The gospel is more than just the good news that Jesus took the punishment for our sin, dying for sinners like us so that we may be saved. The gospel is also the good news of what the punishment has been replaced with – the kingdom of heaven. If the gospel is about a kingdom, our lives should reflect the values of our King and we should seek for others what our King would offer.
This post, another in the series on James 1:27 (“Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world,”) is about that verse as an ethic that prioritizes the gospel over all other issues by looking briefly at the issue of slavery.
The period of the American Civil War was similar to modern times in its obsession over issues. While its naïve and vastly simplified to say the North was anti-slavery and the South was pro-slavery, it is not entirely false either. Those views were typical of many in each area. Both sides had a high conviction in their cause, using the Bible to justify why their side needed to win, and at what costs.
Paul’s Concern Was for Individuals Part of the reason for this confusion comes from the apostle Paul’s comments on slavery, which seem ambivalent to many on the actual issue of slavery. One relevant passage is Ephesians 6:5-9, in which Paul writes:
“Bondservants, obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye-service, as people-pleasers, but as bondservants of Christ, doing the will of God from the heart, rendering service with a good will as to the Lord and not to man, knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a bondservant or is free. Masters, do the same to them, and stop your threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him.”
Verses like these were used to justify slavery during the American Civil War and at other times, by people claiming that Paul did not condemn it. Since the War, others have said that Paul was cruel not to condemn slavery and a few even refuse to read Paul’s words in the Bible, claiming they have no authority because of this cruelty. This topic goes way beyond what can be covered here, but the reason for Paul’s seeming ambivalence on the issue is that his focus was somewhere else: on the specific individuals involved in all aspects of slavery, including both masters and slaves. He even addresses them directly and separately: “Bondservants” and “Masters.” One group was to follow what was addressed to them, and the other group was to follow what was addressed to them. Why did he take this approach? Because people matter more than issues.
Having no power to end slavery, which still exists today, Paul did have influence and authority as an apostle to improve the lives of specific masters (who would have to justify their actions to God), and of specific slaves (who would have to do the same). Paul knew the real question before him was: If slavery currently exists and I have no power to end it, should I do nothing to improve the condition of slaves until slavery is 100% abolished? Should Paul have focused on ending slavery, or on improving the lives of people affected by it, and offering them a way to eternal life without slavery? Paul knew God’s heart goes out to individual souls, and the issue of slavery would be eliminated in eternity. However, many would condemn Paul for not going straight to an all-or-nothing, hyperbolic position we expect when talking about issues. Also, it’s not necessarily an either/or, but a matter of priority and emphasis.
Some approach contentious issues like the Pharisees of Jesus’ day, “They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger.”[1] These burdens take the form of ostracism, public humiliation, insistence on use of #hashtags and slogans, rude comments, and other means of hating others simply because those others don’t think the weight of all the issues in the entire world need to be on everyone’s shoulders. But Paul presents a contrast to this. He knew God called him to proclaim grace and peace to all people, in Jesus’ name. Paul’s ministry saved many souls for an eternity where slavery is no longer an issue, and in the meantime, slavery still exists as an issue people mistreat each other over. Yes, we should fight for peace and justice, but not at the expense of individuals, on either side.
D. A. Carson, a professor at Trinity Evangelical Divinity School, said, “The overthrowing of slavery, then, is through the transformation of men and women by the gospel rather than through merely changing an economic system…In the final analysis, if you want lasting change, you’ve got to transform the hearts of human beings. And that was Jesus’ mission.”[2]
During the Civil War, Abraham Lincoln said “My concern is not whether God is on our side; my greatest concern is to be on God’s side, for God is always right.” This should be our main concern as well.
“Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”
To start the series on James 1:27 from the beginning, the first post is at this link.
