David 2

From The Second Half of the Cross

If we mistakenly think we have everything perfectly arranged financially and socially, we will also mistakenly think we have no need for God.  An autonomous journey-of-self automatically pushes aside a journey of faith in fellowship with God, because we cannot live two opposing lives at the same time.

Is entirely self-controlling our destiny the underlying purpose of life?  How is it that we would even independently know the real purpose of this short-in-length life for us?  Is it written in stone somewhere?  Is the purpose of life capably passed down to us from our parents and grandparents?  Are we born into a world where the life-examples of the experienced adults around us clearly demonstrate the best approach to life (1 Pet. 1:18)?  Judging by the chaotic, universally repetitive trial-and-error world around us, mankind in general has no idea what is the true purpose of our being here.

One of the basic questions, which people pause to think about during some period in their busy lives, even people with economic and social stability, is: “why am I here?”

Absent specific knowledge of our purpose in life, people in our modern culture who do not personally know God through an intimate walk of faith, vote with their self-will and their pocketbooks to choose the default, conventional, pleasure-driven, self-centered, spiritually risk-averse, and worldly predictable road.

How many people do we personally know, or read about in fiction novels, or watch in movies, who listen to God in the Spirit, subordinate their self-wills, and follow the life-plan that God could and would reveal to them as the optimum course of action?  This approach does not exist in our popular culture because it involves surrendering all to Jesus Christ, because it involves the second half of the cross.

The worldly conventional life-approach has no faith or trust in God, but instead has faith and trust in ourselves.  The type of risk, danger, and adventure that comes from faith and trust in the living God, who can compose and orchestrate a brilliantly creative life like David’s divinely planned and executed ascent to the kingship of Israel, does not exist in a God-less cultural environment.

The Pharisees, Sadducees, lawyers, and scribes of Jesus day were no longer the spiritual children of Abraham, because they held on to their self-will instead of submitting it to God.  Like people of our own culture, they were afraid of the uncertainty of relinquishing their hold over the destiny of their lives into the trust of God’s care.  Instead these Jerusalem leaders created their own form of religion based upon rules, regulations, and the performance of self-works rituals that replaced the living but more risky faith of submitting their lives to God.

We see this pattern throughout history in all man-invented, perfunctory religious experience.  People will do almost anything to avoid having to give up their self-will to God, because deep down inside they are afraid.  People are afraid to take the risk that God’s way might actually be better, because of the element of uncertainty of what God might do with their lives.

There is security in staying with what we know, rather than venturing out into a perilous journey of faith with Jesus Christ into the unknown.  There is a sense of security in not letting go of the power we have over our own lives.  This is the case, even when the recipient of this letting go of the power of self-sovereignty…Jesus Christ our Creator God…will lovingly re-direct this self-same power back down towards us in a more intelligently designed and beneficially purposed adventure-of-faith life-plan.

This is why many people have to reach the bottom depths of failure and suffering, to have nothing left to lose and nowhere else to go, before they will turn to God for His help.  Sadly, Jesus Christ is often the last resort when He should be the first and most sensible beginning option in discovering our true purpose in life.  That many people stubbornly hang on to their own self-in-control natures, to the ruin of themselves and often those around them, is one of the central, core problems with the human race.

David has to face Goliath in a life-and-death struggle at the beginning of David’s career, not because God sets up these types of contests for His own enjoyment, but because we must learn real faith and trust in God to see us through challenges when failure and falsification of God’s character are live possibilities.

In a biblical quality journey of faith we sometimes barely make it through the tightest of choreographed and integrated circumstances because this is one way amongst several ways that God uses to authenticate His direct participation in our lives.

Miraculous or near-miraculous deliverance through supernaturally choreographed events is one tool in God’s tool-kit to separate His ways above worldly conventional normalcy.  We see this repeated throughout the narrative stories of the Bible for an eternally valid reason.  Without faith it is impossible to please God (Heb. 11:6) because without a context of circumstances requiring committed faith in the face of discouraging appearances, God cannot reveal to us His very real presence in our lives in stark contrast to the subjective, humanistically generated false experience of self-works “religion.”

The story of David’s anointing by Samuel, and his calling, exploits, and tribulations in route to the kingship of Israel is not a man-invented myth because the component of the active participation of God in David’s story in beyond the reach of the creative imagination and invention of human writers.  An adventure of faith like David’s is unique to the Bible.

