Archive - 2025

Families that live together become familiar with another. Familiarity can mean joy, trust, and security, but it could also result in a casual or even unhealthy way of relating. Consider the behaviors of a household both with and then without the presence of visitors. If being on our best behavior with a guest then defaults to an ongoing disconnected, dismissive, or disrespectful pattern without, the familiarity of living together has become insecure.

Redemptive family of our Father consists of joy, trust, and security in living together. However, over time a very serious threat can develop for those living in the church—familiarity can become insecure. This may present itself in a range of behaviors and attitudes, including but not limited to a sense of entitlement, contempt, or irreverence. Where first love once flourished, bitterness can take root.

When the Word became flesh in the first century, the religious leaders of Yahweh’s people succumbed to their unhealthy familiarity instead of a hospitable welcome of the Messiah. Sadly, they cannot say they were not warned of this very serious threat.

Malachi had warned them. And Malachi still warns us today. I’ve been reading his oracle, or burden.

This Advent, let’s consider Malachi’s burden for the condition within the household of faith. Does our life in the church reflect joy, trust, and security, or has familiarity led us into something short of our Father’s first love for us in Jesus?

Malachi’s last word in the Old Testament prepares God’s people for the first Word revealed in the New Testament. Many living among and familiar with the family of God have missed the advent of Jesus then and now. Through Malachi, the Father calls for us to examine our shared presence to understand the true condition within. Through this Advent remembrance, let’s learn to return to Him from irreverence, treachery, and robbery. May we discover anew what it is to live with him . . . together.

Kristin and I recently met a new friend who shared with us her and her husband’s story, beginning from the brink of separation decades ago. But then they met Jesus, here in our Hershey area at a conference in the hotel where he worked. All these years later, their story tells of God’s faithfulness to and through them as He sent them to serve Him in distant lands. They had returned, and he has now entered the Lord’s presence after illness. She was by his side the whole way. After such a long obedience in marriage and mission, her gratitude radiated through her grief in sharing their story with us, anticipating what’s ahead with God’s anointing that remains on her. We delighted in Him together!

All those years ago, a now elderly neighbor on our street spiritually adopted them as a couple and nurtured them in their young faith. She had recently returned to visit this neighbor of ours, and through mutual friends from another town, learned that we lived on the same street as this neighbor. Our mutual friends came from out of town and picked her up at our neighbors and brought her up the street to our house!

So we found ourselves together at our table, and prompted by our mutual friend, Kristin and I then told our new friend our story of God’s victory by His grace in His beautiful servant and our daughter, Victoria Grace. After our sharing, our new friend summarized what she was hearing with what she and her husband heard from God many years ago in what Jesus said to Paul on the road to Damascus—He has appointed us as “servant and a witness” (Acts 26:16). A servant belongs to Him (being), and a witness is sent by Him (doing). Again, we delighted in Him together!

Lately, I’ve again sensed a kind of first-love stirring to be and to do as His sent ones (servant and witness) from our neighborhood to the nations. Some of the deepest delight I’ve experienced in this journey has surrounded the understanding and application of sending, both His and ours (consider the mutual delight of Jesus and His followers in the report they bring back after He sent out the 70 in Luke 10:17–21)!

May we delight in Him together, living as sent ones that “pray earnestly to the Lord of the harvest to send out laborers into His harvest” (Luke 10:2).

The Apostle John was considered “the disciple whom Jesus loved” (John 13:23; 19:26; 20:2; 21:7; 21:20). His Epistles of 1, 2 and 3 John each emphasize walking like Jesus walked (1 Jn 1:6–7; 2:5–6; 2 Jn 6; 3 Jn 3–4). To walk like Him is to love like Him, and His walk of love differs from other ways of walking in love.

First, the love John teaches connects to “the beginning,” a repeated reference in his letters (1 Jn 1:1; 2:7; 2:13–14, 24; 3:11; 2 Jn 5–6). Interestingly, the beginning is also a reference to wisdom in Hebraic thought in the time leading up to and during the NT (Kugel, Traditions of the Bible). John draws on themes from the opening chapters of Genesis as a beginning (light vs. darkness; obedience vs. the sin of the devil; and Cain vs. Abel). Even more, he anchors to the beginning of Jesus the Word in the flesh, who walked among them, and obedience to His commands. Any walk of love that boasts a different beginning than Christ Himself leads down a deceptive path.

