Bob & Gracie Ekblad

Regaining our vision to seek and honor the rejected

Many people with whom we’re in relationship have suffered from deep rejection and resulting shame. I’ve been leading Bible studies that show how Jesus heals these wounds through his dignifying interactions.

On Thursday evenings I meet for Zoom Bible study with 25 Russian men in a recovery house in Krasnodar. The following day I read the same Biblical text in a park beside the Skagit River in Mount Vernon with whomever shows up. Scripture comes alive in each setting, dispelling the darkness as the Spirit wields it to challenge old mindsets and call us into new ways of being. 

Last week we looked at Jesus’ public embrace of Zaccheus, a man who was rejected since he was a hated chief tax collector. He’d become rich through extortion in collaboration with the Roman occupation.

I arrive at Edgewater Park before our 5pm Bible study. I’d heard a homeless encampment of 40+ people had been flooded out due to the Skagit River’s rapid rise from heavy rains and thought I’d try to make contact with some of the people. A group of homeless men and women who’ve set up their tents under a covered outdoor stage tell me how the night before, police and fire department had rescued some and arrested those who had warrants. Rumor had it that everyone had 24 hours to leave the area.  People were stressed, not knowing where to go.

In the parking lot I encounter a group of homeless men: Mexican, Native, Black and White. I tell them that our weekly Bible study is about to start, and invite anyone who might be interested to join us. A Native guy approaches me, gesturing with his hands as he speaks with passion.

“I want nothing to do with the Christian religion,” he says. “They built their churches on our ancient burial grounds.”

“There is no excuse for that and I’m totally against that kind of colonizing religion,” I say. “Building a church on burial sites is dishonoring to your people and outright wrong, This country is in fact largely stolen land from Native peoples, established on the backs of slaves trafficked from Africa,” I continue.

The Black man looks at me in surprise and the Native man’s face comes alive and he moves towards me like he’s going to give me a hug. “Hey thanks man. I appreciate you saying that!”

Just then Jessica, one of our Tierra Nueva faith community members, walks up to tell me that the people have arrived for the Bible study. About to head off, I offer some parting words that went something like this:

“The Jesus I follow loves and respects each one of you. He’s cares about your struggles and wants to help you. He’s not allied with the systems that oppress but with people in need of healing and liberation.”

One of the Mexican-American guys says he recognizes me from the jail and thanks me. He puts his hand out towards me as I start to leave, and the others extend their hands. “Bless you man! God bless you!” 

I feel very blessed as I walk over with Jessica to her car, parked alongside mine. She’s come with a carload, five young people. The group reflects some of the beautiful diversity of our community: Native, Mexican and White.

We launch right into our Bibles study on Luke 19. I suggest that Felix, a twenty-year-old man play Jesus, and he’s willing. We pretend Zaccheus is up in a tree in front of our cars, and I invite the others to walk towards it to act out the story. Jessica reads the text:

“Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. So he ran on ahead and climbed up into a sycamore tree in order to see him, for he was about to pass through that way” (Luke 10:3-4).

Stopping before the tree, I ask our little group if they ever find themselves secretly checking out Jesus from a safe distance like Zaccheus—not sure whether they’re ready to follow him yet.

“Maybe you wonder whether he’d accept you the way you are—or require you to stop smoking weed, swearing, or gambling at the casino,” I say, smiling. Felix smirks and others laugh and look at each other.

I invite Jessica to read the next verses.

“When Jesus came to the place, he looked up and said to him, “Zaccheus, hurry and come down, for today I must stay at your house.” And he hurried and came down and received him gladly” (Luke 19:5-6).

I remind our little group that Jesus had a crowd around him—so what he says to Zaccheus is in public. We all look up at the tree against the darkening Winter sky, and Felix tentatively addresses imaginary Zaccheus, inviting him to hurry down so he can hang out at his house. We imagine him rushing down, and I think of the Native man who I thought might hug me.

I share with our group that the word used for “look up” (anablepo in Greek) also means “recover or receive sight.” It is the same word used by the blind man in the previous story when he responds to Jesus’ offer: “What do you want me to do for you?”

“Lord, I want to regain my sight (anablepo)!” he says (17:41). “And Jesus said to him, “Receive your sight (anablepo); your faith has made you well.” Immediately he regained his sight (anablepo) and began following Him

Might Jesus himself be regaining his sight, so to speak, getting recalibrated– receiving a new vision of this rich tax collector, rejected as an extorter/traitor/crook? Jesus, in contrast to the critical crowd literally looks up to Zaccheus before calling him down.

An additional detail that confirms Jesus’ honoring posture is the mention of Zaccheus’ name, rare in Gospel healing stories. In Hebrew Zaccheus literally means “innocent” or “pure.” That Jesus knows his name, and spontaneously and publicly calls this notorious bad guy “pure/innocent,” and then invites himself over to his house seems to touch my little group.

We talk about how this story shows that Jesus sees us positively, from God’s perspective. It makes sense to everyone why Zaccheus would hurry down from the tree and receive Jesus gladly. There from in his hidden vantage point in the Sycamore tree, Zaccheus realizes that he is seen as good.

“Let’s see what the crowd thinks about this,” I suggest, nodding over to Jessica to read the next verse.

“When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.”

No one is surprised that the crowd reacted this way. We’d seen the week before how the crowd tried to silence the blind man at the entrance to Jericho as he cried out for Jesus to have mercy on him. My Skagit Valley friends have themselves experienced distain from “the crowd”: judgment, rejection, dishonoring, and shaming.

We notice together the huge impact Jesus’ public acceptance has on Zaccheus.

”Zaccheus stopped and said to the Lord, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.”

“How would you feel if you were poor, or one of these people in the crowd who’d been ripped off by Zaccheus?” I ask.

“Getting four times what I lost would help me catch up on some bills,” says Jessica, wryly.

But who might the equivalent of Zaccheus be for us today? I wonder to myself.