David can write the 23rd Psalm because he actually followed God through the valley of the shadow of death.  David learned first-hand that he did not have to fear evil, when God was with him.  Five of the most important words ever recorded in all of literature are: “for thou art with me” (Ps. 23:4).  The contrast between the God-composed life of David, living on the knife’s edge of danger in faith and trust in God, and the self-led life in pursuit of security and self-preservation that will not venture out into the risky territory of faith in God, could not be greater.

The reward for David’s faith and trust is that he became Israel’s greatest king and fulfilled the purpose of his life (Ps. 139:14-18), and in doing so he came to personally know his Creator God.

David 1

From The Second Half of the Cross

“Trust in the Lord with all thine heart, and lean not unto thine own understanding.  In all thy ways acknowledge him, and he shall direct thy paths”                                                                         (Prov. 3:5-6)

Like the examples of Abraham, Joseph, and Moses, when David is anointed by Samuel the prophet to become the future king of Israel, David is no longer in complete control of his life.

The second half of the cross can be seen throughout David’s life.  David was probably just as surprised as everyone else when Samuel anointed him to become Israel’s future king.  David understands from the beginning that it is God’s role to fulfill His promise that David would become king, and that he must wait upon God’s timing.  David understands that God does not need his help to speed up the process.  David’s own ideas about the plan of his life are therefore nailed to the cross of Christ, long before Jesus and the cross come onto the world scene.

David has no advance knowledge of what God has specifically planned for the intervening years of preparation before David becomes king, but David does not lose hope or faith in God despite often discouraging outward appearances.  David even rejects the worldly wise council of his friends to take the life of Saul on two separate occasions, which would have ended the constant threat to David’s life (1 Sam. 24:10; 26:8).  David will not put himself into the position of being God, of taking over the sovereignty of the events of his life.

The willingness of David to accept danger as part of God’s training program to become king sheds additional light on this concept of the second half of the cross.  Handing over our will to God, according to these biblical narrative stories, involves some measure of risk and adventure on our part.  From the safety of a comfortable chair we can read the stories of the lives of the people of faith in the Bible and know that they have happy endings.

We can applaud Abraham, Joseph, Moses, and David for their faith and trust in God that eventually lead to good outcomes.  But in the midst of the playing out of their lives in real time these people did not have the benefit of knowing beforehand exactly how their stories would end.

Abraham might not have had any children through Sarah.  Joseph could have remained a prisoner in Pharaoh’s jail for the rest of his life.  Moses could have been summarily killed by Pharaoh upon his return into Egypt.  David could have been captured and killed by Saul during any one of David’s many narrow escapes.

The participation of God in these events and circumstances is the added ingredient that transforms these life stories into extraordinary lives, which rise above the level of worldly conventional normalcy.

The 23rd Psalm allows us to look into the very heart of David as to what he was thinking about God’s leading for his life:

1    The Lord is my shepherd; I shall not want.

  • He maketh me to lie down in green pastures; he leadeth me beside the still waters.
  • He restoreth my soul; he leadeth me in the paths of righteousness for his name’s sake.
  • Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me.
  • Thou preparest a table before me in the presence of mine enemies; thou anointest my head with oil; my cup runneth over.
  • Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever.

 

The life of David is a challenge to contemporary thinking that the worldly acceptable model for life is a self-made life…that the “real man” is a self-made man.  This pervasive worldview of self-directed, self-validation underlies one of the erroneous misconceptions of modern cultural thought about Christianity.

A biblical quality adventure of faith following God’s higher ways is not for the doubtful, halfhearted, or fearful.  God’s participation in our lives is an element that initiates the most challenging and difficult character growth life-lessons, having life-changing purposeful direction.  A partnership, with Jesus Christ in the leadership position, adds divine energy and creativity to our life-script that works to build tenacious and courageous backbone into our characters no matter where we initially start out on the character strength meter.

The worldly, self-directed approach is to “get ahead” and stay ahead of life’s adversities through education, hard work, strength of personality, family wealth, and any other method at our disposal.  The goal is to achieve the “good life” as defined by worldly horizontal thinking…through material wealth, security, and self-validation.  In actuality this life approach is based in part upon this broken world’s fear of the uncertainty regarding our self-worth and the whims of chance.  The go-it-on-our-own, self-validation approach to life is based upon the need to avoid the outward appearance of negative failure.

