|
I have made
you known to them ... in order that the love
you have for
me may be in them.
John 17:26
As we discussed in the preceding chapter, there
is nothing mystical about making intimate relational connection
with God. Although this connection demands a lot from us by
requiring honesty of our heart, once we start thinking
relationally, the actual relationship between God and the
authentic genuine me is relatively simple to understand.
This is not to say that there is no mystery here. Relationship
with God involves significant mystery. Yet, because of the
person Jesus and his words, mystery doesn't prevent, diminish or
confuse the relational process. At the same time, there are many
other issues which complicate the relational process of ongoing
involvement with God by their influence or control on us. These
issues are important for us to discuss as we continue to examine
the life and words of the person Jesus.
Relationships are exciting not only because God
created relationships in general and created us for intimate
relationship with himself specifically; relationships are
exciting also because of their dynamic nature. Any relationship
is never static; that is, it is either growing or declining. It
never merely stands still or gets suspended, though it may seem
to. When we describe a relationship as "not going anywhere," we
usually mean that it's not growing, or that it's starting to
decline. Sometimes our relationship with God seems like it's not
going anywhere. Those are times we can better understand and
deal with by examining the dynamics of our relationship with
him.
Growing in a relationship is. . .
building together. So, God doesn't do all the work, nor do we.
To make intimate connection with God is exciting.
Yet whatever connection I had with him "yesterday" does not
automatically determine that I have the same connection today.
Relational work is ongoing. This doesn't mean that we start from
scratch with each day. Growing in a relationship is a process of
building together. So, God doesn't do all the work, nor do we.
And we don't always do the same amount of work with each day in
the relationship. This is the dynamic relational process of
give-and-take which builds on an initial intimate connection to
establish ongoing deeper relationship with God.
Such a functioning relationship with any person
is truly exciting. This relationship keeps unfolding, evolving
if you wish. In any such relationship there is always more to
learn about and to experience with the other person. When the
other person is God, such a functioning relationship becomes the
ultimate relational adventure. There is so much of him to know
and experience, and this process of discovery can be endless.
You may wonder how much is possible or what
limits there are. How much our heart can take in and experience
of him is not determined by our genetic make-up or environmental
factors. The potential of our heart is the very source of its
created image, the heart of God. Since Jesus brought this God of
heart in the flesh and made the limitless God available to us
for intimate relationship, there isn't anything from God's side
to put constraints on our relationship with him. He is ready to
take us beyond what we can imagine (Eph 3:20).
Knowing Where Our Relationship Is Focused
Is this excitement about endless relationship and
limitless relational experience real and valid? Or is it the
product of "feeling-based" or "mindgame" faith? This is a fair
question. We should always check our presuppositions--especially in Christian living.
If we ask ourselves "how much direct access to
God do I really feel I have available to me?," we would all
conclude differently about the amount--even though we know Christ
opened the way to the Father. The reason our experience may not
match our beliefs or theology could very well have more to do
with "how we present ourselves to God" than the actual
amount of access available to us. "How" we present ourselves has
a lot to do with the kind of relational connection we make with
God. This is as true for the quantity of connection as it is for
the quality discussed in the previous chapter.
We spend so much
of our time with God trying to get him to improve our life . . .
relationally trying to engage God only within the context of our
life. . . .
So, for example, when we Christians think about
growing in this relationship, too often the focus is essentially
on God helping us to do our thing--even if the intention is for his purpose. The concern becomes
how we can experience his help, power, promises, even him in
what we're doing. We spend so much of our time with God
trying to get him to improve our life. This, in effect, is
relationally trying to engage God only within the context of our
life and have him involved in our ways, situations and what
we're doing. But Jesus didn't bring us God in order to help us
do our thing. He came to take us to his Father. Relationship
with God is about him, not about me. It's about engaging God
within the context of his life, not he in mine.
The difference could be very subtle and not
readily apparent to us in appearance. The contrast of the
relational processes, however, really shows the relationship
going in opposite directions. Further examination also reveals
that this involves the issues of how we define ourselves and how
we then do relationships. And these issues likely express the
substitutes we make in life or the "less" we settle for, instead
of embracing all that Jesus makes available to us.
Jesus helps us distinguish the subtle relational
dynamics in a critical interaction with those who were following
him (read John 6). The scene begins with his feeding the 5000.
When they saw his miraculous work and the implications of it,
their excitement was too much to restrain. This was the one
they'd been waiting for to make their king (6:14,15). Jesus
tried to stay away from them but they persisted in following him
(6:16-25). Now, what could appear better than following Jesus?
Didn't Jesus want more followers?
In the interaction that followed Jesus clarifies
what is better and what he wants from us. He begins by
telling these followers that they are pursuing him for the wrong
reasons (6:26). They, in effect, didn't really see "miraculous
signs" (Gk. semeion), which are valuable not so much for
what the miracles in themselves are as for what they indicate
about the grace and power of the one performing them. Obviously,
these followers were affected by what Jesus' miracles did for
them; and that's what motivated them. Because they focused on
that, these followers totally missed seeing the person
Jesus, this person of God vulnerably before them in the flesh.
They missed being with God
because they were focused on what he did and how they could
benefit from it.
They missed being with God because they
were focused on what he did and how they could benefit from it.
In doing so, they only focused on secondary things (about God
and their relationship) from a position of self-interest or
self-concern. This is crucial for followers of Jesus to
understand. In terms of the relational process, "in search of
Jesus" (6:24) for them, as it can be for us, actually took their
relationship in the opposite direction from the person Jesus.
Jesus redirects their life effort to his person
when he challenged the substitutes they made in life and how
they settled for less (6:27). They inquired further how they
could bring about in their lives doing "the works God
requires" (v.28). Since these followers defined themselves by
what they did, they continued to focus incorrectly on secondary
things because that's how they did relationships. They focused
on "the works" (plural) they needed to do to define themselves
worthy before God in order to receive. One way or another we've
all done this in order to feel worthy relationally before God,
even though our beliefs intellectually talk about grace.
Jesus countered that "the work" (singular) which
God wants from us is only relational work: the relational
trust of our hearts (our being), not our doing
(v.29). Relational work is problematic for many followers of
Christ, as it continued to be for these followers. Later in our
study we will examine their further interaction and understand
why it resulted in no longer following Jesus.
Relational work is problematic because it is
incompatible with most approaches to life.
When we define ourselves, for example, by what we do
(or accomplish) or by what we have (or accumulate), then
the total person (particularly as reflected by the heart)
is given less and less importance. In the course of life, this
creates conditions in which our attention becomes focused on
secondary things about our person or the other person: things we
are able to do, things we have, outward appearance, the color of
our skin, the way we pray, etc.
If these are the ways we define our self,
then these are the ways we define others also. How does that
impact how we then do relationships? If the total person
is made less important, then our actions in relationships are
less critical. During the course of everyday living, that
creates conditions in which the substance of relationships is
substituted for, then we settle for a less substantive
experience than what is available. In these conditions, doing
an activity together becomes a substitute for being with
each other and more directly involved; we settle for sharing the
same space over sharing with each other while in that space.
