Wednesday, November 25, 2009
Tuesday, November 17, 2009
Signs of A Healthy Congregation
1. The healthy congregation is founded on and acts out the teaching of Jesus and the apostles, seeking first God’s kingdom and righteousness. (Luke 6:46-49; Acts 2:42; Acts 4:33; Matthew 6:33)
The unhealthy congregation focuses on the needs and requirements of this world, rather than the teaching of Jesus. (Mark 4:18-19; Matthew 6:19-34)
The believers in an unhealthy congregation give commands to each other that are not found in the teaching of Jesus and the apostles. (Mark 7:1-8; I Corinthians 14:36-39; Revelation 22:18-19)
2. The members have faith in Jesus Christ, have repented of their past sins, have been baptized, and have received the Holy Spirit. (Romans 10:9-10; I Corinthians 6:9-11; Acts 2:37-38; Luke 14:33;)
The unhealthy congregation sanctifies or accepts something that Jesus and the apostles call sin or fail to discipline believers who do not repent. (I Corinthians 5:1-2; I Timothy 6:4; Revelation 2:20)
3. The believers adhere to the teaching of Jesus and obey it with all their heart as disciples of their master, including, receiving the Lord’s supper, loving their enemies, renouncing wealth, seeking the lost, reconciling with brothers, pray regularly, etc.
The unhealthy congregation allows some aspect of the teaching of Jesus to be ignored or despised. (II John 1:9; I Timothy 6:3-4)
The unhealthy congregation listens to the words of Jesus, but do not do them. (Luke 6:46-49; Revelation 2:4-5)
4. They meet together regularly to worship together, to pray and to encourage each other to do acts of love and righteousness and participate in the Lord’s supper. (Acts 2:42, 46-47; I Timothy 2:1; Hebrews 10:24-25; Acts 2:46)
The believers in an unhealthy congregation separate from each other due to petty controversy, unforgiveness, unclear interpretations of Scripture, or rejection of actions that are not sins in the teaching of Jesus. (Mark 7:1-8; Romans 14:1-13; Galatians 5:19-21; I Timothy 1:3-4)
5. The actions of the believers in a healthy congregation are controlled by the desire to benefit the other. (Philippians 2:3-4; Matthew 7:12; Galatians 5:22-23)
The actions of the believers in an unhealthy congregation are based on selfish desires. (Philippians 2:3; James 4:1-3)
6. There are clear manifestations of the Holy Spirit, through power and giftings used by all the believers, supporting the church and the teaching of the gospel. (Acts 2:43; I Corinthians 12:7-11; I Corinthians 14:26)
They deny the power of the Spirit or they focus on powers so much that they are blind to the requirements of love. (Mark 3:22-30; I Thessalonians 5:19-21; I Corinthians 12:31-14:1)
7. When there are physical needs among those in the congregation, or among believers passing through, those who have resources attempt to meet those needs. The congregation also strives to meet the needs of unbelievers, as they are able.(Luke 12:33; Acts 4:34-35; Matthew 25:31-46; Luke 6:32-36; Galatians 6:10)
The unhealthy congregation ignores the needs of the poor and needy, withholding their good for their own comforts. (I John 3:17; Acts 5:1-10; Luke 12:15-21)
8. Conflict between members is dealt with in the church, in reference to the teaching of the apostles, in love and gentleness, through mediation if necessary. (Acts 15; I Corinthians 6:1-8; Galatians 6:1-2; Matthew 18:15-17).
In an unhealthy congregation, conflict is ignored, dealt with in outside courts, or dealt with harshly. (I Corinthians 6:1-8; Galatians 6:1-2)
9. If sin is found among the believers, the sin is confronted gently, with the goal in mind to cause the believer to repent. (Matthew 18:15-17; Galatians 6:1-2; Luke 17:3-4).
The unhealthy congregation ignores those who are apart from Christ in their sins, or denies them forgiveness when they repent. (Luke 15:1-32)
10. They are bold and loving in their witness of Jesus Christ, and they suffer because of their proclamation of and obedience to the gospel or stand with those who do suffer. (Acts 4:1-34; Revelation 2:9-10; II Timothy 3:12; Hebrews 13:3)
The unhealthy congregation avoids suffering at all cost, even if it compromises the gospel. (Mark 4:16-17)
11. They have a good reputation and a positive relationship with other congregations, meeting the needs of other congregations and listening to the correction and encouragement of others. (I Thessalonians 1:7-9; II Corinthians 8:1-8; Ephesians 4:11-13)
12. Although they remember that they are all brothers before God, elders and deacons of the healthy congregation are respected and submitted to and they in turn serve humbly, with the needs of the individuals in the church foremost in their minds. (Hebrews 13:17; I Peter 5:1-5 ; Luke 22:24-27)
The unhealthy congregation ignores the counsel of the elders and speak ill of their church leaders. (I Timothy 5:17-19)
The leaders of an unhealthy congregation lord it over the congregation, demanding control and strict obedience to their every whim. (Matthew 24:45-51)
The unhealthy congregation focuses on the needs and requirements of this world, rather than the teaching of Jesus. (Mark 4:18-19; Matthew 6:19-34)
The believers in an unhealthy congregation give commands to each other that are not found in the teaching of Jesus and the apostles. (Mark 7:1-8; I Corinthians 14:36-39; Revelation 22:18-19)
2. The members have faith in Jesus Christ, have repented of their past sins, have been baptized, and have received the Holy Spirit. (Romans 10:9-10; I Corinthians 6:9-11; Acts 2:37-38; Luke 14:33;)
The unhealthy congregation sanctifies or accepts something that Jesus and the apostles call sin or fail to discipline believers who do not repent. (I Corinthians 5:1-2; I Timothy 6:4; Revelation 2:20)
3. The believers adhere to the teaching of Jesus and obey it with all their heart as disciples of their master, including, receiving the Lord’s supper, loving their enemies, renouncing wealth, seeking the lost, reconciling with brothers, pray regularly, etc.
The unhealthy congregation allows some aspect of the teaching of Jesus to be ignored or despised. (II John 1:9; I Timothy 6:3-4)
The unhealthy congregation listens to the words of Jesus, but do not do them. (Luke 6:46-49; Revelation 2:4-5)
4. They meet together regularly to worship together, to pray and to encourage each other to do acts of love and righteousness and participate in the Lord’s supper. (Acts 2:42, 46-47; I Timothy 2:1; Hebrews 10:24-25; Acts 2:46)
The believers in an unhealthy congregation separate from each other due to petty controversy, unforgiveness, unclear interpretations of Scripture, or rejection of actions that are not sins in the teaching of Jesus. (Mark 7:1-8; Romans 14:1-13; Galatians 5:19-21; I Timothy 1:3-4)
5. The actions of the believers in a healthy congregation are controlled by the desire to benefit the other. (Philippians 2:3-4; Matthew 7:12; Galatians 5:22-23)
The actions of the believers in an unhealthy congregation are based on selfish desires. (Philippians 2:3; James 4:1-3)
6. There are clear manifestations of the Holy Spirit, through power and giftings used by all the believers, supporting the church and the teaching of the gospel. (Acts 2:43; I Corinthians 12:7-11; I Corinthians 14:26)
They deny the power of the Spirit or they focus on powers so much that they are blind to the requirements of love. (Mark 3:22-30; I Thessalonians 5:19-21; I Corinthians 12:31-14:1)
7. When there are physical needs among those in the congregation, or among believers passing through, those who have resources attempt to meet those needs. The congregation also strives to meet the needs of unbelievers, as they are able.(Luke 12:33; Acts 4:34-35; Matthew 25:31-46; Luke 6:32-36; Galatians 6:10)
The unhealthy congregation ignores the needs of the poor and needy, withholding their good for their own comforts. (I John 3:17; Acts 5:1-10; Luke 12:15-21)
8. Conflict between members is dealt with in the church, in reference to the teaching of the apostles, in love and gentleness, through mediation if necessary. (Acts 15; I Corinthians 6:1-8; Galatians 6:1-2; Matthew 18:15-17).
In an unhealthy congregation, conflict is ignored, dealt with in outside courts, or dealt with harshly. (I Corinthians 6:1-8; Galatians 6:1-2)
9. If sin is found among the believers, the sin is confronted gently, with the goal in mind to cause the believer to repent. (Matthew 18:15-17; Galatians 6:1-2; Luke 17:3-4).
