Be Taken Captive

Have you ever been taken captive? Chances are most of us have not, at least not in the way we may be thinking (i.e. being abducted and held against our will). But, chances also are that most of us have some shared universal past experiences that felt like or revealed to us what it is like to taken captive. Consider a couple of lighthearted examples.

Many of us at one time or another probably felt like a captive during the school day. (Perhaps some who are still in school feel this even now. Enjoy your summer freedom. Captivity is coming soon in late August, early September). I can certainly remember the feeling. At times, all I wanted was to be free from having to go to class, be free from the next assignment, be free from the next test. But there I was, along with my friends, held seemingly against my will, conditioned like Pavlov’s dog to shuffle off to my next class and my next assignment at the sound of a bell. Now, don’t take this to heart. I actually enjoyed school and learning for my part most of the time, and you probably did too. But, for the sake of example remember those moments when you truly did feel captive. Perhaps it wasn’t school, but a day at work or some social function you were obligated to attend. Many of us at some point have been a captive to something in a negative way. But is it possible to be taken captive in a positive way?

Perhaps some of us can relate to this with regard to our relationship with our spouse. Many of us often do things for our spouses that we would never do for anyone else. This is especially true in those early days of love. For my part, when Amy came into my life, I suddenly found myself staying up to the wee hours on a work night just to have a phone or Zoom conversation with her while we were separated by two time zones. I went to great lengths to craft hand-written letters complete with some shoddy calligraphy. The sappy list could go on, but the point is I did things I hadn’t done and wouldn’t for anyone else. Why did I do these things? Because I had been taken captive by her in the most positive sense.

So what’s the point of all of this being taken captive talk? Well, often times in our Christian walk, when we find ourselves drifting from God it is due to the fact that something else is beginning to take us captive: an idol, a sin, a false teaching, the wisdom or values of the world. The double danger here, though, is that we don’t realize we have been or are being taken captive. And, the reason we those things take us captive is because we are not taken captive by who God has revealed himself to be for us in Jesus.

Paul gets at this idea with the Colossians in Colossians 2:8 where he warns the Colossians about being taken captive by false teachings:

 

See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ (Colossians 2:8).

 

Paul makes clear to us that the threat of someone taking us captive by false teaching is real and to be expected (And for the Colossians it was very much a present reality, as the epistle makes clear). What makes false teaching so tricky is that, as in the Colossians’ case, it may not deny Jesus but simply seek to add to him and his gospel work as if what we really need is Jesus plus something else to know and experience the fullness of God. But Paul makes clear that only through Jesus are we filled with the fullness of God (Colossians 2:9). According to Paul, any teaching that would try to supplement Jesus and his gospel in our pursuit of growing in the knowledge of God is hollow, deceitful philosophy. Such philosophy comes from two places: sinful man and his traditions and demonic spiritual influences in the material world. This is what Paul gets at when he says this empty, deceitful philosophy is according to human tradition, according to the elemental spirits of the world. A Jesus-plus teaching produced by sin, worldly wisdom, and demonic powers would seek to take us captive. It is not a philosophy, Paul says, according to Christ. And here we can infer the positive, flipside of the coin for Paul.

If we should keep a watchful eye out so as to prevent ourselves from being taken captive by false teaching, then at the same time we should allow ourselves to be taken captive by philosophy that is not according to human tradition but heavenly tradition. We should allow ourselves to be taken captive by philosophy that is not according to elemental spirits of the world but according to the fullness of God dwelling bodily in Jesus Christ. We should allow ourselves to be taken captive by Christ and his gospel.

It’s no wonder that Paul goes on from this point to herald the gospel to the Colossians yet again (Colossians 2:11–15). He does it so that they might be taken captive by Jesus Christ. And Paul’s aim is not only preventative. It is also meant to induce action.

The first and overarching command that Paul gives to the Colossians is this:

 

Therefore, as you received Christ Jesus the Lord, so walk in him, (Colossians 2:6).

 

Paul’s undergirds his call to holy, Christlike living with the call to be held captive by Jesus. This is because when we are held captive by Jesus, who he is—“in him the whole fullness of deity dwells bodily, and you have been filled in him who is the head of all rule and authority” (Colossians 2:9–10)—and what he has done for us—“God made (you) alive together with him having forgiven us all our trespasses, by canceling the record of debt that stood against us…This he set aside, nailing it to the cross” (Colossians 2:13–14)—then we suddenly find ourselves doing things we never thought possible. We find ourselves empowered to live holy lives before God. We find ourselves forsaking false teaching. We find ourselves eschewing sin. We find ourselves laying aside legalism. We find ourselves running in righteousness. We find ourselves standing firm in the faith even in the midst of trial and failure and suffering. We find ourselves walking in Jesus all because we are held captive by him, the Son of God, Jesus Christ, the Lord.

So I ask again, have you ever been taken captive? If not, you need to be. Be taken captive by Jesus.

Paul’s Passion for Others

Paul says some pretty remarkable things, theologically speaking, to the Colossians. Here’s a few bits that often catch our eye.

  • He praises Jesus the Son of God for his preeminence in creation, salvation, indeed, all things. All things were created through him. He holds all things together. And he reconciled all things (Colossians 1:15–20). There is no one higher. He is supreme.
  • He declares that Jesus in his people is the mystery hidden for ages but now revealed to his saints (Colossians 1:26–27). Christ in man is the hope of glory—the hope of salvation (Colossians 1:27).
  • He says that Jesus is the treasure trove, the repository of riches of all godly wisdom, knowledge, and understanding (Colossians 2:3).

