Bob & Gracie Ekblad

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Be freed from the past and step into the new: Isaiah 43:18-21 (part 1)

05.24.21

God’s instructions to exiled people in Babylon through the prophet Isaiah strike me as highly relevant now.

“Do not call to mind the former things, or ponder things of the past. Behold, I will do something new, now it will spring forth; will you not be aware of it?” (Is 43:18-19)

These words help us avoid the trap of old mindsets and ways of doing things so we can re-focus our attention on the new things that the Spirit is initiating in our lives and world.

The “former things” for Jews in exile, included the glorious and romanticized past of Israel’s successes, awesome temple worship and religious feasts, and powerful kings.

Lately, I find myself remembering the early beginnings of Tierra Nueva in Honduras, where we went from village to village on our motorcycle, meeting with farmers in their fields, leading spontaneous reflections on Scripture under trees in corn fields. I think of the many dynamic Bible studies in past years in our local jail, our vibrant worship and gatherings in the months before Covid that brought in the most vulnerable, and many other high points of our lives.

Calling the idealized past to mind stirs up nostalgia and invites comparisons, leading to discouragement and desires to return to the sacred beginnings or traditions that hold power. The Lord prohibits this as distraction that keeps us looking backwards rather than forwards.

“Former things” also include the people’s individual and corporate failures: idolatry, rebellion, refusals to pay attention to the prophets… When I focus on my failures, I can easily despair over things I can’t go back and re-do. It is important to carefully discern how things went wrong, to learn from past mistakes so as to not repeat them. But the replaying of failures must come to an end; otherwise regrets, remorse and discouragement will result, which can be better resisted and overcome through honest confession, repentance, receiving forgiveness and choosing to listen to God’s voice now.

“Former things” can also include past hurts and traumas that have wounded and crippled us, causing us to see ourselves as victims. Israel’s past traumas are called “oppression” (Is 52:4) and “former devastations” (Is 61:4). Blame, resentment, bitterness, hatred towards those who have harmed us can invade our lives. False guilt, shame, self-hatred, and despair can also become installed when we listen to and internalize accusing voices.

Rather, we must learn to identify and carefully name offenses, uncovering the wounds to the healing light and cleansing waters, and engage in the process of grieving, lamenting, receiving God’s healing and comfort, and eventually forgiving.

I don’t believe Isaiah is suggesting escapism, denial or a spiritual smoothing over of past atrocities or brutal ways we were sinned against or participated in sin ourselves.

Right before these challenging instructions of Isaiah 43:18-19, God calls himself “your Redeemer, the Holy One of Israel” and describes the destruction of the Babylonian perpetrators and the liberation of the oppressed using the language of Exodus from Egyptian slavery.

The Lord “makes a way through the sea, and a path through the mighty waters. The chariots, horses, army and mighty men “will lie down together and not rise again,” writes the prophet, stating God’s commitment to effectively addressing injustices that traumatize, rather than overlooking them and calling people to forget about past atrocities and traumas. God can be trusted to be 100% about liberation and life.

But everything in the past is included in “former things,” which are not to be called to mind or pondered. We are only to remember God’s past saving actions (Is 46:9), a remembering which is essential so our faith is enlivened so we can watch for the new.

“Behold, I will do something new, now it will spring forth; will you not be aware of it?”

God promises something new that is underway, in the future and even immediately—now! “Now it will spring up! Will you not be aware of it?” This evokes God’s original creation (Gn 2:9), righteousness (Is 45:8), the living word (Is 55:10); recovery (Is 58:8) and newness of life (Is 61:11).

Waiting and watching for the new in the here and now requires active faith, described earlier in Isaiah 43:10-11.

“You are my witnesses,” declares the Lord, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me there was no God formed, and there will be none after me. “I, even I, am the Lord, and there is no savior besides me.”

In order to become an active witness of the new work of God in the midst of devastation, I am seeing I must surrender and cooperate with the Lord’s choosing and recruiting movement. We are chosen so that we “may know and believe and understand” that the Lord (identified as Jesus in the New Testament) is true and real—the One—and that there’s not other savior options.

Paul writes about this is in his own way in Philippians 3:13-14

“I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.

Faith in Jesus is required if we’re to identify and attune ourselves to the “something new” that’s springing up. This is how we receive the mind of Christ, rather than leaning on our own way of thinking.

“Will you not be aware of it?” asks the prophet.

Will I not?

I pray that you and I will be spared from ignorance. I pray that you and I will become freed up enough from focusing on the past to perceive the new works that God has prepared for us in this season. I want to notice and step onto the pathway God is making in the wastelands and drink from the rivers in the desert.

May God bless you with active faith so you will become aware so you can fully participate in the new movement of God in these times.

