivenness will find it wise to listen to mentors and critics who speak Christ's words to us today. He may have some humbling acts of renunciation, some disciplined gestures of surrender of things-things that are not necessarily bad, but that have been important for all the wrong reasons. Perhaps the driven person will have to grant forgiveness to some of those who in the past never offered the proper kind of affection and affirmation. And all of that may be just the beginning. 2

Over the years I tried to live as one called, but often inherited or "caught" the drivenness of others around me. What is my condition now? I can still stand up in front of a “Drivenness Anonymous” meeting and introduce myself as driven. There, however, are signs of recovery. I do not need to work in a high-visibility job any more. I am more appreciative of the little things: knowing my neighbors by name, spending time with my family, and enjoying watching an old musical on DVD. Am I driven or called?

I believe that Paul summarized the difference between drivenness and called when he stated:

To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. (Rom 2:7, 8, NIV)

-- Al

1 Gordon McDonald, Ordering Your Private World (Nashville: Thomas Nelson, 2003), 34.
2 Ibid, 54.

A QUESTION OF LIGHT – Part 2

In this article we will further investigate the metaphor found in Matthew 5:14, where Christ proclaimed, “You are the light of the world.”

JESUS CHRIST IS THE SOURCE OF LIGHT

Luke recorded that Joseph and Mary brought the child Jesus to be circumcised at the temple in Jerusalem. There, a man named Simeon, who had been waiting for the coming of the Messiah, took Jesus in his arms saying: “For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel” (Lk 2:30-32). William Barclay, writing that the Christian’s source of light was from Christ, stated: “The light with which the nation or the man of God shone was a borrowed light. It must be so with the Christian . . . . The radiance which shines from the Christian comes from the presence of Christ within the Christian's heart.”[9]

In the Gospel of John, the apostle summarizes thematic references to the Light of Christ as existing from eternity past, its relationship to creation, and its manifested battle with the powers of darkness with the words: “In him was life, and that life was the light of men. The light shines in the darkness, and the darkness has not overcome it” (John 1:4-5). It is possible that the darkness symbolizes the enemies of mankind: the devil, spiritual ignorance, sin, and death. Christ came to break the power of the devil (Gen 3:15, Acts 10:38), to testify to the truth (John 18:37), to save his people from their sins (Mat 1:21), and to destroy the sting of death (1 Cor 15:56-57).

It can be imagined that Jesus was teaching in Jerusalem during one of the Jewish feasts, when he looked up at the light shining from the temple mount and announced: “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 12). This statement not only links himself as the fulfillment of the previously discussed priestly mission of Israel, but with the mission to defeat the enemies of mankind, which only the Son of God had the power to fulfill. In addition, Jesus’ statement provides an invitation and a promise to “whoever follows” him.

The clause “Whoever follows me” is an important distinction for those who would receive Jesus’ words just as the beginning of the Sermon on the Mount passage distinguishes the crowd and the disciples. It says, “Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them...” (Mt 5:1-2). The passage opens with Jesus cordially receiving the crowd, but teaching his disciples. This appears to be the dilemma of the preacher. He must speak to those who are committed followers and to those who are uncommitted spectators. It is to his disciples that Jesus said, “The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them” (Mt 13:11).

THE ROLE OF CHRISTIANS

In verses 13-16, Jesus used the metaphors of salt and light to represent his disciples’ influence for good in the world. Jesus said, “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men” (Mt 5:13). Salt was used both to provide taste and as a preservative. So, people would cure their meats in salt to help keep it from spoiling. How might this be applied in the area of influencing the world?

Christians are called to resist corruption. What happens if Christians don’t stand up against corruption? You then become good for nothing, except to “be thrown out and trampled by men” (Mt 5:13). Peter gives a clue what this compromise might cost by saying: “If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning” (2 Pet 2:20).

Our key verse provides a similar meaning. When Jesus said, “You are the light of the world. A city on a hill cannot be hidden” (Mt 5:14), he was calling Christians into action.

A movie about William Wilberforce’s struggle to abolish slavery in Britain has recently been released. The story is about a man who changes the world for good because of the teachings of the Bible and his faith in Christ. In his 1797 book, Real Christianity, Wilberforce challenges those who would claim to be lights with these words: “Some might say that one’s faith is a private matter and should not be spoken of so publicly. They might assert this in public, but what do they really think in their hearts?”[10] We might likewise ask a similar question. Are we living as the light of the world?