Colossians is a theological gold mine for studies in Christology.

But Paul also says some things to the Colossians that reveal a little about himself. He says things like,

  • Now I rejoice in my sufferings for your sake (Colossians 1:24).
  • Him (Christ) we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me (Colossians 1:28–29).
  • For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face (Colossians 2:1).

These are some bits that could easily get engulfed by the wake of Paul’s high Christology. However, these passages give us a glimpse under Paul’s hood, so to speak. They reveal to us in part what drives Paul’s ministry engine. Namely, they reveal that Paul’s passion for others and his passion to see others sanctified together propel his gospel ministry. In other words, his ministry aims to see people grow in spiritual purity and in purity with regard to understanding the gospel of Jesus. Paul desires to see the Colossians increase in their purity in Jesus and in their passion for Jesus and the gospel. In short, Paul’s passion for the Colossians is a passion to see them sanctified. An added benefit of this, that Paul exemplifies, is that sanctification begets sanctification. That is, when we seek others sanctification in love for them, this lends to our personal sanctification. First, consider Paul’s desire to see the Colossians sanctified.

 

Paul’s Passion for the Colossians

In Colossians 1:24–2:5, Paul gives the Colossians a glimpse into his ministry. Paul deems it necessary that they know what it is that drives him. Paul wants them to know why he would write and proclaim the gospel of Jesus to them. So why? What is Paul’s overall goal in sharing his joy and pain in ministry? It’s this:

  • That we may present every mature in Christ (Colossians 1:28).
  •  That their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ (Colossians 2:2).
  • That they might be a people of unwavering passion for Christ and the truth of the gospel (Colossians 2:5).

In sum, everything Paul says (Colossians 2:1, 5) is for this purpose: the Colossians’ sanctification in life and belief—their purity in Christ and passion for Christ as revealed in the truth of gospel.

Amazingly, this is Paul’s desire for a people whom he has never even met (Colossians 2:1). Paul is concerned for their personal holiness. Paul is concerned for their personal assurance as it relates to their belief and understanding of the gospel. This is why he ministers to them, suffering, toiling, and struggling. And this itself is Christlike and leads to greater Christlikeness.

 

Passion for Others and Christlikeness

We often have a hard enough time suffering, toiling, and struggling in ministry for the sake of those we know—those who are in our lives and those who are in our church—those we love! Indeed, we often think of and apply the ideas of suffering, toiling, and struggling for the purpose of sanctification only personally. We say, “I suffer, toil, and struggle enough in my own sanctification. I cannot even think of expanding that suffering, toiling, and struggling outward to include caring for others in their sanctification. I don’t have the bandwidth!” But here, Paul’s disposition admonishes us. He gives his life for the sake of others’ sanctification. Where did he learn this? Well, he tells us: “Be imitators of me, as I am of Christ” (1 Corinthians 11:1).

Indeed, Christ considered others more significant than himself, looked to the interest of others, took on the form of a servant, humbled himself in obedience even to death (Philippians 2:3–8). Jesus suffered, toiled, and struggled for the sake of the salvation and the sanctification of others. So this is what Paul aims to do, and this is what his life and ministry encourages us to do. We might be tempted to say, “What about me and my sanctification!” Well, in this is the genius of the gospel.

When we begin to consider and care for others more, when we begin to love our neighbor as ourself, we grow in Christlikeness. When we become willing to suffer, toil, and struggle on behalf of others for their joy and growth in Christlikeness, for their purity and passion, we find that we begin to look more and more like Christ ourselves. Our pursuit of others’ sanctification goes hand-in-hand with and often leads to our own sanctification.

 

Conclusion

Paul teaches us that passion or love for others and the desire to see them grow in purity in Jesus and passion for Jesus should drive our ministry and service to others. And, by divine design, our ministering to others in their sanctification is bound up with our own personal sanctification. Paul knew this and he exemplifies it. His heart, ministry, and passion is for the Colossians, for the church, for people. He wants them reach full maturity in purity of holiness. He wants them to have the joy and full assurance of understanding of Jesus. He wants them to taste and see the riches of glory in Jesus. He wants them to increase in their passion for Jesus. He wants them to know God and experience his glory and joy. This is what drives him. This is a Christlike passion. And this should be our passion as well.

Praise to the Son in Colossians 1:15–20

Colossians 1:15–20

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Why is Jesus worthy of praise? Colossians 1:15–20 counts the ways. These ways can be neatly divided into two broad categories: (1) Jesus’ Supremacy in Creation and (2) Jesus’ Supremacy in Salvation.

Jesus’ Supremacy in Creation

  1. Jesus is the image of the invisible God (Colossians 1:15). The Son of God is the perfect reflection of the unseen God. All his unrivaled beauty, all his radiant glory is displayed perfectly in the Son of God. And God delighted for all his fullness imaged in the Son to dwell in the man Jesus of Nazareth (Colossians 1:19). Thus, he is the radiance of the glory of God and the exact imprint of his nature (Hebrews 1:3). So when we desire to see and praise the glory of the unseen God who dwells in unapproachable light (1 Timothy 6:16), we look at Jesus of Nazareth, because we behold “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). We praise Jesus because Jesus is God.
  2. Jesus is the firstborn of all creation (Colossians 1:15–17). The uncreated Son of God existed eternally in joyful fellowship with his Father before creation breathed its first breath. He was before all things. The Son of God created all things in concert with the Father and the Holy Spirit. All things were made by him and all things were made through him (John 1:3). The Son of God bears up the universe by the word of his power, keeping it from flying apart (Hebrews 1:3). In him all things hold together. And the Son of God is the goal of all creation. All things were made for him. We praise Jesus because we only exist through him and for him.