I think of people I look down on in today’s toxic political climate: the tax-evading rich and powerful, racial-profiling cops, White supremacists, climate-change deniers, border wall advocates and certain Republicans. The judgmental crowd can be seen rejecting the homeless, addicted, undocumented immigrants, felons, sex-offenders, traffickers, pro-choice advocates, rioters or the Antifa. Or a left-leaning crowd might reject pro-lifers, climate-change deniers, Proud Boys, Trump and his supporters, and gun rights advocates.

Here the judged one responds to Jesus’ radical acceptance with a shocking public declaration of repentance and generous act of reparation. Who could have imagined the hidden innocence, purity and capacity for justice inside this tax collector!

Jesus offers the final word there before the crowd, announcing salvation, re-affirming Zaccheus’ identity and inclusion in God’s community and announcing his (and our) mission:

“And Jesus said to him, “Today salvation has come to this house, because he, too, is a son of Abraham.”

Salvation coming looks like Jesus stopping as he passes through Jericho, receiving sight, looking up to Zaccheus hidden in the tree, and calling him down to host him at his home. Salvation coming looks like the host’s joyous reception of Jesus’ embrace, his willing hospitality to God incarnate, who doesn’t let sin separate himself from “them.” I love these details and want to be part of this movement! And you?

I am personally struck by Jesus’ grace towards the judging crowd, who he includes when he says: “because he (Zaccheus) too (along with the members of the crowd) is a child of Abraham (member of God’s people).

“For the Son of Man has come to seek and to save that which was lost” (Luke 19:9-10).

Little details, like Jesus’ referring to people as “lost,” take the blame and the shame off of them. Jesus embodies and inspires a seeking and finding approach, calling those who have “lost” these excluded ones, to join him on his mission to seek and find. We pray together that we too would receive our sight, to see ourselves and others as Jesus does.

There in the dark under the trees between our cars by the Skagit River we wrap up our time summarizing Jesus’ beautiful mission. We talk about receiving Jesus’ acceptance, and pray together to surrender to his searching love. A young Mexican-American woman who had come for the first time tells me she wants to be baptized, and asks when we could meet up with her and her boyfriend. She and her Yakima Indian partner then show up at our Sunday service in the park in Burlington, and we arrange a time to meet again.

Jesus is alive and active, looking for others to join him! May we too receive our sight, notice who Jesus would have us notice, and become seekers and finders of today’s lost ones.

 

A call to discern and practice true prophecy in an age of deception

Fear and anxiety abound in these days of global pandemic, a US presidential election, natural disasters related to climate change, and economic insecurity. People are searching for explanations, advice as to how to best prepare, spiritual direction, and prophetic counsel. There’s a vulnerability to deception, and false prophecy abounds, visible in declarations endorsing candidates, conspiracy theories like QAnon, and political promises and prognoses. Jesus offers strong warnings to his disciples:

“See to it that no one misleads you. “For many will come in my name, saying, ‘I am the Christ,’ and will mislead many” (Mat 24:4-5)

These “many” who come in Jesus’ name who “mislead many” can include those who claim to be Christian prophets themselves—even a majority of them.

In a number of places in the Old Testament hundreds of “court” prophets stand with Israel’s King, over-and-against a lone prophet who speaks for God. Each king of Israel was anointed by a prophet and called Messiah/Christ (meaning “anointed”). God’s prophets brought words of challenge, direction and rebuke—unless they were co-opted, which has largely happened now in the USA.

King Ahab gathered together 400 prophets, who prophesy success and counsel war. The lone, largely unknown prophet Micaiah is then consulted, who prophesies that Ahab would be killed in the battle—which subsequently happens (1 Kgs 22:6, 13-17, 37). Amos, Jeremiah and others too stand alone, vastly outnumbered before a majority of prophets who stand with Israel’s king– a warning to not trust the validity of prophetic declarations based on who is all agreeing. God’s Kingdom does not operate based on majority opinion. 

Ezekiel is called by the Lord to expose and prophesy against false prophets with words that ring true today.

“Son of man, prophesy against the prophets of Israel who prophesy, and say to those who prophesy from their own inspiration, ‘Listen to the word of the Lord! ‘Thus says the Lord God, “Woe to the foolish prophets who are following their own spirit and have seen nothing (Ez 13:2-3).

“They see falsehood and lying divination who are saying, ‘The Lord declares,’ when the Lord has not sent them; yet they hope for the fulfillment of their word” (Ez 13:6).

Jeremiah too, strongly critiques Israel’s false prophets:

“Thus says the Lord of hosts, “Do not listen to the words of the prophets who are prophesying to you. They are leading you into futility; They speak a vision of their own imagination, not from the mouth of the Lord” (Jer 23:16).

“They keep saying to those who despise me, ‘The Lord has said, “You will have peace”’; And as for everyone who walks in the stubbornness of his own heart, they say, ‘Calamity will not come upon you.’ “But who has stood in the council of the Lord, that he should see and hear his word? Who has given heed to his word and listened” (Jer 23:17-18)?

In Ezekiel 14 idolatry is identified as blocking prophesy. Ezekiel critiques the people and prophets who hold idols in their hearts, that keep them from seeing and hearing from God.

“And the word of the Lord came to me, saying, “Son of man, these men have set up their idols in their hearts and have put right before their faces the stumbling block of their iniquity. Should I be consulted by them at all” (Ez 14:2-3)?

Setting up an idol in our heart can easily happen whenever we elevate anything or anyone other than the revelation of God in Jesus to a place of prominence in our hearts. Materialism, nation, ethnicity, money, self, political party, ideology can all become idols. Human leaders are often deified, and Scripture prohibits this idolatry.

“I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me. You shall not make for yourself an idol or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them” (Exodus 20:2-5).

Endorsing, pledging one’s allegiance, and putting undue hope and trust in a human leader counts “worshipping and serving,” and idolatry that must be named and renounced. Jeremiah’s words ring as a highly relevant warning at this moment in America.