The love, forgiveness, and acceptance of God through Christ sets up a new life reality and context, whereby the Spirit-born Christian is free to enter into the risky venture of a journey of faith following God wherever He leads…even into the valley of the shadow of death like David.  The adventure of faith component in David’s life refutes the modern cultural misconception that real men do not rely upon God as a “crutch.”

The limited mindset of worldly horizontal thinking, stuck in the self-on-the-throne mentality, makes it difficult for God to break into our lives and straighten us out using a better life-script.  The self-directed life is Lucifer’s subtly deceptive counterfeit to the more daring release-of-faith “narrow way” that Jesus talks about in the Sermon on the Mount (Mt. 7:13-14).  Seeking material wealth and personal acclaim as the means to validate our self-worth is the inverse opposite of “But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you” (Mt. 6:33).

New Book—Commonsense Christian Apologetics

For those of you who are interested…I have a new book out called Commonsense Christian Apologetics…on Amazon…272 pages.

It is $10 in paperback, and $0.99 on Kindle.

I think this is my best book so far.

It has some issues that are not in the typical apologetics debate…which I think have inspirational and apologetics value…written from a commonsense viewpoint…and is therefore easy to read yet has some persuasive power and punch.

Thanks.  Hope you enjoy it.  Barton Jahn

Moses

From The Second Half of the Cross

 “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”                                                                                                                                                                                                                                              (Eph. 2:10)

When Moses met God at the burning bush, from that time forward Moses was no longer in complete control of his life.  In the scriptures Moses is called the “law-giver” (Jn 1:17), because through Moses the Israelites received the Ten Commandments and the other ordinances that make up the Law.

Yet when Moses is delivering the Ten Commandments to Israel in the fifth chapter of Deuteronomy, at the same time that Moses is delivering his speech he is also standing there as an example of the second half of the cross.  After his calling at the burning bush, the self-will and self-direction of Moses are nailed to the cross of Christ as much as anyone in the Bible.

Paul says in the New Testament that the cross of Christ was a stumbling block to the Jews (1 Cor. 1:23).  The Pharisees and scribes expected the Messiah to be a savior who would deliver the nation of Israel from the political control of Rome (Jer. 23:5-6; Isa. 9:6-7).  The Pharisees and scribes could not conceive of a Messiah who could deliver them from something far more enslaving than the political and military power of an occupying foreign nation—namely their own self-in-control natures as kings atop the thrones of their lives.

Throughout the gospel of John the Jewish leaders and Jesus are in verbal conflict over what constitutes true worship of God and right living.  The Jewish leaders claimed to be the children of Abraham and disciples of Moses, yet Jesus said that they did not have the knowledge of God in them (Jn 8:19).  The Pharisees, scribes, and Jewish leaders stumbled so badly over the life of Jesus that they became the major players in bringing about the death of Jesus by crucifixion.

Not only did they fail to accept the first half of the cross—repentance and faith in Christ leading to salvation, but they utterly failed to comprehend and accept the second half of the cross—the death of self-will in surrender to God’s plans for their lives, after the pattern of the people of faith in the Bible.  Had they been faithfully living according to the second half of the cross, they would have recognized Jesus as the Messiah and followed Him.  The second half of the cross was staring them and us in the face, when we look at the life of Moses the lawgiver.

What if Jesus did militarily defeat the Romans, and like King David restore political freedom to the nation of Israel according to popular expectations?  The same religious leaders who rejected the baptism of John the Baptist, crucified Jesus, and persecuted the early Christian church, would still have remained in self-control on the thrones of their lives.  Without personal repentance and conversion, the nation of Israel would not have been spiritually free at all.  Reformed Israel actually became the new Christian church, of Jewish and Gentile believers, in the first century.

In considering the life of Moses…Moses was a righteous man for the same reasons that Abraham’s faith alone was accounted to him for righteousness.  By the time that the Law and the ordinances came to Moses and the Israelites, Moses had already gone to Egypt, performed miracles, delivered the Israelites, and parted the Red Sea, all through faith and trust in God.  Moses was walking in God’s life-script for him long before the Ten Commandments came along.

This was the fundamental mistake made by the Pharisees, scribes, and Jewish rulers of Jesus’ day.  They concentrated on following the Law, the ordinances, the temple services, the festivals, and other religious practices, according to their own self-efforts, and missed altogether the second half of the cross leading to a personal adventure of faith with God (Rom. 9:32).  Following the Law, and experiencing a living walk of faith, were both equally portrayed in the Hebrew Bible.  Old Testament faithful believers were supposed to follow the “law of Moses” and have a personal relationship with God.