Work becomes more important than investing in time together.
Providing things for each other is more important than making
myself available to another. In fact, just having the idea
of a relationship which has value for us is often sufficient
these days rather than actually experiencing the relationship in
function. The primacy of relationships in God's design and
purpose is lost in all of this.
Sadly, the most significant
consequence of doing relationships like this is the loss of
intimacy--both with God and with others.
The substitutes we make for relational connection
and what we settle for in place of deeper connection both create
and maintain distance between persons in relationships. This
effectively redefines God's design and purpose for
relationships. Sadly, the most significant consequence of doing
relationships like this is the loss of intimacy--both with God and with others.
From this discussion we can see how relational
work is not only incompatible with this way of defining
ourselves and doing relationships, it is also in conflict with
them. For the followers in the above interaction with Jesus,
they were confronted with the need to be freed and to change
from their established ways of defining themselves and doing
relationships. These are issues for all of us--issues becoming points of
contention in John 6 which we will discuss later.
Eternity Substance
Jesus also challenged the people in their life
work to pursue that which "endures to eternal life" (6:27), that
is, that which is lasting, never ending. It's obviously
difficult for any of us to put eternal life into practical
perspective. Yet we can all relate to wanting something good to
last, some enjoyable or satisfying experience to never end. God
wants that for us also. That's why Jesus came: "which the Son of
Man will give you" (v.27). But, it is important for his
followers not to define this merely in spiritual terms; here
again it is important for us to think relationally.
Let's look at this term "eternal life" to see if
it has more immediate meaning for us than in life after death.
Although we generally assume everyone wants eternal life, few of
us actually have an interest in eternal life other than some
insurance about the distant future. And though Christians
usually make eternal life the ultimate reward of faith in
Christ, there is little understanding of what that really means.
It's like saying: we don't know what it is but we want it and
are thankful to have it; we don't know what we have but we want
others to have it also. Eternal life essentially has become some
vague concept which we make assumptions about and take for
granted. This is understandable, in one sense, if that's all
there is to know about eternal life. But this limited
perspective is unfortunate because Jesus revealed much more to
us than "whoever believes in him shall not perish but have
eternal life."
First of all, we need to establish some
groundwork from which the more immediate meaning of eternal life
can emerge. The writer of Ecclesiastes provides this groundwork
in his honest reflections on life. He tells us in those popular
words that "God has made everything beautiful in its time"
(Ecc 3:11). In the same breath he also mentions that "God has
planted eternity in the human heart" (v.11, NLT). This part
of the verse is actually more crucial for us and should grab our
attention more than the better known part. That's because the
writer's honest reflections inspired by God get us to the heart
of everyday life and the underlying needs of daily living.
. . . though our mind can't
comprehend or imagine his big picture plan, our heart has
definite understanding of it.
How does this relate to eternity? Eternal
means lasting, never ending. We know God is eternal (Gen 21:33;
Jer 10:10). This eternal God has a perfect plan in which
everything is made beautiful according to it. And this eternal
God has transplanted a part of his eternity-substance into our
human heart. Yet, even with this eternity-substance of God in
us, his big picture plan is still beyond our comprehension; our
minds can't even imagine all that's involved (Ecc 3:11). In
God's big picture plan, all the parts of it are wonderfully put
together into this perfect whole. Though humans can't
fully take in or imagine this whole, we can experience
and enjoy the beauty of some of its parts. We can because God
has made us with the substance of this whole in us; he
implanted his eternity-substance in our heart. So, though our
mind can't comprehend or imagine his big picture plan, our heart
has definite understanding of it.
This understanding in our heart can be a burden
or a blessing. It's a burden when it just brings out
dissatisfaction and frustration with our life, as it did for the
writer of Ecclesiastes. But such honest reflections on our life
are also a blessing when it helps us realize there is more in
life to experience and enjoy. This is beyond merely an
awareness; it is the deep desire of our heart for more.
This more that our heart desires is the
working of his eternity-substance in us.
This "eternity stuff" we've been discussing is basic to
our heart's needs and desires. Our heart is never fully and
permanently satisfied (though it is often fooled) with the
temporary things in life we use as substitutes, nor satisfied
with anything less we settle for. We were designed and made with
the very stuff of eternity. That which is lasting in our life,
which is a never-ending experience for us and that which is
totally satisfying in us, this is what eternity is all about and
what our heart needs and desires.
From this groundwork our understanding of eternal
life can expand. How can we describe all this in a functional
way such that it takes on more immediate meaning for us? We turn
again to Jesus to complete our understanding.
On one occasion Jesus encountered an interesting,
successful young guy who pursued him about eternal life (read
Mk 10:17-27). That eternity-substance apparently stirred in his
heart a great deal because he assertively imposed himself on
Jesus (v.17). Whether he had been feeling this for awhile or
whether seeing Jesus' loving treatment of little children just
prior (10:13-16) triggered his feelings, he seized the
opportunity to pursue more. Remember, by all standards
back then or even today this guy was successful--and young.
What exactly was the more he was pursuing?
You may think that since he asked "to inherit eternal life"
(Mk 10:17) this was just a typical evangelistic conversation
about life after death. But he wasn't merely seeking to prolong
his life into eternity. So, if this wasn't about insurance for
the future, why was a successful young guy pursuing more? The
word he used for "life" (Gk. zoe) involves a deeper
substance than another word for life (Gk. bios); and this
really reflected the need and desire of his heart. This is about
that eternity stuff from Ecclesiastes--not about time and quantity but
about depth and quality.
This guy began the conversation by addressing
Jesus as "good teacher" (10:17). From this address and his
opening words we can see where this guy was focused. We can also
begin to understand how he defined himself and how he did
relationships. The word for "good" (Gk. agathos) means
"good, profitable, useful, virtuous." What do you think he
specifically meant by the word "good"? Jesus knew where his
focus was. So, he immediately asked him: "Why do you call me
good? No one is good--except God" (10:18).
Obviously, Jesus is God, though at the time this
guy didn't realize that. Still, was he correct to call Jesus
good? That depends on what he was focused on and how he used
the word. If he focused on what Jesus did and implied
that what Jesus did would be "profitable, useful" to him,
then he was correct to call Jesus "good." But if he wasn't
focused on the person Jesus (his being, not his
doing) and referred to him as good (meaning to be virtuous),
then he was incorrect. Jesus knew that this guy wasn't focused
on him, his person, only on what he did. Consequently, he
immediately tried to refocus the guy on his person in this
somewhat indirect manner. If the guy hadn't been so
self-absorbed, he might have asked Jesus: "do you mean that
you're not good, or that you're God?"
After addressing Jesus as "good teacher," he
asked "what must I do to inherit eternal life?" (10:17). What do
you think is the difference between "what must I do" and
"how can I inherit eternal life"? On appearance the two
may seem similar to you. But there is actually a major
difference. "How can I" asks for the way and/or the means to
acquire eternal life. It doesn't necessarily imply any abilities
or attributes of the one asking other than "how is it possible
for me... ?" "What must I do," on the other hand, sends
distinctly different relational messages. Consider these
messages and how you may give God these same messages:
(1) What is the guy saying about himself? I
define myself by what I do, so I can do it, or at least I have
to do it. Just tell me what I have to do.