Thus says the Lord, “Cursed is the person who trusts in humankind and makes flesh his strength, and whose heart turns away from the Lord. “For s/he will be like a bush in the desert and will not see when prosperity comes, but will live in stony wastes in the wilderness, a land of salt without inhabitant (Jer 17:5-6).

Jesus himself warns against going after human leaders who claim to save.

“Many will come in my name saying, ‘I am the Christ,’ and will mislead many.”

The equivalent of saying “I am the Christ” is to say something like: “I am the one who will make you [or America] great again,” or “I am the one who will bring you prosperity.” Prophesies circulating now stating that a particular candidate will bring America (or any nation) back to God” or be the Jehu to rid the land of Jezebels mislead and must be exposed as false.

When Christians publicly endorse or prophesy in favor of a political leader, candidate or party as God’s choice, regardless of the values they embody, there’s a slippery elevation of that leader into a savior or Christ status, and their values (USA, constitution, constituency) easily becomes the false presence of God’s Kingdom.

When anything or person takes the place of total devotion to Jesus as Savior and Christ in a believer’s heart, then people will prophesy “from their own inspiration,” “following their own spirit,” “of their own imagination,” “in the stubbornness of one’s own heart.” If false prophetic words end up being seen as fulfilled, then the body of Christ will be in even more danger of going further into deception and entering a false presence of God’s Kingdom.

Jesus states bluntly: “Do not go after them” (Lk 21:8).

True prophesy

The way forward into faithful adherence to God’s counsel begins with a commitment to total trust in only God, as Jeremiah states:

“Blessed is the person who trusts in the Lord and whose trust is the Lord. “For h/she will be like a tree planted by the water, that extends its roots by a stream and will not fear when the heat comes; But its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit” (Jer 17:7-8).

God’s Word through Ezekiel to those with idols in their hearts is bold and clear:

“‘Thus says the Lord God, “Repent and turn away from your idols and turn your faces away from all your abominations” (Ez 14:6).

Ezekiel himself models a prophetic posture that is rooted in the following commitments.

  1. Rootedness in a community of exiles. Ezekiel’s ministry is “among the exiles” by the river Chebar in Babylon (Ez 1:1) and not “among the powerful” at the top. Court prophets were informed from above, by news sources friendly to the privileged. They told the king and the people what he and they wanted to hear. In contrast, Ezekiel spoke from his friendship with slaves, prisoners and the excluded—who were experiencing firsthand the failures of the dominant powers. This gave him a perspective “from below.”
  2. Divine revelation. The heavens were opened over Ezekiel, enabling him to receive visions from God, rather than ones inspired by his own spirit. The Word of the Lord came to him personally, right where he was among the exiles (Ez 1:1-2).
  3. Perceiving God in human form. When Ezekiel caught sight of the heavenly throne, upon which there was “a figure with the appearance of a man” (Ez 1:26), and “the appearance of the likeness of the glory of the Lord,” he was completely humbled, writing:  “I fell on my face and heard a voice speaking” (Ez 1:28).
  4. Hear God for yourself. Ezekiel heard the voice speak to him personally: “Son of man, stand on your feet that I may speak with you!” This was followed by God’s Spirit empowering him to do so: “As he spoke to me the Spirit entered me and set me on my feet and I heard speaking to me” (Ezek 2:1).
  5. Being sent by God.  Once standing at attention before the voice of God, Ezekiel was then positioned to receive his sending, with precise instructions. The distinctive mark of a true prophet is being sent by God.
  6. Speaking God’s Words on difficult missions. “Then he said to me, “Son of man, I am sending you to the sons of Israel [the people of God], to a rebellious people who have rebelled against me; they and their fathers have transgressed against me to this very day. I am sending you to them who are stubborn and obstinate children, and you shall say to them, ‘Thus says the Lord God’” (Ez 2:3-4).
  7. Faithfulness despite opposition.  “As for them, whether they listen or not—for they are a rebellious house—they will know that a prophet has been among them.
  8. Fearless obedience. God tells Ezekiel: “neither fear their words nor be dismayed at their presence, for they are a rebellious house. “But you shall speak My words to them whether they listen or not, for they are rebellious” (Ez 2:6-7).
  9. Continuous receiving of spiritual nourishment from God’s Word. “Open your mouth and eat what I am giving you.” Then I looked, and behold, a hand was extended to me; and lo, a scroll was in it”(Ez 2:8-9).
  10. Ongoing empowerment by the Spirit. Ezekiel is then led by the Spirit to bring God’s distinct messages to places where God sends him (Ez 3:12).

Jesus himself outlines the future, with no illusions of glory or prophesies of nations becoming great. Matthew 24 presents a highly relevant prognosis for our times.

“You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. “But all these things are merely the beginning of birth pangs.

Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of my name. At that time many will fall away and will betray one another and hate one another. Many false prophets will arise and will mislead many. Because lawlessness is increased, most people’s love will grow cold. But the one who endures to the end, he will be saved. This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Mat 24:6-14).

Now is the time to offer our total devotion to God, standing before him to receive his direct counsel, messages and be sent on missions. May we be careful to not be misled in these perilous times, listening instead to God’s distinct communications. May we fix our eyes on Jesus, the only Christ and Savior of the world. May we attend to the preaching of Jesus’ message of the kingdom “to the whole world as a testimony to all the nations” as our primary mission until the end.

Word on the Street

Most of the people we relate with at Tierra Nueva do not have a long history with the Bible. They encounter Scripture for the first time through our faith community, personal visits or jail Bible studies. They expect messages from the Bible to be positive, as they have little to no negative baggage to overcome. So they are open and hungry for Bible study, but have not yet incorporated regular reading into their lifestyles… but that is changing.

Friday I met with Jessica and Jason at a park beside the Skagit River in West Mount Vernon. We’ve met there three or four times on Friday afternoons for short Bible studies, done as we lean against the hoods of our cars—which are parked far enough apart to assure appropriate physical distancing.