New life springing up in the wastelands– Bob and Gracie Ekblad news

05.24.21

So far 2021 has been marked by loss, grief and transition, together with some constants and newness that have kept us too busy to write.

On the family front there’s been lots of upheaval. On April 12 my 91-year-old mother left us after months of suffering due to frequent hospitalizations, increasing blindness and hearing loss, and two weeks in hospice at a nearby nursing home. I was the only designated visitor under the latest Covid protocols during her hospitalizations, keeping me busy and giving me a special opportunity to draw closer to my beloved mom. For months our home was abuzz with out-of-town guests, including my parents 19 grandkids, many of their spouses and my siblings.

Two weeks after my mom died my 93-year-old father suffered a stroke and was airlifted to Seattle, where he was hospitalized for a week before being transferred to a rehab facility here in the Skagit Valley where he’s been receiving physical therapy. We are currently determining where he can live now that he’s wheelchair bound and needs daily assistance.

Gracie’s 87-year-old mother has been suffering from worsening dementia from the last few years, and is now needing constant care. For months Gracie researched and then located an assisted living facility in our community, moving her mom out of her home of 60+ years on May 10. This has been a massive adjustment that continues.

In the midst of all this our colleague of 13 years and Tierra Nueva’s Executive Director Mike Neelley, notified us that he’s feeling called in a new direction and will be leaving at the end of August. Our youngest staff member who serves as pastoral advocate Andrew Lewis has also given his notice that he’s moving to Guatemala to pursue a persistent call to disciple young people.

Since March of 2020 we’ve been unable to lead Bible studies in Skagit County Jail and Washington State Reformatory, or travel internationally. As we’ve shifted to offering an array of online trainings, visiting inmates on-on-one in the lawyers’ rooms, and pastoring our people by phone, through car windows and now in-person we’ve felt something new arising.

In the midst of exhaustion, grief and bewilderment we are experiencing God’s faithfulness, expressed in Isaiah 43:1-3.

“Do not fear, for I have redeemed you; I have called you by name; you are mine! When you pass through the waters, I will be with you; and through the rivers, they will not overflow you. When you walk through the fire, you will not be scorched, nor will the flame burn you. “For I am the Lord your God, The Holy One of Israel, your Savior.”

We are now looking at a seriously pruned Tierra Nueva, downsized to four staff, in addition to our Honduran pastor David Calix and our affiliate team in Seattle, Ernesto and Lee Aragon. For years our vision has been for Tierra Nueva’s faith community to be increasingly stewarded by the people we’ve served- those affected by immigration, incarceration and addiction. Now this is imminent.

In October we began meeting for Sunday worship in a park, and we are now meeting with a consistent group of 25 in the garden and parking behind Tierra Nueva, with increasing involvement from participants.

Last month I had a vivid dream that I came into our local jail and found it gutted and empty. I went around to the back to find a massive field of freshly tilled soil, with rows and rows of small plants springing up out of the ground. Yesterday Julio had a vision of us baptizing lots of people down at the Skagit River. I have been moved repeatedly these days by Isaiah 43:18.

“Do not call to mind the former things, or ponder things of the past (something that’s hard not to do). “Behold, I will do something new, now it will spring forth; will you not be aware of it?…“The beasts of the field will glorify me, The jackals and the ostriches, because I have given waters in the wilderness  and rivers in the desert, to give drink to my chosen people.”

We are seeing this Scripture as having special relevance for us now, and are looking for the new things, and noticing signs of God’s work of “making a path in the wilderness, rivers in the desert,” (43:19) bringing living waters to the human equivalents of wild beasts, jackals and ostriches– God’s chosen ones.

Lately we’ve been preparing people for baptism, praying for people with chronic illnesses, marrying couples who’ve spent their lives outside of any kind of Christian community (see photos). People we’ve met from the distant past have been contacting us for pastoral support. And our faith community members are often right there to help.

In addition, people from all over the world as well as from our own faith community have been participating in our weekly People’s Seminary trainings. We are also leading a weekly Russian Bible study and recording teachings translated into Arabic. Some of our trainings which were postponed due to Covid are now back on our calendar in places like Lausanne, Budapest, Stockholm, Cape Town, Zambia, Auckland, and Casa Blanca.

Our highest priority for these coming months is to nurture and organize our community of Jesus followers so they themselves can carry forward the Jesus movement in our region, bringing life-giving waters into the wastelands. We are planning our travel carefully to ensure that we’re as present as we need to be to shepherd our ministry into this new season.

We value your ongoing support, which is vital for us to continue our ministry. Please consider helping us financially. If you are interested in monthly or a one-time donation, you can give online here or send a check directly to Tierra Nueva (“Ekblad Support”), P.O. Box 410, Burlington, WA 98233. We highly value your prayers.

May the Holy Spirit fill, refresh and guide you this Pentecost season!

