A Woman's Place ...

Most sentences in conversation that begin with the words “a woman’s place is in …” don’t end well; at least for the person speaking.  There are in fact few ways to end that sentence that will not be found offensive.  The problem is not the “where” so much as it is “the edict” of where by the person speaking.  Many women work.  Many women do it for no wages, nearly zero recognition, and often time despite ridicule from the teenagers they are trying to raise, in the houses they make homes from their labors.  To say a woman works is simply a statement of fact … it is the “where” again that conjures up the prejudices of value derived from a commercial enterprise as somehow having more value than the value that comes from turning a building into a home.  Perhaps then the best way to end that sentence “a woman’s place is … is wherever she wants it to be.”  That will at least save the person speaking, and perhaps offer more truth than the chauvinist mind is ready to grasp.

Men like to measure themselves.  We like to compare and use yardsticks to do it.  In sports, there is a winning team and a losing one.  Children may all be “winners” for having competed; men like the idea of only one team being a winner, and the other losers.  In life, men tend to gravitate to their careers as another yardstick to measure each other by.  If my job title sounds more professional than yours, guess who wins that battle.  If you make more money than I do, we are back to a draw.  If my wife is the most beautiful woman in the room, then I will have done my job appropriately (as determined by my wife), and I will be permitted to sleep in our bed this evening. 😊  But again, if my wife is more beautiful than every other wife, I win.  This is a competition women are not so disparaging of, as long as their husband always wins.  The problem with all of this thinking is where value is derived from.  Possessions should not define our value, service should.

In that context, I may be the biggest loser.  How much I serve, even how much I serve my wife, is not up to a standard I would set for myself.  It is easier to define value in possessions, and in commercial accomplishments, than it is in humble service (where credit does not exist, nor should it).  It would seem I need a re-wire of my thinking to begin to appreciate humble service for the value that should be derived from it.  If I appreciated it properly, then the service done in the home would become of vastly more value than anything done in an office, for mere compensation.  Careers like garbage collector would be esteemed not ridiculed.  And the waitress who fills your coffee cup, would be appreciated (not just in your mind, but reflected in the tips you leave).  Appreciating humble service changes where you think value comes from, and what services people do, to achieve it.

But shouldn’t that apply in the church as well?  We have our estimation of importance as upside down in church as we do in the world.  We esteem conference leaders, the pope, the bishops, or people holding roles over the organization of the body.  Evangelists or people with great speaking abilities are esteemed over simple believers.  The folks in the pews are seen almost like cattle.  We attend events, fill up the pews, sing when directed to, kneel, fill up offering coffers, and then go home.  Next week, the same routine.  But some simple believers are also prayer warriors.  Warriors not because “they” are special, but because their “belief” is so strong it is as if they sit in the living room with the Lord, every time they bring up His name.  Their prayers are answered because their expectations are so high.  And most of us hardly know their names.

In the church, we begin to assume we know who should take up a particular role based upon the profile we set for that role in our minds.  Tradition colors our thoughts.  Where we would not dare utter the sentence “a woman’s place” in our personal lives, when it comes to church we happily utter the same phrase and do not end it with open possibilities.  We end it with predefined notions of where a woman’s value should be derived from a traditional perspective.  In like manner, we expect men to fill other roles, our only differentiation based on competence, never gender.  However, it does seem like men are allowed to fulfill nearly every role, but women only a few.  Forward thinking churches have gotten past this traditional view point most often because they view chauvinism as bad history.  But that is not perhaps the best reasoning.

Everyone uses the Bible to prove their own perspectives.  Everyone uses the Bible to prove their own pre-dispositions.  We do not ask our God, we tell others what He has to say, through us.  But if we were open enough to ask, are we ready to accept the answer, whatever that might be?  For my liberal friends on this topic, I offer the simple story Matthew relayed in his gospel in chapter eight picking up in verse 14 saying … “And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.”  The story begins with Jesus entering Peter’s house (in Capernaum) as we learn in the previous texts.  If we paid better attention we might realize that Peter has a wife, a home, and a mother-in-law.  The idea that ministers of the gospel should in some way be celibate goes out the window.  Peter has his priority on Jesus, but it does not negate that he has a family.  It is his family home he has invited Jesus and the crew to visit.

Matthew continues in verse 15 saying … “ And he touched her hand, and the fever left her: and she arose, and ministered unto them.”  Here is the tricky part.  Jesus heals her not because of what she will do.  Jesus is not purchasing her healing for service.  Jesus does not save you, because he wants something from you.  What you offer and how you respond is up to you.  How you love is up to you.  How much you submit is up to you.  How much you allow Him to change you, is ultimately how much you submit to Him.  But what He offers is a pure gift, that can never be repaid, nor does He ever ask for repayment.  That means that what the mother-in-law of Peter does in response to a touch from Jesus, is the “choice” Peter’s mother-in-law makes.  She serves Jesus and the disciples in humble service, because this is what she chooses or wants to do.  She could have left the home, went into the streets, and danced and celebrated the fact that she was just very sick, and now she is made well by Jesus.  She could have shouted what the Lord did for her to anyone who would have listened.  Other women did this.  The woman of Samaria was probably the most successful evangelist in all of scripture.  That was her response to Jesus.  Peter’s mother-in-law did something far more quiet, with far less recognition.  She just acted our humble service.

You can imagine that mother-in-law jokes did not begin in this century.  The tension between husband and wife when dealing with in-laws is nothing new.  I am certain that tension dates back nearly to Adam and Eve, or at least to Seth’s grandsons and daughters.  The jokes that stem from the tension as probably equally as old, and just as circulated as they are today.  Now even though Peter may not have told his share (or at least after he encountered Jesus), a mother-in-law may know they are not the most welcome person in the household.  This does not deter her at all.  She rises from her illness, and immediately does what she chooses to do.  She serves in humility, without a second thought.  She could have been a prophet.  She could have become a disciple (perhaps she did both of these after the gaze of Matthew had long since departed from her company).  What she chose to do later would be up to her, and more importantly up to the Holy Spirit.  But her choice that night was no less important, or appropriate, or of value.