[1] Matthew 23:4 [2] Strobel, Lee. The Case for Christ (1998). P. 168
It’s become cliché to say social media brings out the worst of people, since they can hide from consequences behind internet anonymity and distance. Mike Tyson, one of the greatest heavyweight boxers of all time, said “Social media made y’all way too comfortable with disrespecting people and not getting punched in the face for it.” But disrespect and wanting to punch people in the face who disagree with us is nothing new. Just one generation after Adam and Eve were made in the image of God and living in perfect love, their son Cain killed his brother Abel for uncertain reasons. Genesis also doesn’t tell us exactly how Cain killed Abel, but we can be sure social media wasn’t involved. Hate doesn’t require an internet connection or working Wi-Fi, only one person deciding that another person is a thing to be defeated, not as a person made in God’s image. Sometimes by focusing on what we are disagreeing about, we can lose sight of the fact that the person disagreeing with us is inherently valuable.
Today, after months away, we return to a series on James 1:27, which says: “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” James gave careful thought to this phrase, not as hyperbole, but as an example of what perfect religion – worship of God the Father – looks like. Eternal life is for people who love when there’s nothing more at stake than the person being loved, but putting issues above people is one way we get stained by the world and fail to represent Christ. Note that I didn’t say ignore the issues – it’s a question of priority.
The Singular Person
Psalm 113 is a Psalm about praising God and making Him known throughout the world, and ends with a very specific praise:
“He gives the barren woman a home, making her the joyous mother of children. Praise the LORD!”
To me, what’s most striking here is that this is a singular barren woman, not barren women as a group. It doesn’t say that God ends all barrenness (although He might). The Psalmist chose as a climactic ending to this poem about the heart of God and how He wants to be known a praise to God for giving a home and family to one barren woman. This means that the sovereign God of all the universe is concerned about individuals, their specific circumstances, and their specific need for salvation. He does not respond to an “issue” of the barrenness of women but responds in a way that satisfies the needs of individual people. People are not statistics to Him, to be counted and divided into opposing sides until one prevails over the other. Each person’s needs and path to redemption are unique in God’s eyes, and only He can provide for all. He is the only way to a perfect world.
Similar to the “barren woman”, James 1:27 is about visiting specific “orphans and widows,” not fighting for the end of all afflictions for all widows and orphans. He is fighting for people, not total victory in an argument. While this might seem obvious to some, it’s so easy to exalt issues over people that we don’t always notice when we do it.
The Issue of Family A common issue today is “family,” which I put in quotes because as an issue it doesn’t mean the same thing to everyone. A lot of time and energy is put into fighting for “family values,” defined many different ways, and James 1:27, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world,” is relevant in multiple ways.
First, an earlier post of this series, said “whatever its source, civil law is a provision for a fallen world, not a pathway to a perfect world.” In both the Old and New Testaments, God tells us there will always be poor in the land and that every civil law is inherently limited in a broken world. Christians should “defend the family,” but in what way? James 1:27 says to stand for individuals for whom the institution of family has already failed – widows and orphans. “Pure and undefiled religion” succeeds where law fails, filling the gap with the heart of God, who cares for the specific “barren woman” of Psalm 113:9. There is no perfect law that solves the issue of “family values,” therefore “visit orphans and widows in their affliction.” Affliction comes in many forms and is too complex and diverse for any government to deal with entirely.
Second, when we fight for perfection in our laws, taking absolute stands on either side of an “issue,” we risk elevating law to a level it’s not possible of achieving, and we also may justify hurting people in the process, thinking the end result will be worth it somehow. Once we see the world in fully black/white, either/or terms, it becomes easy to think that if only the right side came out ahead, the issue would be resolved, any collateral damage can be explained, and everyone would be happy. However, consider the extreme example of violence around both abortion clinics and crisis pregnancy centers. In that case and many smaller ones, when we cause harm to opponents, we prove that there are cracks in our own system, creating new victims on top of the existing ones. Those left behind haven’t been helped, but new affliction has been added by those hoping it will be somehow worth it to win the “issue” battle.
Third, ministering to widows and orphans keeps us from the pollution of the world which insists that our salvation is political and based on power. James 1:27 encourages us to reject a world that wants to put laws, culture, even hashtags above actual people. The world too often believes the ends justify the means because belief in worldly utopia depends on a 100% solution, but also believes it’s ok to ignore concrete problems while fighting for a solution that will never arrive. Salvation comes from only one source: the cross.