Further, the love that John teaches never walks alone. We often recite John’s identification that God is love (1 Jn 4:8,16), and that’s not all—John also adds that He is life (1 Jn 1:1–2); He is light (1:5); and He is truth (2 Jn 1–2; see also Jn 14:6). Walking in love also means the life of walking in the light and the truth. If we wander off in love without light and without truth, we’ll get lost without life.

May we always aim to walk in love through our service to others. This means walking in love that is tethered to Jesus, the beginning and true wisdom, which also means never walking in love alone without also walking in life, light and truth. For God is life, light, truth, and love.

Wisdom is He.

This statement stumbles grammatically, but it speaks of revelation that human wisdom cannot achieve or understand. Human-developed artificial intelligence generates this evaluation of the statement: “The phrase ‘wisdom is he’ is not grammatically correct in modern English. ‘Wisdom’ is an abstract noun, not a person, so it cannot serve as the subject of a sentence in this way. The correct pronoun . . . is ‘it.’”

However, the Old Testament and its related writings shaped the Hebrew community’s imagination of wisdom personified. Wisdom appears before creation, by the Creator’s side, and works with Him (see Proverbs 8:22–31). Wisdom keeps, guards, exalts, honors, and is life for those who love and prize her (Prov. 4:4–13). Wisdom invites seekers to come to her, carry her yoke, and receive the rest she gives (Sirach 6:23–31; see also 24:19–21; 51:23–27).

The imagination of wisdom meets its incarnation when the Word who was in the beginning, was with God, was God—became flesh and pitched His tent among us (John 1:1,14). Unlike seekers and teachers in Israel’s history, Jesus did not invite people to come to wisdom, carry her yoke, or receive her rest. Rather, He said:

  “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take

  My yoke upon you and learn from Me, for I am gentle and humble in heart, and

  you will find rest for your souls. For My yoke is easy and My burden is light.”

  (Matthew 11:28–30, LSB, emphasis added)

Wisdom is He.

A stumbling block and foolishness to many, “but to those who are the called . . . Christ the power of God and the wisdom of God” (1 Corinthians 1:18–25).

Let’s continue to learn from Him together. There is much learning, counsel, and intelligence in the world, but much of it does not come to wisdom. Wisdom is He, who says to us: Come to Me . . . take My yoke . . . learn from Me (Matthew 11:28–30).

Years ago, I taught what I was taught about believing and behaving—that our beliefs drive our behaviors. Yet if it was that simple, why did I see so many who seemed to believe rightly but behaved badly?

Years later, based on more learning about formation from biblical theology, neurotheology, and experience, I now teach from what I also see of how our sense of belonging shapes our believing and behaving.

To the point, consider how people around the world subscribe to the particular religion of their people group and place. Belonging to a people and place shapes beliefs and behaviors. The concept of culture expresses this. One’s tribe constitutes its cultural norms, like values, communication processes, language, societal structures, meaning, play, and purpose. In other words, which tribe a person belongs to shapes which beliefs and behaviors develop.

There is a wisdom of belonging that manifests throughout creation, from the one flesh of the man and woman to the various kinds of animals, fish, birds, and plants. As Solomon directed hearers to observe the ants in order to gain wisdom (Proverbs 6:6–11), we can also observe other groups in creation for insight.

So let’s consider the wisdom to be gained by observing a beehive. The whole hive belongs to a single queen, with each bee behaving (i.e. working) in all ways loyal and coordinated. And how do new hives form? When a queen and her bees leave the old for the new.

Wisdom from the beehive metaphor rings true for our belonging and behaving in alignment with true believing. May we so discover how to believe in Him together—belonging to one Lord, practicing one faith, and leaving the old for the new through one baptism.

There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all who is over all and through all and in all.

(Ephesians 4:4–6, LSB)

It’s the season of fireworks! Fireworks shine brilliantly in the skies, with spectacular colors and combinations—but then disappear with only smoke remaining, until that too fades away. No matter how long the show, and how great the finale, it comes to an end. In contrast, let’s look at the continuous light from the stars of the sky along with the sun and the moon, which God created on Day 4 to “give light on the earth, and to rule the day and the night, and to separate the light from the darkness” (Gen. 1:14–19, LSB).