Her service would be needed as the needs multiplied.  Matthew concludes this snippet picking up in verse 16 saying … “When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: [verse 17] That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”  Those people who were sick and waiting in line to be healed might have needed refreshments.  They might have needed help to get to Jesus.  The needs they had in the conditions they were in before they met Jesus might have been substantial.  Are not ours?  So how she served when the multitudes arrived we do not know, nor was she credited, nor did she want to be credited.  But she served, in the manner she chose to serve.  No one dictated to her what to do.  No one told her where her place was.  She filled a place she wanted to fill and was honored to do so.

Too many of my liberal brothers and sisters spend so much time fighting for the rights of women in the church, they forget that the right to choose what she chose, is equally important.  Perhaps more important, as she was honored to serve the Lord of our Universe in what she did.  The choice to be humble, to seek no recognition, to “not” be a public speaker or minister, is of equal value to any other choice made.  Perhaps within the church “a woman’s place” is anywhere she is willing to serve, and anywhere the Holy Spirit makes her fit to serve.  And if the Holy Spirit decides, who are we to criticize His choice or hers …

 

Thou Shalt Submit [part two] ...

Because of the separation of the second chapter from the third chapter in Peter’s first letter to the church, often verse one of chapter three is read as if it is the start of a new conversation, or a new admonition from Peter’s counsel.  It is not.  It is the continuation of our study on the strategy of submission to conquer evil.  In our previous examination of chapter two, we begin to see how Peter progressively raises the stakes in asking the church to show love, even in the face of evil.  Despite the absolute corruption, malice, and pagan indoctrination of the Roman system of government; Peter offers zero counsel to rebel, and instead asks us to submit to every ordinance of man, for the sake of the gospel.  When we are cheated, we are to be honest and loving in return.  When others speak lies, and accuse us falsely, we are to remain steadfast, upright, and speak no words of reprisal.  In this sense Peter is only reinforcing the teachings of Jesus when He asked us to love our enemies.

But the level of submission Peter asks is more than just our submission to Christ of our will in order to be transformed by the power of His love.  It is to allow that transformation to effect “how” we love others.  As we adopt the love of Christ into us, as it becomes part of us; we begin to lose the distinctions between friends and enemies.  People are only people.  They are to be loved, no matter how they respond to that love.  Those who have responded to the love of Christ might make an effort to return love when it is extended to them.  But the goal is not to see love extended only so that we see love returned.  It is to see love extended no matter what the outcome.  Sinners, after all, are the ones MOST in need of the love of Christ reflected through you.  It is not through violence, that evil can be extinguished from the hearts of man; it is only through a choice to love.  Peter sets a very clear mirror for us from which to examine our progress in our spiritual transformation … how humble can we be in the face of injustice, and how loving can we be in the face of undeserved evil. 

These are not popular words today.  They were no more popular in Peter’s own day.  The natural human condition rebels against oppression and injustice.  Our sentiment today is to resort to violence to achieve “justice”.  It was so in days of old as well.  It is the clarion call of Satan to demand “justice”.  For equality would see an eye taken for an eye, and a life taken for a life – that is justice.  But it is not the way of our God, for our God prefers mercy over justice.  He offers forgiveness rather than the rewards we have truly earned.  He loves us despite what we have done, and offers to free us from the chains that would bind us to repeating the failures of the past.  He pays our penalties Himself so that justice need not be visited upon us.  But to be free, we must be made free.  We must submit ourselves to Christ to be transformed by His love, submitting our decisions, our desires, and thus our actions.  In the last study, we come to realize, that the preferred state of one who loves, is submissive, not aggressive.  To see love win, we must be willing to obey, even when obedience is not what we believe is “fair”.  Instead of rebellion against the corruption of Rome, Peter asks that we honor Roman rule.  Instead of meeting violence with violence, we are to meet it with patience and love.

It is ONLY after men understand what has been asked of them with regards to submission that we can continue with the admonitions found in chapter three.  They are not isolated from each other, with wives asked to submit, and husbands to be made free from submission in general.  No, the prerequisites of submission have had a long prolog in chapter two, and now we continue with this these beginning in verse one of chapter three as Peter writes … “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;”  The word “likewise” is a reference to how the unbelievers come to know the love of Christ as discussed in the previous examples.  As Christians maintain a spirit of love and charity, and humble obedience even to the unjust edicts of men, they bare witness of a strength outside of themselves.  The transforming power of the love of Christ is made evident in our ability to remain humble and loving in the face of injustice. 

It is ironic that husband’s, and men in general, miss the subtlety of Peters inference.  Peter has just been describing how unjust oppressors discover Christ through the loving response of humble Christians.  Here Peter offers to wives the word “likewise” – perhaps meaning that he understands that husbands too are often unjust in how they treat their wives.  Peter continues that the direct influence of a wife upon her husband is profound.  Loving words spoken in humility by a wife who has discovered the treasure of serving her husband are nearly impossible to ignore.  The hardest man can be melted by the softest woman.  No matter what the husband is compelled to face and deal with in his quest to provide for his family, he cannot ignore the simple, uplifting conversations that love can inspire in a wife who prizes service.  It does not take Biblical brow-beating, or forced exposure to the word of God, to reach the still unconverted heart of the husband.  It only takes consistent love reflected in the consistent conversations of the wife.  The living witness is more powerful than the written word.  For if the word is not alive in you, of what value is it?

Peter continues in verse 2 … “While they behold your chaste conversation coupled with fear. [verse 3] Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; [verse 4] But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.”  In this Peter has destroyed the entire fashion industry.  For as with all things, the inside will matter more than the surface.  To be clear, Peter is not advocating that women become nudists, refrain from cleanliness and good hygene practices, let the hair run wild, abandon make-up – but – wear only a meek and mild spirit.  While these ideas might appeal to some men, it would be unwise to attempt to use this scripture to achieve these goals.  However, Peter is making a clear statement about the priorities of “how” a woman reaches the heart of a man.  Bad news ladies … it is not in the new hair-do, or the myriad of jewelry you wear, or in that “to die for” new outfit on the manikins in the department store window.  It is captured in the counsel already given – it is in respect, upright conversations, humility, and consistency of love shown.  It is in our humility that God is able to reach us, it is why he prizes the meek and quiet spirit so highly, and why it is of such value in a wife.