God knew at the beginning of human history that the life of Jesus and the lives of the Pharisees were on a deadly, head-on collision course.  The cross of Christ is not only for the clearly positive aspects of repentance, cleansing, regeneration, and salvation, but also to prepare a person for a personal journey of faith with God, made possible through the discipleship cost of the death of our stubborn self-in-control natures.  The cross demonstrates the deadly serious nature of this conflict at its core.

The Pharisees, scribes, lawyers, and Jewish leaders hated Jesus because He exposed the fact that they had the false outward appearance of being godly, without having paid the true inner discipleship costs to back it up.  They had a scholarly head-knowledge of the Old Testament, but no personal first-hand experiential knowledge of the God of the Old Testament.  The surrender of the self-will to God to make room for individual life plans tailored by God was entirely missed or rejected by them as they studied the Old Testament.

The Pharisees and scribes did not “enter in” (Lk. 11:52) to a personal life with God according to the model as set forth in the lives of Abraham, Isaac, Jacob, and others, because they never gave up control of their lives.  They created their own self-willed religion based upon scholarly study and religious observances, leaving out the part about faith or trust in God that would lead to the imaginative and purposeful lives that God could and would craft for them.

The gulf between what the Pharisees and scribes said, and what they actually did, could not be much wider.  They said they were the children of Abraham and the followers of Moses, yet they rejected and killed the Son of God.  In Matthew 23:13, Jesus said to the scribes and Pharisees:  “But woe unto you, scribes and Pharisees, hypocrites!  For ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither permit them that are entering to go in.”

We may ask the obvious question: “go in where?”  Certainly the Pharisees and scribes had all of the outward appearances of following the Jewish religious practices, and played and dressed the part of being holy men of God.  They cannot be faulted on that score.  They had everyone and themselves so fooled that Jesus said of them that they were as white-washed sepulchers full of dead men’s bones, or graves that men walked over without realizing it.  Jesus said they were like the blind leading the blind.

The powerful lesson for us here is that discovering and following God’s life-script for us completely like Abraham, Joseph, and Moses, or not following God at all like the outwardly religious but self-powered Pharisees and scribes, can actually separate in the extreme into totaling different outcomes.  Abraham, Joseph, and Moses accurately hear the voice of God, and follow the leading of God for their lives, serving as the correct models of God-composed life-scripts of faith for millions of believers to our present day.

The Pharisees and scribes are exposed as usurpers of their undeserved high religious positions in Israel, and end up on the wrong side of the trial and crucifixion of the very Messiah that was prophesied in the Old Testament scriptures they mistakenly claimed to be the careful students, interpreters, and teachers of, to the nation of Israel.

It is the second half of the cross of Christ which divides and separates the two conflicting approaches to life.  The plans of God for Abraham, Joseph, and Moses, dislodge them from all previous self-made plans and goals. The designs of God propel them onward to achieve their unique positions in history.  By contrast, the rejection of God’s will and participation in their lives, propels the Pharisees and scribes to commit the largest blunder in all of eternity, exposing themselves as imposters and pretenders as the supposed religious leaders of Israel during the time of the public ministry, trial, and crucifixion of Jesus.

Joseph 2

From The Second Half of the Cross

If Christians today place a value on ultimate purpose and meaning in life, beyond merely responding in the reactive mode to the challenges that chance brings our way, then the final outcome of Joseph’s story is wonderful beyond all measure.

The plan that God had in mind was beyond anything that Joseph could have imagined or orchestrated.  It demanded tenacity and a stubborn faith that would have left many less determined people behind.  Jesus said in Matthew 7:13-14 “Enter in at the narrow gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be who go in that way.  Because narrow is the gate, and hard is the way, which leadeth unto life, and few there be that find it.”

Joseph allowed God to take him to the extreme edge, to the outer limits of faith and trust within the challenge of life’s events and circumstances.  This is why the life of Joseph is such an excellent model for the second half of the cross for us today.

After Joseph was finally elevated to the position of second in command of all of Egypt, we have no indication from the rest of Joseph’s story that he became full of himself and his new found power and authority.  The years of character-building preparation in Potiphar’s house and in Pharaoh’s prison paid off.

Not only is Joseph prepared to govern the nation of Egypt, but he does so with hard-earned character and grace.  Joseph, out of the narrowness of his God-guided circumstances, learned in Potiphar’s house and in Pharaohs’ prison to interact with the Egyptians from a leadership position using humility, respect, and character.