 

Jesus’ Supremacy in Salvation

  1. Jesus is the head of the body, the church (Colossians 1:18). Jesus nourishes us in our faith, unites us together in our faith, and grows us in our faith (Colossians 2:19). We praise Jesus because he has united us in him, who is the head, source, and object of our faith.
  2. Jesus is the beginning and the firstborn from the dead (Colossians 1:18). Jesus is the Last Adam who is the beginning of a new creation (2 Corinthians 5:17). Jesus is the firstborn of the dead in that though all died in Adam, Jesus is the firstfruits of the resurrection so that all in him are made alive (1 Corinthians 15:20–22). While the first Adam was a living being, Jesus, the Last Adam, became a life-giving spirit (1 Corinthians 15:45). In him the old has passed away and the new has come (2 Corinthians 5:17). We praise Jesus because he makes us new and gives us resurrected life.
  3. Jesus the Son of God reconciled all things, making peace by the blood of his cross (Colossians 1:19–20). Jesus through his death has given us peace with God. Through the cross of Jesus, God reconciled sinful man to him, not counting our trespasses against us (2 Corinthians 5:19). Through the cross of Jesus, God transferred us from the domain of darkness and transferred us to the kingdom of his beloved Son in whom we have redemption, the forgiveness of sins (Colossians 1:13–14). Jesus through his cross has given us peace with one another. He has broken down the dividing wall of hostility, making us one body, killing the hostility (Ephesians 2:14–16). Through the cross of Jesus, God brought all things back under the rightful rule of his Son by disarming all rulers and authorities (Colossians 2:15), and then bestowing on Jesus the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Philippians 2:9–11). We praise Jesus because of the cross.

Jesus is worthy of praise because of his supremacy in creation and his supremacy in salvation. Jesus created and Jesus renewed. Thus, Jesus is worthy of praise because in all things, creation and salvation, whether in heaven or on earth he is preeminent (Colossians 1:18). Praise his name.

Thankfulness in Colossians

The book of Colossians reveals that our walk as Christians hinges on our thankfulness to God for what he has done for us in Jesus, what he is doing for us in Jesus, and what he promises to do for us in Jesus. Even so, we might not instinctually connect Colossians to the concept of thankfulness. Rather, Colossians is most well-known, and rightly so, for having some of the most stunning christological language in all of Scripture. I mean, who can keep themselves from being swept up into the mind-boggling wonder of descriptions like this in Colossians 1:15–18,

 

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

 

We’re truly breathing the rarefied air of pristine alpine peaks here. But what is Paul’s aim in soaring to these spectacular heights? Well, it is certainly authentic worship on his part, so that would be the ultimate end. But why invite the Colossians into this worship? What gift does Paul seek to impart here? To answer this question, it helps to consider what seemed to be the climate in Colossae.

It seems that some false teaching had recently clouded the Colossians’ view of this christological summit. Given a few of Paul’s commandments, this false teaching was on the order of a strange mix of asceticism, mysticism, and pagan and/or Jewish rituals that all billed themselves as a means to grow in wisdom and knowledge of God. In response, Paul issued instructions such as these:

 

 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath (Colossians 2:16).

Let no one disqualify you, insisting on asceticism and worship of angels (Colossians 2:18).

If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— “Do not handle, Do not taste, Do not touch” (referring to things that all perish as they are used)—according to human precepts and teachings? (Colossians 2:20–22).

 

But to all these, Paul says “These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” (Colossians 1:23–3:1).

In short, false teaching tempted the Colossians to add to the gospel of Jesus some legalistic measures or practices in order to make themselves worthy of God and to increase their knowledge of God. So that was the situation at Colossae. And, that is why Paul’s entire message to the Colossians from the beginning is this:

Jesus the Son of God, who is your life, is supreme; therefore, just as you received Jesus, so walk in him (Colossians 1:18; 2:6).

So, to return to the top, what is Paul’s aim in highlighting Jesus’ supremacy? Well, according to the message I just articulated, Paul aims to spur the Colossians to right obedience. But we might say, how does Jesus being supreme inspire obedience? How are the two connected? We find the connection in the relative clause, who is your life.

See, essential to Jesus’ preeminence is that he is the first born from the dead (Colossians 1:18). It is through supreme Jesus’ cross and resurrection that sinful man has been reconciled to God (Colossians 1:20). It is through supreme Jesus that the Father qualified sinful man to share in the inheritance of the saints in light (Colossians 1:12), which is their hope laid up in heaven (Colossians 1:5). It is through supreme Jesus that the Father delivered sinful man from the domain of darkness and transferred him to the kingdom of his beloved Son (Colossians 1:13). It is through supreme Jesus that sinful man has redemption, the forgiveness of sins (Colossians 1:14). And, it is through supreme Jesus that sinful man is being renewed in knowledge after the image of his creator (Colossians 3:10). Jesus is supreme. And, his supremacy, his preeminence, goes hand-in-hand with his redemption of sinful man, whom he makes new and to whom he promises eternal, resurrected life. He is the first born from the dead, that in everything he might be preeminent. Paul ascends to such apexes to remind the Colossians that this is their present spiritual condition. Supreme Jesus has made them alive and new, and he is making them alive and new. And because of Supreme Jesus, this is also the Colossians’ future. He will resurrect them alive and new to live with God for all eternity.