Keep in mind, Peter is not just looking to impart general marital advice, he is talking specifically here about how a Christian woman reaches the heart of an unconverted husband, that she might introduce her husband to the Christ she serves.  The bond of matrimony is not strong enough to overcome the freewill choice of a spouse.  They cannot be saved because you are righteous.  They are not transformed by the love of Christ, just because you are.  These are individual choices, that each one of us must make.  If only one partner in a marriage makes the choice to be transformed, only one will be ready to live eternally in the city and existence He is currently preparing for us.  There will be no greater sadness than to face that eternity in solitude, because the partner we shared a life with here on earth, was never reached by the love we “could” have shown, and for selfish reasons, simply didn’t.  Peter offers the heart of woman, a method for insuring she is not alone on that great day, but is able to stand with the man she has chosen to love.

Peter continues in verse 5 … “For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: [verse 6] Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.”  Here is where it gets interesting.  Peter writes that this method has worked before.  Holy women in days past have trusted in God to transform their hearts, and make them able to consistently serve and love their own husbands.  Through their influence men were brought to God.  More interesting is the example of Sara who is said to have obeyed Abraham and called him lord.  Could it be, that Abraham was prompted to begin his search to find God, because of the influence of his wife Sara?  Could it be, that the much touted faith of Abraham was strengthened and supported by the largely invisible wife Sara?  There were no sayings regarding the matriarch of the Jewish faith.  Sons of Abraham was a popular designation, daughters of Sara much less so.  Yet does Peter here offer us some insight, that perhaps the mighty man of faith, owed much of this reputation to the consistent humility of his wife whose influence was a powerful one?

Peter continues in verse 7 … “Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.”  Peter again uses the word “likewise”.  Perhaps here he refers to the Abraham reference cited above, a recognition that the influence of our wife on our faith is profound – whether for better or worse.  He counsels husbands to dwell with them according to knowledge.  Do not forget that it is God you serve, and He who you love first, in order that you may then find immeasurable love for your wife through Him.  Husbands are to care for their wives as unto the weaker vessel.  Peter is not demeaning the strength of a Christian woman.  He is instead asking husbands to care for their wives as if handling precious china, something that is tender, can break, can be damaged by inattention or a lack of care.  Things that are irreplaceable must be handled with great care so that they are always valued, and never thrown carelessly aside.

Then Peter raises the stakes again.  He tells us that we are … “being heirs together” of the grace of life.  When once the bonds of matrimony are made, when two choose to become one, they are indeed seen as one.  Yes, each of us must choose to submit to Christ, and be transformed by the power of His love.  But having made that choice, as well as the one to be bound in marriage, we are “heirs” together.  We inherit the life and home in our heavenly destination as one.  When in Eden God determined it was not good for man to be alone, His wisdom was not colored by sin, or its effects.  Man was created and pronounced good.  But the addition of a wife makes him better.  The two individuals who form a family unit are made stronger in the joining than they were by themselves.  Men must understand this.  The knowledge of the eternal implications of our choices cannot be understated.  When God says the word forever, he is not thinking in terms of a 70 year life span.  He is thinking about forever, an existence that extends well beyond this corruptible one.  When we bind ourselves till death do us part, we recognize human frailty, but in so doing deny ourselves the potential of what might still be to come.

The advice Peter offers comes with a warning … “that your prayers be not hindered”.  Service, care and love for our wives, cannot be omitted while we think ourselves as having achieved spiritual enlightenment.  We have chosen to serve and love them, and how we do this, is a reflection of the transformation our Lord has wrought in our hearts.  To pray to God for things we “want”, while ignoring the needs of our wives, is to have our prayers hindered.  It is a reflection of our selfishness in how we pray.  The needs of others should top our prayer list; of those our wives should be first in line.  To ignore the needs of our wife, is to ignore the half of our one-ness.  It is literally to work against our own best interest.  The unity institutionalized in marriage is no trivial or temporary thing.  And as Peter states here we face our next life as joint heirs in the grace our Lord offers us.

Peter’s counsel to submit flies in the face of the untransformed heart.  It does go against our human nature and natural inclinations.  But it stands as the strategy employed by our God to see us saved.  While in this world, Jesus obeyed the laws of the Romans, and made no effort to dethrone them.  He submitted to Roman rule, even when it cost him torture and death.  To remain consistent in meeting evil with love is not something the normal human can expect to maintain.  It can only come through the transforming power of Jesus in our lives.  It can only come as we let Christ remake how we thing, what we value, what we want.  It takes a literal overhaul of our human nature to see the wisdom of Peter’s words.  Those obsessed with justice, cannot understand this approach.  And in the end, those obsessed with justice will never find it.  For “justice” is a very subjective standard, and the true equality it would demand is a price few are willing to pay.

But entrance into heaven, is not based on the justice of what we deserve.  It is instead based on the mercy that would see us transformed from one who earned death repeatedly, to one who would love others and willingly die to see them spared.  This is the example our Lord set for us.  This is the path we are all traveling on.

And Peter had only begun to describe what it is like to love another …

 

Thou Shalt Submit [part one] ...

No, there isn’t any text in scripture that plainly states “thou shalt submit”; perhaps because submission, like love and forgiveness, should also be a freewill choice.  The entirety of the gospel shows us that as we submit to Christ, He transforms our will, our desires, our thinking, our motives, and our actions into His own likeness.  In this we come to realize that submitting to Christ means letting go of even “who” we are to Him to be remade.  We come to realize that we are putting aside what “we want”, in order for Him to change what “we want” into something else, something better.  We come to realize that death-to-self through Christ, becomes a rebirth into a world we can hardly imagine.  When our self-love is taken from us, and replaced with love for others, our perspectives change.  Instead of constantly thinking about how my next words or actions will benefit me, I begin to think how my next words or actions will benefit someone else. 