In the start of this post, I wrote that it’s become cliché to say social media brings out the worst of people, and its cliché because massive amounts of time and energy go into fighting over abstract issues and dividing into groups of “us” and “them”. James 1:27 says that we are not defined by which side of an issue we support, and what we’re willing to do to achieve victory for our side, but by how we love those individuals for whom this world has failed.
It is better to minister to the ones who have been punched by this world than to add another punch to the damage.
Therefore, “Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” – Hebrews 10:23-25
And what are “good works”? “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.”
If you want to start the series from the beginning, the first post is at this link. The next post, “An Ethic That Prioritizes the Gospel” is here.
A recent survey said that only 9% of American adults have a “biblical worldview.” I’m generally skeptical of polls unless I know how they were done. After looking into this one, I wonder if I fall in to the 91% of American adults who don’t have a “biblical worldview.” Why? In their definition of “biblical worldview” the word “love” was nowhere to be found. Maybe they thought “love” was too hard to define to base a survey on. If so, I can understand because love is a complicated thing.
In this survey, “love” was not in the definition, but “absolute moral truth” is, which bothered me not because truth is a bad thing, but because moral law is what condemns us. Moral law would still exist if Christ had not died for us. The Gospel, or Good News, of Christianity is that we can be saved despite failing to follow the law. Truth without love is like describing Easter and leaving out the Resurrection. If we have not love, we have nothing but condemnation. Love is essential.
But what is love? Love means many things to different people and is a word people like to leave undefined or use to mean whatever sounds good. Often people agree that “we should all love each other” without knowing what exactly they’re agreeing on.
Confusion about what love is has been around for a long, long time. The Bible itself talks about several different kinds of love, making a “biblical worldview” definition harder. In English translations of the New Testament, the word “love” shows up over and over again, but the Bible wasn’t written in English. I’m no Greek scholar, but what follows is how I personally understand “love,” and I hope it clarifies rather than confuses.
In Greek, there are at least 4 words for love, including these three:
Eros – sexual or passionate love
Phileo – this is a root of “Philadelphia”, literally the city of brotherly love. Loosely, phileo means an affection for people who are “brothers,” who we like because we admire something about them, or because they are like us.
Stergo – This is a love toward kindred or family, typically between parents and children. This love is like a loyalty to those we are related to by blood.
These words and ideas were part of the culture in which Jesus lived, died and rose again over 2,000 years ago. However, the writers of the New Testament Bible couldn’t line the meaning of these words up with what they wanted to say about Jesus. Therefore, they took a little-used word – agape – and poured new meaning into it.
A Better Love Agape is epitomized by the act of Jesus dying on the cross, but also by His selfless love for others repeatedly demonstrated in the gospel records of His life. Agape is putting the interests of others above the interests of yourself, even if there is no benefit to yourself, or even if there is a significant cost to yourself. Even if those others don’t love you. Agape motivates acts of benevolence or charity.
Why is love so important to a Christian worldview? Not only because if God didn’t love the world, He wouldn’t have sent His only son, but also because if individual Christians leave love out of their worldview, they use “absolute truth” as a reason to judge. Love that requires sacrifice may be less popular than love that doesn’t, but without it there is no cross.
As I see a Christian worldview, this kind of love is absolutely essential. From it comes a framework of the entire history of God’s relations with man in three phases: love rejected, love redeemed, and love restored.
Love Rejected While vague “love” is popular, true agape love is not. When I took a college class on Interpersonal Psychology, one of the topics was the multiple meanings of love. The professor explained the multiple Greek words used for “love”, but when he got to “agape” he asked if anyone in the class could explain because he didn’t “understand” it (or so he said). I raised my hand, answered by describing the self-sacrificial love of Jesus, and was snickered at by much of the class. The professor smiled at me and moved on to the next topic. He probably set up the same situation every semester. So, yes, not only does the world often not know what “love” means in a Christian sense, but they actively ridicule it when it’s explained to them.