Note: since he is pursuing eternal life, eternal
also means "life which is God's"; this has implications in the
following relational message.
(2) So, what is he saying about God? That God
defines him by what he does also. This is how God is and what he is like.
(3) Then, what is he saying about their
relationship? That the relationship depends on what they do, so
he has to fulfill doing something in order to participate in
God's life.
Since this guy focused on doing something,
he didn't have a good grasp of his own heart. Yes, he pursued
the stirrings in his heart for more. But he also missed seeing
the person Jesus, because when we define ourselves by what we do
or have, we also define others by what they do or have. That's
why he focused on what Jesus did and had also. Since he focused
on secondary things instead of persons, how he did
relationships also focused on doing something, not
relational connection between persons. Does any of this seem to
reflect our lives as well?
After trying to refocus him, Jesus brought up
actions basic to God's life--the commandments (10:19). As many of us do today, this
successful young guy perceived these actions from his doing
(the letter of the law) rather than his being (the spirit
of the law); therefore, he also failed to grasp their importance
for relationships in God's design and purpose. But, then, this
would be predictable from how he defined himself and did
relationships. Yet, he declared to Jesus that he faithfully
practiced these behaviors since his youth (10:20). Despite his
devotion, something still seemed to be missing for him, so he
pursued more. Now, here was a guy who was not only successful
from the standpoint of social and cultural values, he was also
serious and devoted to his religious faith. Based on these
standards, could we describe a better candidate for eternal
life?
Despite all that he was accomplishing and all he
had, this serious, devoted, successful young guy wanted more
in his life. I don't think his sincerity was lost on Jesus. He
wasn't like the Pharisees. So, Jesus pursued his heart further
and loved (agape) him (10:21). Those familiar words which
came out of Jesus' mouth seem so exceptionally demanding to us
that we take them as an exception rather than the rule. These
gentle, loving words were so burdensome to this serious, devoted
religious guy, as they seem to us, that he didn't embrace them
and walked away depressed (10:22). Was Jesus too hard on him?
Wasn't he, after all, serious and devoted?
It wasn't the words that were important but the
person who said them. In lovingly sharing those specific words
with him, Jesus redefined this guy's person and what he based
himself on; and by sharing these words, Jesus also lovingly
revealed what was important to God, to God's life and thus to
eternal life. The emphasis in his words is not on doing
something, like "go, sell everything ...," but on "follow me."
Jesus tried to focus the guy on his God person, not demand more
deeds from him. Jesus wanted this serious guy to be involved
with him, not involved in doing things, even if
they were for God. This is relational work that Jesus
lovingly asked from him. That's what the guy lacked;
ironically, that's also why he wanted more in his life-- that more of eternity-substance. As long as he defined
himself in that old way, he would continue to do
relationship with God without making intimate connection. Was
Jesus too hard on him, or did Jesus want more for him
also?
Two Critical Errors of
Relationship
This serious, devoted, religious and successful guy made two
critical errors which are important for us to understand and
examine in our own life. I will mention these two errors now but
discuss them further later. This guy addressed Jesus as "good
teacher." We need to understand the meaning of "teacher" (Gk.
didaskolos) and the relationship implied with those who
called someone teacher back in that time. It was not casual or
even insignificant as it has become in U.S. culture. To have
someone as your teacher meant that you were more than a student
or learner. It meant you were their disciple, an adherent, which
involved a deeper attachment to the teacher. Jesus defined that
attachment as the intimate relationship of friends (Jn 15:15).
(We'll discuss being his disciple in more detail in Chapter 6.)
This is the kind of connection that Jesus wanted
to make with this guy. But this was his
first critical error. He related to Jesus as his
teacher but without being a disciple (Gk. mathetes). He
came only as a student or learner, someone who was simply there
to learn (Gk. matheo) without any attachment to the
teacher. In other words, he saw Jesus as useful or profitable to
advance his life. Since he defined himself by what he did and
what he had, and related to Jesus in the same way, he thought
Jesus had something useful to him. But Jesus gave him more than
he asked for--he gave himself.
What do you bring
to a relationship if it's not what you do or have?
Defining ourselves by what we do (achieve) and by
what we have (accumulate) provides us with comfort zones in how
we do relationships. For example, it's always easier in
relationships to talk about what we're doing rather than what
we're thinking or feeling. It's always easier to present our
self to others with what we do or have rather than with our
basic person. Consider: what do you bring to a relationship if
it's not what you do or have? These secondary areas become not
only comfort zones; they also become a way of life to which we
become progressively comfortable, attached, maybe addicted, not
to mention seduced by, but essentially locked into--or, as the Bible defines it, enslaved.
This lack of freedom from what he did and had is
clearly demonstrated by our serious, successful guy as he walked
away. What would define him if he stopped depending on what he
did and had? How could he be comfortable in relationships,
especially with God, if he didn't present himself on this basis?
Jesus tried to assure him that all that wasn't necessary, it's
OK, he didn't have to do it on his own, he could trust God
(10:27). But, he didn't let go and trust because he was enslaved
to his old ways, as we often are.
Despite how he lived and his lack of freedom, he
still sought to inherit (i.e., be an heir of) eternal
life. This was his second critical
error. We also have to understand the significance of
an inheritance in those days. Not just anybody could receive an
inheritance. Where was he coming from? Since he was not free
from his way of defining himself and doing relationships, he in
essence pursued this inheritance of God's life from the position
of a slave. Regardless of his best efforts, a slave could not
qualify for an inheritance in those days, only a son would
qualify. But this guy functioned only like a slave. In his
serious, devoted religious practice, he wasn't really making
intimate connection with God to experience being his son.
He didn't belong to Christ in spite of Jesus' loving
effort to establish him as his disciple in this intimate
relationship.
Since he wasn't willing to turn from these
critical errors, he didn't experience the more that the
eternity-substance in his heart needed and desired. Christians
today often have these same stirrings for more because they
don't feel connected, satisfied or whole. Something is missing.
To Journey in Eternity
Astonished by the interaction between Jesus and
the young guy, the disciples present wondered among themselves,
if this serious, devoted, successful guy didn't qualify "who
then can be saved?" (10:26). Now don't be too quick to pass over
the word "saved" (sozo) with its familiar use and
connotation today. The word also means "to make whole." This
wholeness is basic to what the eternity-substance in our
heart needs and desires. And wholeness is not just for the
future but it also has immediate significance for us now.
This wholeness is basic to
what the eternity-substance in our heart needs and desires.
But this understanding of eternity in our heart
and the desire to be whole as a part of God's life and
big picture plan, this eternity-substance can be a blessing or a
burden. In the end it was only a burden for the young guy.
Whether the old was an easier way for him or because of
its seduction, he passed up the opportunity for more. The
immediate significance of eternity creates either a burden or a
blessing for all of us. Can we learn from the errors of this guy
in order to increasingly experience more of eternal life? That's
an urgent question Jesus challenges us with because that's what
he came to save us from and save us to.