Bob and Gracie Ekblad

Humble, bold and true: Jesus’ power and influence

03.15.21

I’ve been moved afresh by Jesus’ authentic and gentle way of engaging with the Samaritan woman at Jacob’s well in Sychar according to John 4. The way Jesus handles his Jewish-male believer status before a woman of another faith in heart of her territory informs and inspires me. How does Jesus deal with outsiders’ perception of his Jewish male supremacy? How does he embody the fullness of grace and truth attributed to him as the Word become flesh?

Jesus first meets the woman when she arrives at the well to draw water. He is already there ahead of her, weary and thirsty from a long journey from Judea. He requests a drink from the woman, provoking her to question why he, a Jewish man, is asking this of her, a Samaritan woman.

Jesus doesn’t apologize for himself and skirts her question. He is secure in his identity and mission. In response to her resistance to him, Jesus shifts from unwelcomed guest to generous host. He offers her living water, a faith-filled move that shows his confidence in what he has to give. After a prolonged conversation where she expresses her reservations and he responds, she finally asks him to give her living water.

When Jesus tells her, “Go call your husband and come here!” the woman denies having a husband. Jesus exercises his power at this point, showing her that he knows what is true about what she’s said, and then brings into the light what she’s left unsaid.

“You have correctly said, ‘I have no husband’; for you have had five husbands, and the one whom you now have is not your husband; this you have said truly” (4:17-18).

Jesus first affirms the truth that the woman doesn’t have a husband. In revealing that’s she’s had five husbands and is currently living with a man not her husband he makes use of his prophetic power. I see him revealing this personal background info as a way of addressing her personally, as she’s been keeping him at a safe distance.

Jesus’ use of power does not result in the woman experiencing any visible shame, or admitting the truth of what he’s revealed– though she does acknowledge that he’s a prophet. Nor does Jesus’ use of power keep her from freely bringing up what she considers a serious religious difference that might disqualify her from receiving the desired living water.

“Our fathers worshiped in this mountain, and you people say that in Jerusalem is the place where men ought to worship.”

The woman doesn’t state her own opinion about whether God should be worshipped on “this mountain” rather than in Jerusalem, but expresses her ancestor’s (“our fathers) distinct belief. Is she baiting Jesus to see if he agrees with her portrayal of where Jewish men believe they should worship—Jerusalem? Is she probing Jesus to see if he’ll require she break with her tradition and religion should she accept his living water?

Jesus’ response takes their conversation and relationship to another level. He boldly and directly tells her to trust what he’s going to say to her next: “Woman, believe me!”

In John’s Gospel, believing Jesus is essential for entry into his family-community-kingdom: “As many as receive him, who believe in his name, he gives authority to become children of God” (1:12). “Whoever believes in him will have eternal life” (3:15; see also 1:7; 2:23; 3:16,18,36).

He goes on to share revelation that fits in the category of prophetic teaching that includes her and her people directly:

“An hour is coming when neither in this mountain nor in Jerusalem will you (pl) worship the Father” (4:21).

Jesus declares to this woman that in the future she and her people will worship the Father, a familial title for God that Jesus uses, which is not attached to a particular, exclusive place.

Jesus states matter-of-factly that the proper location for worship that divides her Samaritan fathers and their descendants who worship on “this mountain,” from the Jews who worship in Jerusalem will no longer be relevant.

In one fell swoop Jesus dismisses a divisive distinctive separating Jews and Samaritans in favor of a more inclusive approach- which I like. Jesus removes the borders, de-valuing his homeland, though he devalues hers at the same time. There is nothing inherently sacred about Jerusalem, which certainly means America or the West are put on the same level as marginalized Sychar (which means drunken town).

But then to my dismay Jesus appears to backtrack from his inclusive approach by directly stating to her that she and her people worship what they do not know- something that would make me very uncomfortable. Then he goes even further by unashamedly affirming the particularity of the Jews as the bearers of the message of salvation for all.

“You worship what you do not know; we worship what we know, for salvation is from the Jews” (4:22).

Jesus doesn’t protect the Samaritan woman from non-negotiable truths or minimize his difference from her in ways that make me uncomfortable. He openly includes himself in the “we” of “we worship what we know,” differentiating himself for the Samaritan woman, who is among the “you” of “you worship what you do not know.”

Yet he follows this statement with a hope-inspiring prophetic declaration for all people that begins with a “but”- which effectively over-rides his Jewish exclusiveness.

“But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be his worshipers. “God is spirit, and those who worship him must worship in spirit and truth” (4:23-24).

Here Jesus takes up his earlier prophecy about future worshippers of the Father, but actualizes it into the “now” of the present. In the “now” referring to that very moment that Jesus and the Samaritan woman’s encounter at the well? I believe it is.