After collecting a bag full of chestnuts together from under a tree by the side of the road, I open my Bible and we read Matthew 20:17-28.

Scripture comes alive as we reflect on how the mother of the sons of Zebedee, two of Jesus’ disciples, approach Jesus, bowing down and asking him to command that her beloved sons sit at his right and left in his Kingdom. We notice how she and they seem oblivious to Jesus’ clear statement about his immediate destiny and way into the Kingdom— betrayal, condemnation, mockery, torture and crucifixion.

“Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, and will hand him over to the Gentiles to mock and scourge and crucify him, and on the third day he will be raised up” (Matthew 20:18-20).

This mom and her disciple-sons, like many of us today, have their minds set on earthly power—ascending and governing (like the Seven Mountains philosophy fashionable in some Christian circles– see critique here).

Jesus responds to her prayer with realism and a question: “You don’t know what you are asking. Are you able to drink the cup that I am about to drink?” After all, two thieves were destined to hang at his right and left as he was crowned with thorns as he entered his Kingdom as Israel’s Messiah and the world’s Savior.

We read on how on “hearing this, the ten became angry with the two brothers.”

Jessica calls out the jealousy and resentment expressed by the other disciples.

We notice that Jesus doesn’t shame or shun the ambitious mother and her sons, or the other ten. Rather he calls them all to himself, naming what he assumes they already can recognize about how the world operates.

“You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them” I read, asking them if they see this attitude today.

Jason and Jessica are quick to identify this as the way the street, politics and the workplace operate. We are now ready to hear Jesus’ heart and alternate way.

“It is not this way among you,” continues Jesus. “But whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give his life a ransom for many.” (Mat 20:26-28).

Jesus doesn’t condemn his disciples, but states that the Kingdom of God reality is already operational among them: “It is not this way among you.” He doesn’t put them on blast for wanting to be great or first, but offers a new way, serving one another—even to the extreme of being a slave as the way to greatness.

Jesus clearly states his own commitment to this upside-down-way, saying he didn’t come to be served but to serve—and to give his life as a ransom—the payment to assure the liberation of many.

Jesus speaks prophetically to the universal church- hoping all future disciples would fully internalize and live out what he himself embodies. The radical truth of Jesus’ words hit us like a refreshing breeze on a hot day—submerged as we are in power-grabbing, contentious politics of our time. We look at each other and I can see there’s agreement that we love Jesus and his message– which inspires us as we ponder it there in the park.

Just then a car rolls slowly up and stops in the street beside us, and a heavily tatted-up man leans out his window to greet us. “Hey, what’s up?” he states. I hadn’t seen E for over two years- since he was last in jail before heading to prison. Jason and Jessica know him since they were all teenagers running the streets together.

E leaves his car running, gets out and comes over to greet me. I place my Bible on the hood of my car and we catch up. He tells me he’s been out of prison for a little over two months. He tells me tomorrow’s his birthday—“I’ll be 38,” he says.

“What can I give you,” I say, surprising myself.

“How about a prayer,” he says.

“Yeah for sure,” I say. “For something in particular?”

He brings his right hand up and taps the left side of his chest and tears up, saying: “for my heart!”

Quickly he returns to his car and opens the passenger door, leaning in to talk with a young woman, who returns with him.

“Can you pray for both of us?” he asks.

“Of course,” I say, and they hold each other and bow their heads shyly.

Words come that surprise me as I pray for the healing of their hearts, for understanding, love and more. They’re moved by the prayer and thank me, and then return to their car– where Jessica is conversing with another passenger in the back seat.

They drive off, and Jessica and Jason have to go too. I drive to a nearby store, where I suddenly realize my Bible is missing. Had I driven off with it on the hood of the car?!

I turn around and head back to the park, searching the area where we’d parked– my heart is still warm from the sacred encounters. My Bible is nowhere to be found, so I drive back, scanning the side of the road, lamenting the loss of my beloved leather Bible—a gift from Gracie. I console myself that maybe someone has found it who needs it, and pray they will discover a life-giving message.

After dinner I head to the jail for a one-on-one with a man who the jail staff are finally letting me see after two weeks of refusing me entry. We read and discuss the same text from Matthew 20. Around 10pm I head back to the park to search for my Bible again–  walking the street leading out of the park, searching along the sides of the road. I pray that it’d somehow turn up—or bless someone, or both. The next morning I get an email that warms my heart:

“Mr. Ekblad, found precious item that belongs to you. I’m Jose and would like to return to you. Email me or call me. Not to worry, it’s safe! Jose.”

He includes his number and I call him. He welcomes me to his house twenty minutes north of us.

We meet on his doorstep. He recounts how he saw my Bible in the middle of the road as he was driving out the park at 5:30pm the night before— shortly after I’d left for the store.

We converse about his faith, past vocations and other things. I offer him a copy of my book Guerrilla Gospel: Reading the Bible for Liberation in the Power of the Spirit, which he warmly receives. He welcomes me to come back anytime to talk some more. I leave amazed that my Bible has brought me from Jason, Jessica and E to Jose, and now it has come back to me– like a divine connector there to serve Jesus’ liberation movement.

I’m ready for the next opportunity to sow this sacred Word, and wonder what sort of fruit it will produce. Isaiah 55:10-11 to mind:

“For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; So will My word be which goes forth from my mouth; It will not return to me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it. (Isaiah 55:10-11).

Blind and Deaf?

Lately, I have been compelled to keep an eye on current events, during what feels like particularly dangerous times. Partisan divisions, fear about the pandemic, the economy and anger in the face of visible injustices contribute to a climate of deep insecurity.

Recently I was praying and journaling, asking God for deeper discernment and clearer discernment—to see under surface appearances what the Spirit wants me to know.

I went to sleep and in the early morning hours I had a vivid dream that a child came to me and prophesied, saying: “You are blind. You are deaf.”

In the dream I was struck by how confident the child was, and began to question this as over-confidence. But then I thought of Jesus’ call to welcome the children, and decided to receive this word and ponder it.