I don't know if you've felt like I have in the
past. But there were times that I wanted more in my life, that I
wasn't really satisfied with what I was experiencing--whether in what I was doing or in my relationships. After
praying and doing what I could to improve things, I still was in
the same condition. So, I concluded that for the most part I had
to live with that condition until I got to heaven. Because I'm
human and in an imperfect state I won't experience all that I
desire now until I'm made perfect in heaven. Though there is
some biblical truth in this, most of it comes from assumptions
and extra-biblical Christian beliefs and practices as well as
lies generated by Satan. As common as this thinking is among
Christians it only serves to effectively keep us in a comfort
zone or a place of resignation. It keeps us from letting God
satisfy us deeply and ongoingly by expanding our hearts in what
it can experience--especially experience about love.
Yet this is exactly what this eternity-substance
is all about. We are on this actual journey not only to
eternity but also in eternity--a journey with the eternal God in intimate relationship together
who keeps expanding us in his life now as we journey
to his life. Certainly, on the one hand of truth, this
journey to eternity and to the fullness of God's
life won't be complete until we come into his full presence in
heaven. But, on the other hand of truth, and even more
encouraging for us in the present, with the reality of this
eternity-substance implanted in us we are also on a journey
in eternity--this part of our journey in which we are able
to partake in God's life increasingly now and to
experience intimate relationship with him now.
This is what the eternal God currently keeps
expanding us in more and more until it "reaches eternity."
Functionally, if we don't live in this journey in
eternity, then our life doesn't keep expanding. We
essentially plateau (reach a ceiling or even diminish) because
we live instead by the limits of our humanity (and temporal
substitutes) or by our assumptions, notions and lies which put
God in a box. Any of these alternatives also constrain us from
being free to experience all that is available to us which Jesus
brought in his person and words.
As we ask along with the disciples "who then can
experience the wholeness of life which is lasting?" we
need to take to heart Jesus' response that "human effort is
always insufficient to experience that which by its nature is
only possible through God's loving effort; so trust me" (10:27).
God is the one who implanted eternity in our heart. So, he is
the one who now opens us to experience eternity--i.e., not to some endless "time frame" but to his person,
his life. Life together in relationship results in that
wholeness which our heart needs and desires. But Christians
need to take to heart that, while human effort cannot replace
grace to save us, neither does human effort replace ongoing
relational trust in God to experience this life together. What
Jesus opens to us in his person and words cannot be experienced
by anything provided in our shortsighted time frame (the
temporal) and by our limited ways (the common). What we come up
with are all substitutes. So we are lovingly challenged by
Christ, like the serious young guy who pursued Jesus for more
but sadly returned to settle for less.
* *
*
Given this discussion about the young guy and combining the two
variations of this interaction in Mark (10:17-27) and Matthew's
(19:16-26) accounts, I would suggest a modern paraphrase which
might sound like this:
Having just observed Jesus' treatment of those active little
children, a successful young guy was impressed by him, sensing
that there was something unique, very special about Jesus. So,
he excitedly imposed himself on Jesus and begged him to be his
mentor.
Guy: Mentor, I'm not experiencing all that I want in my life.
Something is missing! So, what would be useful for me to do in
order to really grab onto a truly awesome, satisfying life that
will
last--none of this popular or trendy stuff? Show me the real thing!
Jesus: Well, I don't know if you realize what
you're asking but have you tried the conventional ways practiced
in a church? That's the usual way."
Guy: I've done it all ever since I started back
in youth group. I've done everything they told me; I've been a
model church member. But something doesn't seem right, something
is missing because I'm not really satisfied. So, what's going
on? What am I doing wrong?
Jesus: My dear friend, I can feel your
frustration and I know you want
more.
But this is what you're missing. If you want to be whole and
complete in life, then you have to stop defining yourself by
what you do and have.
That's what the majority do, even in my church. I know you've
successfully done different things and have accumulated a lot at
a young age. But you have to stop trusting in what you do and
have--and also let go of the illusions of your
accomplishments. When you do that you'll stop depending on
yourself and will trust me.
Then, we'll start connecting more intimately and you will
experience the quality of life you've been missing.
Guy: But I've worked hard to get where I am and
to get what I have. How can I just let it all go? What would I
do then? What will I have left? I can't give it up. This is such
a bummer--it's so depressing.
Jesus: The truth is it's hard for anyone to
experience
more when they believe lies
about their person
and embrace illusions of their life. Substitutes are always
easier and can be seductive.
The disciples couldn't believe what they were hearing.
Disc: Wow, if this model guy (serious, sincere,
devoted, successful) can't do it, then who can measure
up, how can we become whole?
Jesus: That's the very heart of the matter! You
can't do it--no one can, no matter
what you've accomplished--even if it's for God. You want to
see yourself as better than what you truly are. But all you can
come up with are temporary substitutes. You're still all
basically deficient and incapable by yourself to experience the more of eternity. That's why God lovingly
extends his favor to help you. If you want more,
you have to respond back to him ongoingly with the relational
work of trust. I'm here to establish you in that intimate
relationship. Trust me!
The Relationship of Eternity
After Jesus' challenging words, Peter, speaking
for the disciples, contrasts all of them with this guy: "We have
left everything to follow you" (10:28). True, in contrast to one
of the young guy's critical errors they were indeed Jesus'
disciples. But, as we will see later in our study, the
disciples, especially as represented in Peter, also lived in
many ways functionally like slaves, not free from the old.
That is, they still defined themselves and did relationships by
the old. Yet, except for Judas, they gave Jesus the opportunity
to be with them in this. So, Jesus assured them: "I tell you the
truth, no one who has left [let go of] ... for me ... will fail
to receive [partake of, experience] a hundred times as much in
this present age [period of opportunity]" (10:29-30).
The eternal God vulnerably
extended to us in the person Jesus is not about "time and
quantity" but about "boundless depth and quality."
Reflect on this for yourself. This is not so much
about sacrifice but about sharing in a relational life together.
Jesus assured them that as they truly follow him
--
that is, intimately involve themselves with him--they will be
transformed to the new and be satisfied as never before
(a hundredfold). His followers will be satisfied not by quantity
but by the quality of eternity-substance which they will
experience now, not in the future only. But he reminds them of
the difference between the old and the new
(10:31), implying from their interaction not to be fooled by,
have illusions about nor settle for substitutes. Here Jesus
clearly connects being a disciple (in a relational life
together) directly to this eternity-substance and experiencing
more now. We will extend the discussion on discipleship
in Chapter 6.
The eternal God and his life vulnerably extended
to us in the person Jesus is not about "time and quantity" but
about "boundless depth and quality." Anything that limits this
depth and quality constrains who God is and essentially puts him
in a box. If we don't put constraints on God nor remain within
our own limits, how far can all of this go? What is the
potential of what we can experience and how much satisfaction we
can have? When Jesus said "a hundred times as much," I don't
think he quantified this potential. Though "100x" is an awesome
amount, that could still be limiting. Being created as persons
of heart in the image of the God of heart, the potential of how
much our heart can experience is again directly determined by
the heart of God. With eternity implanted in our heart, the
potential of how far our heart can be expanded is all the way to
eternity.