The unhealthy congregation ignores those who are apart from Christ in their sins, or denies them forgiveness when they repent. (Luke 15:1-32)
10. They are bold and loving in their witness of Jesus Christ, and they suffer because of their proclamation of and obedience to the gospel or stand with those who do suffer. (Acts 4:1-34; Revelation 2:9-10; II Timothy 3:12; Hebrews 13:3)
The unhealthy congregation avoids suffering at all cost, even if it compromises the gospel. (Mark 4:16-17)
11. They have a good reputation and a positive relationship with other congregations, meeting the needs of other congregations and listening to the correction and encouragement of others. (I Thessalonians 1:7-9; II Corinthians 8:1-8; Ephesians 4:11-13)
12. Although they remember that they are all brothers before God, elders and deacons of the healthy congregation are respected and submitted to and they in turn serve humbly, with the needs of the individuals in the church foremost in their minds. (Hebrews 13:17; I Peter 5:1-5 ; Luke 22:24-27)
The unhealthy congregation ignores the counsel of the elders and speak ill of their church leaders. (I Timothy 5:17-19)
The leaders of an unhealthy congregation lord it over the congregation, demanding control and strict obedience to their every whim. (Matthew 24:45-51)
Seeking and Saving
The focus of the church is distracted amongst many diversions. Church growth, Sunday schools, building management, worship, the most recent Christian events or Christian concerts. These things can be good, in context, but none of them should be the focus, the center-point of the church’s time and resources. Jesus gave us a clear commission, “As the Father has sent me, so I am sending you.” (John 20 We are to continue Jesus’ mission, and take it as our own.
What was Jesus’ mission? The clearest, broadest statement made by Jesus is in Luke 19—“The Son of Man came to seek and to save the lost.” Jesus came to find those who had fallen away from God, but were still soft-hearted toward Him. Those whom Jesus found were ready to respond to him in faith, he restored them to God, allowing them to find acceptance in God’s kingdom.
This is to be our mission as well. Our mission, our focus is not for the feed and caring of the ninety-nine who remain in the fold, but to leave the flock behind and search for the one or two or million that are lost. There are many in every one of our communities, and beyond our communities, that are ready to be restored to God. So often, however, we think that the revival of our own congregations lie in the teaching or worship or entertainment of our group. Rather, our quickening comes as we do work that is led by the Spirit alone—restoring the fallen back to God.
Our focus isn’t to be on the latest book or video, the latest Christian event that comes around the circuit. Rather, our focus is to be reaching out to the lost, wherever they may be. We are to seek out the downcast, the ones who seem to have no reason to have faith and give them reason to have confidence in God through Jesus Christ. We are to seek out the poor and encourage them to seek God for deliverance. We need to seek out the destroyed and give them hope in God’s restoration. We are to seek out the mentally ill and pray with them into wholeness. We are to seek out the oppressed and tell them of God’s coming day of salvation. We are to seek out those misled by false teachers and to assure them of God’s truth, purity and love.
So often we demonize groups that seem to be opposed to our way of life and that threaten our comforts. We make bold stands against Muslims, the Mormons, the homosexuals, the secular humanists and various cults. Or we can vilify others who are Christian or evangelical for holding views opposed to our own. Perhaps some of their ways aren’t the ways of Jesus, but we fail to recognize that in our accusatory polemic we are ostracizing and separating when we really ought to be reaching out to those among those groups who are ready to be restored to God. Our job is not to destroy the enemy, but to restore those oppressed by our true Enemy.
It is our task to go out to the lost, to find where they are and to seek them out. We need to teach the truth gently and with great patience—greater than the world gives. We need to coax the lost back to God, treating them with kid gloves. We need to assure them that they are welcome and that the Lord is waiting for them to commit themselves to him. We need to pray for them to receive the covenant of God and to hear and listen to the Holy Spirit. This is the mission of the church. This is our focus.
In this mission is our life. In this we will be revived in the Holy Spirit. In this, we will gain the tools that we need to change the world, to establish God’s kingdom.
What was Jesus’ mission? The clearest, broadest statement made by Jesus is in Luke 19—“The Son of Man came to seek and to save the lost.” Jesus came to find those who had fallen away from God, but were still soft-hearted toward Him. Those whom Jesus found were ready to respond to him in faith, he restored them to God, allowing them to find acceptance in God’s kingdom.
This is to be our mission as well. Our mission, our focus is not for the feed and caring of the ninety-nine who remain in the fold, but to leave the flock behind and search for the one or two or million that are lost. There are many in every one of our communities, and beyond our communities, that are ready to be restored to God. So often, however, we think that the revival of our own congregations lie in the teaching or worship or entertainment of our group. Rather, our quickening comes as we do work that is led by the Spirit alone—restoring the fallen back to God.
Our focus isn’t to be on the latest book or video, the latest Christian event that comes around the circuit. Rather, our focus is to be reaching out to the lost, wherever they may be. We are to seek out the downcast, the ones who seem to have no reason to have faith and give them reason to have confidence in God through Jesus Christ. We are to seek out the poor and encourage them to seek God for deliverance. We need to seek out the destroyed and give them hope in God’s restoration. We are to seek out the mentally ill and pray with them into wholeness. We are to seek out the oppressed and tell them of God’s coming day of salvation. We are to seek out those misled by false teachers and to assure them of God’s truth, purity and love.
So often we demonize groups that seem to be opposed to our way of life and that threaten our comforts. We make bold stands against Muslims, the Mormons, the homosexuals, the secular humanists and various cults. Or we can vilify others who are Christian or evangelical for holding views opposed to our own. Perhaps some of their ways aren’t the ways of Jesus, but we fail to recognize that in our accusatory polemic we are ostracizing and separating when we really ought to be reaching out to those among those groups who are ready to be restored to God. Our job is not to destroy the enemy, but to restore those oppressed by our true Enemy.
It is our task to go out to the lost, to find where they are and to seek them out. We need to teach the truth gently and with great patience—greater than the world gives. We need to coax the lost back to God, treating them with kid gloves. We need to assure them that they are welcome and that the Lord is waiting for them to commit themselves to him. We need to pray for them to receive the covenant of God and to hear and listen to the Holy Spirit. This is the mission of the church. This is our focus.
In this mission is our life. In this we will be revived in the Holy Spirit. In this, we will gain the tools that we need to change the world, to establish God’s kingdom.
Mixing God and Culture
God is a mystery of another world. God is Spirit, another substance, another entity, a person that we can relate to, but can only understand through symbol and metaphor and the broadest of concepts. God is separate from this world, as different from this world as a cow is different from an amoeba. God is a part of Himself, which before creating this universe created the spirit world for His essence to dwell in, although nothing can hold Him.
We, however created by God and in God’s image, are creatures of this world. From the instant we are born, possibly before, we are swimming in the substance of our world, breathing in the ideas, experiencing its vision, consuming the smells and tastes around us. All that we experience is not just created by God, but created by humanity. The sea of humanity is not only the mass of people, but the crowd of human creations that we cannot escape. This force, as pervasive as gravity or air, is culture.
The culture we are raised in and live in is not just something we live in, but it lives in us. Even as our soul is united with our body, our being is infused with culture. Every thought we think is a cultural thought. Every act we perform is a cultural act. Every word we speak is a cultural word. The unique ones are never a culture of their own—at best they are a sub-culture of one, but still reacting in one way or another to the culture or cultures they know and remain a part of, even if absent.
How then can we know God, who is so apart from this world, and we are so inseparable from it? The only way to experience the greatest of all Aliens is to have the superior intelligence teach the lesser one. To understand the best of who God is, we need to have it explained to us in cultural terms. We have no reference to who God really is, but God patiently presents himself in terms we can appreciate and understand. How God wants us to live is encased in culture. And when we relate to God, whether in worship or in prayer, God kindly allows us our cultural expression, for we have no other.
The difficulty is that culture is not a rock foundation on which our ideas are based, but culture is in constant flux. It is an ocean, that as soon as you have determined a pattern of water flow or of hot and cold streams, it shifts, or there is a hurricane and everything changes. With each generation, culture makes a major shift again with minor shifts happening all along. And if a single culture is divided, then it becomes two, distinct, unique cultures within two generations, and never can they be united again without irreparable harm.
Because of this, our relation to God changes. That which one generation holds as the truest form of worship, within two is completely rejected. The worship itself has not shifted, but the mode would be unthought-of by all previous generations. The communication of how we live must change, for the good life of one culture could be evil in another and visa versa. In one context, it is good to give money to beggars, while in another it is death. And even our understanding of God himself, wrapped up in an ancient culture, becomes an enigma, uncovered only by those who have knowledge of the ancient culture, and that only in the most vague way.
God continues to display himself. He is not limited by time, by changing contexts or by unused languages. He continues to speak, and yet He does not neglect his older speech. But that speech is transformed, born again, renewed. It is both old and yet strangely new. It’s old context and life still lives and it lives again. Yet God can only be understood by communication that comes from God himself. Because He is fundamentally unknown, that which we know about Him, as vague as that is, must come from Him, not our own culture, our own thoughts. For God is beyond our thoughts, never being of our culture, as much as He uses our culture.
The difficulty we have about God, however, is trying to grasp Him only through His communication, and not through our own. Alongside the God that dwells in the Spirit world is a god, in the semblance of the former, that is a creation of culture. This god (in reality, gods) is very real in the minds of humans, more real than the true God of heaven. But this god is real because it is a part of culture, a part-and-parcel of “real” life, everyday existence. And this god can use the same ancient revelation and mode of modern communication in order to take the place of the God who existed before time.