When I woke up I began thinking about the divisions that I myself participate in. Truthfully, I think I see more clearly than those I disagree with– who also seem way too confident that they see more clearly than me.

I then remembered the words of Jesus:

“For judgment I came into this world, so that those who do not see may see, and that those who see may become blind” (John 9:39).

If I do not see, that is, if I am in fact blind– only then do I stand to “benefit” from the judgment that Jesus brings into the world. If I claim that I see, then Jesus’ judgment for me is to “become blind.”

The child’s confident declaration: “you are blind, you are deaf!” then is very good news, because it positions me to benefit directly from Jesus’ ministry: “The Spirit of the Lord is upon me, for he has anointed me to proclaim…. recovery of sight to the blind” (Luke 4:18).

As I continue to notice my lack of sight, I can cry out in desperation like the blind man at the entrance to Jericho, “Jesus, Son of David, have mercy on me!” and wait for Jesus to speak to me like he did that humble man: “What do you want me to do for you?” And I can say “Lord I want to regain my sight!” and position myself to receive my sight.

I can see though that I carry within myself the attitude of the Pharisees, when I view myself as an exception, as one who is uniquely seeing– prophetic, unlike those with whom I disagree.

In fact, I too protest as they did: “We are not blind too, are we?”—me, Gracie and our like-minded friends?! And Jesus tells me:  “If you were blind, you would have no sin; but since you say, ‘we see,’ your sin remains.”

I most certainly do not want to say “I see,” or even believe that I do secretly, while I claim to confess my blindness. No! Instead I want to benefit from Jesus coming to me, opening my eyes– which according to this text requires I truly acknowledge my very real blindness.

Let us be careful not to justify an attitude like that of the Pharisees, who say “we see.” This is the dominant attitude visible in our country today, with people pitted against one another, informed by our opposing media sources, claiming to “see” clearly what’s really happening. There’s a widespread lack of humility these days, and Christians often spout viewpoints that differ little from the mainstream media (right wing or progressive/left). What is the Spirit saying to the churches?

I long for greater clarity, and want to be guided forward in alignment with God’s will, speaking and acting in agreement with God’s Living Word for now—stripped of ideology, politics and personal bias.

In my blind and deaf state, I am drawn to being part of the adventure of faith, a member of the company of God’s people who are led forward by the Lord, as stated in Isaiah 42:16.

“I will lead the blind by a way they do not know, in paths they do not know I will guide them. I will make darkness into light before them and rugged places into plains. These are the things I will do, and I will not leave them undone.”

Being led by Jesus by a way a do not know excites me and gives me hope. So today I am reflecting on this, trying to acknowledge that I myself am like the people the Lord addresses in Isaiah 42:18.

“Hear, you deaf! And look, you blind, that you may see. Who is blind but my servant, or so deaf as my messenger whom I send? Who is so blind as he that is at peace with me, or so blind as the servant of the Lord? You have seen many things, but you do not observe them; Your ears are open, but none hears.”

As the Lord’s servant who I hope to be, I want to acknowledge my deafness, my blindness, and then respond to the command “hear!” and “look!”

I want Jesus to notice me, like he did the blind man at the beginning of John 9, and I welcome him anointing my eyes with his spitty mud— at least I think I do.

I ponder the command of Jesus to the blind man to “go and wash in the pool “Siloam,” (meaning “sent”)– to himself find his way there in the dark, where he washed off his muddy eyes. It was this act of humble obedience and trust that resulted in him coming back seeing (John 9:7).  I wonder what the equivalent of Jesus’ command would be for me– today, tomorrow and on into this Fall and Winter and beyond—to walk forward blindly to the place Jesus sends me—to wash, and see. Will I be attentive and responsive? I think of the prophet Isaiah’s later word and want to obey (literally hear) the voice and trust.

“Who is among you that fears the Lord, that obeys the voice of his servant, that walks in darkness and has no light? Let him trust in the name of the Lord and rely on his God” (Isaiah 50:10).

May we enter into a healthy, redemptive blindness, letting Jesus open our eyes and help us see clearly in these dark times.

Check out upcoming webinar courses through The People’s Seminary at www.peoplesseminary.org.

If you’d like to hear a recent sermon on John 9 which explores this further, check out our Tierra Nueva service below.

Training for Transformation: Upcoming webinar courses from The People’s Seminary

Now during this time of ongoing global pandemic, racial tensions, global heating, mass incarceration, addictions, mental health crises, and growing wealth inequality, global poverty and so many others distressing realities, it is important to prepare ourselves to face the questions and challenges of our age with vibrant, informed faith.
Beginning this September The People’s Seminary is offering our “Certificate in Transformational Ministry at the Margins” as a webinar, and two new Guerrilla webinar courses (“Mental Health: Therapeutic and Jesus-teaching-informed Pastoral Accompaniment” and “Recovering: From Brokenness and Addiction to Blessedness and Community”), as part of a forthcoming Diploma in Transformational Ministry. See details below.
Our Certificate in Transformational Ministry at the Margins (CTMM) is designed for those already serving (or feeling called to pioneer work) amongst poor and marginalized communities. In this training we seek to deliberately bring together Word, Spirit, and Street/justice perspectives (see video), in order to encourage and further equip practitioners wanting to live and share a liberating, prophetic, and empowering Gospel in poor, marginalized, and under-reached communities. 
The CTMM normally consists of three, four-day trainings offered over nine to twelve months in a host country. We have completed CTMMs in the USA, South Korea, the UK, France, Morocco, Kenya, Zimbabwe, New Zealand, and Canada, and are in process in Sweden, Ethiopia, Tanzania, Kenya, and Uganda.
We are now offering Module One of our CTMM, “God’s Identity and Mission and Ours” over fifteen weeks beginning September 8 as a weekly training via Zoom– with ten supplemental video or audio teachings and suggested readings. Module Two will be offered beginning in January and Module Three in April, 2021.
The teaching will be done by Bob and Gracie Ekblad, with help from other Tierra Nueva staff and collaborators from around the world.  
When: Tuesdays, 12:00-1:30pm (PST)
  • September 8: God’s Mission and Ours in Genesis 1
  • September 15: Departure and Re-entry into the Garden (Genesis 2-4)
  • September 22: Abraham’s Call and Ours in Genesis 12
  • September 29: Exodus: Hearing God for Liberation and Mission
  • October 6: Mission According to Isaiah 1-39
  • October 13: Mission According to Isaiah 40-55
  • October 20: Jesus’ Baptism and Ours
  • October 27: The Ministry of Jesus in the Gospels
  • November 3: Healing in the New Testament and Today
  • November 10: Kingdom Identity 1, Nationalism and the Powers
  • November 17: Advocacy in Biblical Perspective
  • November 24: Reading the Bible at the Margins
  • December 1: Mission According to the Acts of the Apostles
  • December 8: Mission According to the Apostle Paul
  • December 15: Bible Study on John 4