What should such a reality inspire in the Colossians? Thankfulness. And here we’ve arrived at the main point of this post. Notably, Paul does something more in Colossians, than he does in any other epistle. What is that? He exhorts his audience to thanksgiving.

 

…we have not ceased to pray for you, asking that you may be filled with the knowledge of his…so as to walk in a manner worthy of the Lord, fully pleasing to him…giving thanks to the Father…(Colossians 1:9–12).

Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving (Colossians 2:6–7)

And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful (Colossians 3:15).

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God (Colossians 3:16).

And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him (Colossians 3:17).

Continue steadfastly in prayer, being watchful in it with thanksgiving (Colossians 4:2).

 

Colossians is a short book. The density of exhortations to thankfulness is impressive and noteworthy. What does this reveal to us? It reveals this: Our walk as Christians hinges on our thankfulness to God for what he has done for us in Jesus, what he is doing for us in Jesus, and what he promises to do for us in Jesus.

Colossians reveals to us that we must stoke the flames of thankfulness in our hearts. To do that, let’s follow Paul. Let’s take his invitation to try as we might to summit the peaks of Jesus’ supremacy. We must be fascinated by and stand in wonder at who Jesus is and what he has done for us. We must see Jesus as supreme. And, when we see him thus, we cannot help but be thankful.

The Efficacy of Prayer in Ruth

Have you ever noticed the prayers that the different characters pray in the book of Ruth? In their book, Unceasing Kindness: A Biblical Theology of Ruth, Peter H.W. Lau and Gregory Goswell point us to John Berquist, who highlights “the efficacy of the many prayers in the book of Ruth.”[1] Specifically, they identify the prayers in Ruth 2:11–12, 2:20; 3:10, 4:11–12, and 4:14–15. They helpfully point out that these prayers help us see that God is providentially working in the background of Ruth’s narrative to bring about his desired end.[2]

Let’s draw from Lau and Goswell while looking at these prayers to see how God answers them.

 

The Prayers in Ruth

Naomi prays in Ruth 1:8–9 that God would show kindness and grant rest to her daughters-in-law:

But Naomi said to her two daughters-in-law, “Go, return each of you to her mother’s house. May the Lord deal kindly with you, as you have dealt with the dead and with me. The Lord grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept.

 

In Ruth 2:12, we see Boaz pray that God would reward Ruth for sticking by Naomi and seeking refuge in the Lord:

“The Lord repay you for what you have done, and a full reward be given you by the Lord, the God of Israel, under whose wings you have come to take refuge!”

 

Naomi prays a blessing over Boaz for having regard for Ruth and for being a means of the Lord’s kindness in Ruth 2:19–20:

And her mother-in-law said to her, “Where did you glean today? And where have you worked? Blessed be the man who took notice of you.” So she told her mother-in-law with whom she had worked and said, “The man’s name with whom I worked today is Boaz.” And Naomi said to her daughter-in-law, “May he be blessed by the Lord, whose kindness has not forsaken the living or the dead!” Naomi also said to her, “The man is a close relative of ours, one of our redeemers.”

 

Boaz prays another blessing over Ruth, once again, for seeking redemption through him, a kinsman redeemer in Ruth 3:10

And he said, “May you be blessed by the Lord, my daughter. You have made this last kindness greater than the first in that you have not gone after young men, whether poor or rich.”

 

The elders and people at the gates of Bethlehem pray in Ruth 4:11–12 that the Lord would bless Ruth in marriage to Boaz with offspring, offspring that would lead to building up the house of Israel, and that Boaz would be renowned.

Then all the people who were at the gate and the elders said, “We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem,  and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.”

 

And finally, the town’s women bless the Lord for what he has done for Naomi, praying that her grandson, Obed, would lead to her complete restoration and redemption in Ruth 4:14–15.

Then the women said to Naomi, “Blessed be the Lord, who has not left you this day without a redeemer, and may his name be renowned in Israel! He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.”

 

Prayers Answered

So here we have six prayers. And by the time the book of Ruth comes to a close, we see either explicitly or implicitly that God sovereignly answered each and every one of them. What is noteworthy is how God answers them.

First, after having prayed for the Lord to show kindness and grant rest for Ruth (1:8–9), we see Naomi initiate and orchestrate this very thing. Naomi first recognizes that in Boaz, a kinsman redeemer, God has provided a means of his kindness (Ruth 2:20). Therefore, she seeks rest for Ruth in that kindness by having her go to Boaz and request that he redeem her (Ruth 3:1–5). And, Boaz does. He marries Ruth, and Ruth experiences the kindness and rest of the Lord.

Second, after having prayed that the Lord would bless Ruth for seeking refuge under the wings of the Lord (Ruth 2:12), Boaz as a kinsman redeemer becomes the manifest wings of the Lord under whom Ruth takes refuge (Ruth 3:9).

Third, after praying that the Lord would bless Boaz who took notice of Ruth (Ruth 2:19–20), Naomi formulates a plan by which Ruth works a great kindness to not only her but the elder Boaz as well, who gets to marry the young, worthy Ruth and have children (Ruth 3:10; 4:13).

Fourth, after having prayed that Ruth would be blessed for her selfless kindness (Ruth 3:10), Boaz, once again as a redeemer, becomes a blessing for Ruth by redeeming her in marriage and providing children for her (Ruth 4:13).