This god promotes religious prejudice. This god limits himself, even as he makes claims that are vast. This god is everyone’s friend, and yet he creates enemies and has his people kill them at their pleasure. This god places himself in philosophical concepts of Trinity and Sovereignty, Prime Mover and Anti-Flesh. This god becomes a part of patriarchy, of empire, of rebellion and of complete independence. So a culture of human theology is created, and shifted and soon there are many theologies and many truths about god, all equally inadequate. And they can all say, “We have as much truth as the last theology,” and it is true, for none of it is based on revelation, but on speculation.
And then this god makes demands to shape and warp culture into his own image. His followers become advisors and judges and lawyers and politicians in order to control the passage of culture. He imposes his own limits and laws, his unique principles and precepts become the law of the land. Other cultures fight against this trend, and the followers of the god say, “You are opposing god! You are evil incarnate!” Yet the true God waits on the sidelines, allowing the culture war to play out.
Other cultures to whom God is revealing Himself in a unique way become the evil cultures, in opposition to god, no matter how close some in those other cultures are to the true God. The followers of god do not have understanding of God, so they cannot see Him at work. So the strong culture of god makes war with the other cultures—often destroying the communication of God there. The god of a culture is never the critic of the culture, for the culture itself becomes the god. And anyone or anything that changes the culture is trying to change god. Yet God never changes. He waits, continuing to communicate, continuing to love and critique all equally, for all need support and all need change.
To overcome god, we must restore God to His place. We must re-discover the revelation that God has given—both ancient and modern—and take such revelation seriously. We must not hear it for what we want it to say, but allow it to speak for itself. For it is the best understanding of God we have. We must allow Jesus and the prophets and apostles speak. And we must listen.
In listening, we must do two things. We must first create principles of the cultural communication to have ideas that surpass culture. And then we need to embed the concepts back into culture, otherwise they are words with no life. We must see how revelation is in agreement with culture, and when it opposes culture, remembering that God is beyond all culture, not taking sides, but is only on the side of Truth and Love. God is no respecter of persons, upholding one culture above another, one human ideal above another. So God has both a message of approval and of change for every culture, equally.
If we truly want to see God, then we must look for His communication to other cultures as well, in ways that we would not have expected. And when we find God in the other culture, in the context of that culture, we will know more of Him than we ever would have in one culture.
And we must never automatically reject another’s worship or communication with God or ethical pattern until we understand how they are trying the context of what they are doing. We fear and reject that which is unfamiliar—that is the human pattern. But to grasp God, we must go beyond the human as God does. God’s revelation, one might notice, has few items that are condemned in comparison to the limitless variety of the human experience. The variety, obviously, is pleasing to God, and so we must accept it, wherever it comes. And if a particular mode of variety is displeasing, then God will correct it, if we would but trust it.
But we must be rid of god. We must be rid of the cultural idol we have created in our own image. We can often recognize this god when he says, “We must not speak this way. We must not act this way. We must not love this way. We must not restore this way.” God rarely says these things. But god will demand destruction of the other, will limit variety at every incarnation of it. We know that god has reared his ugly head when each of our congregations look the same, worship the same, act the same and always knows what the other congregations are talking about. In God there is natural conflict—but in God there is the craving of accepting so that we all might achieve the One in many.
We, however created by God and in God’s image, are creatures of this world. From the instant we are born, possibly before, we are swimming in the substance of our world, breathing in the ideas, experiencing its vision, consuming the smells and tastes around us. All that we experience is not just created by God, but created by humanity. The sea of humanity is not only the mass of people, but the crowd of human creations that we cannot escape. This force, as pervasive as gravity or air, is culture.
The culture we are raised in and live in is not just something we live in, but it lives in us. Even as our soul is united with our body, our being is infused with culture. Every thought we think is a cultural thought. Every act we perform is a cultural act. Every word we speak is a cultural word. The unique ones are never a culture of their own—at best they are a sub-culture of one, but still reacting in one way or another to the culture or cultures they know and remain a part of, even if absent.
How then can we know God, who is so apart from this world, and we are so inseparable from it? The only way to experience the greatest of all Aliens is to have the superior intelligence teach the lesser one. To understand the best of who God is, we need to have it explained to us in cultural terms. We have no reference to who God really is, but God patiently presents himself in terms we can appreciate and understand. How God wants us to live is encased in culture. And when we relate to God, whether in worship or in prayer, God kindly allows us our cultural expression, for we have no other.
The difficulty is that culture is not a rock foundation on which our ideas are based, but culture is in constant flux. It is an ocean, that as soon as you have determined a pattern of water flow or of hot and cold streams, it shifts, or there is a hurricane and everything changes. With each generation, culture makes a major shift again with minor shifts happening all along. And if a single culture is divided, then it becomes two, distinct, unique cultures within two generations, and never can they be united again without irreparable harm.
Because of this, our relation to God changes. That which one generation holds as the truest form of worship, within two is completely rejected. The worship itself has not shifted, but the mode would be unthought-of by all previous generations. The communication of how we live must change, for the good life of one culture could be evil in another and visa versa. In one context, it is good to give money to beggars, while in another it is death. And even our understanding of God himself, wrapped up in an ancient culture, becomes an enigma, uncovered only by those who have knowledge of the ancient culture, and that only in the most vague way.
God continues to display himself. He is not limited by time, by changing contexts or by unused languages. He continues to speak, and yet He does not neglect his older speech. But that speech is transformed, born again, renewed. It is both old and yet strangely new. It’s old context and life still lives and it lives again. Yet God can only be understood by communication that comes from God himself. Because He is fundamentally unknown, that which we know about Him, as vague as that is, must come from Him, not our own culture, our own thoughts. For God is beyond our thoughts, never being of our culture, as much as He uses our culture.
The difficulty we have about God, however, is trying to grasp Him only through His communication, and not through our own. Alongside the God that dwells in the Spirit world is a god, in the semblance of the former, that is a creation of culture. This god (in reality, gods) is very real in the minds of humans, more real than the true God of heaven. But this god is real because it is a part of culture, a part-and-parcel of “real” life, everyday existence. And this god can use the same ancient revelation and mode of modern communication in order to take the place of the God who existed before time.
This god promotes religious prejudice. This god limits himself, even as he makes claims that are vast. This god is everyone’s friend, and yet he creates enemies and has his people kill them at their pleasure. This god places himself in philosophical concepts of Trinity and Sovereignty, Prime Mover and Anti-Flesh. This god becomes a part of patriarchy, of empire, of rebellion and of complete independence. So a culture of human theology is created, and shifted and soon there are many theologies and many truths about god, all equally inadequate. And they can all say, “We have as much truth as the last theology,” and it is true, for none of it is based on revelation, but on speculation.
And then this god makes demands to shape and warp culture into his own image. His followers become advisors and judges and lawyers and politicians in order to control the passage of culture. He imposes his own limits and laws, his unique principles and precepts become the law of the land. Other cultures fight against this trend, and the followers of the god say, “You are opposing god! You are evil incarnate!” Yet the true God waits on the sidelines, allowing the culture war to play out.
Other cultures to whom God is revealing Himself in a unique way become the evil cultures, in opposition to god, no matter how close some in those other cultures are to the true God. The followers of god do not have understanding of God, so they cannot see Him at work. So the strong culture of god makes war with the other cultures—often destroying the communication of God there. The god of a culture is never the critic of the culture, for the culture itself becomes the god. And anyone or anything that changes the culture is trying to change god. Yet God never changes. He waits, continuing to communicate, continuing to love and critique all equally, for all need support and all need change.
To overcome god, we must restore God to His place. We must re-discover the revelation that God has given—both ancient and modern—and take such revelation seriously. We must not hear it for what we want it to say, but allow it to speak for itself. For it is the best understanding of God we have. We must allow Jesus and the prophets and apostles speak. And we must listen.
In listening, we must do two things. We must first create principles of the cultural communication to have ideas that surpass culture. And then we need to embed the concepts back into culture, otherwise they are words with no life. We must see how revelation is in agreement with culture, and when it opposes culture, remembering that God is beyond all culture, not taking sides, but is only on the side of Truth and Love. God is no respecter of persons, upholding one culture above another, one human ideal above another. So God has both a message of approval and of change for every culture, equally.
If we truly want to see God, then we must look for His communication to other cultures as well, in ways that we would not have expected. And when we find God in the other culture, in the context of that culture, we will know more of Him than we ever would have in one culture.
And we must never automatically reject another’s worship or communication with God or ethical pattern until we understand how they are trying the context of what they are doing. We fear and reject that which is unfamiliar—that is the human pattern. But to grasp God, we must go beyond the human as God does. God’s revelation, one might notice, has few items that are condemned in comparison to the limitless variety of the human experience. The variety, obviously, is pleasing to God, and so we must accept it, wherever it comes. And if a particular mode of variety is displeasing, then God will correct it, if we would but trust it.