I love how Jesus doesn’t present the Father in an exclusive way as “my Father,” which would leave her out. Nor does he assume she’s on board, by calling the Father “your Father” or “our Father.” The use of the definite article “the” before Father frees her and any other listeners to choose to join (or not) the present or future worshippers- accepting to be found by the Father who seeks his worshippers.

At the same time Jesus defines God’s nature as Spirit, and requires his worshippers to worship in spirit and truth.

Despite Jesus’ bold and clear prophecies, the woman doesn’t appear to feel obligated, or to come under Jesus’ control of power. She appears free to set her boundaries, and astutely establishes a sort of checkpoint blocking this potentially dangerous intruder to infiltrate and possibly start up a heretical cult. She wisely says to him:

“I know that Messiah is coming (he who is called Christ); when that one comes, he will declare all things to us” (4:25).

The Samaritan woman will not believe Jesus’ prophecies without knowing his identity “in truth.” The coming Messiah has the final word, and she affirms her conviction that “he will declare all things to us.”

At this point Jesus does not hold back his identity. He takes of his camouflage and reveals himself to her clearly:  “I who speak to you am he” (4:26).

Here John’s Gospel uses the Greek equivalent of the Lord’s revelation of his name “I am” (ego eimi) to Moses in the desert (Exodus 3:14). Just then the disciples return from buying provisions in town, and the woman leaves her water jar there at the well and heads into her town.

She tells her countrymen: “Come, see a man who told me all the things that I have done; this is not the Christ, is it?”

Even after Jesus’ direct revelation of himself, the woman appears free to contemplate, and is not overcome by his power and influence.

Jesus’ way of carrying himself, of living within in Jewish male body, offers help and hope to people like me. I am not proud of my distinctives: my whiteness, Americanness, associations with Western Christian religion– and other status markers that associate me with what feels like a heap of negatives regarding power and privilege.

Jesus reveals a way that is humble and true. He knows who he is and what he represents. He freely offers living water in a way that is at first resisted but then asked for. The rightly-wary Samaritan woman border guard has interrogated him, but finally invites the people to consider confirming him with her tentative endorsement: “this is not the Christ, is it?”

The Samaritan woman does to not herself invite Jesus over the border into her community. The residents of Sychar come out to him and many believe in him because of the woman’s testimony—showing that the effect of Jesus’ power is to empower and deputize.

The final effect of the woman’s testimony is that the community lets Jesus in, welcoming him to stay with them two days. Many more believe because of his word, which shows that finally the best results of bearing witness is that people would encounter Jesus directly for themselves.

The Samaritan villagers’ assessment of Jesus’ identity goes beyond the woman’s question about whether Jesus is the awaited Messiah he’s told her he is. They confess him to be the entire world’s Savior!

“It is no longer because of what you said that we believe, for we have heard for ourselves and know that this one is indeed the Savior of the world” (4:42).

For another angle on this encounter check out my chapter “Jesus’ recruitment behind enemy lines,” in Bob Ekblad, Guerrilla Gospel: Reading the Bible for Liberation in the Power of the Spirit, available here.