It is easier to serve someone else, who I have a special regard for, perhaps my wife, or parents, or children.  A little less easy, but it is still possible to serve my in-laws, cousins, extended family, or closest friends.  In short, we develop a pecking-order of those who we love most, down to those we don’t love so much.  And for nearly all of us, George W. Bush, or Barrack Obama scarcely make the list.  Neither does the policeman who pulls us over to write a well-deserved traffic ticket, or the civil court judge who imposes a penalty we would have all too much wanted to avoid.  Authority figures, scarcely ever make the list, of those who we hold in a special regard, and those we love above all others.  We are sort of forced into submitting to their authority and often we resent it.  We have to pay our taxes which support programs we disagree with, or face the penalty of tax evasion if we refuse.  There are penalties that always come with disobedience to authority figures.  When the penalties get “too high” rebellion looms.  Slaves will revolt to gain their freedom; the oppressed will rise up to break the yoke of oppression.  And we Americans cheer this phenomenon as “natural” and “right”.  We value independence, and “justice” for all, even if it must be earned at the point of a sword.

Sadly, many Christians are first and loudest in the call to end injustice through means of violence.  Recent events regarding potential police over-reactions have incited many to take up the clarion call of “no justice, no peace”.  Violence breaks out in communities that can least afford its damaging effects.  We inflict more pain upon each other completely negating the call for reform, and providing justification for the restraining force used against the violence displayed.  This self-destructive cycle accomplishes nothing.  And the injustice faced in our day while very real, is also very limited in scope compared to ages past.  In the days prior to the civil war in this country, “black lives mattered” only in as much as any piece of property owned by the wealthy.  A few hundred years ago, “white lives mattered” only in as much as they agreed with the religion in power, and served the will of the king.  In the days of Peter, “slave lives mattered” not at all, whether white, black, brown, or otherwise.  Roman authority was still absolute, completely corrupt, and fully unbreakable.  Disobedience in the days of Peter carried more penalties than mere financial fines, in his day, the penalty was often very severe and could spread to family and loved ones with no regard for justice, or equity.

Looking objectively at the political conditions in which Peter lived, through our current lens as Americans, we would have encouraged an organized revolution over the oppressive tyranny of Roman Rule.  We call out conditions in North Korea, or Iran, or Sudan as being so horrible that a “regime” change is needed to restore basic “human rights”.  Peter lived under a regime that was far more ruthless, and far more corrupt, and far more universal.  Decentralized authority figures such as provincial governors had the backing of roman garrisons at their command.  The local “police force” were trained killers who had ZERO rules for violent engagement.  Should a local Roman Soldier kill you, or cut off a limb, simply because you were in the wrong place at the wrong time, you had no recourse.  Your meaningless death was not given a second thought, and should your family complain or protest your innocence, they could be immediately slaughtered or sold into slavery.  As Americans, we cannot imagine living under such conditions.  For us, this would have required “liberty or death”.  And those of like mind in the Roman age found death 1000 times more often than any liberty.

But what Peter had to say about living under these oppressive and corrupt conditions boggles the mind of American Christians today, because he said things none of “us” want to hear, let alone do.  In his first letter chapter 2, and verse 11 he begins … “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; [verse 12] Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.”  First, his readers are not just an audience, they are “dearly loved”.  Our God has offered us everything, even His own life, in exchange for ours so that we might live in a world after this one.  Remembering this level of love for us is important in facing a world steeped in evil.  Next Peter again reminds us, that we are strangers and pilgrims in this world of evil.  After our transformation begins in submitting to Christ, what used to be natural to us, becomes foreign to us.  Peter’s advice then, is to avoid “fleshy lusts”.  Whether he refers to extravagant dietary delicacies, or scantily clad places of disrepute, the advice is the same – avoid indulging self and building appetites of self-indulgence.

But beyond avoiding things that would teach us to please self, our conversations, our words, our speech should also be honest.  Even though we deal with perpetual liars, we are not to engage in their practices.  Even though we deal with perpetual gossips, we are not to participate in gossip.  By contrast, while Gentiles (or those who refuse to believe in Christ yet) are speaking constant evil of us, we speak nothing but love in their regard.  While we are cheated, we do not cheat others in return.  It is our display of love even under these completely unfair conditions that mark us as being changed by Christ.  For only God could so change a human heart, that it would be willing to love during conditions of unfair oppression.  The natural response is to rebel.  The Christ centered response is to return love for evil.  Peter does NOT take up the banner of “no justice, no peace”.  Instead Peter advises taking up the banner of “love and honesty in the face of evil”.  True reform cannot be brought about through violence.  For while we might be able to compel the hands and feet, we do not ever change the heart that motivates them through acts of violent suppression.  Love however, can change the heart, which in turn changes the actions of the hands and feet.

Peter continues in verse 13 … “Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; [verse 14] Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.”  Peter here ups the ante.  Not only are we to submit to Christ to be remade, we are also to submit our own will to those who are in authority.  We are to obey “every ordinance of man” for the Lord’s sake.  Not just the king, but his corrupt governors, and officers sent by the governor – we are to obey them all for the Lord’s sake.  You can imagine these were not popular words in the days of Peter, and they are no more popular now.  The idea that we should have to submit to unfair conditions, in an unjust system, run by worldly loving pagans, who would just as soon kill us as look at us, hardly seems like the course any would “want” to pursue.  Yet Peter outlines exactly this course of action – do not rebel, instead submit and further offer love in response to the evil you face.