Fireworks fade, and stars remain. Human-made lights come to an end while God-made lights keep shining. Here are just a few scriptural references to experiences and expectations of human image bearers compared to stars:

• Abraham looks at the stars to believe the promise of Yahweh, “So shall your seed be” (Gen. 15:5).
• Daniel received word that in the resurrection “those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever” (Dan. 12:3).
• John sees the Son of Man holding seven stars (the angels of the seven churches) in His right hand and standing in the middle of the seven lampstands (the seven churches; Rev. 1:9–20).
• Paul instructs the Philippians how to “shine . . . as stars in the sky” (2:15).

On the last point, how is it that they can shine like stars? Simply put, Paul directs them in the preceding verse, “Do all things without grumbling or disputing” (v 14). Consider the opportunities we have to wisely accompany others, especially in the midst of complaints over relational, organizational, and societal fireworks. How can we come alongside others and aim towards righteousness (see the Daniel reference above)? In so doing, may we ourselves and those we serve shine like stars in the sky, reflecting the Light that both precedes and outlasts the stars!

“I don’t really have a testimony”—I’ve heard this sentiment from many, but the truth is that each person’s life represents a unique story of image bearing. Some stories include a turning point, a before and after line in following Jesus. Other stories reflect a consistent growth of believing in Jesus from a young age. Sadly, some stories still do not acknowledge Jesus. Yet each person reflects a particular, by-name story. Even more, every redemptive family collectively testifies of Him together!

Many testimonies feature one of the big six emotions: sadness, anger, fear, shame, disgust, and despair (Jim Wilder, The Other Half of Church, 66). When hearing of another’s weakness and Christ-led correction, like a life turning to joy from such burdensome emotion, we learn from example and strengthen connection (147). Wilder emphasizes the importance of testifying together: “stories have the effect of treading a path between a big emotion and joy . . . connecting all our emotions to joy is done primarily by storytelling, not by teaching” (190–191).

Moses represents one of the greatest teachers in the story of God’s people, being responsible for the first five books of the Old Testament. Beyond his teachings, His example through the story testifies of strength . . . but also weakness. His last teaching before dying, in the form of a song that he proclaimed to Israel (Deuteronomy 32), features a remarkable revelation tied to his moment of great weakness with the big emotion of anger.

In Numbers 20:1–13, Israel again found themselves without water in the wilderness, and like they did around 40 years earlier (Exodus 17:1–7), they contended with Yahweh. Though Moses was instructed by Yahweh to speak to the rock to bring forth water, Moses struck it twice with the rod, speaking to the people instead. Water did indeed flow, but Moses’ failure to treat Yahweh as holy at the rock meant he himself would not enter the promised land. In Moses’ last song, what metaphor does he employ to testify of Yahweh and “what I have learned”?—”The Rock!” (Deut. 32:2,4). After stumbling at the rock, he reveals Yahweh as the Rock throughout his final song (Deut. 32:4,13,15,18, 30–31,37).

We all have experiences of weakness in stumbling over the rocks of big emotions. Through repentance, how might we testify together not of ourselves but of turning to Jesus, the one Paul identifies who “was the rock” in Moses and Israel’s story (1 Corinthians 10:4)?

Transition highlights a theme in our lives. I’ve been thinking about how doors and gates represent a backdrop to a range of experiences in hearing God throughout the story of Scripture, from Creation to the Fall to Redemption to Restoration. Like battlelines and passageways, they mark transitions and defining moments for hearing the Word.

Creation highlights life, and one scholar, Peter Leithart, sees the settings of doorways as signifying birth in Israel’s story. We see this with Sarah’s news of a promised child while in a doorway in Gen. 18:10; the Passover blood on the door leading to the birth of Israel as a nation in Exod. 12:22; and Hannah in 1 Sam. 1:9).

The Fall brings judgment and death, which corresponds to right after the Fall when Yahweh “stationed cherubim and the flaming sword” to block the way to the tree of life in Gen. 3:24; how He closed the ark behind Noah (Gen. 7:16); how Phinehas the gatekeeper of the tent of meeting killed the couple sinning in Yahweh’s presence (Num. 25:6–8; 1 Chron. 9:17–20); and to Eli’s sons and their sin at the door of the tent of meeting (1 Sam. 2:22).