Cost: $225 – $60 of which goes to cover CTMMs in the global South. Partial and full scholarships are available.

For more information and registration, click here.
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Mental Health: Therapeutic and Jesus-informed Accompaniment is an eleven-week webinar course beginning September 14, 2020. 

Our world is witnessing a spiritual and psychological emergency of mental health issues, dual diagnoses, self medication and self harm. This course aims to equip us to see mental health sufferers as an under-reached people group waiting to hear Jesus’ message of healing and liberation. 

We will combine therapeutic and theological ideas to address the individual, social, biological, and spiritual roots of mental illness. We aim to provide participants with a general understanding of mental health labels so we can accompany people as they get to know Jesus who gives us our authentic adopted title. We will explore how to accompany people prophetically, pastorally, and therapeutically in their journey to freedom. 

Each class session will consist of Heidi Basely’s teaching on mental health disorders, followed by a Biblical reflection led by Gracie or Bob Ekblad on Jesus’ encounters and teachings.

When:  Mondays, 11:30am-1:00pm (PST)

  • September 14: Introductions to Mental Health Models for Holistic Healing and Liberation 
  • September​​​​​​​ 21: Anxiety, Depression, and Bipolar Disorder
  • September 28: Personality Disorders
  • October 5: Eating Disorders—Bulimia, Anorexia, Binge-Eating
  • October 12: Psychosis and Schizophrenia
  • October 19: Obsessive Compulsive Disorders and Phobias
  • October 26: PTSD and Trauma
  • November 2: Dissociative Disorders
  • November 9: Narcissistic/Family Systems: How Our Roots Influence Our Lives
  • November 16: Suicide Awareness and Prevention
  • November 23: Therapeutic, Pastoral, Prophetic Accompaniment

Cost: $150 – $50 of which goes to cover CTMMs in the global South

Partial and full scholarships are available upon request

For more information and registration click here.

***

Recovering: From Brokenness and Addiction to Blessedness and Community is a ten-week webinar course taught by Aaron White beginning September 17, 2020.​​​​​​​

This Guerrilla Webinar course will examine the widespread phenomenon of addictions and attachments—not only related to drugs and alcohol—that threatens to steal away our created purpose in Jesus. 

It will help participants explore the root causes of addiction; the danger of attaching our passions to anything other than God; the general failure of Church and society to help people through their pain; and the invitation Jesus makes to live together in holistic freedom. Jesus’ antidote to the pain and isolation that leads to addiction is Beatitude Community with him and with each other. We will look at how the Beatitudes speak to our deepest human condition and offer us hope to overcome our attachments and disordered desires.

When: Thursdays,12:00-1:00pm (PST)

  • September 17: Broken
  • September 24: Blessed
  • October 1: Poverty of Spirit
  • October 8: Mourning
  • October 15: Meekness
  • October 22: Hunger and Thirst for Righteousness
  • October 29: Mercy
  • November 5: Purity of Heart
  • November 12: Peacemaking
  • November 19: Persecution
Cost: $135 – $35 of which goes to cover CTMMs in the global South. Partial and full scholarships are available upon request

For more information and registration, click here.