Peter understands the end-game.  Peter gets the strategy outlined by God to be rid of sin and evil once and for all – you have to love it to death.  God had, and has, the power to simply kill all evil everywhere it exists.  But He does not; because evil cannot be killed or eradicated through violence.  To see evil eliminated, those who engage in it must choose to want something else.  They will never make that choice without a reason, and without a better alternative.  Love is that reason.  Love provides that better alternative.  Peter will never conquer the Roman Empire through force of arms.  Those guys were professional killers.  But melt the heart of that killer soldier with love, and he becomes a soldier in the army of God, looking to redeem lives, not take them any longer.  Peter was not advocating that the authorities in power were “right” or fair or just.  Peter knows they are corrupt, he knows they are governed by hate and greed.  This is NOT an endorsement of the evil empire.  It is however a strategy that can succeed against evil as only love can.  Our submission to Christ first, enables us to submit ourselves even when conditions are unfair to earthly authority.  We need not disobey our God to follow the will of men, but where the edicts of men are merely unpalatable and unfair; our love in the face of their evil has the only chance of seeing reform come to pass.

 Peter continues in verse 15 … “For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: [verse 16] As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. [verse 17] Honour all men. Love the brotherhood. Fear God. Honour the king.”  Peter here ups the ante again.  For in his advice to submit to earthly authorities, he now adds that this is the very “will of God”.  So many Adventists are content to proclaim the need to obey the commandments of God, yet nearly zero folks espouse complete submission to corrupt earthly authorities as being the will of God.  Peter accurately records the effects of this behavior, it puts to silence the ignorance of foolish men.  The only stark contrast to evil is love.  When we show love in response to evil, it dumbfounds those who witness it.  It is not natural to see love offered in response to evil.  It is supernatural.  It is Christ powered.  It is Christ based. 

Peter tells us to act this way BECAUSE we are ALREADY free.  Our liberty, is the liberty from sin, and the slavery and chains of self-love.  We have already been made free by Christ from choosing to always act in our own best interest.  We are instead free to act in the interests of others.  We are not to misuse our own freedom to act maliciously against others, knowing we would be forgiven of our misdeeds.  Instead we are to remember we were made free to “serve”.  We are “servants” of God.  We serve others like He serves others.  We love our enemies, like He loved us before we were His own.  Peter goes further, in his admonition, that we should Honor ALL men.  Peter tells us to give respect and honor to ALL men, not just the ones we like, or the ones we agree with, or the ones who are nice to us.  Instead we are honor ALL men, whether they deserve honor or not.  We are to honor the police officer who has just over-reacted and taken the life of someone who may not have deserved this fate.  We are to return love to that officer, despite what pain he may have caused.  It is only love that will ever bring peace.  It is only love that will ever bring repentance.  It is only love that will ever bring reform.

We are to “love” the brotherhood.  We are to respect our God.  And we are to Honor our king, or our governmental authorities.  It is love alone that will change our world.  It is love alone that can once and for all time, see evil eliminated.  Violence only begets violence.  Humility allows us to reflect love instead of demanding justice.  Submission demonstrates that we are willing to place our own needs and desires behind those of another.  Submission is not an act of cowardice, rather it is an act of one fully willing to release control, willing to yield that control - for the benefit of another.  God has all the power in the universe, and chooses NOT to use that power to force us into submission.  Rather he offers us love, and offers us freedom, but only if we choose to accept it.  God does not use power and control to achieve submission, He uses love alone. 

Peter continues in verse 18 … “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. [verse 19] For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. [verse 20] For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.”  Peter once again raises the stakes.  Servants are advised to serve their masters with great respect, whether they are good and gentle, or whether they are not.  We are to treat the “deserving” and the non-deserving equally.  Those bound into service, whether by consent, or by the chains of unjust oppression, are to serve in love regardless.  Again, this is NOT an endorsement of the practice of slavery.  It is however, a proscription of how to act when one is forced into the conditions of slavery.  We are to act with love even if we are persecuted for how we act.  It is of little value to be criticized for the truth of our shortcomings, for we rightly earn disdain for actions taken in self-love.  But to suffer wrongfully, for acts of love to others, is to emulate the sufferings of Christ.

Peter now offers the proof of his assertions in the example of our Lord as he writes in verse 21 … “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: [verse 22] Who did no sin, neither was guile found in his mouth: [verse 23] Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:”  Jesus, who was perfect, and deserved no persecution, was reviled of men.  They railed against Christ, hurling accusation after accusation; but Jesus did not return to them what they deserved.  When they beat Christ, or threw stones at Him, He did not vow to take revenge.  Instead Jesus looked to God the Father to be His judge.  When false accusations were hurled His way, He did not need to prove His own innocence to His accusers, instead He showed them love, and trusted His Father to judge Him in all matters. 

Our path is to follow in His footsteps, we are to live loving others and constantly doing good to all men, even to the unjust who have authority over us.  Christ could have ended the Roman rule in one second.  He could have obliterated their infrastructure, killed their armies universally, wiped out their command structure, and established the Jewish nation as the worldwide power on earth.  The Pharisees would have gladly accepted Him if He would have followed that course.  They simply could not understand why someone who “could” do those things would choose not to.  They simply could not understand why He would actually love those soldiers and wish to see them redeemed as well, instead of dead on a battlefield.  Jesus lived here on earth, never making one single move to right the injustices of the Roman Empire.  He fully submitted Himself to Roman laws, even advocating that we pay taxes that we hate to pay.  He freed no slaves from their physical chains.  Instead He offered to free ALL of us slaves, from the chains of sin. 

Peter continues in verse 24 … “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. [verse 25] For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.”  Christ elected to endure torture for our sakes.  He submitted to Roman rule, even when that authority was unjustly beating and killing Him.  Even in the face of death, Christ submitted.  And with His endurance of evil, we are to be made free from evil.  We are made free from the chains of sin, by the love of God.  We sheep are returned to our Shepherd’s fold.  Notice here Peter finally attributes a church hierarchy, but ascribes the position of Bishop not to himself, but ONLY to Christ.  All of us are sheep.  We do not lead each other, though we are to submit to each other.  We do not lead the world, but instead are advised for the sake of Christ, to submit to the world.  We have only one leader, only one shepherd.  Peter remembered the counsel of Christ, when Jesus asked Peter to feed His sheep, not to steal the herd.  Peter was to help the sheep find spiritual meat, not to replace Christ as their shepherd.  Peter was called to serve.  We are called to do the same.