In one of the most moving and brilliantly creative final closing chapters in all of literature, Joseph forgives his half-brothers their earlier treachery toward him in selling him into slavery into Egypt, recognizing their actions as part of God’s future plan to save lives during the widespread famine (Gen. 45:4-5).

What is this love of God for us, and our response in love back toward Him, that would cause an intelligent and highly gifted person like Joseph to go through the initial heartbreak and difficulties he did to follow the life-plan that God laid out for him?  Why would a person go along with this unusual training program in the house of Potiphar and then in the prison of Pharaoh in response to the fact that “God was with him?”  Why would a person like Joseph continue to have faith and trust in God, despite the temporary reality that the outward appearances in Egypt were in harsh contrast with the two prophetic dreams God had given him earlier as a young man?

Conventional worldly wisdom would tell Joseph to “face reality”, give up, and admit that he must have been mistaken about his two divinely inspired dreams, because faith and trust in God had landed him in Potiphar’s house and in Pharaoh’s prison.  The account of the life of Joseph shows us that there can be an extraordinary purpose, meaning, and fulfillment to following God’s plan for our lives, which is entirely different from and far above anything that the conventional worldly approach can even imagine.

The life of Joseph demonstrates the supernatural hand of God overlaying divinely composed circumstances and events over the current situation in our lives, to bring us into a larger place (2 Sam. 22:20).  It shows the importance of having experienced the necessary, upfront preparation required for character growth.

On paper, the weakness of Joseph’s resume and his status as a non-Egyptian in Egyptian society would prevent, according to worldly conventional wisdom, Joseph from even being considered for the job opening of Governor of Egypt.  As Joseph sits in Pharaoh’s prison pondering the character of God, thinking about his two earlier dreams in Canaan, and the current hopelessness of the outward appearance of his situation, Joseph has no idea that he will soon become second in command of all of Egypt.  The leap across the gulf from where Joseph sits in Pharaoh’s prison, to becoming Governor of Egypt, is as wide as the Grand Canyon.

Yet through the God-initiated dream given to Pharaoh regarding the upcoming famine in Egypt, and through an unimaginably tight series of events, Joseph finds himself standing before Pharaoh and interpreting the dream.  In an instant, Joseph steps through the open door into his God-composed and prepared destiny.  This is the second half of the cross…God’s higher ways displacing our ways for our benefit and for the good of others, that we find repeated uniformly throughout all of the life-stories of the people of faith recorded for us in the Bible.

Joseph 1

From The Second Half of the Cross

“Good and upright is the Lord; therefore will he teach sinners in the way.”                                                                                 (Ps. 25:8)

When Joseph was sold into Egypt, from that moment forward he was no longer in complete control of his life.  The mysterious blend of God’s sovereignty and mankind’s free-will choice finds full expression in this incredibly brilliant joint-venture narrative of the life of Joseph   that has inspired millions of people for thousands of years.

As much as any person in the Bible, God took great liberties with Joseph’s life.  Yet the outcome was and still is enormously positive and inspiring.  We can then ask the question in hindsight, would Joseph be pleased with both the course and outcome of his life, or would he instead have chosen some other life for himself based upon his own ideas?

The account of Joseph’s life begins with two dreams as a young man.  The first dream involves the sheaves of his brothers standing and doing obeisance to the sheaf of Joseph.  The second dream has the sun, the moon, and the eleven stars making obeisance to Joseph.  As a result of these dreams we can reasonably assume that Joseph had the intended foreglimpse into the future, that God would somehow be actively involved in the upcoming events of his life.

When Joseph was sold by his brothers into slavery in Egypt, the scripture says that God was with Joseph.  This unexpected development must have seemed strange and deeply puzzling to Joseph, despite his two earlier dreams.  How can he be the favored son of a wealthy herdsman one day, and then a few weeks later become a servant-slave in Potiphar’s house in Egypt, yet God be with him?  This drastic intervention in his life would appear during this period to be entirely upside down to Joseph.

Yet here we see in hindsight the wisdom and imagination of God.  In addition to the change of environment that is enabling Joseph to mature as a young man, Joseph is unintentionally attending God’s version of graduate management school.  God has sent Joseph abroad, in the midst of the most unsettling of family circumstances, to be schooled in business and leadership in a way that could never have happened working for his father Jacob back in Canaan.  Joseph is being prepared by God Himself to manage the future affairs of the entire nation of Egypt, second in command to Pharaoh no less.