http://https://www.youtube.com/watch?v=hrLxSXOt4so&feature=youtu.be

Applying Jesus’ instruction to remedy blindness

02.16.21

This last week I came to understand one of Jesus’ teachings in a new and challenging way. This first happened when leading my weekly Zoom Bible study with a group of 25 or so Russian men in a recovery house in Krasnodar. More insights came as I read and discussed the same Biblical texts with inmates in our local jail over the phone in the lawyer’s booth.
One of the Russian recovery guys volunteers to read Jesus’ parable in Luke 6:39 after I read it in English:
“A blind person cannot guide a blind person, can he? Will they not both fall into a pit?”
I search for a current example, asking the men if any of them had done something they later regretted.
“Have you or anyone you know been convinced by someone to engage in a robbery, believing that you’d get away with it, only to be caught and suffer the consequences?”
I see seven or eight hands go up almost immediately.  “Da, da” (“yes, yes”), I hear through my computer speaker.
“Maybe some of you had come up with a plan to commit a crime, convincing someone to join you—and it didn’t go well,” I suggest.
I can see the men looking sideways at each other, smiling and nodding agreement. Prisoners in our local jail easily recognize themselves in this parable. Repeat offenders readily acknowledge having blindly led others into disasters or themselves followed the blind into all kinds of troubles. They’ve all fallen into pits too many times. That’s why they finally become desperate enough to humbly read the Bible in hopes of learning something that might help them change, or enter into a recovery house.
We then read the next verse together, and I can see how brilliantly Jesus invites those who’ve fallen into pits into a new life.
“A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher” (Luke 6:40).
Here Jesus doesn’t directly state that he’s their teacher, but instead describes the disciple-teacher relationship available for those wanting instruction. He offers to teach them and us, as an alternative to being led by someone who is blind. Jesus doesn’t state that he is superior, but humbly presents his vision as an inclusive promise: Everyone, when they are fully trained will be like their teacher. Wow, what an offer!
The only requirement is a willingness to enter into a disciple-teacher relationship, until the process of being fully trained is complete.
Jesus’ way of leading is so different than street, prison, business, or political leadership models, which often involve control, manipulation, and even threats of sanctions, violence and eventual domination. The outcome of following and learning from Jesus is to become like him, not under his control.
Jesus was addressing “a large crowd of his disciples” (Luke 6:17). Which ones will finally come under his teaching and become fully trained? The invitation is still on the table, to you and me.
Jesus’ next asks his students a challenging question based on what he must have been observing. We read Luke 6:41 in English and Russian.
“Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye?”
“Do we in fact notice flaws in others and not notice what is blocking our vision?  If so, why?” I ask.
I know from experience that the men in the recovery house, and people I visit in our local jail, like anyone who has suffered or lived long enough, are veterans of being judged and themselves judging.
In response to Jesus’ question as to why we notice specks in other’s eyes while not noticing logs in our own eye, people come up with the following answers:
We can’t bear the blame so we turn it on others. We judge others to keep above them, hiding behind superiority to protect ourselves from shame or the rejection we assume is coming. Judging others can deflect judgment coming our way, making us feel better.
I can see my own tendency to preemptively judge to protect myself from judgments coming towards me.
Finally we don’t notice our own log because we are blind to it.
I place my rectangular glasses case across my eyes, pretending it’s a log. I ask those watching me over the Zoom call whether they’d trust a doctor with blinders to operate on them, or a guide with their eyesight blocked like mine to lead them. Jesus’ example shows how obviously blind anyone would be with a log blocking their vision. We read Jesus’ second question in Luke 6:42:
“Or how can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye?”
Jesus’ questions and examples give keys to understanding how we become blind unawares, and blindly lead or are blindly led.
We read Luke 6:43 to see Jesus’ cure for this kind of blindness:
“You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.”
I explain that Jesus’ command to first take the log out of own eye is even stronger in the original Greek. Take out means “cast out” (ekballo). Seeing clearly is only possible after we cast out the log from our own eyes first. This requires honesty and humility– even first accepting Jesus naming our hypocrisy.  n order to see clearly to help our brother or sister remove the obstacles to their vision, we must face, confess and deal with our own issues first.
In today’s climate of rampant judgment, division, slander and even open hostility, when we find ourselves judging or having to deal with others’ judgments, I’m feeling inspired to join my Russian and inmates brothers to focus on becoming more like my teacher Jesus, putting into practice his instruction to cast out my own logs, so I can hopefully see more clearly and avoid falling into pits.
Join us for a weekly Zoom Bible study based on my new book, Guerrilla Bible Studies, Volume 3, Basic Training for the Jesus Movement. Register here: https://www.peoplesseminary.org/product-page/jesusmovement —  See video intro below.

A call to read Scripture for life and liberation

01.27.21

I invite you to join us in a weekly online Bible study focusing on Jesus’ core teachings beginning February 5.

During the darkest and most precarious times in Israel’s history God’s presence and words brought challenge, renewal and re-orientation. Right now we need to hear fresh words from Jesus in the face of rising death tolls, partisan divisions, growing hostilities, racial injustices, and chaos due to false prophecies.

Gracie and I are feeling an urgency to experience Jesus’ core teaching afresh for our well-being and very survival. We all need God’s word as “a lamp for our feet and a light for our path” (Ps 119:105), because darkness is real and growing.

Scripture shows how God revealed himself and gave the Torah to the people in the midst of desperate and frightening times as they were tried and tested in the wilderness. He called them to total allegiance as his chosen people (Ex 19-20).

During a period when violence and idolatry were widespread among God’s people, someone found an ancient book and read it to King Josiah, who tore his clothes when he heard the words of Scripture. God’s words tenderized and humbled him as he saw how his people were facing serious consequences for failing to listen. He initiated a reform movement that involved removing the high places, exposing and eradicating idolatrous allegiances (2 Kgs 23-23). This didn’t stop the impending exile, but seems to have delayed Israel’s eventual decline.

Years later upon returning from Babylonian exile, Ezra the priest read Scripture publicly with the people, who wept when they heard it (Neh 8:9). God’s words to Solomon are certainly relevant today:

“If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land” (2 Chr 7:14).

We feel a need for forgiveness, healing, wisdom and clear discernment as we navigate in these dark waters. Paul’s call to action in Romans 12:2 is vital for us now:

“Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.”