Come, see and hang out: relational mission with Jesus

Last week Gracie dropped me off at an auto glass place that had replaced a windshield on our car I’m trying to sell. I drove it down to a parking lot on a busy street in Mount Vernon, taping ‘For Sale’ signs to the windows. Gracie called me, offering to pick me up to accompany her on other errands.
I’m not sure why I declined, but I felt compelled to walk the 40 minutes or so down a busy road through a commercial district towards the older part of our town. I asked Gracie to meet me downtown, by the boardwalk along the Skagit River when she was done. This is a beautiful place that is often frequented by homeless people.
I was feeling troubled by current events in our country and the world, and took off, on foot, praying silently in the Spirit as I walked. As I approached the River a Mexican man I knew from the jail named Jose called me over to where he stood in the parking lot.
“Hey pastor Bob, can you talk with me?” he said. “Of course Jose,” I said. “What’s up?”
“I just got out of jail on Monday, and now here I am, homeless,” he said, lowering his backpack to the ground– a blanket bulging under straps.
Just then, Irby, a Native guy who sometime attends Tierra Nueva’s services outside and inside the jail appeared, warmly greeting me. I hadn’t seen Irby for months, maybe even a year. While the connection was short as he was on his way to meet someone—it was good to see he was alive and well.
Jose began enthusiastically sharing how he’d just been reading through my Guerrilla Gospel book in the jail with some other guys I know. He was excited to tell me about Bible studies they’d done— in this time when we haven’t been able to go in the jail.
It was obvious Jose had been drinking, and I spontaneously asked a question that surprised me and him:
“Are you being really hard on yourself about something Jose? Are you feeling the need to punish yourself for something, by any chance?” I asked.
“Yes, that’s true,” he agreed, matter-of-factly. “I don’t know why, but I’ve felt that way for a long time,” he said.
I shared how Jesus really loves him, and that there’s no condemnation coming from God towards him—only love. He said he knew, but he didn’t look convinced so I repeated the same message in a different way. I encouraged him to consider doing something that would be good for himself—like getting into a recovery house, where he could get healing and freedom from his addictions.
Jose said he wanted this, so I made called to see if there was an opening at a place we often refer people to, and gave him the address so he could check it out. He thanked me, just as a lady from one of the local churches appeared who reaches out to the homeless. She gave him a bottle of water and a sandwich, and offered to walk with him to the recovery house.
I was amazed at how fruitful my walk had already been, and continued the 100 feet or so to my destination– the boardwalk along the Skagit River. The moment I stepped onto the boardwalk I found myself face-to-face with Sara, a Native woman who often attends Tierra Nueva services, who lives near us on the Swinomish Reservation.
We were both quite surprised, especially as Gracie and I had been wanting to connect with her. Sara introduced me to her friend Zoe. They shared how they’d come down to the river hoping to minister to people, and Sara showed me the Bible tucked under her arm. I asked them if they felt like looking at something from the Bible—and they gladly agreed.
I suggested we read about how John the Baptist introduced Jesus beginning in John 1:29, and Sara read: “The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!”
We then read how the next day when John was with two of his disciples he looked at Jesus as he walked and said: “Behold the Lamb of God!” Sara read John 1:36-39.
“The two disciples heard him speak, and they followed Jesus. And Jesus turned and saw them following, and said to them, “What do you seek?” They said to him, “Rabbi (which translated means Teacher), where are you staying?” He said to them, “Come, and you will see.” So they came and saw where he was staying; and they stayed with him that day.”
The simplicity of John pointing to Jesus, and his disciples humble following seemed so relevant as we leaned against the railing overlooking the river. Walking, seeing, hanging out together was what we were doing. We read the next verses which show Jesus’ growing movement as others are found, invited to follow by Jesus himself, or by his new disciples. Jesus knows their names, their true identities in ways that move these first recruits, and us too.
Sara, Zoe and I felt inspired to walk along the river together, continuing our conversation and looking for someone who might need prayer. We walked and talked about the days we’re living in, when gatherings are limited by physical distancing measures, masks and low numbers. Sara says she’s felt compelled to be more closely connected to Gracie and I and Tierra Nueva, and is delighted we’ve run into each other.
I noticed a man up ahead on a bike, stop, turn his bike upside down and inspect his front tire. We stop and ask him how he’s doing, and then we realize we know each other.
“Hey, Bob— remember me? We met in the jail years and years ago—my name’s Carlos.”
“Of course I remember you Carlos. You’re looking good, healthy and fit,” I remarked.
He told me he’s been clean and has been doing well— except for pain in his foot related to diabetes. We offered to pray for his foot and he agreed. Zoe jumped into action, stooping down and reverently placing her hand on his foot. We prayed for all pain to leave in Jesus’ name, just as Gracie arrived to pick me up. Sara and Zoe accompanied me to our car to greet Gracie, and we talked about meeting up again.
I’m amazed how my day and mood shifted as I began to walk and pray. It was like I “came and saw” where Jesus was hanging out, experiencing the kind of movement building described in Jesus’ first encounters with his disciples at the beginning of his ministry. May you, too, experience Jesus-movement building action even now as the pandemic surges. The invitation remains open to follow the promptings of the Holy Spirit and join the movement of Jesus’ Kingdom.
Check out last week’s longer sermon on John 1:35-51, “Come, See and Stay: Relational Life with Jesus” here.

 

Informed and formed by Jesus’ words: A new book announcement

Daily as I keep informed about national and world events I have felt called to also read and re-read Jesus’ teachings. I notice that I can get agitated and reactive to news, and the very words of national leaders– which can leave me feeling angry, frustrated and empty.

In contrast, Jesus’ words are refreshing and life-giving, offering me wide-angle perspective, strategic wisdom and precise direction– both directly through the Spirit’s guidance and through the teaching of Scripture.

Jesus’ last words to his disciples before his crucifixion are recorded in John 13-16. These words invite relationship and inspire hope. Check this out:

“If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.”

I most certainly need help and clear direction on many fronts– and answers to my many prayers. So Jesus’ offer here is something that interests me. How do I abide in him and welcome his words to abide in me?

“Abide” (from the Greek meno) means ‘to continue, to remain in, to keep on.’ This most certainly requires deliberate effort, including prayer, and reading, studying and meditating on Jesus’ words.

I think of Psalm 1’s description of the person who meditates on God’s teaching day and night– resulting in being “like a tree planted by streams of water, yielding fruit in its season– whose leaf does not wither; and in whatever he/she does, she/he prospers.”

“My Father is glorified by this,” continues Jesus, “that you bear much fruit, and so prove to be my disciples.”

Being a disciple of Jesus involves being guided by his daily directions and staying rooted in his larger teachings. The word translated “commandments,” (entole), includes both precise directives and written teaching contained in Scripture (see Gen 26:5; Exod 15:26; Deut 13:18; 15:5).

“If you keep my commandments, you will abide in my love,” continues Jesus. “Just as I have kept my Father’s commandments and abide in his love.” Living according to God’s instructions leads to fullness of joy.

“These things I have spoken to you so that my joy may be in you, and that your joy may be made full” (John 15:11).

I most certainly want and need to experience this joy. Jesus’ most relevant command in these days of partisan division and racial tensions comes in John 15:12:

“This is my commandment, that you love one another, just as I have loved you.”

This has motivated me of late to proactively pursue relationship with people I disagree with, including listening to their perspectives, but also challenging them in love.

We have just published through The People’s Seminary Press the first English translation of our French mentor and friend Daniel Bourguet’s book The Last Words of Jesus Before the Cross: Meditations on John 13-16, which I highly recommend in my endorsement.