If it runs counter to your nature to submit yourself, then look to submit to Christ first.  And understand it is only through His transformation of your heart, that you can reflect the love of Christ and submit yourself to earthly authorities for the sake of Christ.  In so doing, and in reflecting God’s love to those who clearly do not deserve it, that evil will finally meet its end.

And the counsel of Peter to submit was not over yet …

 

God of Life Revealed (24 Elders & 4 Beasts) ...

Whereas the messages of revelation regarding Christ were mixed with symbolism in their delivery to the seven churches; the coming revelations seem to favor symbolism and representation far more than a strictly literal interpretation alone might allow.  There do appear to be literal things and messages described in what would come next, but often a strictly literal interpretation would seem to be lacking to find the deeper meanings Christ was trying to convey to us, regarding the great conflict between good and evil, between love and hate, between free-will and the compulsion of the conscience.  Perhaps these revelations were conveyed in this manner in order that people might gain value from their study in any time period of church history or world events.  Perhaps they were intended to remind us that we need to be led by Christ to fully understand any scripture, particularly those steeped in symbolism and imagery we just do not understand.  But to better understand what would follow, it is important to remember that our salvation is founded within Jesus Christ alone, and that the point of any of these revelations was to help us better understand who we serve, and who loved us enough to save us from ourselves even to the point of giving up His own life that we might have life.  In that context we move forward as John sets the stage for what is to come.

There does appear to be a clean break or distinction between chapter 3 and 4 of the book of Revelations.  The messages to the church appear to end at the end of chapter 3, and chapter 4 seems to open a new dialog, setting the stage for what is to come.  John begins in chapter 4 and verse 1 saying … “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.”  John begins by setting the destination of where the coming scene was to take place, in heaven as he would enter through an open door.  The messenger sent to guide John through the scene was noted as having a voice like that of a trumpet speaking.  And what was to be revealed seems to have more of a future context perhaps not as directly relevant to the people and readers of John’s day.  He continues in verse 2 … “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. [verse 3] And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.”  John begins by noting that he did not actually travel to heaven through the open door, but was taken there “in the spirit” or in vision.

He then begins to describe where he is and what he sees.  He begins by seeing a throne and someone sitting on it.  The person sitting on the throne has an appearance of a jasper and a sardine stone.  Jasper is noted in scripture as being used in the breastplate of Aaron the high priest as well as in the foundation of the city of New Jerusalem.  It was generally thought to be green in color, though it also may come in yellow or brown.  It is opaque and able to be brightly polished for a shine.  Sardonyx stone is also mentioned as a part of the foundations of the New Jerusalem city and is generally thought to be a mix of red, brown, and white striped colors, opaque and able to be highly polished as well.  John was not describing a stone statue of course but he may have wished to convey that the person on the throne was a mix of color and had a shiny appearance to look at.  The throne itself was surrounded by a rainbow with a heavy favor of green similar to that of an emerald in appearance.  At first glance, we might believe we are gazing upon a view of Christ in heaven, but subsequent texts describe a book that is sealed and must be opened that only the Lamb of God could do, and that Lamb enters this same scene to accomplish this task.  This may indicate that instead of another revelation of Christ described here, we are actually getting a revelation of God the Father in His throne room, since Christ will enter later.

John continues to describe the scene as he writes in verse 4 … “And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.”  God is not alone in His throne room.  Around the room are 24 seats, and upon them are seated 24 elders.  The elders are wearing white raiment, and upon their heads are crowns of gold.  John does not describe them as being winged, nor as having a bright or shiny appearance.  So it seems less likely they are angels.  He does mention how they are dressed, in white raiment.  This has special significance in that each of the saved or redeemed are given clothing of white raiment by Christ (in effect taking on His righteousness for our own).  He also mentions that they wear crowns of gold, another gift promised to those who are saved and redeemed by Christ.  John seems comfortable in their presence and does not feel the need to associate any non-human descriptors with these 24 elders, such as an appearance like a particular stone, or voices as trumpets, etc..  So given these descriptors it is possible to surmise they are 24 elders of human origin. 

The number 24 could have symbolism in that there are 12 tribes descending from Abraham, and 12 apostles who worked in the early church of our God.  Perhaps these elders represent both the belonging to God by virtue of birth, and by re-birth in the believing in Jesus Christ.  Elders, in the historical context of the time in which John wrote, would have had a chief role as providing counsel and insight though the experience of age.  Though our God is all wise, and needs no instruction, He may have brought these 24 representatives into His throne room as a gesture of love, and to allow them to join with Him as ambassadors of humanity in His ultimate mission of redemption of all mankind.  Regardless of His reasoning, throughout the remainder of the book of Revelations these same 24 elders are referred to periodically, so at the least, this is not a one-time occurrence.  These 24 elders appear to have a permanent place in the throne room of God the Father, and a role He has them fulfilling.

As John was the apostle writing this book, obviously he was not one of the 24 elders.  Many have speculated as to “who”, by name, they might be?  There have been those humans who have found an early place in God’s heaven ahead of the rest of us.  Enoch, for example, was translated to heaven without ever tasting death.  His journey of dependence upon Christ grew so close, that he was ready for heaven without the need of further reformation or reform.  The work of Christ’s perfection in Enoch was completed in his lifetime.  Thus even in a world so wicked it almost caused God to be sorry he had made us; Enoch had managed to rely upon Christ and find perfection regardless of his surroundings.  Perhaps he served in this group of 24.  Elijah, Moses, and perhaps others had either been translated, or resurrected and brought home with Christ at His own death and resurrection to God.  These first fruits may have contained those who now occupied the seats John saw.  John did not reveal the names they carried, perhaps he never knew them, nor was he personally introduced to them.  But their number, proximity to God, and position of elder seemed very clear to him.