But we must be rid of god. We must be rid of the cultural idol we have created in our own image. We can often recognize this god when he says, “We must not speak this way. We must not act this way. We must not love this way. We must not restore this way.” God rarely says these things. But god will demand destruction of the other, will limit variety at every incarnation of it. We know that god has reared his ugly head when each of our congregations look the same, worship the same, act the same and always knows what the other congregations are talking about. In God there is natural conflict—but in God there is the craving of accepting so that we all might achieve the One in many.
Sunday, November 08, 2009
Co-laboring With God
Jesus the king
For all who believe in Jesus, Jesus is the Lord. The King of a kingdom does not just accept or reject people in his kingdom, but he gives people responsibilities. To some he provides a full-time job, whether that of a counselor or that of a kitchen servant. Sometimes he provides a particular task, such as taking a message to one of his servants. But in the Bible, the worker for a king is called the kings servant or slave. Thus, we are all called to be the servant of Jesus, to participate in his work and to follow his commands. But if we are to do Jesus’ work, how much is his work, and how much is ours?
Our work is not our own, but it is really a communication or relationship with God. God initiates the work, and we respond to God’s call. God provides the ability and we use it. God tells us what to do, and we do it, and then God gives us the ability to do it. The work of God is not just the work we do for God, but it is our response to God’s work and God’s working through our response. As far as our work goes, God is in all, and the source of all and the end of all. (Colossians 1:29)
God’s initiative in our work
God begins our work. Without God’s beginning, we could never do God’s work. Of course, God’s creation of the world and of humanity is the foundation of all of our work, but he also initiates our work more directly.
Establishing our work
God saw us as a people before the foundation of the world, and he created the world for our sakes. But God did not only that, but also established the very work that we would do. He desired that his people would be doing work, specifically the work of love, and he prepared the whole world in order for us to do his work. (Ephesians 2:10)
Calling us
God drew us to Jesus, calling us to believe in him and obey him. Jesus commanded us to do his work, and told us what it would be. Then God sent the Holy Spirit so we could know specifically, day by day, what our work should be. The call of God is like an employer first advertising a job in the newspaper—inviting people to apply—and then hiring an employee to a particular task. (John 6:24; Acts 13:2)
Gifting us
God not only calls us, but he also provides abilities that are beyond ourselves. Each of us have an ability that we only gained through the Holy Spirit—we would be unable to do them without him. Some of these gifts are prophecy, tongues, pastoring, or celibacy. Not everyone has every gift, some have certain ones while others have other ones. But all of us have received something from the Spirit. (I Corinthians 12:7)
Our gifting is not the same as a talent. A talent is something we have a fleshly, natural ability to do, like being good at sports or at reading. A gifting is something that comes only by the power of the Spirit. Our gifting is also not like our calling. Sometimes we are called to a task that the Lord did not give us the ability to do. This is a frustrating situation, but we do what we can for God is in control. And sometimes we have an ability, but God did not call us to use it. Perhaps God is waiting for us to mature in obedience and love before we are allowed to use our gift.
Providing a pattern of work
God not only provides the ability and call to work, but also gives us a pattern to work with. From the beginning God was working—he was never lax. But he also took a day of rest after six days of work, a day to appreciate what he gained from his labor. God gives us this same pattern—six days to work, one day to rest. God also provides the context for work—that we are to love everyone in our work, even those that hate us. (Exodus 20:9-11)
Our acceptance of God’s calling
Believing in Jesus
God called us to believe in Jesus, to be faithful to him. That is the heart of our work, our whole work. Our response to this is to do the work he calls us to, to believe in Jesus, to obey Jesus and to honor Jesus with our actions and mouths both privately and before people. (John 6:29)
Asking for the Spirit
We need to recognize that without the Spirit, we cannot do God’s work. Thus, to participate in God’s work, we should ask for the Spirit, so that we can enjoy the benefits of working for God. (Luke 11:9-13)
Asking for gifting
We are told as well to seek God for certain gifts, especially for prophecy or teaching, which Paul calls “greater gifts”, because they accomplish much good in the church. (I Corinthians 14:1)
God’s part of our work
Resourcing
God himself is the resource of our work. If we do the work of healing, God is the healer. Jesus is the one teacher. And all prophecies come from the Lord. Thus, we rely on God to do all the work we do. (John 5:19)
Providing for the worker
God is the employer, so he provides the wage. We can rely on God to provide for our needs, although God’s idea of a salary might be different than the world’s. No matter what, however, God will make sure that the needs of his workers are taken care of. (Luke 10:7; Matthew 6:25-33)
Growth of the work
The worker works, but God causes the work to either succeed or fail. While we respond to God’s initiative, God is the one who provides power in our work. (Mark 4: 26-27; I Corinthians 3:6-7)
Encouragers of work
God also provides other people in the church to encourage us to do the work. Sometimes we don’t know how to work properly or we might need to be trained in our work. The Lord provides leaders in his church to train us and prepare us and guide us in our work. (Ephesians 4:11-13)
Our response to God’s Work
Diligence
The main part of our work is to respond to God. God tells us where to go, what to do, who to help us and he gives us the resources to do our work. Our main work is responding to God’s work. The Scripture tells us one thing—act diligently. We are to respond to God’s work with struggle and with every effort. We must work hard at the work God provides. (II Peter 1:10)
Point-men
This means that our work is not so much working with our effort alone, but working hard to provide opportunities for God to work. Elijah challenged Baal, and he worked hard and suffered much in order to accomplish the defeat, but the actual work—the swallowing up of the altar with flame—was God’s alone. Elijah was there as a point-man—one who creates opportunity for another to do their work. That is really a summary of our task.
Endurance
Our work is not only to accomplish what God wants us to accomplish, for we will also face much opposition in our task. Not only do we have to work, but the hardest thing we will have to do is to endure in the work. Again, it is God’s work, but we have to persevere in providing opportunity for God to do his work among men. (I Corinthians 15:58)
It is God who is at work in you in order that
you may work. Philippians 2:13
For all who believe in Jesus, Jesus is the Lord. The King of a kingdom does not just accept or reject people in his kingdom, but he gives people responsibilities. To some he provides a full-time job, whether that of a counselor or that of a kitchen servant. Sometimes he provides a particular task, such as taking a message to one of his servants. But in the Bible, the worker for a king is called the kings servant or slave. Thus, we are all called to be the servant of Jesus, to participate in his work and to follow his commands. But if we are to do Jesus’ work, how much is his work, and how much is ours?
Our work is not our own, but it is really a communication or relationship with God. God initiates the work, and we respond to God’s call. God provides the ability and we use it. God tells us what to do, and we do it, and then God gives us the ability to do it. The work of God is not just the work we do for God, but it is our response to God’s work and God’s working through our response. As far as our work goes, God is in all, and the source of all and the end of all. (Colossians 1:29)
God’s initiative in our work
God begins our work. Without God’s beginning, we could never do God’s work. Of course, God’s creation of the world and of humanity is the foundation of all of our work, but he also initiates our work more directly.
Establishing our work
God saw us as a people before the foundation of the world, and he created the world for our sakes. But God did not only that, but also established the very work that we would do. He desired that his people would be doing work, specifically the work of love, and he prepared the whole world in order for us to do his work. (Ephesians 2:10)
Calling us
God drew us to Jesus, calling us to believe in him and obey him. Jesus commanded us to do his work, and told us what it would be. Then God sent the Holy Spirit so we could know specifically, day by day, what our work should be. The call of God is like an employer first advertising a job in the newspaper—inviting people to apply—and then hiring an employee to a particular task. (John 6:24; Acts 13:2)
Gifting us
God not only calls us, but he also provides abilities that are beyond ourselves. Each of us have an ability that we only gained through the Holy Spirit—we would be unable to do them without him. Some of these gifts are prophecy, tongues, pastoring, or celibacy. Not everyone has every gift, some have certain ones while others have other ones. But all of us have received something from the Spirit. (I Corinthians 12:7)
Our gifting is not the same as a talent. A talent is something we have a fleshly, natural ability to do, like being good at sports or at reading. A gifting is something that comes only by the power of the Spirit. Our gifting is also not like our calling. Sometimes we are called to a task that the Lord did not give us the ability to do. This is a frustrating situation, but we do what we can for God is in control. And sometimes we have an ability, but God did not call us to use it. Perhaps God is waiting for us to mature in obedience and love before we are allowed to use our gift.