From Adam and Eve right to the modern day, agape love is the bonds that mankind seeks to break and find their own way. In an earlier post, I wrote that the “bonds” and “cords” that the world tries to break free from in Psalm 2 are the laws of love for God and for our fellow man. Jesus summarized all the commandments of the Bible as: “You shall love the Lord your God with all your heart and with all your soul and with all your mind”, and “You shall love your neighbor as yourself.”[1]
I recently wrote that “the problem with every person individually is that they are unable, no matter how much external pressure is put on them, to treat other individuals the way they should be treated.” People like to ask or demand that others practice agape love, but usually for the benefit of themselves. It is not in our nature to demand it of ourselves first whether or not anyone else reciprocates.
Love Redeemed People also usually like the idea that every person gets what they deserve – but we are less likely to talk about that for ourselves than for others. The justice of God demands that anyone who refuses – at any time – to love Him and to love their neighbor should get what they deserve. He does not miss anything but is perfect in His justice. Jesus had to live the perfect life of agape love, under the loving guidance of Our Father, not so we won’t have to, but because we can’t. Without Christianity and without love, the world would never be able to overcome the “Love Rejected” stage.
Christianity is not judgement, but the only way of escape from it: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16). If man had not rejected love, Christianity wouldn’t be necessary; but also, if Christianity does not restore mankind to agape love, it’s pointless. Jesus, by willingly giving the ultimate sacrifice of Himself, satisfied God’s perfect justice and perfect love simultaneously.
By rising from the grave, He is able to share with us the power of agape love, which governs and redeems the other loves:
Eros – So many of the personal and societal problems in the world are driven by unconstrained eros. In agape, God provides boundaries within which eros benefits, rather than harms, humanity. See an earlier post on Godly Offspring for how God prevails over unconstrained eros even when we fail.
Phileo – Unconstrained phileo, which can become what we call tribalism, is behind a lot of the racism, sexism, xenophobia, and other group conflicts in the world. This also is nothing new – God through His Son will redeem us. I wrote about agape overcoming tribalism in an old post about Jesus reaching out to Zacchaeus the tax collector.
Stergo – Families might be expected to be the easiest places to love each other, but they are often where passions run hottest. James 4:1 says “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?” Only agape provides what is needed to bridge the divide, a love to govern stergo.
A Christian in our world has a restored relationship with God but is only able to practice agape love imperfectly while awaiting a new body in a new heaven and a new earth.
Love Restored The Bible does not contain a lot of specifics about the eternal life that Christians inherit and it is often misunderstood. For example, those who think of Christianity as a set of rules that make us “perfect” think they are right to ignore the hope of heaven. C.S. Lewis says sometimes “our notion of Heaven involves perpetual negations: no food, no drink, no sex, no movement, no mirth, no events, no time, no art.”[2]
But thinking of heaven as love restored helps understand it better. Elsewhere Lewis reframes heaven as: “When human souls have become as perfect in voluntary obedience as the inanimate creation is in its lifeless obedience, then they will put on its glory, or rather that greater glory of which Nature is only the first sketch.”[3] By obedience he means obedience to loving God and man, and in heaven every person’s ability to love will be as the laws of nature, as reliable and predictable as the rising of the sun every morning or the return of leaves to the trees in the spring.
Also, we will not become something entirely other than what we are now, like an angel, but will be transformed and perfected, while retaining our individuality. Pastor Tim Keller explains that “Our future, glorified selves will be continuous with who we are now, but the growth into wisdom, goodness, and power will be infinitely greater.”[4]
This is a future worth having.
How to Have This Love For those who agree that the agape love we lost is the love we need back, Jesus alone is the Way, the Truth and the Life. He offers a world where every individual person uses their individual talents, gifts and creativity in the best interests of others. All you have to do is agree to do the same, redeemed by His sacrifice and empowered by His Spirit to do the will of the Father.
How do we accept this offer? “…if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.” – Romans 10:9-10
If you haven’t already, ask Him to be your Lord and Savior.