Fifth, after all the people at the gates of the town pray for Ruth’s fertility and offspring to build up the house of Israel and the renown of Boaz (4:11–12), we see that through their marriage, Boaz and Ruth do produce offspring. And their offspring leads to the eventual birth of King David. And, the Lord ultimately covenants with David to build a house through him and to establish an everlasting kingdom over which David’s son will reign (Ruth 4:17–22; 2 Samuel 7:11–16). And, David, of course, give rise to Jesus the Messiah. Through Boaz’s offspring, then, an eternal house is built, and Boaz is ever remembered and renowned as not only the ancestor of King David but of the Messiah.

Sixth, after the women pray that Obed would become renown and that he would be a restorer of life for Naomi (Ruth 4:14–15), Obed goes on to become the grandfather of King David from whom the Messiah, Jesus, the one who restores all life, would come.

 

Lesson Learned

What’s the payoff here? Well, what we see is that in the story of Ruth, God delighted to use his people as a means to answer prayers and carry out his sovereign plans. And in Ruth, God often delighted to use the active faith of his people as a means to grant even their own prayer requests. We should be joyfully aware, then, that when we pray for God to advance his kingdom and his gospel, or when we pray for a co-worker, friend, or family member to come to know Christ, or when we pray that a suffering person would feel the comfort of God, the way God often delights to answer these prayers is through his Holy Spirit empowered people. He might even tap you to be the conduit of his grace, kindness, and blessing that answers the very prayer you were praying. Thus, we should pray with an expectation that God will not only work through our prayers, but that he will work through us to perhaps bring about some of the very things we pray. God delights to use the prayers of his people and their faithful actions as a means to carry out his sovereign plans.

 

Conclusion

We should recognize that our faithful praying and our faithful actions are not divorced from the sovereignty of God. Rather, the reality of God’s sovereignty and his delight to use his people as a means to advance his kingdom should bolster our prayer life and bolster our works of faith. Indeed, God has given us the Holy Spirit for this very reason, to carry on the work of Jesus through us. So let’s take our cues from the book of Ruth. Our prayers are effective, and this is by divine design. We should be a people of great faith who recognize that God delights to use us and our prayers for the advance of his glory.

 

[1] Peter H.W. Lau and Gregory Goswell, Unceasing Kindness: A Biblical Theology of Ruth, NSBT, ed. D. A. Carson (Downers Grove, IL: InterVarsity Press, 2016), 15. FN Cf. Berquist 2008: 55.

[2] Lau and Goswell, Unceasing Kindness, 104. Here, Lau and Goswell point us to Gow (2000:176)—M.D. Gow, ‘Ruth’ in New Dictionary of Biblical Theology, eds T.D. Alexander and B.S. Rosner (Leicester: Inter-Varsity Press, 2000), 176–78.

Ruth’s Faith

[I’ve adapted this devotional from a portion of my sermon that I will preach this Sunday, May 12, 2024, as an encouraging foretaste of what is to come.]

 

At DGCC, we have just begun a sermon series focused on the book of Ruth. When we engage the OT, it is vital for us, the new covenant people of God, to recognize that the OT was written for us (Romans 15:4; 1 Corinthians 10:1–11; 2 Timothy 3:16; Hebrews 4:12). So when we see characters in the OT, we should see them in two ways: as examples for us to emulate or not emulate and as pointers to Jesus, who fulfills all the OT. Well, in this short book of Ruth, we get to know two great historical figures that we cannot help but love in Ruth and Boaz. And when we look at Ruth, we see a person of great faith that we would do well to imitate. Let’s consider her faith.

 

The Starting Place and Context of Ruth’s Faith

The starting place of Ruth’s faith is this: she seeks refuge in the Lord, Yahweh (Ruth 1:16; 2:12). Ruth was not of Yahweh’s people. In fact, she was a Moabite, a people who, according to Scripture, were perpetually cursed (Deuteronomy 23:3). However, Ruth in faith forsook her people, forsook her mother and father, forsook her gods, and sought refuge in Yahweh (Ruth 1:15; 2:11–12). Here, Ruth is a great example of faith for us. The starting place for authentic faith is seeking refuge in Yahweh. And as we will see from Ruth, it is in this context—refuge in Yahweh—that we actively exercise our faith in him.

 

Ruth’s Active Faith

It doesn’t take long in the narrative for Ruth to begin to actively exercise her faith in Yahweh, which we see in Ruth 2:2—

And Ruth the Moabite said to Naomi, “Let me go to the field and glean among the ears of grain after him in whose sight I shall find favor.” And she said to her, “Go, my daughter.”

Let’s make some observations about Ruth’s faith here…

 

Ruth’s Faith Initiates

Ruth’s faith initiates action. Here in verse 2, we first see Ruth’s faith initiates going to glean. We say, how is this an example of Ruth exercising faith in Yahweh? Well, because Yahweh built this provision into his law.

In both Leviticus 19:9–10 and Leviticus 23:22 we read this: 

Leviticus 19:9–10—“When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the Lord your God.”

And

Leviticus 23:22—“And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the Lord your God.”

God has built into his law a means by which the poor—often widows—and sojourners from other nations (à la Ruth the Moabite who has sought refuge in Yahweh) would be able to have food to survive. And Ruth in faith intends to take advantage of this provision. Why? Because Ruth’s faith to glean banks on something. This leads to our second observation of Ruth’s faith.