Providing a pattern of work
God not only provides the ability and call to work, but also gives us a pattern to work with. From the beginning God was working—he was never lax. But he also took a day of rest after six days of work, a day to appreciate what he gained from his labor. God gives us this same pattern—six days to work, one day to rest. God also provides the context for work—that we are to love everyone in our work, even those that hate us. (Exodus 20:9-11)
Our acceptance of God’s calling
Believing in Jesus
God called us to believe in Jesus, to be faithful to him. That is the heart of our work, our whole work. Our response to this is to do the work he calls us to, to believe in Jesus, to obey Jesus and to honor Jesus with our actions and mouths both privately and before people. (John 6:29)
Asking for the Spirit
We need to recognize that without the Spirit, we cannot do God’s work. Thus, to participate in God’s work, we should ask for the Spirit, so that we can enjoy the benefits of working for God. (Luke 11:9-13)
Asking for gifting
We are told as well to seek God for certain gifts, especially for prophecy or teaching, which Paul calls “greater gifts”, because they accomplish much good in the church. (I Corinthians 14:1)
God’s part of our work
Resourcing
God himself is the resource of our work. If we do the work of healing, God is the healer. Jesus is the one teacher. And all prophecies come from the Lord. Thus, we rely on God to do all the work we do. (John 5:19)
Providing for the worker
God is the employer, so he provides the wage. We can rely on God to provide for our needs, although God’s idea of a salary might be different than the world’s. No matter what, however, God will make sure that the needs of his workers are taken care of. (Luke 10:7; Matthew 6:25-33)
Growth of the work
The worker works, but God causes the work to either succeed or fail. While we respond to God’s initiative, God is the one who provides power in our work. (Mark 4: 26-27; I Corinthians 3:6-7)
Encouragers of work
God also provides other people in the church to encourage us to do the work. Sometimes we don’t know how to work properly or we might need to be trained in our work. The Lord provides leaders in his church to train us and prepare us and guide us in our work. (Ephesians 4:11-13)
Our response to God’s Work
Diligence
The main part of our work is to respond to God. God tells us where to go, what to do, who to help us and he gives us the resources to do our work. Our main work is responding to God’s work. The Scripture tells us one thing—act diligently. We are to respond to God’s work with struggle and with every effort. We must work hard at the work God provides. (II Peter 1:10)
Point-men
This means that our work is not so much working with our effort alone, but working hard to provide opportunities for God to work. Elijah challenged Baal, and he worked hard and suffered much in order to accomplish the defeat, but the actual work—the swallowing up of the altar with flame—was God’s alone. Elijah was there as a point-man—one who creates opportunity for another to do their work. That is really a summary of our task.
Endurance
Our work is not only to accomplish what God wants us to accomplish, for we will also face much opposition in our task. Not only do we have to work, but the hardest thing we will have to do is to endure in the work. Again, it is God’s work, but we have to persevere in providing opportunity for God to do his work among men. (I Corinthians 15:58)
It is God who is at work in you in order that
you may work. Philippians 2:13
The Context of Work
There are some who look at working for God and get frustrated. They say, “I can’t work for God. I’m stuck paying off debts for the rest of my life.” Or some are required to care for children. Or others are forced to work where they don’t want to. Some are incapable of working at all because of a disability of some sort. These might be frustrated, because they long to work for God, and find it almost impossible to do so. There were many in the early church who were in the same situation. There were wives, who were trapped in their social role to do very little for the people of God. There were slaves, forced to do their master’s work, but none of their own. Even so, some of us feel trapped by our work situations.
However, Scripture is clear that even if you can’t change your job situation, that doesn’t mean you can’t work for God. What you do for God is certainly important, but your work environment is what matters the most in working for God. Perhaps you may think that your work environment is completely godless, but that’s not true—because YOU are in it.
Whether we are working for God or not depends upon the context of our work, and that context is created by us. It is what we bring to our work that makes it a work of God or not. If we bring deceit to our work or laxness or hatred, then God cannot be in our work, no matter what it is. But if we bring love and faith and purity to our work, then even if we are doing a seemingly senseless task, we could be working for God. The Scripture says again and again that the work that God acknowledges is work done in faith and love and self control—and that is what really matters! (I Thessalonians 1:3; Galatians 5:6; II Corinthians 8:7; Colossians 1:4; I Thessalonians 5:8; Revelation 2:9; II Timothy 3:10; I Timothy 4:12).
The Basic Context
Faith and Love and Purity are the most important matters, but that doesn’t mean God’s work is all attitude—as if the work itself isn’t important. The work matters quite a bit as well. In our work we need to follow these principles to work for God:
We must do the work, not just be willing to do it
Just like the son in the parable that Jesus told (Matthew 21:28-31), we need to not just want to do God’s work—we have to actually do it. To do God’s work is to work hard and willingly.
Work to meet your basic needs
When we work, we need to have at least part of our work be providing for our basic needs (Ephesians 4:28). This doesn’t mean that we need a job, but we should be providing for ourselves with our work, and not just sponging off of someone who doesn’t really want to support you. If we work, we work to meet our basic needs and wants. And if we have a family, we must work to provide for them as well (I Timothy 5:8).
Do the Work God Tells You To
There is some work that is evil before God, no matter how good of an attitude you have. If your work is to make pornography, loving your co-worker doesn’t absolve you from working evil. We must never work evil, and, if we have any choice, we should seek God as to what work we should do, and obey him in that.
Faith
When the Scripture says that we need to work in faith, it is saying that in our work we need to be devoted to God, to love God with all our heart, soul, mind and strength. To love God with our whole selves means that everything we devote to work—our intentions, our desires, our thinking, our abilities, our labor—all of this needs to be devoted to God. It is like what Paul said, “In whatever you do, do it for the glory of God.” (I Corinthians 10:31).
Do what God says in our work
To work for the glory of God means that we are thinking about how to obey him in our work (Heb 4:11-12). We need to be constantly focusing on God’s word and how that word can be fulfilled in working (II Timothy 3:16-17). Perhaps it is how you do the work (for instance, with dillegence) or it could be something you do in your work (for instance, singing to the Lord—Colossians 3:16).
Commit your work to God
When you are working—and before your work—commit it to God, and acknowledge it is his. (Proverbs 16:3) If we are looking toward God in all of our work, seeking his direction in it and his power through it, then it will be his work we are working, and not our own. (Psalm 127:1-2)
We look for God's blessing on our work
Throughout our work, we are seeking God’s blessing on it. This is a part of our devotion, because we are acknowledging that our work is only fruitful if God makes it so. So we seek out the Lord to make the work worthwhile. (Job 1:10)
Self-Control
To have “self-control” means that in your work you won’t let your desires get control of you, so you do whatever you want, even if the Lord doesn’t want that for you. It is allowing the godly part of your self have control over the part that just will do whatever it wants. If we are to work for God, we need to be under control.
Purity
First of all, in our work, we need to be pure from evil. This means any area in which God has condemned—hostility, hatred, evil desires, and more. (II Timothy 2:19-21) Our work should be a pure, holy offering to God, without our flesh or evil side getting in the way.
Submission
Another area we need to control ourselves is allowing ourselves to be ordered by others. More often than not, in our work, we are told what to do and how to do it by others. If that is the case, then we need to control ourselves to be submitted to that leader. (Colossians 3:18-24) That doesn’t mean we agree with everything that person says or obey them in everything in our lives, but if we have leadership above us, in the area they are a leader, we do what they say. Another part of submission is to not make it difficult on the leader, but to give them no reason to hate their work (Hebrews 13:17)
Love
If we want our work to be worthwhile at all, we need to do it in the context of being concerned for others. Paul says that even if we do great works for God—fantastic miracles and saintly deeds—if we did not do it for the benefit of other people, then our work was pointless. If we do not work in love, then we do not work for God. (I Corinthians 13:1-3)
Edification
To work in love is to “edify” (Romans 15:2; I Corinthians 14:12, 26). What is meant by that is to build up, like a tower toward Christ. To edify is to help others be strong in Christ, to encourage, to exhort, to draw one up toward God in speech and action. No matter what we do, we should do it in a way to remind others that we are working for Christ and that Christ cares for them, and wants his best for them.
Patience and Humility
In our work, we often need to deal with many difficult people—sinners, fools and jerks. But with all of these people, we need to show patience as we work. If we do this, we are showing that the Spirit is working in us, giving us the ability to deal with situations that we could not handle on our own. We should also place other’s needs before our own, displaying that we care for other’s before our own welfare. (Galatians 5:22-23; Philippians 2:3-4; Ephesians 4:2)
Helping the Needy
In every work we do, we gain something from it—often it is money, but sometimes it is something else. In whatever we gain, we must do one more work—help those who are in need. It is in this way that the Lord will bless our work—if we do not help the needy, he will not bless our work and cause it to be worthwhile. (Deuteronomy 15:10; Ephesians 4:28)
However, Scripture is clear that even if you can’t change your job situation, that doesn’t mean you can’t work for God. What you do for God is certainly important, but your work environment is what matters the most in working for God. Perhaps you may think that your work environment is completely godless, but that’s not true—because YOU are in it.