Several observations can be made about Joseph.  The scriptures say that at Potiphar’s house, as chief overseer, Joseph had complete control over everything.  Joseph could have planned a risky late-night escape with two horses loaded with provisions, at a time when Potiphar was away.  Joseph could have ridden west along North Africa into Libya or Morocco, or northeast past his homeland toward Lebanon, Turkey, or Greece.  He could have avoided both his painful family situation and escaped his difficult circumstances in Egypt.  The Bible says that Joseph was handsome and well favored, so he potentially would have been successful wherever he went.

The fact that Joseph did not escape from the situation, although it was within his means to attempt to do so, adds light to this concept of the second half of the cross.  Joseph is intrigued and fascinated by his two earlier inspired dreams in Canaan and by the fact that God is blessing him and everything he does in Egypt.  Part of Joseph’s willingness to stay grounded in Egypt, despite these odd circumstances, may result from a curiosity to see how this will all work out.

But beyond curiosity, Joseph is responding to the will of God in a way that is incomprehensible to the ways of the everyday world.  It must be noted that this is not Joseph’s plan.  Joseph is responding to God’s initiative.  The hold that God’s Spirit has over the will of Joseph results in Joseph going along with only a partially revealed plan.

This quality of faith is always misunderstood, rejected, and ridiculed by conventional worldly thinking.  But the love of God that is an integral part of the will of God draws Joseph into this unfolding scheme, and Joseph follows.  The future purposes that are hidden within God’s plans for Joseph in Egypt have a powerful holding force with Joseph, more powerful than any alternate worldly sensible argument, to rebel against the negative present circumstances, to attempt escape, and to wrestle back control over the course of his life.

This sheds additional light on another observation that can be made about the story of the life of Joseph.  A large portion of Joseph’s pride was nailed to the cross of Christ as a result of his reduced social status as a servant-slave in Egypt.  Everyone who looked at Joseph assumed that either he or his family must have done something wrong for him to be in the position of a servant-slave as a Hebrew in Egypt.  Even though Joseph enjoyed some measure of elevated status for a while as the head overseer in the house of Potiphar, he was still a slave.

Joseph could not respond to those who looked down their nose at him, that he was actually the son of a wealthy man in Canaan, or that he was in Egypt through no fault of his own.  Joseph could not answer back that God was really in control of his life and that this was just a temporary setback that would soon be rectified.  Joseph was in no position to defend his pride.  In light of his two earlier dreams, Joseph himself did not know exactly why events in his life had taken this peculiar course.

Although Joseph, being human, naturally cared about his pride and the humiliation of being a slave in Egypt, apparently God saw it differently.  This is the way of the cross.  God’s character-building investment of situations and circumstances in Joseph’s life in Egypt did not start out with the outward moniker of respectability.  For the period of his life from age 17 to 30, Joseph’s life is a study in contrasts.  He occupies lowly positions as a servant and then as a prisoner, yet in each situation the blessing of God on him is so outwardly apparent that he is quickly elevated to positions of “upper management.”  God alone knew that one day in the near future Joseph would be Governor in command of all of Egypt, because that was God’s creative plan.

God’s plan at no time was in jeopardy from or limited by the temporary outward appearance of failure, or by circumstances that seemed utterly hopeless.  God Himself was the author of these character-building circumstances, and was in control all the time.  Joseph’s part was to not lose faith in the character and competency of God, and to patiently await the working out of these events in his life towards the fulfillment of his two earlier prophetic dreams.

God is telling us through the example of Joseph that portions of God’s plan for our lives may take us down a lowly path that does not include the “pride of life”.  The low and humble road sifts out and separates the genuinely committed from all other hypocrites and pretenders.  Being a servant of God is often a thankless and unappreciated role, especially in the training-for-service orientation phase at the beginning of our calling.

The life of Joseph is a preview of the universal biblical experience of character-building that launches spiritual power, starting at a base level of humility devoid of self-sufficiency and self-reliance.  This is what Paul is referring to in describing himself and the other apostles as “last” (1 Cor. 4:9), which in Paul’s case eventually leads to writing fourteen of the New Testament letters to the churches.

The false accusation of sexual assault against Joseph by Potiphar’s wife is instructive for Christians today.  Even when things are going completely wrong according to outward appearances, when God is in control of our lives, utter failure and complete catastrophe can be divinely shaped into a positive outcome.