John once again turns his attention back to the throne itself as he continues in verse 5 … “And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.”  The throne of God is active.  There are visual and auditory events emanating from it.  And before it or in front of it, is the seven lamps of fire burning, that represent the Holy Spirit that exists before His throne.  Indeed, God is not alone in His throne room.  John then begins to describe the surroundings a bit more and something else he sees as he writes in verse 6 … “And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.”  So first, John notes that before the throne was a sea of glass like unto crystal.  This same notation is made elsewhere to describe heaven itself.  Sometimes the redeemed are noted as standing upon the sea of glass.

Then John proceeds to identify some other life forms that surround the throne of God.  These beings are clearly not angels.  Had they been angels John would have noted them as such.  They are also not men, as with the elders, they could have easily been described as such.  This leaves them as being something else entirely.  John uses the term “beasts” to describe them, but this may not have been terribly flattering or with our imaginations entirely accurate; it might have been better understood in our day and vernacular as “other” life forms.  And these life forms are sentient.  They are capable of language and understanding and appear to have a role in the service of our God.  So whether they are species of highly evolved animals we have never seen, or whether they are representatives of sentient life created in other parts of the universe remains a matter of opinion.  But John sees them as relevant to the scene and what is to take place and tries to describe them as best he can.

He begins to note one feature that is common to the 4 beasts surrounding the throne of God.  They all have eyes before and behind, or perhaps they have multiple eyes that encompass their heads in front and behind, perhaps able to see what is coming and has transpired.  He continues his description in verse 7 … “And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.”  Notice that each beast bears a resemblance to animals we are familiar with in our world, but none of them is exactly like what we know.  The first beast is compared to a lion.  The second to a calf (not an adult cow, but a young one).  The third has the face as a man (notice no body is described here per se).  And the fourth is like a flying eagle.  John continues to further ascribe common attributes in the first part of verse 8 as he writes … “And the four beasts had each of them six wings about him; and they were full of eyes within: …”  So all 4 of them had 6 wings a piece, and perhaps each of the wings were full of eyes as well.  At this point it is clear that the physical description of these four life forms is wholly dissimilar to the animals we see in our world.  The multiple wings, and multiple eyes alone take care of that. 

However, evidence that these beings are sentient is revealed in the last part of verse 8 going forward he writes “… and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. [verse 9] And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,”  The 4 beasts then have language and understanding to praise and worship God the Father.  They have gratitude for life and His blessings revealed in their thanks.  They understand who God is, and what He does, and they realize that God is eternal.  At the instigation of their worship of God, the 24 elders respond in verse 10 … “The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, [verse 11] Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.”  The image of casting crowns before our God is noted elsewhere as a response of the redeemed to the love of God, a further indication the 24 are truly human.  In their praise and gratitude the 24 elders reveal again the importance of our God as being the God of creation.

Love ever desires an object to serve and share with.  Because of His love, He derives pleasure in bringing into existence new life that He can pour His love out upon.  It is this pleasure of sharing love that has caused God to create, and to bring into existence all forms of life.  He has made man, but He has also made angels, and here John gives us our first Biblical exposition on other kinds of sentient life that have been created.  Perhaps as the 24 elders represent mankind, these 4 beasts represent a host of other unfallen sentient creations that God has made.  The important point revealed here is that God is the God of all life, and of all creation.  What we have seen is only a small glimmer as to what is out there, and what He has made through the power of His love and will. 

At this point the stage has been set.  The scene is ready.  The players have been credited.  What follows seems to have more meaning as messages continue to be revealed to us …

 

Helping God ...

There is a huge distinction between serving God and helping Him.  Serving God is the highest honor any intelligent being can aspire to.  Helping God is something humans believe - is a good thing and may be required as circumstances dictate.  We sometimes attempt to “help” God when His timeline does not seem to match our “needs”.  We “help” God when we see His promises just out of our grasp and believe with only mild effort on our part, we can acquire them.  We “help” God in His work to save lost souls, by pointing out to them the error of their ways.  In short, we like to think of ourselves as God’s little helpers; partners, coworkers, and dare we think it, perhaps peers?  After all “helping” God seems to have plenty of examples in scripture, perhaps God even expects it?

God makes promises in scripture.  Take His promise to Abraham to make of him a great nation, this promise was unconditional.  In point of fact, when we examine the promises of God, they are all fairly unilateral – God does the work, provides the blessing, etc. – and we simply accept it.  God’s promise to Abraham was not contingent on how many wives Abraham had, or would have.  It was not contingent on how old Abraham was at the time, or how old he would be when this promise was actually fulfilled.  His promise did not rely on how often Abraham slept with Sarah his wife.  Abraham believed and perhaps hoped that the fulfillment of God’s promise would come soon.  So he attempted to “help” God by entering into a new sexual relationship with Hagar, Sarah’s slave.  She did conceive.  Abraham thought, this was it, the fulfillment of God’s promise.  But not so.  And now the tension between the first wife and new wife became so great, He would lose his young son, as Hagar and Ishmael fled into the wilderness.  The blessing of God remained on Ishmael despite his unconventional origination, but God was not looking for Hagar’s help in this matter.

When it would take a miracle to conceive, Abraham and Sarah did have their promised son.  God wanted for Abraham to know, it was not luck, it was not mere coincidence, it was not the natural result of a man being with his wife.  He wanted Abraham to know this son would be from Him - a gift from God.  He did not need Abraham’s help in this matter.  In point of fact, Abraham’s blessing extended to Ishmael and he too became a great nation.  But peace between the descendants of Ishmael and those of Isaac would appear to be forever elusive.  In his efforts to help God fulfill His promise, Abraham inadvertently created generations of war between brothers who have very different views of how to honor the God of Abraham.

God promised Jacob that he would lead in his household despite being the younger twin.  Had Jacob simply waited on the Lord perhaps the story of enmity between he and his brother may never have existed.  But instead, Jacob and his mother, took matters into their own hands, deceived his father, stole the blessing, and brought extraordinary strife between brothers once again.  Jacob would have to flee his father’s tent to escape the wrath of his brother.  Leadership would elude Jacob for decades, his life would be hard working for his uncle Laban.  As he deceived his father, so he too would be deceived by his uncle.  All of this pain, from Jacob’s desperate efforts to claim the promise of God, himself, through the means he had available.