 

Ruth’s Faith Banks on Yahweh

Ruth’s faith banks on Yahweh and his word. The reason Ruth exercises faith to glean is because her faith rests on Yahweh in whom she has sought refuge. It rests on his character, his promises, and his ability to deliver on those promises. Yahweh has made a provision in his Law (Lev 19:9–10; 23:22), and Ruth’s faith to find refuge in Yahweh now says, “Okay, I have sought refuge in you. Now let me put my faith in you to work because of who you are and what you have said in your Word. Ruth’s faith banks on Yahweh and his word. Because Ruth banks her faith on Yahweh, her faith also takes on another characteristic.

 

Ruth’s Faith Is Bold

Ruth’s faith is bold. How do we come to this conclusion. Well, for one, Ruth is a woman. And for two, she is a Moabite. Both factors work against her in this context. Indeed, we will see Boaz feel the need to command his young men not to touch her, reproach her, or rebuke her (Ruth 2:9, 15–16). And Naomi confirms later that the danger of assault exists (Ruth 2:22). But Ruth, with faith banking on Yahweh, despite inevitable prejudice and inherent risk based on the fact that she is a Moabite woman, boldly goes to glean anyway. This is because Ruth in faith expects something.

 

Ruth’s Faith Looks For and Expects Yahweh’s Grace

Ruth’s faith looks for and expects Yahweh’s grace. You say, “Where do you see grace here.” Look at what Ruth says again in verse 2. She says she will glean “after him in whose sight I shall find favor.” The word for favor in verse 2 is the same Hebrew word for grace. When God gives unmerited grace, we experience it as favor. Ruth’s faith hopes for and anticipates that she will find Yahweh’s grace coming through the farmer or owner of the field she ends up working behind.

 

Ruth’s Faith, an Example for Us

In sum, Ruth’s faith to first seek refuge in Yahweh is, in that context of refuge, an active faith that (1) initiates, (2) banks on Yahweh, (3) is bold, and (4) looks for and expects Yahweh’s grace. Ruth is an example of faith for us. Our faith should move us to always be seeking refuge in Yahweh, and it should be an active faith that initiates action, rests completely on Yahweh and his Word, is bold and risk-taking for his glory, and looks for him to give grace upon grace.

 

Conclusion

As the story goes, Ruth’s active faith ends up being rewarded. Yahweh gives her grace upon grace through her redeemer, Boaz, who prefigures Jesus. Thus, we, with full knowledge and assurance of God’s grace—which is his kindness to redeem us through Jesus—should have an active faith that matches and even surpasses Ruth. Thank God for giving us Ruth as an example to us. But thank God even more for Jesus our redeemer who ensures that our active faith is not in vain.

Reading Ruth Backwards

A Multi-Layered Story of Love That We Love

This Sunday we will begin a new sermon series in the book of Ruth. This is understandably one of the most loved books of the Old Testament simply given its content. It’s a very personal story about a widow, Naomi, and her daughter-in-law, Ruth, who through their resourcefulness, initiative, and faith, lean into the promises of Yahweh to redeem and reward his people, which he does in this case through Boaz. We love it because it is a multi-layered love story. It highlights the love between a widowed daughter-in-law and widowed mother-in-law who care for and provide for one another even at great risk to themselves. It highlights the love of a man for a woman, a woman whom the man is willing to risk his economic stability for in order to love her and do right by her and his kin. And, it highlights God’s love for Naomi and Ruth, whom he ultimately redeems and rewards. But we also love it because it fits into the bigger scheme of God’s redemptive narrative.

One grammatical feature stands out from the very beginning of the book of Ruth. The very first word in Ruth is the Hebrew conjunction that we render, “And.” So a literal translation for the first words in Ruth could be “And it was…”. This seems odd. We don’t usually start sentences, let alone entire books with a conjunction because they are meant to connect what follows with what precedes. This suggests, then, that the book of Ruth connects to something preceding it. What is going on? Well, the author of Ruth aims to make abundantly clear that this very personal and intimate narrative fits into the greater scheme of the canon of Scripture. Ruth is meant to be read in light of the whole of God’s grand redemptive narrative. This becomes even more evident when we start considering the book of Ruth by first reading it backwards. Or, rather, reading the end first. To fully appreciate the book of Ruth in all of its beauty and to apply the wisdom therein, we must understand the narrative in light of its ending.

 

Begin at the End

This is how the book of Ruth ends:

 

And the women of the neighborhood gave him a name, saying, “A son has been born to Naomi.” They named him Obed. He was the father of Jesse, the father of David. Now these are the generations of Perez: Perez fathered Hezron, Hezron fathered Ram, Ram fathered Amminadab, Amminadab fathered Nahshon, Nahshon fathered Salmon, Salmon fathered Boaz, Boaz fathered Obed, Obed fathered Jesse, and Jesse fathered David (Ruth 4:17–22).

 

The book of Ruth ends by highlighting David. Thus, the ending of Ruth makes clear that through Ruth and Boaz, God preserved the line of king David. And in preserving the line of king David, God ultimately preserved the line of the the promised offspring, who would be the Messiah, Jesus. To make himself clear on both counts, the narrator repeats himself. First he notes the words of Naomi’s neighbors that say Obed was the grandfather of David (Ruth 4:17). Then the narrator offers a genealogy using the formula, “these are the generations of…” (4:18–22) which echoes genealogies elsewhere in the OT that highlight God’s covenant faithfulness to preserve the line of his promised offspring of the woman in Genesis 3:15 (Gen 5:1; 10:1; 11:10; 11:27; 25:19; 37:2). To fully appreciate the book of Ruth in all of its beauty, we must understand the narrative in light of this end. We must read Ruth backward, starting with the end, then go to the beginning. Indeed, this is how the original audience reading Ruth or hearing Ruth read to them would have interpreted the story.