“Daniel Bourguet models attentive, respectful, listening to Jesus’ final words to his disciples, making them come alive as highly relevant to anyone immersed in the trenches of life and ministry. This book is a treasure chest full of wonder-inspiring revelation drawn from the detail of John’s crafted Gospel, compelling me to a deeper reading of the Bible, with the Holy Spirit as guide. This is a must-read for people desiring fresh nourishment to sustain us for a life-long journey of engaged faith.”

This book is hot off the press and can be ordered on Amazon here.

Exposing and Repenting of Racial Injustice

Last October I had a vivid dream exposing racial violence at the heart of the Christian community that I’ve been pondering ever since. Now in the aftermath of last week’s killing of George Floyd, amidst national-level protests, and Donald Trump’s holding up a Bible after dispersing a crowd of peaceful protesters with rubber bullets and tear gas, I feel especially compelled to speak.

My dream took place in the middle of the night before the final day of the 24/7 International Prayer conference in Belfast, Northern Ireland on October 27, 2019. The conference brought together over 1000 people from 29 countries for worship, prayer, talks and workshops on topics related to prayer, mission and justice.

Just before Belfast I’d enjoyed a personal retreat at Taizé, an ecumenical spiritual retreat center which draws thousands of young people from around Europe. That night I toured the wall that separates Protestant from Catholic neighborhoods in Belfast, being struck by murals on the Protestant side glorifying the military. My ensuing dream was as vivid as an actual lived experience.  

In the dream I move from a big Christian worship setting to suddenly find myself standing on a dirt road in front of house in an idyllic rural town. I hear children humming and singing worship songs as they walk into town from my left, which I recognize from worship conferences I’d just attended.

I notice they are White children, and watch them turn and walk merrily up a driveway to one of the houses off the main road. I think to myself how great it is that they have benefitted from such quality Christian input from these conferences, and wish my own children could have benefitted when they were young.

Suddenly I am interrupted by a disruption down the road to my right, towards the center of town. I look and see a group of White men I assume to be the fathers of these children, dragging a shirtless Black man along by his arms.

The men drag him into the town square, and force him into a pond in the center of town, up to his waist in water. The men divide into two groups, each group holding the Black man’s arms stretched apart. A White man approaches with a thick green garden hose, and begins spraying his chest, face, mouth and eyes with high-powered water. The men hold a big piece of plastic behind the Black man’s head, making the water hit against the back of his head. The man looks desperate and afraid, but is unable to break free.

I watch in shock and then begin walking quickly down the road out of town– in the direction the children had come from. I think that I must call 911 (the police), and then decide to get off the road so the men can’t see me since I am the only outside witness I know of. 

I head up a big hill, towards higher ridges when suddenly I’m face-to-face with two people on their way down. They tell me there is a heavily-watched wall and tower on the ridge above, and everything I do will be under surveillance.

“Everything you do is being filmed and everything you say recorded,” one of the men tells me.

I feel intimidated, but think again that I must call 911– though I remember thinking it will probably not make a difference. In the end I’m not sure I ever called, but think I did.

Then I am suddenly right in the center of the town at the crime scene— standing on the road in front of the pond. Everything is disturbingly quiet, cleaned up and set in order. The water is calm and the scene idyllic. The grass is cut short around the pond, like a golf course green. I see the piece of blue plastic that was held behind the man’s face and body when they were spraying him, set upright in front of the beautiful pond.

Two of the White men are working in their yards behind me. I nod towards them and they notice and barely acknowledge me, continuing their work. I notice ear buds in their ears. Had the police come? There is no sign that law enforcement had been there. I wonder where the Black man is. Is he dead or alive? I remain silent as I ponder, and then the dream ends and I awake disturbed, unable to sleep the rest of the night.

I think back to that dream of brutal, racial violence used to silence and intimidate– enacted by White men at the heart of what looked like an idyllic White Christian community. In the dream the men appear united in mob violence against a lone individual who is the only one unlike them—a Black man who has become their victim.

As a White man, I am able to re-enter the town and stand before the crime scene with no questions asked. What I see is that towns people’s biggest concern appears to be their property, and the maintenance of their beautiful, ordered community.

As the only outside witness, I feel powerless to effect change. I am far outnumbered by the men, who I hadn’t attempted to confront. Whether I report the crime to the authorities or not seems to make no difference. This is a normal reality to people of color. How should we respond?

Right now protests in the United States and across the world are exposing police brutality and institutional racism. We must continue to insist on deep structural changes. We need to make sure changes are implemented, supporting efforts like Campaign Zero’s “8 Can’t Wait” and efforts to confront and change racial profiling. People of color must be able to call the police and expect protection and fair treatment—with no fear of being killed by a fearful or trigger-happy cop.

We need justice in our courts, where prosecutors and judges reign supreme, meting out unjust sentences and leveling impossible-to-pay back fines. These injustices must now be exposed and uprooted, and minimum-sentencing laws (and many other laws) must be changed. We have witnessed judicial injustice beating down people of color and White people too our entire 26 years of jail and prison work here in Washington State.

Let’s examine our own hearts, confessing and turning away from racism and White supremacist mindsets. We must refuse and denounce all attempts to co-opt Christian faith to justify violence or law and order, like President Trump’s June 1st dispersion of a crowd of peaceful protestors with rubber bullets and tear gas, so he could pose with a Bible over his head in front of a church. That the Bible was upside down is both symbolic and real—and followers of Jesus must read it right-side-up, with open eyes and love-filled hearts towards the suffering world.

Our children and young people need to come home to families where repentance and courageous truth-telling are the norm, and sent out of our worshipping communities as compassionate, anti-racist change agents. I am deeply moved by the thousands of young people hitting the streets in protest across the United States—including in our own small town of Burlington on Thursday. There I joined a mostly White and Latino group on Burlington Boulevard, holding my Black Lives Matter sign as cars and trucks honked their support. 

Now is the time to expose and uproot the sin of racism and prejudice, and engage in informed solidarity with people of color in our communities. May the Holy Spirit guide us into all truth, giving us courage for this important work.