Redemptive hope for passing faithfulness from generation to generation included writing Moses’ words on their doorposts (Deut. 6:9). Jesus, the Word who became flesh (John 1:14), declared Himself to be the door for the sheep to salvation pasture (10:7–9). Restoration rule belongs to Jesus who also stands at the door and knocks to enter and commune with those who hear and open the door to Him. Those who repent and receive Him will rule with Him (Rev. 3:19–21).

Transitions and decisions can represent battlefronts and points of passage in our stories. Whether we turn toward redemption and restoration or lose our way depends on hearing and obeying the Word. Let’s continue to check our hearing at whatever doorway we find ourselves, opening our collective ears together so that “He who has an ear, let him hear what the Spirit says to the churches” (Rev. 3:22).

Isaiah’s servant songs (chs. 41-54) along with the gospel of John have stood throughout my life as consistent sources of inspiration, orientation and re-orientation. These poems describe and prophesy the way of Yahweh’s servant. The servant’s profile that develops throughout finds fulfillment in Isaiah’s ministry, Israel as God’s people, righteous ones, and especially the Messiah.

Submission in the kingdom of God stands for more than a servant’s compliance to his master’s commands. Submission means being owned together as a family by the Redeemer (i.e. redemptive family)—and blessing others. Human ownership of other humans de-humanizes and brings destruction. The Creator owning His image bearers brings freedom and fulfillment.

The Hebrew word for “redeemer” reflects the concept of kinsman redeemer. A kinsman redeemer’s role in the Old Testament was to help the family (i.e. tribe) recover its losses of various kinds: human, judicial, economic, property, and with Yahweh’s help, national and spiritual losses (The IVP Bible Background Commentary, OT, 279).

One way that our individualistic culture stunts our imagination involves our understanding and application of redemption. We view through a personal lens things like property, rights, finances, salvation, and spiritual growth. Just consider the different feel for us of saying redemptive family property instead of “personal” property (also redemptive family vs. “personal” rights, finances, salvation, and spiritual growth). Yet this reflects the heart of the good news from the beginning through the Servant Songs and the New Testament—we are not our own but bought with a price (1 Corinthians 6:19–20). God’s ownership of our lives means that we can live as redemptive family.

As we care for others, let’s remember how stewardship of our own servanthood involves right belonging to our Master (Creator and Father) and His redemptive family.

Hebrews 4:1–11 reflects on rest for God’s people, or the lack thereof—depending on obedience or disobedience to His word, which is described in the following verses:

For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from his sight, but all things are uncovered and laid bare to the eyes of Him to whom we have an account to give (vv 12–13).

Those disobedient to His word are “rest-less,” and those obedient “rest-full,” receiving His grace and mercy (vv 14–16). Let’s turn to two Old Testament prophets to help us discern our response to His word as connected to our rest or lack of it.

“By human standards, Jeroboam II was an unqualified success” as the 13^th king of Israel—militarily and economically, taking back territory not held since David’s time (The Revell Bible Dictionary)—but “he did what was evil in the sight of Yahweh” during his 41-year reign (2 Kings 14:24).

One prophet from the north (Israel) spoke of favor in restoring their borders (2 Kgs 14:25). Another prophet from the south (Judah) condemned Israel’s boast of this expansion by their own strength, declaring instead a coming oppression by another nation within the very borders being restored. Amos is the second prophet, a shepherd from the south who obeyed the word of Yahweh by leaving the pasture to prophesy against Israel, declaring the demise of powerful King Jeroboam II (Amos 6:13–14; 7:10–11). When pressured by the king’s priest to flee, he instead remained and obeyed the word of Yahweh (vv 12–16). Jonah is the first prophet, the Israelite who spoke of his country’s expansion. His story also tells how the word of Yahweh came to him, but he fled from God’s presence. Even after miraculous rescue from death, his offense persisted over Yahweh’s lovingkindness toward Assyria, the enemy nation that would destroy Jonah’s country despite their bigger borders (Jonah 1:1–3; 4:1–3).

True rest depends on whether we obey Yahweh’s word, even when this means love for our enemies and His judgment of His people. A remnant of Yahweh’s people remained throughout the Old and New Testaments, and still does today in Jesus’ kingdom. May we ourselves enter His rest and invite others to keep doing the same. “Therefore, let us be diligent to enter that rest, lest anyone fall into the same example of disobedience” (Hebrews 4:11).