This may be difficult for us to comprehend or
even imagine. That's usually when we rely solely on conventional
thinking based on "time and space and quantity." When we include
the heart and add thinking relationally, then we can start to
better grasp "depth and quality" and move to embrace more and
more of its relational significance. As we listen with our heart
to Jesus tell us about eternal life, it increasingly comes into
the present. As we embrace in our heart what he revealed
about eternal life, we are brought "face-to-face" with God in
the present as a lasting and satisfying experience of intimate
relationship together.
This lasting and totally satisfying experience
from eternity is what Jesus came to objectively present on our
finite terms, on the one hand. But he goes beyond our finite
terms to take us to the next level of his eternal terms to
connect us with the intimate presence of the eternal God. In
order that we are not left to incomprehension or to mystical
imagination, Jesus provided clear understanding of all this in
very simple, functional terms: "Now this is eternal life: that
they may know you, the only true God, and Jesus Christ whom you
have sent" (Jn 17:3). In this closing prayer to his Father for
all his followers, Jesus goes on to define knowing the
Father and him not as a matter of information and intellectual
beliefs but as the ongoing deep intimate relationship of love,
just as the Father and Jesus experience together (17:26).
From these words of Jesus, it all comes into
focus. This helps us describe this lasting and satisfying
experience of eternity in functional terms as an ongoing
intimate relationship of love which we can now operationalize in
daily living. Intimate
relationship with the Father and with Jesus is that never-ending
experience of hearts being bonded
together--together in
the same love the Father gives Jesus without end.
But, remember any relationship is not static; its dynamic nature
requires relational work. So, as we willfully exercise the
honesty of our whole heart in trust to be intimately involved
with the heart of God, that results in the deeply satisfying
experience which will last.
All else in life is not fully and permanently
satisfying, though it obviously provides a temporary substitute.
Such substitutes are either easier choices or seductive
alternatives. That's why we are continuously challenged
throughout our life not to settle for less (that which is too
small), as did the successful young guy, though from the
standpoint of quantity he certainly had a lot. But the
eternity-substance in our heart will always be restless in its
need and desire for more. God has put himself in us, so
that we won't be satisfied if we settle for what won't last. He
has put his heart in us with his design and purpose--that is, a heart for intimate connection and relationships. This
relational outcome is the only satisfying experience that will
fill the human heart. And the relationships of eternal life
(Jn 17:3) are the only satisfying experiences of our heart which
will never end. This relationship is total, complete, whole,
final.
Our relationship with God is also the baseline
for all our other relationships. It is what transforms us from
old to new to live transformed relationships with
others, not the common way people define themselves and do
relationships. It provides us with the intimate experience of
love (especially through forgiveness) in order to love others.
It is the model and experience of loving intimacy which God
wants for all relationships, especially in his church. Given all
that is involved in eternal life for us during the present time,
what can have more immediate meaning and significance to our
lives?
Counter-Relational Work
As we extend our study about experiencing
intimate relationship with God, we need to go beyond familiar
thoughts and views in order to deepen our understanding of this
relationship. Accordingly, the more we talk about intimate
relationship with God and the deeper our heart gets involved
with the heart of God, the more urgent it is for us to discuss
the most vital issue complicating this ongoing relational
process. Earlier I only briefly mentioned this issue, but it is
critical for us to examine further the presence and work of
Satan. As we do, let's prepare to go beyond the familiar in
relation to Satan also.
Satan is not just a neutral observer of our
relationship with God; as God's enemy he will and does take
action ongoingly to try to negatively affect the relational
process. Therefore, we can expect his actions not so much in
overt and blatant situations but in more subtle continuous ways
against the relationship. As we've seen, relational work in
itself is difficult enough without having it compounded by the
likes of Satan. But this is the reality which even Jesus dealt
with. So, the better we understand and the more we deal with
Satan's presence and work, the freer the relational process will
be for us to experience intimate relationship with God.
Since the God of heart created us in his image as
persons of heart to be intimately involved with him in a
heart-to-heart relationship, then Satan's main objective for
Christians is to get us as distant or detached from our heart as
he can and, thus, interfere in this relationship.
Satan can't break our relationship with God, but he certainly
tries to interfere with it. In other words, Satan is also
engaged in relational work; but the work he does is only
counter-relational work.
Nevertheless, his primary goal for Christians is to work on our
relationship, not so much to get us to do wrong, bad things and
sin (in a limited sense). How then does he work?
Satan does his counter-relational work more
covertly than the overt ways he is usually considered and
depicted doing. His covert operation especially takes place in
Christian contexts where, as Paul said, he masquerades (Gk.
metaschematizo: changes his outward form or appearance, but
not his substance) as "an angel of light" along with his
servants masquerading as "servants of righteousness" (see 2
Cor 11:13-15). Where else would this be going on the most today
but in our churches? This involves only outward change which is
qualitatively different than transformation of one's inner or
total person (metamorphoo, e.g., in Rom 12:2).
Furthermore, Satan influences us with lies, being
the father and author of lies (Jn.8:44). Lies, for example, to
get us to try to be a "better Christian" by doing more
Christian things rather than giving priority to our relationship
with God and our persons; that make us feel we don't
measure up to God's expectations, grace notwithstanding; that
reduce our integrity as a total person by emphasizing our mind
over our heart. Along with other various lies within church
traditions, Satan's work in the church has confused us, for
example, by blurring the distinction between God's grace and our
works. It has entangled us in practices of our faith which focus
more on doing than being, on secondary matters
like activities over the primacy of relationships, on the
outward appearance of faith rather than its inner experience and
true substance.
Satan cultivates and promotes these lies as
substitutes for our transformation (metamorphoo).
As long as we concentrate on secondary matters, we will
primarily be concerned with outward changes. He encourages this
type of "Christian" change because that would essentially in
principle get us into masquerades also. Christian practices of
righteousness and light based on lies become a life of illusion.
So, the distinction between inner change (metamorphoo)
and outer change (metaschematizo) is crucial to how we
define ourselves, do relationships and church.
When Christians, churches and Christian culture
become entangled in Satan's lies, then it becomes problematic
determining the roots or origins of our beliefs. Functionally,
that makes it difficult to maintain substantive consistency in
practicing our faith. We can't distinguish between illusion and
reality. This happens because the distinction between truth and
lie becomes blurred, making us highly vulnerable to compromises
in our beliefs and integrity. This issue emerges in one of
Satan's tests of Jesus that we will discuss shortly.
The key indicator. . . is the
distance or detachment we have from our heart and the absence of
intimate connection with God.