Nobody is more or less Christian than Jesus makes them. No doctrine or experience can replace a loving, personal relationship with our Maker and Lord, who guides and empowers us to love as He does. If we have not love, we have nothing (1 Corinthians 13:1-3). Fortunately, in Christianity we have His agape love if we will accept it above all other, lesser loves. Christianity is not Christianity, and we are not fully ourselves, without it.
[1] From Matthew 22:37 and 39 [2] Lewis, C.S. The Weight of Glory (1941). P. 107 [3] Ibid. P. 43 [4] Keller, Timothy. Making Sense of God (2016). P. 170
As someone who collected comics years ago, I love the Marvel Cinematic Universe movies. The decades of characters and stories created in the comics combine with modern special effects to create the ultimate “popcorn” events. Thor: Ragnarok, released in 2017, was one I really looked forward to since I had read the original Ragnarok story line that culminated in The Mighty Thor issue #353 in March 1985.
(Caution: Mild movie spoilers follow!!!) The movie’s conclusion is significantly different than the comic version, with a twist that the heroes decide victory lies in not fighting the “Big Bad” of Surtur, a massive fire demon. However, after realizing this, they must convince the Hulk to follow the plan, resulting in one of the funniest exchanges in any of the MCU movies:
Thor: Hulk, no! Just for once in your life, don’t smash! Hulk (in sullen voice): But big monster!
You can watch the 1 1/2 minute scene here:
Hulk logic is simple. Big monster is here. Hulk must smash big monster. That’s the plan.
In Part 1, Jesus was pictured in Psalm 2:4 as being enthroned in heaven, laughing in derision at the rulers of the world who sought to break free from His “bonds” and “cords”. This description of Jesus is a reassuring reminder to us that no worldly kingdom is a threat to Him, and we can trust in His protection. The post ended with a question of whether we also laugh as Jesus does? Do we hold our (and His) enemies in derision?
Peter Smash! Here we began with a Marvel movie scene, because in a way, Thor convincing Hulk that fighting fire with fire wasn’t the answer is like Jesus’ rebuking of Peter for fighting back against the mob that arrested Jesus, and soon delivered Him to be crucified. In John 18:1-11, Judas leads a “band of soldiers and some officers” to arrest Jesus, and Peter (possibly thinking “Big Monster!”) drew his sword and cut off the right ear of one of the high priest’s servants, named Malchus. Jesus says “Peter, no! For once in your life, don’t smash”, or as more accurately rendered in the ESV: “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”
Matthew’s account (26:52-54) adds: “Then Jesus said to him, ‘Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?’”
Jesus knows that He can beat any “Big Bad” the world has to offer at any time with an “appeal to my Father”. In Psalm 2:5-9, right after He laughs, the Psalmist writes:
“Then he will speak to them in his wrath, and terrify them in his fury, saying, ‘As for me, I have set my King on Zion, my holy hill.’ I will tell of the decree: The LORD said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.”
But rescuing His people must come first, and until then final judgment is delayed. Jesus knew when Psalm 2 was written that He would eventually judge all the nations, but He also knew what sort of death He would die to accomplish salvation for His people. Jesus does not laugh because His enemies can be taken lightly – He is fully aware of the evil of the world. His enemies cause real pain and suffering on earth, and He takes each offense personally. But if He decided to spend all of history laughing in heaven, we would all be without hope. Fortunately, He lived among us, and suffered terribly as a servant, knowing “that he had come from God and was going back to God”[1]
At the time of Judas’ betrayal, Jesus had told His disciples multiple times, citing Old Testament prophecy, that His plan required being rejected, suffering, and dying, then rising again[2], but when the mob came for Jesus, Peter didn’t make the connection. He did not understand the plan, but later he would. We are not alone when we don’t understand God’s will for us. The twelve disciples were constantly out of step with Jesus. When asked to do something against our natural impulse we sometimes drop our shoulders, and our voice becomes sullen like Hulk’s.
But we have hope. Years later, Peter would write about his progress from his early impulsive days in 1 Peter 1:13-15:
“Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct.”