In our daily reading of the Bible Gracie and I are finding encouragement, strength and continual direction– and hopefully the renewal of our minds. We long to see a movement ignite and grow, fueled by socially-engaged Bible study, prayer and action that will  enlighten and empower Jesus followers.

We experienced this among peasants in Honduras in the 1980s and 90s, with inmates here in Washington State since then, which I’ve written up in Reading the Bible with the Damned, Guerrilla Gospel and Guerrilla Bible Studies. We are experiencing this now in weekly Zoom Bible studies and courses we’re leading with people from all over the world.

People desperately need to be informed from above, to drink from pure streams of God’s revelation—rather than feed on tendentious news, social media and entertainment. We appear to be heading towards still greater challenges and would do well to prepare now so we can endure hardships and advance Jesus’ kingdom in the face of increasing upheaval.

Jesus taught people that if they desired to build their houses on a rock that would withstand floods, they must come to him, hear his words and act on them (Lk 6:47-48).

We invite you to join us for a free weekly Guerrilla Webinar Bible study series “Basic Training for the Jesus Movement,” that will take place from 12:00-1:00pm (PST) on Fridays beginning February 5 through April 23 via Zoom. Sign up here and join us!

Announcing the publication of Guerrilla Bible Studies, Volume 3, Basic Training for the Jesus Movement

01.08.21

I’m excited to announce that Guerrilla Bible Studies, Volume 3: Basic Training for the Jesus Movement is now available!

This new book consists of thirteen discipleship Bible studies tried-and-tested in jails, rural communities in the global South, in frontline North American and European missional settings and in graduate-level theology schools. It is designed to work through individuals, in small groups or for use in one-on-one.

The New Testament tells the story of God’s sending of his Son, Jesus of Nazareth, who launches the final offensive of a liberation movement we are each recruited to join. Jesus’ movement grows person by person, as individuals agree to become disciples, learning from Jesus, seeking to live life differently, in alignment with his teaching.

Jesus’ movement is not partisan, religious or ideological, but deeply spiritual, highly relational and revolutionary. Jesus crosses lines of difference, challenging prejudice, embracing outcasts, inviting people to receive God’s love into the core of their beings to such an extent that it transforms all relationships.

Jesus describes his kingdom as in the world but not of it, light in the darkness, yeast in the dough, good news to the poor. Becoming a disciple changes you from the inside out, affecting the world from the bottom up.

This volume of thirteen Bible studies follows volume 1, Surprising Encounters with God, and volume 2, God’s Radical Recruiting– the third in a series of four sequels to Guerrilla Gospel: Reading the Bible for Liberation in the Power of the Spirit. In this collection you will find practical guidelines for facilitating liberating Bible studies, including a new sample study in the introduction on Philippians 4:4-9.

Each study focuses on one of Jesus’ core teachings for enlistees, who respond to his call to participate in his liberation movement. Each study is laid out for easy use by Bible study facilitators, including questions, suggestions for guiding the study, explanations, background information about the text, and invitations and calls to action for the participants.

Order your copy here.

Epiphany’s Invitation: Join Magi Worshippers & Leave Troubled Colluders

01.07.21

Today is Epiphany and we have a choice: to let ourselves be overly troubled by power politics and react– or be filled with joy and wonder at the revelation of King Jesus and enlist. The story of the magis’ pilgrimage to find and worship baby Jesus is followed by their and Joseph’s recruitment into alternative kingdom not of this world. This story has caught my interest, inspiring me into expectancy of new adventures in 2021.

The Gospel of Matthew recounts how “after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem,” asking “Where is he who has been born King of the Jews? For we saw his star in the east and have come to worship him.”

This inquiry from foreigner pilgrims as to his whereabouts of the newly born King of the Jews, together with talk of “his star,” and their desire to worship him “troubled” king Herod “and all Jerusalem with him.”

Today in America our current president is likewise troubled by another who has been elected to replace him—and many in America are troubled with him (or against him). Herod’s highly problematic and eventually death-dealing next moves are revelatory of what can and is happening in our world today.

King Herod quickly “gathered together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born” (Mt 2:4). The Greek verb used here, sunago, in the one describing the positive action of gathering as believers for worship, prayer and teaching (Mt 13:2; 18:20; Acts 4:31; 11:26; 13:44; 14:27).

However, the verb is also used to describe gatherings against Jesus and his followers (Mt 22:32; 26:3, 57; 27:27; Acts 4:5), and that’s what’s happening here. When political and religious leaders gather together in Scripture, it’s always negative. These gatherings represent the counter or false kingdom of God and are anti-Christ. Unity is often achieved over and against true spiritual authority, which they seek to suppress if not destroy (Mt 27:62; 28:12; Psalm 2:1-2; Acts 4:25-28).