Keep clearly in mind Satan's objective in his
counter-relational work: to distance or detach us from our heart
and to interfere in our relationship with God. When we examine
the impact of these lies on our focus on secondary matters, we
can see how they effectively keep us from our heart. That in
turn relationally prevents a deeper connection with God and thus
reduces our opportunity to experience God intimately. This lack
in the relationship also denies us the experience of knowing
him as well as the truth of who/what we really are, and denies
us the means to embrace God's truth instead of Satan's lies. The
result of these lies is to occupy, to entangle, to enslave
(control) us in patterns of living which may have the appearance
of being righteous (as opposed to overtly sinful) but not the
substance. This makes us vulnerable to playing a role,
unintentionally acting out an identity different than our true
identity, even putting on a false identity; this is the meaning
of the word "hypocrisy" (Greek hypokrisis) which Jesus
identified as "the yeast of the Pharisees" to avoid practicing
in our lives
(Lk 12:1).
Masquerading and hypocrisy may seem like strong
terms to use to describe a lot of Christian practices--especially if done sincerely or with good intentions. Yet, these
biblical descriptions are not used to indict us but to help us
understand when we are substituting for or settling for less
than all that Jesus makes available to us. That's why it's so
vital for us to examine Satan's presence and counter-relational
work, especially his lies, and its direct impact on the
relational work Jesus defines for us. And the key indicator of
all this--the crucial issue to concentrate on--is the
distance or detachment we have from our heart and the absence of
intimate connection with God. However you want to describe this
and whatever you want to call it, this is Satan's goal in the
lives of those who have a relationship with Christ.
Unfortunately--and this is our challenge--so often churches
and Christian culture are unintentionally in complicity with and
reinforcing of his lies. Consequently, the more he is exposed in
what he does and the more lies we can reveal, the less
susceptible we are to continue.
Relational Tests
Jesus began his formal ministry specifically
dealing with Satan's testing (temptations) and lies. (I've
wondered, then, if this discussion also should have taken place
at the beginning of this study.) The importance of the heart and
its significance in our relationship with God are strongly
brought out in Jesus' tests and exactly how Satan works. So, how
Jesus dealt with him is of vital importance to help us contend
with Satan, even throughout the course of this study. You've
probably already had to struggle with his influence in some
earlier content. But after examining Satan's tests of Jesus, I
suggest a rereading of the previous sections of our study will
be helpful.
The temptations of Jesus (review closely
Lk 4:1-13) also represent summary tests for all persons with
faith in Christ and how Satan will try to interfere, even
intrude, in that relationship. Understanding Satan's tests of
Jesus will also help us see the subtlety of his
counter-relational work and influence. The three tests are
interrelated and, in Luke's order (different order in Mt.), they
are progressive.
The first test, which I subdivide into two, began
with Satan's challenging words "If you are... " (Lk 4:3). They
were challenging not because he questioned Jesus with the truth
about his person and to demonstrate (or prove) it. Satan's words
challenged that truth specifically by trying to confuse the
basis on which Jesus defined his person. He presents this same
challenge to all Christians.
Before we further examine his challenging words,
however, we need to understand the context of this situation.
Jesus was hungry from forty days and nights of fasting when
Satan said this (cf. Mt 4:2). From the standpoint of his
humanity Jesus was vulnerable in this situation because of his
obvious need from hunger. It was an opportune time for Satan to
test him. But the subtlety of Satan's temptation was not about
Jesus' need for food. Satan used this moment, influenced by
Jesus' circumstances, to get at something deeper and more
consequential. Now, remember Satan's goal to distance us from
our heart and prevent intimacy with God.
Reflect on: how is Satan trying to get Jesus to
see his person--is it really as the son of God? On what specifically is he
focusing Jesus--is it merely the food? The answer is contained
in Jesus' response: "a person does not live on bread alone"
(Lk 4:4). Since we usually look at this statement apart from its
context, our tendency is to interpret Jesus' words merely as the
spiritual aspect of life being more important than the physical.
Yet, that would be too simplistic and insufficient to meet the
challenge of Satan's words.
Jesus was not dividing life or the person
into different aspects, with the spiritual at the top of the
list. That in fact was exactly how Satan was trying to get Jesus
to see his person and focus on. Let's rephrase Jesus' words in
order to show how he countered Satan: "A person is not defined
by only a limited aspect of him or her." This is what Satan
tried to do with Jesus and tries to do with us.
1a. Temptation: Satan tries to get us to define ourselves as anything less than
the total person God made--also died for and is transforming.
As Satan pursues his goal to distance Christians from our heart,
he uses a lie connected to this test very effectively among
Christians. He uses the following lie to get us to define our
person with such limits which constrain our heart. Then our
heart is not free, and this creates barriers to intimate
relational connection. The most effective and consequential way
Satan accomplishes this is with the following lie.
1a. Lie: The need and importance to see ourselves and,
therefore, to define our person by what we do or
have.
When we define our self in this way, we also
define others in the same way. Furthermore, the truth of God is
nullified by this lie because in our Christian practice we live
as if God also sees us and defines us in the same way. And then
we do all of our relationships based on these criteria instead
of the importance of the total person and the primacy of
intimate relationships. Satan wants Christians to substitute any
secondary thing for the more available from Jesus and he
wants us to settle for less.
Satan wants Christians . . . to
settle for less.
Based on the criteria Satan gets many Christians
to substitute for more, the rest of Satan's challenging words
add: "if you are ... then do ... " (Lk 4:3, italics
mine). Here Satan tries to get us to act according to this
subtle lie. But Jesus refused Satan's lie; he lived instead in
the truth of what he was, without reducing his person or
without constraints on his heart. To follow Jesus' lead,
however, can be problematic for many Christians and can even be
in contrast to what Christians think they should do.
Understandably, our perception of a similar situation may be
that there is a legitimate need calling for at least some
action. How do we determine what to do?
Satan would say to us: "if you are a Christian,
then do something based on your situation and
circumstances." Seems like sound advice that we probably follow
all the time, except that here it would be hard to reconcile
since it's coming from Satan. Yet, given the above criteria
that's how we may be actually living. That is, not only does
Satan try to reduce our total person and distance us from our
heart by defining ourselves by what we do and have, but he also
reduces life and living to "situations and circumstances." When
he gets us to focus on situations and circumstances, he
effectively takes our focus away from the primacy of
relationships. For example, with the focus on doing something to
address a circumstance (problem-solving) or with the concern on
meeting a goal in a situation (goal-oriented), relationships are
given less attention, and sensitivity to others (especially God)
is diminished.
The ironic rationale for this course of behavior
which Satan uses is brought out in the first clause of his
challenging words "if you are ..." (v.3). Be it for the Son of
God or a Christian, Satan twists around the truth of what we
are in order to make substitutes in place of a better
alternative, thus leaving us in the unexpected position of
settling for less.
1b. Temptation: To
use our identity or position (privilege, prestige or power) for
what appears to be a legitimate personal gain
--no
matter how seemingly positive, harmless or neutral--over a
better alternative.
Think of times when we've done something in a
situation because we felt "it's OK"--or that we had a right (privilege) to do so and, thus, did it.
But, in further reflection, we could also have done something
better, or taken someone else into further consideration
(particularly God) if we hadn't done it. You may think that it
wasn't really a big deal to do it, that the issue doesn't have
to be overblown. Furthermore, since you can almost always find a
better alternative, you don't have to labor trying to do the
best all the time. You don't want to become constrained in your
actions and not be free, especially in "gray areas." After all,
the Christian life is not about sacrifice.