There are a number of reasons why Christians may not be living up to their calling as a light of the world. Maybe those who call themselves Christian may not be Christian at all. They have not become a new creation (2 Cor 5:17). Trying to live the Christian life without Christ living in them are unable to be lights of the world because they are unplugged from the source of power and light (John 1:4). Using another metaphor in relation our discussion, Christ says, “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing" (John 15:5). Plant a seed and water it in the Spring. If the seed has life in it and it is healthy, it will grow. In evaluating salvation, we must ask, “Are we growing? Are we bearing fruit?”

There is such a thing as a fruitless Christian. According to Richard De Hann’s booklet, The Way Back [11], the light of faith that once burned so brightly has flickered and grown dim. They have no interest in Christian fellowship or church attendance, no personal devotions or prayer time, no concern for others, and no spiritual sensitivity.

What can one do who realizes they are either fallen or fruitless? The cross is still available for them. We must turn from our sin and ask Jesus Christ into our heart, for scripture promises “that if you confess with your mouth, Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9). Seek out a fellowship of Christians where you can learn and practice spiritual disciplines of prayer, care, and share. As you imitate Jesus, your light will glow brighter and affect those around you. The result is that you will grow to reflect Christ’s image and then you will indeed be the light of the world.

--AL

9 William Barclay. The Gospel of Matthew. Vol. 1, The Daily Study Bible Series. (Philadelphia: Westminster Press, 1975), 122.
10 William Wilberforce. Real Christianity. Revised and updated by Bob Beltz. (Ventura, CA: Regal Books, 2006).
11 Richard De Hann. The Way Back-The Marks of a Backslider. (Grand Rapids: RBC Ministries, 2002), 2.

A QUESTION OF LIGHT – Part 1

In this article we will investigate the metaphor found in Matthew 5:14, where Christ proclaimed, “You are the light of the world.” We will further explore the biblical definition of light. The metaphor is located in, what is known as, the Sermon on the Mount. John Stott wrote that the Sermon on the Mount is “the best-known part of the teaching of Jesus,” the “least understood,” and the “least obeyed.”[1] This is an indication that perhaps Christians are experiencing an identity crisis. We would, therefore, do well to use this essay to assist in self-assessment and seek opportunities to repent.

We may, during the course of this essay, interchange the term Christian with disciple. The Sermon on the Mount contrasts a disciple’s life compared to life in the world. According to Jesus’ teaching, the two are mutually exclusive. Christians should be countercultural; but most of all, Christians should be like Jesus (John 13:15, Phil 2:5).[2]

A WORLD IN NEED OF LIGHT

On Christmas Eve, 1968, while orbiting the moon for the first time in history, the crew of the Apollo 8 broadcasted words from the creation story of the Bible. They read:

. . . . And God said, “Let there be light,” and there was light. God saw that the light was good, and He separated the light from the darkness. God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day. (Gen 1:1-5)

One thing that was needed in 1968 was light. A pall of darkness had fallen on the world. North Korea seized the U.S. Navy ship Pueblo; the North Vietnamese launched the Tet Offensive, a turning point in the Vietnam War; and American soldiers massacred 347 civilians at My Lai. Two major American leaders, Dr. Martin Luther King, Jr. and Senator Robert Kennedy, were shot and killed.[3]

The three astronauts, Borman, Lovell, and Anders, were pictured on the cover TIME Magazine.[4] They were chosen as Men of the Year for 1968, recognizing them as the most influential people of the preceding year. Their successful mission represented hope, like the rising of the brightly lit earth they had photographed peering over the horizon of the desolate lunar landscape. In the 21st Century, times seem just as dark and we long for relief. The world is weary of the media persistently reporting on war, of natural calamities, and of death. Like the Psalmist of Scriptures, many are asking, “Who can show us any good?” (Ps 4:6a).

AN HISTORICAL REFERENCE TO LIGHT

After the Flood, God chose Abraham to light the world. Abraham was chosen so that all peoples on earth would be blessed through him (Gen 12:2-3). When Abraham was feeling small and helpless because he had “not yet received the things promised” (Heb 11:3), God took him outside to show him a night sky filled with stars. God said to him, “Look up at the heavens and count the stars—if indeed you can count them. . . . So shall your offspring be” (Gen 15:5). It was not the black background that Abraham focused on, but the thousand points of light that bolstered his faith. At that moment, he no longer depended on his own human abilities, but he believed God (Gen 15:6) who had placed all the stars in the sky (Ps 136:7).