Whether we are working for God or not depends upon the context of our work, and that context is created by us. It is what we bring to our work that makes it a work of God or not. If we bring deceit to our work or laxness or hatred, then God cannot be in our work, no matter what it is. But if we bring love and faith and purity to our work, then even if we are doing a seemingly senseless task, we could be working for God. The Scripture says again and again that the work that God acknowledges is work done in faith and love and self control—and that is what really matters! (I Thessalonians 1:3; Galatians 5:6; II Corinthians 8:7; Colossians 1:4; I Thessalonians 5:8; Revelation 2:9; II Timothy 3:10; I Timothy 4:12).
The Basic Context
Faith and Love and Purity are the most important matters, but that doesn’t mean God’s work is all attitude—as if the work itself isn’t important. The work matters quite a bit as well. In our work we need to follow these principles to work for God:
We must do the work, not just be willing to do it
Just like the son in the parable that Jesus told (Matthew 21:28-31), we need to not just want to do God’s work—we have to actually do it. To do God’s work is to work hard and willingly.
Work to meet your basic needs
When we work, we need to have at least part of our work be providing for our basic needs (Ephesians 4:28). This doesn’t mean that we need a job, but we should be providing for ourselves with our work, and not just sponging off of someone who doesn’t really want to support you. If we work, we work to meet our basic needs and wants. And if we have a family, we must work to provide for them as well (I Timothy 5:8).
Do the Work God Tells You To
There is some work that is evil before God, no matter how good of an attitude you have. If your work is to make pornography, loving your co-worker doesn’t absolve you from working evil. We must never work evil, and, if we have any choice, we should seek God as to what work we should do, and obey him in that.
Faith
When the Scripture says that we need to work in faith, it is saying that in our work we need to be devoted to God, to love God with all our heart, soul, mind and strength. To love God with our whole selves means that everything we devote to work—our intentions, our desires, our thinking, our abilities, our labor—all of this needs to be devoted to God. It is like what Paul said, “In whatever you do, do it for the glory of God.” (I Corinthians 10:31).
Do what God says in our work
To work for the glory of God means that we are thinking about how to obey him in our work (Heb 4:11-12). We need to be constantly focusing on God’s word and how that word can be fulfilled in working (II Timothy 3:16-17). Perhaps it is how you do the work (for instance, with dillegence) or it could be something you do in your work (for instance, singing to the Lord—Colossians 3:16).
Commit your work to God
When you are working—and before your work—commit it to God, and acknowledge it is his. (Proverbs 16:3) If we are looking toward God in all of our work, seeking his direction in it and his power through it, then it will be his work we are working, and not our own. (Psalm 127:1-2)
We look for God's blessing on our work
Throughout our work, we are seeking God’s blessing on it. This is a part of our devotion, because we are acknowledging that our work is only fruitful if God makes it so. So we seek out the Lord to make the work worthwhile. (Job 1:10)
Self-Control
To have “self-control” means that in your work you won’t let your desires get control of you, so you do whatever you want, even if the Lord doesn’t want that for you. It is allowing the godly part of your self have control over the part that just will do whatever it wants. If we are to work for God, we need to be under control.
Purity
First of all, in our work, we need to be pure from evil. This means any area in which God has condemned—hostility, hatred, evil desires, and more. (II Timothy 2:19-21) Our work should be a pure, holy offering to God, without our flesh or evil side getting in the way.
Submission
Another area we need to control ourselves is allowing ourselves to be ordered by others. More often than not, in our work, we are told what to do and how to do it by others. If that is the case, then we need to control ourselves to be submitted to that leader. (Colossians 3:18-24) That doesn’t mean we agree with everything that person says or obey them in everything in our lives, but if we have leadership above us, in the area they are a leader, we do what they say. Another part of submission is to not make it difficult on the leader, but to give them no reason to hate their work (Hebrews 13:17)
Love
If we want our work to be worthwhile at all, we need to do it in the context of being concerned for others. Paul says that even if we do great works for God—fantastic miracles and saintly deeds—if we did not do it for the benefit of other people, then our work was pointless. If we do not work in love, then we do not work for God. (I Corinthians 13:1-3)
Edification
To work in love is to “edify” (Romans 15:2; I Corinthians 14:12, 26). What is meant by that is to build up, like a tower toward Christ. To edify is to help others be strong in Christ, to encourage, to exhort, to draw one up toward God in speech and action. No matter what we do, we should do it in a way to remind others that we are working for Christ and that Christ cares for them, and wants his best for them.
Patience and Humility
In our work, we often need to deal with many difficult people—sinners, fools and jerks. But with all of these people, we need to show patience as we work. If we do this, we are showing that the Spirit is working in us, giving us the ability to deal with situations that we could not handle on our own. We should also place other’s needs before our own, displaying that we care for other’s before our own welfare. (Galatians 5:22-23; Philippians 2:3-4; Ephesians 4:2)
Helping the Needy
In every work we do, we gain something from it—often it is money, but sometimes it is something else. In whatever we gain, we must do one more work—help those who are in need. It is in this way that the Lord will bless our work—if we do not help the needy, he will not bless our work and cause it to be worthwhile. (Deuteronomy 15:10; Ephesians 4:28)
Why Work For God?
Okay, so God wants us to work. Buy why should we? I mean, God can do the work on his own, can’t he? And God is so powerful that he doesn’t really need us. So why don’t we just relax and bask in the knowledge that God’s got it all under control? Well, here’s some good reasons for us to work for God:
1. God and Jesus gave us an example to work
Jesus worked all the time—and the reason he gave for his hard work is because his Father is working (John 5:17). God is working all the time—creating, sustaining, healing, helping, providing for, and more and more. Jesus was also working on earth, recognizing that his time was short. Because of this, we should be like Jesus and do his work as much as we can. We are in the midst of the same workplace Jesus was—the world full of suffering, oppressed people. So we need to keep working (John 4:34, 38).
2. Jesus commanded us to work
When Jesus left the world, he didn’t tell his disciples to just sit around talking about him. Nor did he want them to just meditate on the word all the time. Rather, Jesus commanded his disciples to make more disciples—to do work with other people! (Matthew 28:19-20) Jesus commanded the disciples to do work while they still could, because the time is growing short and there will be a time when the work cannot be done. (John 9:4).
3. If we work, the kingdom of God will be stronger
The work we are supposed to do is work for the kingdom of God. It isn’t just in a vacuum, but the work is among God’s people. If we do this work for people, as we are supposed to, then we will cause God’s kingdom to grow stronger. This is our goal for working. The kingdom of God will last forever, and if we build it up, we are a part of God’s eternal work. This is a good reason to work! (Ephesians 4:16)
4. If you do the work of God, you will be provided for
If you work, you get paid with what you need. To be honest, not every work provides you with what you need, but God’s work does! If you focus on God’s work, Jesus promises that you will be provided for and that you will have more than what you need—even if you don’t have a salary. (Matthew 10:10; Mark 10:29-30)
5. We are judged according to our work
The Scripture says many times in many contexts that everyone will be judged according to their work. It does not say that we will be judged according to our thoughts, our desires, our intentions or our faith. It says that our final state—reward or loss—is determined by our work. So what work we do is very important. If we do the wrong work, we will be judged according to that. But if we repent from dead works and do the work of God, then we will be rewarded. (Proverbs 24:11-12; Job 34:11; Psalm 62:12; Jeremiah 25:14; Ezekiel 24:14; Lamentations 3:64; John 5:29;I Corinthians 3:12-15; II Corinthians 5:10; I Peter 1:17; Revelation 20:12-13; Ezekiel 18)
6. We are rewarded for our work
If we work well, then we will be rewarded. And the more we work, with the better gain, we will be rewarded more. Everyone who works will at least gain the kingdom of God. But those who work harder for Jesus will gain greater prestige and honor from Jesus on the last day. (Matthew 20:1-16; 25:14-23; I Corinthians 3:12-15)
7. If we do not work for God, we will be not allowed in the kingdom of God
However, with every good news comes bad news. Those who claim to be of Jesus and who have received blessing from Jesus, if they do nothing with that blessing or that glory, then they will receive nothing from God on the final day. They who do no work for God, gain nothing from God. Those who work a little receive at least the kingdom; but those who do not work at all receive nothing. They may think that it is all grace, but God expects us to respond to that grace and do his work as well. So if we do not work, then we will be rejected by God. (Matthew 25:14-30; Matthew 22:10-14)
8. The church will judge us if we do not work
Because the church wants to make sure all people, even their own people, enter into God’s kingdom, they will discipline those who do not work. If a person is not working for God at all, the church will begin a process of discipline, which may mean that they will have to not fellowship with us for a time. This is not because the church wants to cause us to submit, but because they care about us enough to even discipline us to do what God wants us to do. (II Thessalonians 3:10-15)
To do God’s work is to gain God’s kingdom
1. God and Jesus gave us an example to work
Jesus worked all the time—and the reason he gave for his hard work is because his Father is working (John 5:17). God is working all the time—creating, sustaining, healing, helping, providing for, and more and more. Jesus was also working on earth, recognizing that his time was short. Because of this, we should be like Jesus and do his work as much as we can. We are in the midst of the same workplace Jesus was—the world full of suffering, oppressed people. So we need to keep working (John 4:34, 38).