While there is some truth in this, the issue here
is substitutes we make for more and how we settle for
less. And the lie Satan uses to distract us from the real issue
goes as follows:
1b. Lie: If you are a real Christian, you are free. Don't
be legalistic like a Pharisee. In your position, you can do it
if you want. It's OK!
Yes, Satan says, we are free to work in that vocation, to have
that relationship, to secure those commodities. But the truth is
being twisted here. The irony in this lie is that Satan confuses
us by using a caution against the hypocrisy of the Pharisees to
get us to do, in essence, the same. By deluding us into thinking
we're not being narrow-minded like a Pharisee, Satan is in fact
constraining us and taking us from a deeper alternative of
living better, that is, experiencing more.
What is the better alternative for which we
substitute? What is this more that we don't experience
because we settle for less? Jesus leads us into deeper
understanding with the remaining words of his response to
Satan's initial test: "but on every word that comes from the
mouth of God" (see account in Mt 4:4). Rather than focus on
situations and circumstances and limit our person, Jesus tells
us to think relationally by quoting Deuteronomy 8:3. The
original OT words were given to understand (Heb. yada,
to know personally) that less in life is situations and
circumstances (like food) and more involves the
relational meaning of "on every word . . . ." Don't reduce these
words to merely truths, beliefs or propositions, nor limit them
to the "spiritual" realm. These are words "that comes from the
mouth of the Lord" (Dt 8:3). "Mouth" (Heb. peh)
signifies direct communication from God, communication which is
a relational process involving intimate connection.
The impact on our relationships
(not only with God) reveals the extent of our substitutions.
If one is the Son of God or an authentic
Christian, then you don't reduce life to situations and
circumstances and live as anything less than your total person
but by intimate relationship with God. Satan twists this
truth and with a lie gets us to make substitutions. And the
impact on our relationships (not only with God) reveals the
extent of our substitutions.
So, consistent with Satan's goal for Christians,
these temptations and lies interfere in our relationship with
God, distance our hearts and distract us from intimacy with God.
But, in conflict with how we relate to God with our
misperceptions (e.g., that God defines us by what we do), our
naive perceptions (e.g., God wants to control or constrain us)
or our limited perceptions (e.g., God's main concern is for us
not to sin), Jesus openly revealed God's person to us in order
that his created design and purpose will be fulfilled in the
experience of intimate life together with love.
This deeper life of love (agape) is not
only an intimate life together with God. This exceptional
relationship is also designed for us to have and to experience
with all his people in loving life together as his family. This
love is not the idea of love which is often displayed in
various Christian cultural practices merely by substituting
things. Rather, it is the substance of love made vulnerably
visible by Jesus' person and words. Though agape love is
sacrificial and practical, it is primarily relational and,
therefore, defined by being, not doing. I will
expand on this loving life together later in Chapter 8.
Satan exerts influence on us when we define
ourselves in a limited way, and as our perceptions become
constrained. As this happens we tend not to see beyond ourselves
and the situation and circumstances. When we do appear to go
beyond ourselves, it is more out of obligation or guilt rather
than as a relational response of love. In either case it
prevents us from being able to relate to God's big picture
and diminishes our responsiveness to eternity-substance in our
heart.
Through his person and words, Jesus consistently
shows us that God calls us to an intimate life of love (agape).
We can only experience this within the ongoing process of
relationship in which we are willing to love (or sacrifice for)
others. We are free indeed to love this way because- -as Jesus knew during his temptation but Israel struggled to
understand (cf. Deut.8:3)--we ongoingly trust God to care for
us with agape and to relationally keep his promises
("every word") for our life also. To experience this with him
and in relation to others is part of that eternity-substance
which is truly satisfying--a satisfaction lasting beyond
situation and circumstance. So, with increasing understanding we
can say with Jesus in response to Satan's challenging words:
"Yes indeed, there is more to life than . . . !"
* * *
Before moving on too quickly, reflect on
these issues in your life with the help of the Holy Spirit.
Ask him to help you to more fully understand your heart and
to bring you into honest connection with the Father, your
Father.
* * *
The next test for Jesus extends the process we
see in the first set of temptations. As temptation progresses,
so too will Jesus' response provide us with deeper understanding
to deal with Satan. This is important for us to embrace because
entanglement with Satan's lies blurs the distinction between
truth and lie, making us highly susceptible to compromise our
beliefs and integrity.
Keep in mind the criteria Satan uses in the first
test as you read his second test (Lk 4:5-7). While "encouraging"
us, as he did with Jesus, to see ourselves in limited ways and
to keep distance from (set up barriers to) our heart, Satan
dangles "carrots" in front of us--esteemed and sought-after
goals and ambitions which may have even impressed Jesus. What
are your specific goals and ambitions today?
2. Temptation: To
have more status, privileges, power, possessions, etc., with
which to better define ourselves based on criteria Satan uses in
the first test.
Scenarios for us today, which create the same
situation faced by Jesus in this test, include areas of
education, vocation, material security or relationships. Notice,
however, the emphasis is on quantity over quality, as
substitutes are made in place of more.
Now here is where our temptation may in effect be
greater than Jesus' was. Satan told Jesus flat out in the open
that it was all his "if you worship me" (Lk 4:7). But, the
cost for us to gain these is usually not as apparent as
Satan presented to Jesus. Nevertheless, the pursuit of these
things based on the above criteria always comes with a cost that
in some way compromises our beliefs and integrity. If the
compromise is not clear, it's because Satan has an easier time
fooling us than Jesus. So, he tweaks some truths with another
major lie:
2. Lie: To have any of these will make me a better
person, or enable me to do (e.g., even to better serve God or
others), or give me the most satisfaction and fulfillment.
Here we see the genius of Satan to blur the
distinction between truth and lie.
If we live by this lie, then we are compromising
our beliefs and integrity. This is not God's design and purpose
for our life. Jesus countered this temptation with words (see
Lk 4:8) which we either take too lightly in their significance
or take for granted with their familiarity. Obviously, we would
worship God over Satan, but this decision is not always that
clear. Of course, we would serve God instead of Satan, but this
choice is not straightforward in many situations and
circumstances.
But when Jesus used "worship" and "serve," he
wants us to think relationally about the context and ongoing
process these words provide. "Worship" is not about going to
church on Sunday; and "serve" is not about doing
something for God. Jesus is exercising relational work here to
negate Satan's counter-relational work. These aren't empty
words. True purpose and meaning, as well as ultimate
fulfillment, take place only with God and find complete
experience within the relational context of the ongoing process
of intimate connection with God. These words are not about
doing something in relation to God called worship and
serving; they are about being with him and sharing
intimately in his life. This is the lasting satisfaction our
heart needs and desires.
Yet, Satan will continue to disrupt this
relational process. He really doesn't care if Christians
practice the outward forms of Christian culture, even if our
rhetoric is "spiritually correct." Those only help to perpetuate
his lies and keep us from experiencing God's truth. In fact, he
and his servants will practice those same forms and express the
same rhetoric
(2 Cor 11:14,15)--whatever gets us Christians to reduce our person from the image
of the God of heart by distancing our heart and to interfere
with our intimacy with God.