Here the spiritual leaders of God’s people allow themselves to be gathered by the head of state, and why? To share Herod’s power? To benefit from his favor? To avoid his wrath?  Herod uses them, requesting information he needs to mount his offensive against the God’s elected King Jesus, who threatened his power. “In Bethlehem of Judea,” they tell him citing Micah 5:2-4 and 2 Samuel 5:2, prophecies of a future leader, the Messiah who will shepherd God’s people.

The scribes and chief priests provide assistance and insider information to the head of State rather than withholding it. In so doing they fail to protect their Messiah Jesus, the incoming King, and all the baby boys of Bethlehem from the volatile, tyrant king. Maybe their collusion is due to ignorance regarding the timing of God’s intervention in the world. Their Messiah has appeared! Their indifference is evident in their failure to join the magi to meet and worship their Messiah. Their ignorance leads to a massacre, as they both gave Herod the information he needed and failed to warn or protect their Bethlehem flock. What damage is happening now due to the indifference and ignorance of Christians, and outright collusion with power!

In contrast, the magi foreigners, (whose equivalents now might include astrologers, scientists or even fortunetellers), know God’s King has been born. They’ve been following the spiritual star that is leading them to pledge their allegiance in worship. Herod has no special star leading pilgrims to him, and he likely coveted their and everybody’s worship.

King Herod then calls these magi together secretly, determining from them “the exact time the star appeared.” We as Matthew’s readers are let in on this secret meeting as part of our spiritual and political education. We learn that Herod or any future political power monger cannot be trusted. He’s gathering intelligence to stop any would-be threats to his power and we can expect the same to happen now. Herod opportunistically commissions these magi and anyone like them: “Go and search carefully for the child; and when you have found him, report to me, so that I too may come and worship him.”

After hearing the king and going their way, the star which the magi had seen in the east goes before them. In contrast to the troubled king and all who inhabit Jerusalem, when the magi see the star, “they rejoice exceedingly with great joy.” They are being led by the Master of the Universe to meet his Son, the Eternal King.

“After coming into the house they saw the child with Mary his mother; and they fell to the ground and worshiped him.” Then, opening their treasures, they present to him gifts of gold, frankincense, and myrrh—fulfilling Isaiah 60:1-7’s powerful prophesy.

These magi inspire me greatly this day when US Senators and Congress gather together, and many are troubled about a contested election. I feel led to turn my gaze take to the King of kings.

The magi are warned in a dream to not return to Herod—and so they return to their country by another way. They refuse any further collaboration with the powers that be. Instead, they tune into a higher power, who leads them by means of the star and speaks to them in dreams.

Joseph too, like the earlier Joseph in Genesis is given a dream where an angel of the Lord appears to him, telling him: “Get up! Take the child and his mother while it is still night and flee to Egypt.  Joseph follows the divine orders, getting up and taking the child and his mother to flee to Egypt, where they remain until after Herod died.

What might it look like for God’s people now to refuse collusion with the powers and tune into God’s communiques– whether they be stars, dreams, visions or Scripture? I want to “rejoice exceedingly with great joy” and fall on the ground in worship, pledging my allegiance to Jesus, the only legitimate king.

May we resist what troubles the powerful and their subjects, and refuse all collusion that comes from devotion to nation, party and political leader. May we fully join and stay enlisted in Jesus’ movement, taking our orders from the highest and most loving shepherd, experiencing the protection and the escape routes given to us by the Spirit. In this way we can be about the work of the true and eternal Kingdom of God.

Listen to Gracie’s sermon “Humble Seekers Find Jesus”

 

 

When “legal” is unjust, it’s time for prophetic resistance

12.31.20

In the USA, these days, we are witnessing grave injustices committed under the guise of legality, exposing the fallacy that ‘legal’ means ‘just.’ Presidential pardons of soldiers and government contractors convicted of war crimes, billions of dollars in benefits for the rich and powerful tucked away in the 5,000+ page Congressional Relief Bill, and a rush to execute prisoners on death row, grieve me deeply. The Old Testament prophets are sounding more and more relevant in our times:

“Justice is turned back, and righteousness stands far away; For truth has stumbled in the street, and uprightness cannot enter. Yes, truth is lacking… Now the Lord saw, and it was displeasing in his sight that there was no justice” (Isaiah 59:14-15).

In the 26 years I’ve visited inmates as a jail chaplain I’ve seen grave injustices committed by our legal system against individuals and families that are technically legal. Prosecutors routinely file charges that are higher than what evidence warrants, with intimidating threats that additional charges might be forthcoming. Once someone has a criminal record “points” are added to a defendant’s “score,” upping the minimum amount of time in jail or prison people can expect to serve, if found guilty.