The “passions of Peter’s former ignorance”, may include the time Peter cried “big monster!” and cut off someone’s ear. None of us are immune from the same Hulk logic when threatened. But it might also be said that Jesus looked at Peter in derision when he did this[3]. But for the grace of God, there go I.
Peter writes of the implications of understanding Christ’s mission on the cross, that Christ’s followers are part of the plan, as active participants in the mission. He calls the church to be holy, set apart for God’s purposes, to pursue the mission of the church, most succinctly spelled out at the end of Matthew’s gospel: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (28:19-20). In this kingdom, the two most important commandments are: “You shall love the Lord your God with all your heart and with all your soul and with all your mind”, and “You shall love your neighbor as yourself.”[4]
To answer to the question at the end of Part 1, the prescriptive truth that is like Proverbs 14:21[5] is love. Love defines how subjects in the kingdom of the One who laughs should behave. A love more thoroughly defined in 1 Corinthians 13 as patient and kind, and not envious, boastful, arrogant or rude[6]. Or, as Peter wrote in 1 Peter 2:1: “So put away all malice and all deceit and hypocrisy and envy and all slander.” Paul adds in Rom 12:14 – “Bless those who persecute you; bless and do not curse them.”
Jesus laughing in heaven is only a comfort to us if He is our King, and if He is our King, we seek to follow the laws of His kingdom. The laughter of Jesus is not a model for us, but is a source of comfort and strength if we are His. In contrast, the nations, kings and rulers of this world refuse the “bonds” and “cords” of the Lord, which are these laws of love. They make up their own system of “righteousness” by laws, and therefore “the Lord holds them in derision.” Their earthly rules and systems cannot measure up to His righteousness and are at best narratives and at worst tyrannies.
Love When Bad Things Happen Jesus’ laughing is precisely what enables us not to hold people in derision, and to not mock and laugh at them. It is a key to achieving the “Us for Them” ethic described in an earlier post. Jesus laughing tells us that there is no monster scary enough to make His plan to love the wrong answer. Whatever your circumstance, “Love God”, “Love your neighbor” and “Love your enemies” apply to it.
To illustrate this, consider Jesus’ prophetic speech in Mark 13:5-23 from the framework of descriptive vs. prescriptive truth. I paraphrase and categorize some of the points below:
Descriptive
Prescriptive
Many will come in my name, saying, ‘I am he!’
See that no one leads you astray
You will hear of wars and rumors of wars, and nation will rise against nation
Do not be alarmed
Earthquakes and famines in various locations
Be on your guard
You will be beaten in synagogues, and you will stand before governors and kings for my sake
Bear witness before them and do not be anxious beforehand what you are to say
Brother will deliver brother over to death and you will be hated by all
Endure
False christs and false prophets will arise and perform signs and wonders
Be on guard
To Jesus, none of the things in the descriptive column are new information. All were included in the plan. The actions He recommends are not new information either. The “Prescriptive” column means keep doing what you were doing before these bad things happened – Love God, love your neighbor. Even if your neighbor is “bad”.
False christs and prophets will cry “But big monster!” and offer to save us. But the true Christ calmly says “be on guard; I have told you all things beforehand”. (Mark 13:23). The false prophet takes the descriptive of evil in the world and creates their own false prescriptive. They recommend an incomplete and inaccurate narrative as an ultimate solution. Their own Babel which God must “come down” from heaven to even see (Genesis 11:5). The true Christ comes down from heaven and demonstrates how to create a true ladder all the way back to heaven, offering forgiveness to all, even those who refuse to accept it or practice love. He will be thoroughly and eternally glorified by manifesting His kingdom as the only eternal kingdom, ruled by love.
God doesn’t turn our Muerte into Morty by having us laugh at him and beat him up with a stroller (although that might be fun). He doesn’t tell us to Smash! Every time we try to follow the plans of the world to fight the battles of God’s kingdom, we are testifying that the world’s kingdoms are greater than His. Our rage will be futile and our plotting will be in vain.