2. Jesus commanded us to work
When Jesus left the world, he didn’t tell his disciples to just sit around talking about him. Nor did he want them to just meditate on the word all the time. Rather, Jesus commanded his disciples to make more disciples—to do work with other people! (Matthew 28:19-20) Jesus commanded the disciples to do work while they still could, because the time is growing short and there will be a time when the work cannot be done. (John 9:4).
3. If we work, the kingdom of God will be stronger
The work we are supposed to do is work for the kingdom of God. It isn’t just in a vacuum, but the work is among God’s people. If we do this work for people, as we are supposed to, then we will cause God’s kingdom to grow stronger. This is our goal for working. The kingdom of God will last forever, and if we build it up, we are a part of God’s eternal work. This is a good reason to work! (Ephesians 4:16)
4. If you do the work of God, you will be provided for
If you work, you get paid with what you need. To be honest, not every work provides you with what you need, but God’s work does! If you focus on God’s work, Jesus promises that you will be provided for and that you will have more than what you need—even if you don’t have a salary. (Matthew 10:10; Mark 10:29-30)
5. We are judged according to our work
The Scripture says many times in many contexts that everyone will be judged according to their work. It does not say that we will be judged according to our thoughts, our desires, our intentions or our faith. It says that our final state—reward or loss—is determined by our work. So what work we do is very important. If we do the wrong work, we will be judged according to that. But if we repent from dead works and do the work of God, then we will be rewarded. (Proverbs 24:11-12; Job 34:11; Psalm 62:12; Jeremiah 25:14; Ezekiel 24:14; Lamentations 3:64; John 5:29;I Corinthians 3:12-15; II Corinthians 5:10; I Peter 1:17; Revelation 20:12-13; Ezekiel 18)
6. We are rewarded for our work
If we work well, then we will be rewarded. And the more we work, with the better gain, we will be rewarded more. Everyone who works will at least gain the kingdom of God. But those who work harder for Jesus will gain greater prestige and honor from Jesus on the last day. (Matthew 20:1-16; 25:14-23; I Corinthians 3:12-15)
7. If we do not work for God, we will be not allowed in the kingdom of God
However, with every good news comes bad news. Those who claim to be of Jesus and who have received blessing from Jesus, if they do nothing with that blessing or that glory, then they will receive nothing from God on the final day. They who do no work for God, gain nothing from God. Those who work a little receive at least the kingdom; but those who do not work at all receive nothing. They may think that it is all grace, but God expects us to respond to that grace and do his work as well. So if we do not work, then we will be rejected by God. (Matthew 25:14-30; Matthew 22:10-14)
8. The church will judge us if we do not work
Because the church wants to make sure all people, even their own people, enter into God’s kingdom, they will discipline those who do not work. If a person is not working for God at all, the church will begin a process of discipline, which may mean that they will have to not fellowship with us for a time. This is not because the church wants to cause us to submit, but because they care about us enough to even discipline us to do what God wants us to do. (II Thessalonians 3:10-15)
To do God’s work is to gain God’s kingdom
What is Working For God?
When we work for God, we are participating in God’s work. Just like when you work for a company, you are no longer working for yourself, but for your employer, even though you gain benefits from it (like a paycheck), even so those who work for God are not doing their own work, but the work of their boss, God himself. But what is this work? In general, what is God asking us to do?
1. Working for God is not working for the world
“Whatever you do, do your work as to the Lord, not for men.” Colossians 3:23
When we are working for the world, we are working for our own purposes or for the purposes of the world. Maybe we just want to survive, or to be comfortable. Maybe we want to continue living in sin, and so we work toward that. Maybe we want to be seen as good by other people, or to do something good for the world apart from what God says is good. Any of this would be acceptable to normal employers, because they don’t care why you work, as long as you work well. The Bible tells us not to work for the world, not only because it would be futile (Psalm 127:1; John 6:27), but because to work for the purposes of the world means we gain no reward (Matthew 6:1-4; I Corinthians 3:13-15).
Just because we are not to work for the purposes of the world, we can work for men, if it serves the purposes of God. Paul worked for men, so that he would care for his own needs while working for God. In fact, many people are required to work for others in order to work for God. We must remember two principles, however: a. we must work for God as much as we can, as well as work for men, and b. In working for men, we must work as if we were working for God—obey God’s principles of work, and work dilligently for those whom we work for. (John 6:27; Colossians 3:22-25; II Peter 3:10).
2. Working for God is not working under the law
“By the works of the law no flesh will be justified in God’s sight.” Romans 3:20
Many people do not want to do work for God, because they think that it is trying to gain “salvation by works.” The works that the Bible says we cannot be saved by is the works of the law. If we are in Christ, we cannot be saved by the works of the law, or any religious body. The Bible says that even though the law is good, it has no power to save, and it can be used to oppress or do evil to others. In this way, no one can be pleasing to God by the law. Even so, no one can be saved just by trying to obey some kind of religious rule, even if it comes from God (Romans 2:12-13; 7:12-14).
3. Working for God is believing in and obeying Jesus
“The work of God is this: to be faithful to the one whom He sent.” John 6:29
The key to working for God is faith, or loving God. We work for God because we love him through his Son, Jesus. To believe in Jesus is the foundation for all of our work for God, and it is an indication of how we love God. Another indication of our love of God is obeying Jesus (which we will speak of more, later). To obey Jesus based on our faith is not just an empty action—an act of the law— but it is displaying our great love for God. Nor are we working for the world, but we are doing what God is pleased to see us do—act in response to our faith in Jesus. (John 6:29; Mark 10:17-21)
4. Working for God is building up God’s kingdom
“Seek first the kingdom of God and his righteousness” Matthew 6:23
The main purpose God wants us to work for is to build up his kingdom. This does not mean to create buildings or to buy up land. Rather, to build up God’s kingdom is to do the work of placing God’s word in people, and helping them to live it out. To build up the kingdom of God is to build up the people of God, to help them be in Jesus, to remain in him and to work for him. (Romans 14:19-20)
5. Working for God is following the Spirit of God
“If we live by the Spirit, let us walk by the Spirit.” Galatians 5:25
Our main directive in working for God is to obey the Spirit of God— God speaking to us, within us. It is the Spirit of God who will keep us from working for our own purposes, and it is the Spirit of God that will direct us into the next work God wants us to do. The Spirit gives us our abilities to work for God and the character with which to work. Our work is not complete unless we are working under the direction of the Spirit. Our work is not just a piece of paper which tells us our objectives—it is a partnership with God, in which he does the work and we work with Him. The Spirit is essential to make this partnership work.
Working for God is devotion to Jesus, for the purpose of building God’s kingdom, in partnership with God’s Spirit.
1. Working for God is not working for the world
“Whatever you do, do your work as to the Lord, not for men.” Colossians 3:23
When we are working for the world, we are working for our own purposes or for the purposes of the world. Maybe we just want to survive, or to be comfortable. Maybe we want to continue living in sin, and so we work toward that. Maybe we want to be seen as good by other people, or to do something good for the world apart from what God says is good. Any of this would be acceptable to normal employers, because they don’t care why you work, as long as you work well. The Bible tells us not to work for the world, not only because it would be futile (Psalm 127:1; John 6:27), but because to work for the purposes of the world means we gain no reward (Matthew 6:1-4; I Corinthians 3:13-15).
Just because we are not to work for the purposes of the world, we can work for men, if it serves the purposes of God. Paul worked for men, so that he would care for his own needs while working for God. In fact, many people are required to work for others in order to work for God. We must remember two principles, however: a. we must work for God as much as we can, as well as work for men, and b. In working for men, we must work as if we were working for God—obey God’s principles of work, and work dilligently for those whom we work for. (John 6:27; Colossians 3:22-25; II Peter 3:10).
2. Working for God is not working under the law
“By the works of the law no flesh will be justified in God’s sight.” Romans 3:20
Many people do not want to do work for God, because they think that it is trying to gain “salvation by works.” The works that the Bible says we cannot be saved by is the works of the law. If we are in Christ, we cannot be saved by the works of the law, or any religious body. The Bible says that even though the law is good, it has no power to save, and it can be used to oppress or do evil to others. In this way, no one can be pleasing to God by the law. Even so, no one can be saved just by trying to obey some kind of religious rule, even if it comes from God (Romans 2:12-13; 7:12-14).