An example from this week involves a man I’ve befriended and pastored for 25 years, who is currently facing 240 months in prison for 4-5 “controlled buys”– sting operations where he was caught selling small amounts heroin. This excessive amount of time is due to his points, based on the Sentencing Reform Act (SRA) of 1981, Washington State’s version of sentencing guidelines that vary from state to state— “reforms” that underlie mass incarceration of indigent people like the world has never seen.

Bail is calculated and set based on current charges, and people’s points. While defendants are usually legally eligible to post bail, or seek a reduction in bail before trying to bail out, only people with financial resources can actually be bailed out and leave custody, fighting their case as “innocent until proven guilty.” Those who fight charges while incarcerated are clearly at a disadvantage: spending months or even years in jail while they fight their cases, losing income, employment, and housing that brings hardship to their families, and appearing guilty during court appearances in their jail-issue clothing. The presumption of innocence, fighting charges from outside the jail, and effective legal defense are largely privileges of the rich.   

Those unable to post bail usually cannot afford a private defense attorney, meaning they must qualify for a court-appointed public defender. While there are many excellent public defenders, most have heavy caseloads, lacking time and finances to represent a defendant as effectively as a high-powered (and expensive) private attorney, especially in a trial. Being found guilty by a jury means judges are required to sentence the convicted within a required minimum-maximum range— which is usually much higher than the sentences offered by prosecutors in plea agreements. This puts pressure on poorer defendants and people of color to plead guilty, even to crimes they haven’t committed, rather than go to trial.

The prospect of standing trial before a possibly mostly-White jury, insecurity over a public defender’s capacity to defend them, and inability to afford a private trial attorney cause many to agree to lengthy prison sentences people with money can usually avoid. In this way millions of men and women from the poorest social classes in America have been legally sentenced to excessive and unjust time in prison, often with big fines and years of probation included.

There’s so much more that can be said about the grave injustices rampant in US legal systems, which are compounded for anyone held in immigration detention, where public defenders are not provided. Re-entry presents near impossible challenges, as ex-prisoners face the stigma of labels such as “felon,” “ex-con,” and crippling debt to pay back child-support, restitution and other fines– often with driver’s licenses suspended until payments are made.

That President Donald Trump can legally act above the rule of law that ordinary citizens are beholden to, overturning legal convictions in order to free his friends (who already had minimal sentences due to well-funded, expert defense), exposes the gross inequities present in American society, making a mockery of justice. The pardoning of US Special Forces soldiers guilty of extrajudicial killings in Afghanistan and Iraq, and the more recent pardon of the four US Government contractors working for Blackwater, who committed war crimes when they killed 14 Iraqi civilians at a traffic stop in 2007, shows the world that US soldiers with friends in high places can get away with abuses of authority and murder. That the founder of Blackwater, Erik Prince, is Donald Trump’s Education Secretary’s Betsy DeVos’ brother, is another sign that corruption is rampant in the highest places of US government—a serious undermining of legitimate legal authority and rule of law.

As a follower of Jesus I believe in the power of God’s mercy, grace and love, manifested in actions like pardons, debt forgiveness and enemy love. I am not an advocate for punishment through prison sentences, sanctions and violence. However, if forgiveness is to mean anything to the forgiven and lead to any significant change, it must include confession, deep repentance and lead to conversion and even reconciliation– and it must be available to all.  

Jesus exposed and actively resisted the legal injustice inflicted by the law-enforcers of his day. He broke religious/cultural laws openly and regularly, actively removing sanctions viewed as punishments when he healed the sick, cast out evil spirits, defended the accused and befriended outcasts. He publicly reprimanding law-enforcers, who deprived the most needy people of healing and inclusion through Sabbath and purity laws. He brought justice to the least, and was persecuted to the point of death by execution.

Jesus undoes penal justice through taking the curse of the law upon himself on the cross (Gal 3:13), canceling it forever in his death and resurrection. Jesus’ arrest, conviction, and death expose legal human justice, with all of its religious underpinnings for what it is—unjust and even evil. 

Today the darkness of legal injustice must be exposed as equal to and even worse than illegal injustice. We must strive to bring together what is being ripped apart, reforming legal systems so they are equitable and just so as to benefit the poorest and most marginalized of the earth. Deep reformation is needed in our legal system from the highest presidency to county courthouses to reverse the trend towards increasing mass incarceration. A national moratorium on executions and the death penalty is urgent now, especially for those scheduled to die before January 20. Get involved here.

“Remove the evil of your deeds from my sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow” (Is 1:16-17).  

As we begin 2021 may we commit to bring together truth and justice like never before, including confession and repentance– the essential ingredients to God’s life-transforming and saving pardon. Only then will we witness true and credible personal and social change.

Sign up for one of our upcoming People’s Seminary trainings at www.peoplesseminary.org

Regaining our vision to seek and honor the rejected

11.17.20

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

10.21.20

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.

Listen to the sermon here
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