Witness to the Cross Note that the presence of false prophets, national rivalry, and natural disaster provide an opportune backdrop for proclaiming the superior kingdom of God in Christ, where none of these things will occur! We testify to the imagined utopias of the world – which are all at best narratives and at worst tyrannies – that the real utopia is one where people love so much that they are willing to die for specific others, not one where the “Pax Romana” is illusory and pointing that out is a crime. Jesus even died for the tax collector Zacchaeus, described by his Jewish peers as a traitor and cheat, a representative of a secular enemy power. Everyone He died for was once His enemy, and His sacrifice enables a paradigm shift from “Us vs Them” to “Us for Them”.
In our ability to do this, we all lie somewhere between the impulsive Hulk, the Peter of Matthew 26, the Peter of his New Testament letters, and Jesus’ obedience on the cross. We each are a narrative of our own “intricate matrix of beliefs, at different levels of truth and of conviction on every possible topic.” We all cry “But big monster!” at different things, at different times, and for different reasons, but Jesus guarantees our destination is holiness when we follow Him. Jesus cares about His people more than he cares about all the kingdoms of the world, and “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” – Matthew 5:10.
But His blessing is not granted under all types of persecution. Persecution is not evidence of righteousness, but a result of it. Christians are not blessed when persecuted for unrighteousness, which sadly they often are. They are blessed when persecution comes from testifying to, and striving to live, a righteousness that is unachievable by any earthly kingdom. Jesus did this on the cross, and we do it by bearing the cross He assigns us. When we do this, His kingdom comes, because his will is being done on earth as it is in heaven.[7] Logically, earthly kingdoms do not like this.
Therefore, “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.” (1 Peter 4:12-14)
Don’t accept the cross anyone other than Christ assigns to you – it may crush you. The specific work God assigns for you is enough and comes with His power. Our cross will not kill our soul; it will enable us to truly live.
For the last enemy to be defeated is Muerte. Which means death[8].
Next post: a “minor’ prophet finds peace
Post Script To close out the discussion of Psalm 2, the last verses (10-12) describe the Psalmist pleading with the kings and rulers:
“Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.”
Finally, as Paul urges us in 1 Timothy 2:1-2, we should pray for our rulers to God, who is sovereign over the nations: “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.”
[1] See John 13:3, and a previous post about this idea. [2] Mark 8:31, Luke 9:22 and elsewhere [3] As in Matthew 16:23, where Jesus refers to Peter as Satan for saying suffering was not necessary for our Lord. [4] From Matthew 22:37 and 39 [5]“Whoever despises his neighbor is a sinner, but blessed is he who is generous to the poor” [6] 1 Corinthians 13:4-5 [7] Adapted from Matthew 6:10 [8] 1 Corinthians 15:26
Sometimes you watch a movie and years later only remember one or two things about it, and the rest is just “meh”. In Undercover Blues, released in 1993, Stanley Tucci’s character Muerte, a mugger, is the best part of the movie. He growls lines like: “My name is Muerte…it means death! Remember my name!” before or after attacking his victims, with Mariachi guitar accompaniment. It’s a bit silly, but Muerte isn’t to be trifled with – he brutally takes out multiple guys in the movie.
Dennis Quaid and Kathleen Turner play a married couple of ex-spies (their last name is Blue) on maternity leave in New Orleans who are harassed by muggers, including Muerte, along the way. Unfortunately for Muerte, Jeff Blue is an experienced and confident fighter who isn’t intimidated by Muerte’s speech, and just says: “Well I’m pleased to meet you Morty. My name is Jeff”
Then Jeff Blue beats up Morty and his crew with a stroller! Evil Muerte had met his match. Watch the one-minute video below – I’ll be referring back to it later.
A Conspiracy of Muertes While Muerte picks up his lost tooth, here are key verses for this post, from Psalm 2:1-3:
“Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, Let us burst their bonds apart and cast away their cords from us”
The Psalm refers to the rebellion of nations, peoples, kings, and rulers against the “bonds” and “cords” of “the Lord” and “his Anointed”, or God the Father and God the Son. Nations are rivals, not just with each other, but also with the kingdom of God.