3. Working for God is believing in and obeying Jesus
“The work of God is this: to be faithful to the one whom He sent.” John 6:29
The key to working for God is faith, or loving God. We work for God because we love him through his Son, Jesus. To believe in Jesus is the foundation for all of our work for God, and it is an indication of how we love God. Another indication of our love of God is obeying Jesus (which we will speak of more, later). To obey Jesus based on our faith is not just an empty action—an act of the law— but it is displaying our great love for God. Nor are we working for the world, but we are doing what God is pleased to see us do—act in response to our faith in Jesus. (John 6:29; Mark 10:17-21)
4. Working for God is building up God’s kingdom
“Seek first the kingdom of God and his righteousness” Matthew 6:23
The main purpose God wants us to work for is to build up his kingdom. This does not mean to create buildings or to buy up land. Rather, to build up God’s kingdom is to do the work of placing God’s word in people, and helping them to live it out. To build up the kingdom of God is to build up the people of God, to help them be in Jesus, to remain in him and to work for him. (Romans 14:19-20)
5. Working for God is following the Spirit of God
“If we live by the Spirit, let us walk by the Spirit.” Galatians 5:25
Our main directive in working for God is to obey the Spirit of God— God speaking to us, within us. It is the Spirit of God who will keep us from working for our own purposes, and it is the Spirit of God that will direct us into the next work God wants us to do. The Spirit gives us our abilities to work for God and the character with which to work. Our work is not complete unless we are working under the direction of the Spirit. Our work is not just a piece of paper which tells us our objectives—it is a partnership with God, in which he does the work and we work with Him. The Spirit is essential to make this partnership work.
Working for God is devotion to Jesus, for the purpose of building God’s kingdom, in partnership with God’s Spirit.
Working for God
What is work?
Work is all that we do for a purpose. It is the action we take toward the focus of our life. For many people, one’s work is the most fundamental building block to who one is. That at the end of one’s life, people ask about two things—who one’s family was and what one’s work was—and this is what is usually placed on gravestones.
We all work
Some older people complain because “this generation doesn’t work anymore”, or they talk about “bums” who “have never done a lick of work in their life.” The reality is that everyone works, without exception. Only an invalid in both mind and body does no work. Every human is made to do work, to make or create, to work to survive, to labor (Genesis 3:16-19). We can work for many different reasons, but everyone works and everyone wants to work. The one who cannot work is not the lucky one, but the pathetic one—because they are unable to fulfill their created goal. People have different styles of work, and different kinds of work—some are ditch-diggers, while others are poets; some are computer engineers, while others are dumpster divers—but everyone works.
The goal of work
The major difference between what one would call “work” and what another would call “laziness” is for what purpose the work is done. For most Americans, unless one has a forty-hour a week job that provides for a family’s livelihood and a family’s comforts, plus a bit for savings, then one is not truly “working.” Someone could be holding up a sign for change in shame thirty hours a week for a meager living and some little pleasure, but most people would say that they needed to get some “work”. Why? Because they are not working toward the established American goal—a regular wage that sustains and provides creature comforts.
Why work?
At some point in our lives, we need to ask the question, “For what reason am I doing my work?” We recognize that we are working—some how we are making a living, even if we consider that living inadequate. But why are we working? Each of us will have different reasons. Some of us work simply so we can make a living. Some have to have a specific kind of work in order to release themselves from the oppression of debt. Some work because they consider the work itself to be significant—such as politics or teaching children. Some work because they want to provide enough for their family so that they will not feel ashamed. And our satisfaction with our work has everything to do with the reason we are working for. Unless we accomplish our motivation for work, our lives will not have meaning.
The Futility of Work
And, in fact, most people feel that their work has little meaning. Perhaps they are allowing their families to survive, but the work itself is pointless—without honor in and of itself. The Bible also talks about how the work we do is simply futile: “I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind. Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. And who knows whether he will be a wise man or a fool” Ecclesiastes 2:17-19 The Preacher was frustrated because he saw that his work ultimately led to nothing, and produced nothing significant for himself. And most everyone’s work can be seen this way.
• You may work for your family, and your family may still hate you.
• You may work for comfort, but ultimately all the pleasure is meaningless.
• You may work to better others, but all your efforts could still be fruitless and you may help no one.
• You may work to make a living, but when you’re dead, then you can see that it was pointless.
• You may get yourself out of one debt, only to pile up more and more and more.
In the end, all of the reasons we do work seem meaningless.
Working for God
However, there is one way of working that actually seems significant. A motivation for work that has real meaning—meaning that will be beyond yourself, and beyond your limited life span. That is working for God. This does not mean necessarily working in a church or for a religious group. It means participating in the work that God is already doing. God is the boss, and he is looking for workers—people who will take part in his work on earth. God is the one who tells his workers what to do and how to do it. He provides the resources and the context to work in. And he provides all of the regulations in which the work must be done, otherwise it isn’t his work. But those who participate in His work are working for Him.
The great thing about working for God is that it isn’t pointless. The Bible says, “Everything God does will remain forever; there is nothing to add to it and there is nothing to take from it.” (Ecclesiastes 3:14) God’s work is significant, and those who assist God will see the work they do last longer than the pyramids of Egypt. For the rest of eternity, they will see their work accomplish amazing things. Perhaps the work itself seems insignificant, but anyone who participates in any part of God’s work gains greater wages than anyone on earth could give. For God’s wages are eternal life and eternal peace—beginning now.
Perhaps the daily wage for God’s work isn’t so great, but the retirement package is fantastic.
Work is all that we do for a purpose. It is the action we take toward the focus of our life. For many people, one’s work is the most fundamental building block to who one is. That at the end of one’s life, people ask about two things—who one’s family was and what one’s work was—and this is what is usually placed on gravestones.
We all work
Some older people complain because “this generation doesn’t work anymore”, or they talk about “bums” who “have never done a lick of work in their life.” The reality is that everyone works, without exception. Only an invalid in both mind and body does no work. Every human is made to do work, to make or create, to work to survive, to labor (Genesis 3:16-19). We can work for many different reasons, but everyone works and everyone wants to work. The one who cannot work is not the lucky one, but the pathetic one—because they are unable to fulfill their created goal. People have different styles of work, and different kinds of work—some are ditch-diggers, while others are poets; some are computer engineers, while others are dumpster divers—but everyone works.
The goal of work
The major difference between what one would call “work” and what another would call “laziness” is for what purpose the work is done. For most Americans, unless one has a forty-hour a week job that provides for a family’s livelihood and a family’s comforts, plus a bit for savings, then one is not truly “working.” Someone could be holding up a sign for change in shame thirty hours a week for a meager living and some little pleasure, but most people would say that they needed to get some “work”. Why? Because they are not working toward the established American goal—a regular wage that sustains and provides creature comforts.
Why work?
At some point in our lives, we need to ask the question, “For what reason am I doing my work?” We recognize that we are working—some how we are making a living, even if we consider that living inadequate. But why are we working? Each of us will have different reasons. Some of us work simply so we can make a living. Some have to have a specific kind of work in order to release themselves from the oppression of debt. Some work because they consider the work itself to be significant—such as politics or teaching children. Some work because they want to provide enough for their family so that they will not feel ashamed. And our satisfaction with our work has everything to do with the reason we are working for. Unless we accomplish our motivation for work, our lives will not have meaning.
The Futility of Work
And, in fact, most people feel that their work has little meaning. Perhaps they are allowing their families to survive, but the work itself is pointless—without honor in and of itself. The Bible also talks about how the work we do is simply futile: “I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind. Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. And who knows whether he will be a wise man or a fool” Ecclesiastes 2:17-19 The Preacher was frustrated because he saw that his work ultimately led to nothing, and produced nothing significant for himself. And most everyone’s work can be seen this way.
• You may work for your family, and your family may still hate you.
• You may work for comfort, but ultimately all the pleasure is meaningless.
• You may work to better others, but all your efforts could still be fruitless and you may help no one.
• You may work to make a living, but when you’re dead, then you can see that it was pointless.
• You may get yourself out of one debt, only to pile up more and more and more.
In the end, all of the reasons we do work seem meaningless.
Working for God
However, there is one way of working that actually seems significant. A motivation for work that has real meaning—meaning that will be beyond yourself, and beyond your limited life span. That is working for God. This does not mean necessarily working in a church or for a religious group. It means participating in the work that God is already doing. God is the boss, and he is looking for workers—people who will take part in his work on earth. God is the one who tells his workers what to do and how to do it. He provides the resources and the context to work in. And he provides all of the regulations in which the work must be done, otherwise it isn’t his work. But those who participate in His work are working for Him.
The great thing about working for God is that it isn’t pointless. The Bible says, “Everything God does will remain forever; there is nothing to add to it and there is nothing to take from it.” (Ecclesiastes 3:14) God’s work is significant, and those who assist God will see the work they do last longer than the pyramids of Egypt. For the rest of eternity, they will see their work accomplish amazing things. Perhaps the work itself seems insignificant, but anyone who participates in any part of God’s work gains greater wages than anyone on earth could give. For God’s wages are eternal life and eternal peace—beginning now.
Perhaps the daily wage for God’s work isn’t so great, but the retirement package is fantastic.
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