When Satan succeeds with the second temptation
and lie--when we pursue those goals and ambitions in order to better
define ourselves based on criteria from the first set of
temptations--we compromise the truth of how God sees
us, how he defines us and what we are in Christ
based on his grace. And, once again, the main indicators of this
compromise are:
(1) a loss of heart (e.g., more emphasis on mind
over heart)
(2) a deemphasis (usually more indirect) of the
primacy of relationships (e.g., when doing is the focus)
(3) the absence of intimacy with God as well as
with others (e.g., doing things for God more than being
with him).
When we examine these dynamics between Satan and
Jesus/us and reflect on what's happening, we see how Satan's
efforts are clearly counter-relational work. Our understanding
of him is vital for a healthy, growing relationship with God. I
don't think in relation to Christians the main tension (not the
only tension) between Satan's lies and God's truth is a
theological one. For the most part, I think Satan is willing to
give us our theology because he's more interested in minimizing
the quality of our practice. In other words, the main issue
for him, as it needs to be for us, is a relational one.
Jesus understood this and from the outset
prepared to live this throughout his ministry. So, this
relational focus is what we see in Jesus' responses to Satan's
temptation and what repeatedly emerges from his person and
words. Jesus brought God's truth not merely so we could have the
correct belief system properly systematized in orthodox
theology. He revealed the truth of God's person so we can have
the right relationship and intimate experience with God. That's
why he continuously refocuses us on his God person and
relationship with God. When this root of our beliefs becomes
detached in our practice, when this heart of our faith is
obscured in our life, then Christians are ripe for compromise.
To understand this relational process is to
understand Satan's presence. As we
examine the third temptation, we will see that the three tests
are interrelated and progressive (in Luke's account) This is
more than a point to note but important to realize- -important indeed because it further shows the process of Satan's
counter-relational work and influence which he ongoingly seeks
to exert on us.
Since Satan can't completely separate a Christian
from God, he is always trying to minimize our relationship with
God. When he can't keep us from making our relationship primary
by substituting secondary things, when he can't distract us from
the best alternative of relational involvement over situations
and circumstances, when he can't "encourage" us to "improve"
ourselves despite the cost--just like he tried to do with
Jesus in the first two tests--then he will try to intrude
directly in our relationship. This is where the process of
Satan's testing brings us in the third temptation (read
Lk 4:9-11).
"If God really loves you, then act on . . .
this promise and he will respond as you wish."
As Satan directly intrudes in the relationship,
he doesn't focus only on the individual as he did previously.
This time he goes further, directly bringing in God and a
promise God makes to us. Don't be distracted by the dramatics of
this scene; we face this situation frequently. To help us
understand this, consider a promise of particular interest to
you. With that promise in mind, listen to these words spoken to
you: "If you are God's son/daughter and he really loves you,
then act on the basis of this promise and he will respond as you
wish." Not only does this seem like good spiritual guidance but
it also appears to be building trust in our relationship with
God. Wouldn't this be practicing what Jesus said earlier about
living "on every word that comes from the mouth of God"
(Mt 4:4)?
Sometimes the dynamics in relationships get
complicated or confusing. As Jesus' response (Lk 4:12) not only
counters Satan, it likely may also confront us: "Don't put God
to the test" (GK. ekpeirazo, test to the limits, see how
far it can go). We should not mistake the nature of this
testing of God. This is not so much a test to see, for
example, morally how much we can get away with before God will
get angry and do something to us-- although this kind of test should not be made of God either.
Well, if it's not a test like a child seeing what
they could get away with, what is its nature? Go back to your
promise. It is not wrong to ask God to fulfill this promise for
you. There is nothing wrong with stepping out in faith on the
basis of this promise. God wants us to do this and he wants to
do this for us. So, what then is the problem here?
We have to focus deeply on our relationship with
God and what Satan is trying to do to it. Since, at this stage,
he hasn't been able to distance or distract Jesus/us from the
relationship, he has to disrupt directly how that relationship
functions. How does our relationship with God function? We know
God wants to fulfill his promise to us; but what we don't always
keep clearly in focus is that God does so on his terms.
If Jesus, and we likewise, tried to evoke God's promise in the
manner Satan suggested, then he/we would be determining the
relationship on his/our terms. This is the real test Jesus
refused to do and the subtle temptation Satan presents to all of
us:
3. Temptation:
To test the limits of God and how much you can control the
relationship on your terms, not his.
But relationship with God is about him, not us; so, it functions
on his terms, not ours. Satan tries to intrude on how our
relationship functions by confusing us with this lie:
3. Lie: If God loves you, he will do what you ask; if he
doesn't do it, then he must not really love you!
When God doesn't respond as requested, Satan may
prompt us further to conclude: God doesn't love us because we're
not good enough or even bad; and, so we revert back to the
second temptation in order to make ourself a better person and
more lovable to God. But God will not be manipulated or
controlled no matter what we do in the relationship--however sincere we are or however good our intentions. This
relationship is totally on his terms; that's why it functions by
grace.
God wants our heart, our total person, all of
me. For various reasons we may resist or try to bargain the
terms in order to maintain a sense of security and not be too
vulnerable. Yet, whenever we try to define our relationship with
God or control it on our terms, we essentially go into a comfort
zone and put God in a box, resulting in distance in our
relationship. When this happens, Satan is pleased with his
success. He has subtly entangled the relational process and
disrupted intimacy with God. And when he doesn't succeed, we can
count on him to ongoingly seek opportune moments to interfere,
disrupt and intrude in our relationship--just
as he did with Jesus (Lk 4:13).
This is how we need to understand Satan's
presence and to deal with him. Furthermore, it is vital for
Christians to deal with his counter-relational work and
influence not just with a Scripture verse but from within the
context of that truth, which is an ongoing relationship with
God. Engaging this intimate relational process is what Jesus
reveals in his person and words- -whether it's interacting with Satan, his disciples or his
Father. This is the relational imperative.
As we continue to examine and further understand
Jesus' relational work, realize that we must also contend with
Satan's counter-relational work along the way. Nothing will
complicate the relational process more. If we don't deal with
it, then we will likely make substitutes for the more
Jesus makes available to us and settle for less. Remember
Satan's goal for Christians!
* * *
This is a critical juncture in our study of
the person and words of Jesus. As I mentioned earlier, now
that we've discussed Satan's work and influence, it might be
helpful to reread the previous sections. Beyond that it is
important to work with the Spirit to identify the lies which
have affected you in your life. These may be in relation to
you, to God and/or your relationship together. God wants us
to live in the truth of what we are as a person, and
he wants us to experience the truth of relationship with him
in the intimate process of love. This was Jesus' purpose in
coming to us and our purpose in studying his person and
words.
So, take some time now, ask the Spirit to
reach deeper into your life--if necessary to assist you
out of a comfort zone--and give God further opportunity to
be together with you.
©2003 T. Dave Matsuo
back to top
home
|