This devastating event in Joseph’s life God uses to extend the management training of Joseph into a new prison environment for several more years leading up the time of the upcoming famine, within a new context requiring more humility on Joseph’s part than previously as the chief overseer in Potiphar’s house.

At first glance this might appear to be over-coaching on God’s part.  But in a profound way this seemingly negative experience with Potiphar’s wife actually demonstrates the uncompromising reality of the love of God in thoroughly preparing Joseph for his future elevation to the highest level of power in Egypt.  It reveals the tightest of circumstances in a God-composed life-script that is beyond our human capacity to imagine, orchestrate, or resolve, which is common to all adventures of faith recorded in the Bible.

There was something unique to Pharaoh’s prison in the advance training of Joseph that was not at Potiphar’s house.  We do not know what this difference might have been.  Perhaps the trait of pride was again lifting up its ugly head within the character of Joseph as chief servant in Potiphar’s house.  Probably looking back in hindsight as governor, Joseph recognized and appreciated the value of the unique lessons learned in the different and more humbling environment of Pharaoh’s prison.

Only God could craft a training regime for a Hebrew to become the governor of Egypt using the extremely unlikely, totally unconventional roles of servant/slave in the venues of a private Egyptian home and in the prison of a Pharaoh.  When Joseph finally sees the whole picture in hindsight as his half-brothers stand before him as governor of Egypt, Joseph breaks into tears as he recognizes God’s hand in everything leading up to that time.  Do we possess the patience and determination to persevere in difficult circumstances, when we know without a doubt that God has us there for some not yet fully revealed reason?

Abraham

From The Second Half of the Cross

“By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing where he went.”                                                         (Heb. 11:8)

When God in the Old Testament spoke to Abraham, “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee” (Gen. 12:1), from that moment forward Abraham was no longer in complete control of his life.  Here begins the mysterious blend of God’s sovereignty and mankind’s free-will choice, combined within the dynamics of an individually tailored, God-composed life-script that requires subordination of our ways to God’s higher plans for our lives, entirely unique to the Bible.

In choosing to obey God, some of Abraham’s self-in-charge nature was left behind as he headed off toward Canaan.  Abraham’s own plans, schemes, and ideas for his life were displaced by God’s plan that was much larger and grander than anything Abraham could have imagined.  With each step toward Canaan and away from Haran, Abraham left behind the other life he would have lived had he not met God, and walked toward the new life being offered to Abraham by God.  For this it is said of Abraham that “he believed in the Lord, and he counted it to him for righteousness” (Gen. 15:6; Rom. 4:3; Gal. 3:6).

At the time of his departure from Haran, Abraham was a wealthy man, and had the means to support a large family.  We can imagine that when Abraham excitedly told his wife Sarah about God’s promise that their descendants would be in number as the stars of the night sky, as they traveled together toward Canaan they both began to think with future expectations about the joys of a family life with lots of children.  Abraham could see himself teaching his sons to ride horses, hunt wild animals, tend their herds of sheep, and to worship the one true God who had spoken to him in Haran.

Sarah thought about the joys of raising young children, seeing them grow up into fine adults, and providing her husband with male heirs to continue his name.  The information that God left out of this promise was the long wait in years before Isaac their only son would be born.

Here lies one of the stumbling blocks that the human race generally has with the cross of Christ.  Matthew 16:24-25 reads: “Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.  For whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it.”

If we offer up our self-made plans to be crucified on the cross of Jesus Christ, will God’s plan for our lives be better than the plan we would choose for ourselves?  Will God’s plan have more meaning and purpose in relation to our individual gifts and talents, than the life we otherwise would create?

If we give our all to God, including our goals and dreams, will God take our lives and come up with something that is better than what we would come up with ourselves?  Will we be able to look back on our lives and be glad that we chose God’s way instead of our own?  Will the benefits of following God outweigh the costs of giving up control?

This is one of the fundamental issues in allowing God to take over the course and direction of our lives.  This is a basic, narrow-gate question that confronts every Spirit-led Christian along their individual journey of faith following Jesus (Mt. 7:13-14).

Can Abraham become the father of faith, and achieve his highest and best life as recorded in the Bible, without walking in God’s uniquely imaginative plan for him?  Is there some compromised, less difficult, middle-ground course of life that would combine Abraham’s will-and-way with God’s plan that might still produce the same result?