For the original audience and/or those readers of Ruth in the post-exilic and intertestimental period—those who either experienced firsthand or heard and read about David’s glorious reign—the first few sentences in Ruth would create massive tension:

 

In the days when the judges ruled there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. The name of the man was Elimelech and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. But Elimelech, the husband of Naomi, died, and she was left with her two sons. These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years, and both Mahlon and Chilion died, so that the woman was left without her two sons and her husband (Ruth 1:1–5).

 

Elimelech. Naomi. Ephrathites. Bethlehem. Judah. Ruth. Elimelech dead. Ruth’s husband dead. The ancient, OT-informed reader or hearer of this would immediately know that the line of king David was hanging in the balance. Just as we should read this and immediately know that not only was the line of king David in jeopardy, but the line of the Messiah was in jeopardy. As one reads the story then, one sees that through the very real, practical, innovative, yet covenantally informed faith of normal people (Naomi, Ruth, and Boaz), God worked to preserve the line of David and to preserve the line of Jesus. The riveting story of Naomi, Ruth, and Boaz’s mutual love and kindness toward one another becomes even more riveting when understood as culminating in God’s redemption of not only Naomi and Ruth, but of humanity.

 

A Glorious Principle

Besides just being a glorious story that points us to Jesus, there is a principle in Ruth for us to draw out. God uses means to carry out his covenant promises. And one of the primary means God uses is his faithful people. Through the man Jesus Christ, the Son of God, the exemplar of our faith, God fulfilled all of promises. And now, through Jesus working in his faithful people, the church, by the Holy Spirit, God continues to fulfill his promises.

 

Conclusion

Paul’s prayer in 2 Thessalonians 1:11–12 seems apt here. There Paul prays this:

 

To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

 

Paul prays that every resolve for good birthed in the heart of his people and every work of faith that springs forth from those resolves would be fulfilled for a glorious purpose: that the name of our Lord Jesus may be glorified in us and us in him. Our practical, creative faith in action right now proves to be a means by which God continues to work to glorify the name of Jesus in us so that we may be glorified in him. Just as God used the faith of very real people in the book of Ruth to preserve the line of David and ultimately Jesus, God continues to use the faith of his very real people today. Today he works through his people to carry out his plan of redemption through the spreading of the church. Therefore, let us take our cues from the book of Ruth and Paul’s prayer and continue to work by faith knowing that God is glorifying Jesus through us for our ultimate joy in him.

Two Evils, One Gospel

Be appalled, O heavens, at this; be shocked, be utterly desolate, declares the Lord, for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water (Jeremiah 2:12–13)

When I read this verse, a story comes to mind.

 

Once about ten years ago, I made a bad decision. I woke up one morning and decided to go for a long distance run. Now keep in mind that I had not been running regularly at all. And even in my more regular running days, distance running was not my specialty. Due to genetics and ultimately God’s sovereign design of my anatomy, physiology, and biochemistry, I am what you might call, a sprinter. One hundred meters pushes it distance-wise for me. However, as I began running that morning…I felt good. So I just kept running. And running. And running. And before long, I had gone about twelve miles…in one direction! Having opted for the country roads, I was not around a lot of life…except cows. I was dead. My legs were jelly, and I could feel small twinges in my quads and calves that were the harbingers of painful cramps that were sure to come. And of course, I was, naturally, quite thirsty. However, I had neglected to bring water with me. As I said, this was a bad decision. Added on top of all of this was the fact that I had to figure out how to make it back home. There was really only one option. So I turned around and began the very long, very slow jog/walk/stumble home.

 

As I made my way, it didn’t take long for the blazing Oklahoma summer sun to begin baking me. It got to the point that I had to find water. I was running the risk of succumbing to heat sickness or, worse, heat stroke. Thankfully, it had rained just the night before so there was some rain water in the bar ditch beside the road. I didn’t have to think very hard about whether or not to drink it. I knelt down, soaked my shirt and slaked my thirst with water from the ditch. And ultimately, by God’s grace and a car ride from a stranger (also God’s grace), I made it home. Now where does Jeremiah 2:12–13 come in? Let’s consider it.

 

In Jeremiah 2:12–13, God’s word identifies for us the dual reality of our evil, sinful actions. And according to the LORD, our actions are appalling and shocking to the heavenly realm. Why? Because we, God’s creatures and image bearers, who completely depend upon God for life, have “committed two evils.” We (1) have forsaken God and (2) have hewed out broken cisterns.

 

First, we have turned away from God the source of our life or, as God says, “the fountain of living waters” (2:13). This was our first evil. Second, and on top of that, when we found ourselves dying of thirst, instead of turning back to God we sought out sin and idols in an attempt to satisfy our thirst—in an attempt to find life apart from God, which is impossible. Or, as God says, we “hewed out cisterns for [ourselves], broken cisterns that can hold no water” (2:13). This was our second evil. And this is the natural progression of sin, is it not? We first rebel, turn away from, and forsake God. And then, we find and cling to our favorite idols and sins. And slowly and progressively, we begin to reflect God less and reflect our idols more. Instead of loving God, receiving life from him, and giving life to others, we love our idols, which do not give life but take life. And so we too ultimately take life from others. We become: lovers of self, lovers of money, lovers of sexual immorality, lovers of power, prideful, arrogant, angry, abusive, disobedient, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God (2 Tim 3:1–5). We become all of this, all because we forsake God our fountain of living water, end up finding ourselves thirsty, and turn to broken cisterns that do not satisfy our thirst or give life. Let’s consider my running story once again to illustrate this.