In his 1989 inaugural speech, President George H.W. Bush encouraged a new age of volunteerism and hope with a similar metaphor, saying, “I have spoken of a thousand points of light, of all the community organizations that are spread like stars throughout the nation, doing good.”[5]

Throughout their history, Israel struggled to believe the promise given to Abraham. Their unbelief and disobedience to the covenant often led them into darkness. But, God sent prophets to them to call them to repentance and bring them hope for a better day. Such was the case when Isaiah spoke not only for their present time, but for a time hundreds of years into their future, when he said:

Nevertheless, there will be no more gloom for those who were in distress. . . . The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned. (Isa 9:1-2)

What did Isaiah mean by alluding to a light? Obviously, it can mean little else but a reference to the Messiah. Several verses later, Isaiah makes this clear when he declares, “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa 9:6). It is, therefore, through this Messiah that God fulfilled his covenant to Abraham that “all peoples on earth will be blessed through you” (Gen 12:3).

The Hebrew Scriptures tell the story of how God chose Israel to teach the rest of the world about Him. He called them a kingdom of priests and a holy nation (Ex 19:6). Why would God call them priests? What is significant about this title? A priest does not live for himself. Instead, he lives purposefully as an intercessor between God and man. Paul reminded the Church of Rome of his priestly duty of proclaiming the gospel of God to the Gentiles (Rom 15:16). The duty of a priest is defined in Hebrews where it states: “Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins” (5.1). It follows, then, that a kingdom of priests would have the distinction of making God known to the other nations for the purpose of establishing a relationship between them. In one sense, God chose Israel to bring the world spiritual light. Peter extended this notion to the church when he told them: “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Pet 2:9).

The nation of Israel arose from a small nomadic tribe to settle into Canaan, the land promised to Abraham’s descendants. Their location was significant to their mission. They stood along the major trade routes between the northeastern civilizations of Assyria, Persia, and Babylon, to the north, and the south western empire of Egypt. Although the Arabian Desert was on their eastern border, the Mediterranean offered them nautical access to the continents of Europe and Africa. Ray Vander Laan suggests that Israel was on the “crossroads of the world.”[6]

Israel was on display for all to see. When they sinned, the nations observed that God punished them. When Israel lived in holy obedience, the nations observed how God blessed them. Representative of their holiness was the temple worship in Jerusalem. In a pilgrim’s song, it reads: “Jerusalem, well-built city, built as a place for worship! The city to which the tribes ascend, all God's tribes go up to worship, To give thanks to the name of God—this is what it means to be Israel” (Ps 122:3-4, Msg). The Midrash is a compilation of commentaries on the Tanakh (the Old Testament). It states: “Jerusalem is the light of the world. And who is the light of Jerusalem? The Holy One, blessed be He” (Breishith Rabba 59:8).[7]

The contents of the temple were even more significant than Jerusalem or the temple itself. It contained the Ark of the Covenant, which in turn, contained the stones on which the Ten Commandments (the Word of God) were carved. The Ark represented God’s presence, or glory (doxa), and so it was positioned in the most holy place in the temple. Besides other contents, there was a lamp stand (menorah). According to J.D. Douglas, “The lamp stand often symbolically represents God's perfect leadership in showing his people their way. It also represents the Holy Spirit.”[8] It might be suggested that these two things, the Word of God and the Holy Spirit, residing in the Christian, are the sources that make the Christian the light of the world that Jesus refers to in Matthew 5:14. Moreover, the allusion to the City of Jerusalem might represent the observable positioning of Christians as a “city on a hill.”

See Part 2 of this article.

1 John R. Stott. The Message of the Sermon on the Mount. (Downers Grove, IL: InterVarsity Press, 1978), 15.
2 Unless otherwise specified, all Scripture references are from the New International Version of the Bible.
3 "1968." Year by Year. Fact Monster. (Upper Saddle River, NJ: Pearson Education, publishing as Fact Monster, 2000–2007), 24 Feb 2007 <http://www.factmonster.com/year/1968.html>
4 “Men of the Year.” TIME Magazine. 3 January 1978.
5 Inaugural Address of George Bush January 20, 1989. The Avalon Project at Yale Law School. (21 February 2007) <http://www.yale.edu/lawweb/avalon/presiden/inaug/bush.htm>.
6 Raynard Vander Lann. That the World May Know: Teacher’s/Leader’s Guide for Faith Lessons 1-5. (Colorado Springs: Focus on the Family, 1995), 11.
7 Samuel Rapaport, tr. Tales and Maxims from the Midrash. (New York: E.P. Dutton, 1907) Scanned at sacred-texts.com, January 2003. J.B. Hare redactor. 63.
8 J.D. Douglas. “Light.” New International Encyclopedia of Bible Words. Revised ed. (Grand Rapids: Zondervan, 1999).