Neither Jacob nor Abraham was “serving” God when they attempted to help Him see His promises fulfilled.  Serving God would imply that God had asked them to take a specific action and they were only complying with the request of the Lord.  God did not ask either of them to do what they did.  They initiated the action.  They did it themselves.  In addition, note the complete absence of seeking the counsel of the Lord before they pursued their attempts at helping.  They did not ask God if it was His will for what they would do.  They did not ask even if it was OK.  They kept God out of what they did.  Human effort to make up for Divine inaction in the timeframes humans believe are critical.  These were two patriarchs of our faith, but it was precisely a lack of faith that led to these impatient actions.  Both would learn from them.  Both men’s faith would increase over time from the pain of consequences that would come from what they did.  Scripture does not record their actions as an example of what we should do in these cases.  In fact it is just the opposite of this.  God does not need our “help”, and yet His promises are always fulfilled.

Perhaps the hardest lesson taught in scripture is “be still and know that I am God”.  “Still” is not something most of us are comfortable with for any length of time.  We long to see our “needs” fulfilled in short order.  We wish to maintain a measure of control of the process.  The land God promised to Abraham and Isaac and Jacob would not remain unoccupied while their descendants sought refuge in Egypt.  Over 400 years the tribes of Jacob, now Israel, would descend from honored guests, to despised slaves.  The Pharaoh’s would utilize the wealth Joseph and his God were responsible for bringing to their nation on themselves.  They would take the credit for it, and claim divinity in their bloodlines.  They would go so far as to execute the first born children in Israel to “keep the numbers down” lest there be a rebellion in the near future.  Moses alone would escape that slaughter.  The promise of a deliverer would be fulfilled, but only when it would take a miracle, only when God alone could break the power of the Pharaoh.  Moses was more inclined to run from the responsibility that to initiate his own actions to begin it; and so Moses served God, following God’s leadership not running ahead of it.  Moses relayed the will of God.  He did not try to define it.  Moses waited for God to use His power.  And the power of the Lord freed His people.

But on their way back to the land of promise the children of Israel wanted to “help” God take back their land.  God offered to send in wasps, to drive the current inhabitants out of the way of His people.  This offer was rejected by the Israelites.  Imagine how much death could have been avoided if they had simply listened to God.  Cities, homes, fields, crops, would have been left undestroyed, without the stain of blood.  The peoples driven from this land would be alive afterwards to wonder why this God would take such an interest in His people to perform this great work for them.  The fame of the God of Israel would have grown yet again, by those whose personal testimony was one of wasps driving them out of the way of His people.  Instead they would be driven into the ground by the bloodlust of those who claimed to follow God.  In the process, many of the house of Israel would also fall.  They would not succeed in driving out all the inhabitants.  Those that remained, remained enemies, always looking for an opportunity to make the lives of the invaders worse.  False gods and promiscuous sexual worship of those idols would enter the house of Israel.  The resulting births would create new temple prostitutes if they were girls, and human sacrifice or slaves if they were boys.  This evil would bring a cycle of invasion, repentance, and temporary reform.  But because the servants of other gods remained in the area, the cycle would repeat again and again; all of this because the children of Israel wanted to “help”.  They wanted to feel like they “earned it”.

And are we any different today?  Our salvation from evil is a free gift from Christ, yet we cling to the illusion that He must need a partner in this effort.  We hold on to the idea that our works, our actions, our faith, our motives must somehow play a role in our own redemption.  We too want desperately to feel like in some small way, we have earned it, we deserve it.  We twist texts on forgiveness to imply that we deserve forgiveness because we forgave another.  Instead of accepting the personal freedom and liberation from bad feelings that comes with truly releasing another in forgiveness for a wrong they have done to us; we instead make forgiveness a conditional act. 

We apply texts that advocate actions, to the actions we wish to take.  But like Jacob or Abraham, we do not actually take the time to seek the counsel of the Lord as to His will in the matter.  We quote scriptures to ourselves, and then leave Him out of it.  We initiate our own actions but in His name.  Carry placards in front of abortion clinics, or simply sneer at homosexuals we see out in public, or politely tolerate those of a different race until we are able to escape their company.  None of these actions reflect the love our Lord feels for His children.  But many are too common in Christian circles.  Actions we initiate on our own, in an effort to help God in His work of saving souls.  But God does need our “help”.  He needs our service.  Our service defined in actions of love to those same souls we look down upon.

More to the point, God does not need my “help” in saving me.  He needs me to let Him save me, and instead only focus on serving Him.  Service implies a relationship where I do nothing to lead.  I am not the co-leader, the co-pilot, the co-anything.  I am the servant.  Servants are told what to do, they do not choose for themselves.  Servants are directed by their Lord where to go, what to say, and what to do.  A servant is humble.  A servant is pliable.  A servant can be taught.  And in our case, we are the willing servants of Christ, so we are able to fully trust that our Lord would not ever steer us wrong.  Service steeped in love becomes my aspiration.  Allowing God to control what I think, what I want, and therefore what I do – is the basis of accepting His gift to me that I will never deserve.  It is the “I” that must be crucified if Christ is ever to be reflected in me.  It is “self” that is the enemy of our God.  He never looks inward at Himself to make Himself feel better.  Instead He is always focused on us, the object of His love.  He is always doing for us, longing for us, whispering to us, and faithfully fulfilling His promises to us.  Our God has no concept of “self”.  That is something we know, because we have embraced evil.

Let us learn that service requires we let God lead.  Let us take our plans, and our intentions to God, and ask for His counsel BEFORE we proceed.  Let us wait on His response and not try to rush His promises or see them fulfilled with our “help”.  Let us change the world by reflecting His love to all we encounter, and leave the process of the cleansing of sin up to the only God who can do it in me, or in others.  This is the hallmark of a servant of Christ.