The ultimate example of this rebellion is referenced when the first two verses from above are quoted in Acts 4:25-26, followed by: “for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and our plan had predestined to take place.” The crucifixion of Jesus was the result of a massive conspiracy, including possibly six separate trials by both Jewish and Roman authorities, resulting in the death of Jesus, who was not guilty of what He was charged with, but also is the only human to never participate in insurrection against His Father. The Jews hated Him because He was not the political messiah that would lead an insurrection against Rome. The Romans, led by Pilate, answered the call to crucify Him, to avoid a Jewish riot that would result in their punishment or removal by higher Roman authorities. Jesus was a threat to their authority and had to go.
So, they literally succeeded in killing God. Brutally. But then Psalm 2:4 tells us:
“He who sits in the heavens laughs; the Lord holds them in derision.”
A Surprising Victory Surprising even His followers, on the third day, He was resurrected from the dead, and after a few weeks, was raised “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.” (Ephesians 1:21). This Jesus is the one laughing in heaven, and He can laugh because in a way He is like Jeff Blue in the scene from Undercover Blues. At the 27 second mark of the video, after Muerte draws his switchblade, Jeff smiles and says “This is a really bad idea Morty.” Muerte rages and plots in vain, however is no threat to Jeff. Likewise, Jesus knows all nations are no threat to Him and His kingdom.
In “More Than Truth”, I wrote about how some truth “describes the world as it is”, such as Proverbs 14:20: “The poor is disliked even by his neighbor, but the rich has many friends.” Jesus knows all of the descriptive truth about the problems of the world, including subjects of earlier posts:
That since the Fall in Genesis 3, “mankind became inclined to make things that glorify themselves, rather than God,” from the tower of Babel to kingdoms such as Edom
That “There is a way that seems right to a man, but its end is the way to death” – Pr. 14:12 and 16:25
That every “Pax Romana” is just a narrative designed to make the state appear to be more than it is
That mankind is incredibly creative in attempting to thwart God’s purpose in creating His kingdom, populated by His family
That even the “religion” of the Old Testament Bible could not produce righteousness
However, all rulers and nations opposed to God are doomed to fail, because even killing God was not good enough to keep Him down. Jesus laughs because He knows His plan will work. In Matthew 16:18, Jesus told Peter that “I will build my church, and the gates of hell shall not prevail against it.”
In Acts 4 above, Peter and John quote Psalm 2 after they were released by the religious rulers of Jerusalem, and they testify that Jesus’ enemies only do “whatever your hand and our plan had predestined to take place.” Peter and John were eyewitnesses to the resurrected Jesus, and knew that all the powers of the world could not keep Him down. His plan would not fail. They did not quote verse 4, but they knew that Jesus was exalted and laughing at the opposition to them. They rejoiced that the same God who had resurrected Jesus had freed them from prison!
Therefore, take comfort that Jesus, knowing all the evil and rebellion of the world that we may feel threatened by or anxious about, laughs. All who challenge God are Morty, not Muerte, even if they once “succeeded” in killing Him.
I read Psalm 2 if I am feeling stressed by the political state of the world, about the political state of my country, or about the 24/7 barrage of bad news online and on TV. “He who sits in the heavens laughs” reminds me that Jesus is laughing at the cause of my stress – He is not threatened and He is in charge. In some ways we are like the baby in the movie scene. We would be helpless against Muerte, but Jeff Blue does not let anything happen to his child. At the 34 second mark of the video, Jeff even checks in on the baby, who slept through the whole thing. In our case, we are tethered to our forerunner[1], Jesus, our King laughing in heaven, who says: “I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.” – John 10:28-29.
I’ll end this post here on a note of confidence, but there remains a trickier and important question…
Do we also laugh? Is the laughter of Jesus descriptive, or prescriptive? What is the truth that is like Proverbs 14:21: “Whoever despises his neighbor is a sinner, but blessed is he who is generous to the poor”?
What defines how subjects in the kingdom of the One who laughs should behave? More in Part 2, coming soon.
Driving Toward the Morning Sun 