Can’t Abraham and Sarah go to Canaan and have Isaac right away, along with a lot of other children, without the years of waiting and believing that God will perform His promise?  Can’t Abraham skip the whole part about sacrificing his 13-year old son Isaac on Mount Moriah as a burnt offering to God, and do something else for God like going on a spiritual pilgrimage or sitting alone on top of a rock in meditation for a month or two?

Through the benefit of four thousand years of hindsight, each one of us can make a judgment as to whether Abraham made the right choice in believing and following God.  I believe that if Abraham could go back and do it all over again, that he would not change a thing, even the major mistakes he made involving Lot, Hagar, and Ishmael.  I think Abraham would stand in awe and amazement at what God has accomplished and is currently accomplishing in our world, using the simple ingredients of cooperation, trust, and faith.

I think that both Abraham and Sarah, despite their major lapse of faith regarding Hagar, would say that their one great personal sacrifice in waiting for Isaac, though difficult at the time, in hindsight was miniscule in comparison to the enormous good that was accomplished through the creation of the nation of Israel and the future Christian church.

Several important lessons can be drawn from the life of Abraham.  First, the plan for Abraham’s life shows in hindsight that God knew what He was doing.  We know from history that if Abraham had independently decided to help God out by putting down permanent roots in Canaan for the large family he and Sarah expected, that after a few generations his descendants might have been overrun and carried off by several large foreign armies that passed through this region during the next 430 years.  If that had been the case, the children of Abraham would never have been able to grow into the sizable nation that existed in Egypt at the time of Moses.

The scripture says that Abraham dwelt in tents.  Abraham did not start digging foundations for a permanent village or small city upon reaching Canaan (Heb. 11:9-10).  It was actually Abraham’s grandson Jacob who had the large family of twelve sons and a daughter, yet this occurred just before the widespread famine that caused the family of Jacob to seek refuge in Egypt.  Through these narrowly defined chain of events God’s promise to Abraham that his descendants would be in number as the stars of the night sky, did indeed come true (Heb. 11:12).

Second, it is said of Abraham that “he believed God, and this was accounted to him for righteousness.”  In the story of Abraham’s life, there is no mention of any set of rules, or system of regulations, or a philosophy of life that God gives to Abraham to achieve this righteousness through a program of works or self-effort.  There are only two major elements in this account—God’s promise and Abraham’s faith.

The fulfillment of God’s plan through Abraham’s trust and faith in God, even with some major human missteps along the way, is accounted as righteousness.  The Ten Commandments, the covenant laws, the temple services, and the observance of festival days, which come along 430 years later at the time of Moses, are not involved.  Faith in God alone is the key to Abraham’s story.

Third, the unique and imaginative life of Abraham can only happen within the context of a relationship with the true living God.  The story of the life of Abraham is a two-man play, and the character billed as “God” must show up.  In fact, God is both the playwright and the actor opposite Abraham.  Only the Creator God can compose this story and bring it to completion.  The story of Abraham is a God-composed life-script.  Any other naturalistic or humanistic explanation for the totally unconventional life events of Abraham falls flat.

A journey of faith according to a God-composed life-script written exclusively for each one of us excludes merit on our part.  By its very nature a journey of faith sets us on a path not of our own composition, and through faith in God’s intelligence and character leads us to circumstances and places we could not imagine on our own.

This is the uniquely innovative element of the Bible that validates and authenticates this God as the true God…a distinct and separate Person composing brilliantly devised life-script callings for people that are at the pinnacle of creative imagination, artistic beauty, and purposeful meaning at the height of intellect and moral character.  A journey of faith following a spiritual Coach who is our divine Creator, writing and managing life-plans that match our innate capacities and personalities perfectly, is beyond human contrivance.

It is the second half of the cross that opens up the possibility for God to perform these living masterpieces of creativity.  When Abraham journeys towards Canaan, the canvas of his life is now clear and open for God to paint a beautiful portrait of a life of faith.

When Abraham sets out toward Mount Moriah to sacrifice Isaac (Gen. 22:3), the nearly completed portrait reveals a man whose faith and trust in God has been matured through years of character-building experience.  This final God-initiated test of faith demonstrates Abraham’s total trust in God.  Unconditional trust is the hallmark of a rock-solid friendship.

This test of Abraham on Mount Moriah not only defines the trust-based relationship between a man and God, at the start of redemptive history, but also previews the actual sacrifice of God’s Son Jesus Christ on the cross two thousand years later.  This wonderful story of Abraham in the Bible demonstrates the creative imagination of God in the life of someone who surrendered all in faith, according to the principles of the second half of the cross.