 

When I found myself fifteen or so miles into my run—feet cooking on hot asphalt, head roasting in the hot Oklahoma sun, body in dire need of water for the sake of my immediate health—if someone would have come and offered me crystal clear, clean, cold, fresh water, it would have been utterly foolish of me to instead choose the ditch water that ran next to the road. To put an even finer point on it, it would have been utterly foolish, indeed insane, of me, upon seeing any available water to choose instead to eat a handful of dirt rather than drink. But this is exactly what we do when we choose idols and sins rather than God who is our fountain of living water—we choose to eat dirt from broken cisterns. This is a testament to our blindness to the worth and value of God and an offense to his goodness. This is evil twice over. And according to Jeremiah 2:13, this is precisely what we have done. But thanks be to God, who does not leave us to our foolish selves.

 

Pastor Wil will expound on this gospel reality more this weekend. But for now, let us whet our appetite for the feast that awaits come Sunday. God in his grace comes to us by his Son in the time of our most dire need when our spiritual dehydration threatens to consume us. And what does his Son say? He says, “If anyone thirsts, let him come to me and drink” (John 7:37). Jesus offers us living water so that we will never thirst again (John 4:10, 14). Jesus offers us life in God once again through the Holy Spirit if we will but turn from our sins—plug up our broken cisterns that we’ve dug—, come to him in faith, and drink deeply. Let us not reject his offer. For if we drink from his living water now, the gospel promises that we will be sure to drink from it in the new heavens and new earth where the river of life flows freely, unabated by any vestiges of human sinfulness (Revelation 22:1–5). So come. Come and drink. Taste and see that the Lord is good.

“Do You Love Me?”

What is the defining question that someone who would be a disciple of Jesus must answer? Jesus’ interaction with Peter in John 21:15–19 points us to the answer.

In John 21:15–19, we see one of the more memorable scenes in all of Scripture—the risen Jesus restoring Peter. Recall, Peter had denied Jesus three times at the most critical time of Jesus’ ministry, the cross. The cross defines Jesus as Messiah, the Messiah that Peter was dedicating his life to. And at his Messiah’s defining moment, Peter abandoned and denied him. Now, on the shores of Galilee, the resurrected Jesus, having sought out Peter, sits down with him and some of the other disciples in order to restore him. Peter denied Jesus three times, and so, after breakfast, Jesus fixes his gaze on Peter and three times asks him a critical question: “Do you love me?” (John 21:15, 16, 17). Before considering this question, it might be helpful to consider what Jesus did not ask Peter.

  • Jesus did not ask: “Simon, son of John, do you know me?”
  • Jesus did not ask: “Simon, son of John, are you sorry?”
  • Jesus did not ask: “Simon, son of John, do you want my forgiveness?”
  • Jesus did not ask: “Simon, son of John, will you follow and obey me?

Each one of these questions is not necessarily a wrong or bad question. In fact these are appropriate questions to ask given Peter’s sin. However, they are not the ultimate question, that is, they do not get to the heart of what it means to be a disciple of Jesus. All of these questions are downstream from love for Jesus. Consider each in turn.

 

“Do you know me?”

Jesus could have asked, “Simon, son of John, do you know me?” This is natural because this reflects Peter’s denial. Peter denied that he knew Jesus. He denied that he had any relationship with him. So, we could have expected Jesus to ask, “Peter, do you know me?” as a sort of redo moment for Peter, who would answer, “Yes, Lord; you know that I know you.” But this doesn’t go far enough. You can know someone and be in relationship with someone and still not truly and rightly love them.

 

“Are you sorry for denying me?”

Jesus could have asked, “Simon, son of John, are you sorry?” This is natural to expect because when we wrong someone, we apologize. Peter sinned against Jesus, his teacher, his friend, and his Messiah. Peter should apologize. So Jesus could have asked, “Peter, are you sorry for denying me?” And Peter could have answered, “Yes, Lord; you know that I am sorry.” But this does not go far enough. You can be sorry because of the guilt you feel rather than sorry because you wronged someone you love. You can be sorry for wronging someone and at the same time not truly and rightly love them.

 

“Do you want my forgiveness?”

Jesus could have asked, “Simon, son of John, do you want my forgiveness?” This would be natural to expect in the same way it would be natural to expect Jesus to ask if Peter’s sorry. Peter sinned against his Messiah Jesus, and, therefore, would naturally want to apologize in order to receive forgiveness. So Jesus could have asked, “Peter, do you want my forgiveness?” To which Peter could have answered, “Yes, Lord; you know I want your forgiveness.” But again, this does not strike the heart of the matter. It is possible to want forgiveness merely for forgiveness’s sake. It is possible to want forgiveness to assuage one’s one conscience and nothing more. You can want forgiveness from someone and not want them. You can want forgiveness from someone and not truly and rightly love them.

 

“Will you follow and obey me?”

Jesus could have asked, “Simon, son of John, will you follow and obey me?” This would be expected because by his denial, Peter’s loyalty is now in question. So Jesus could have said, “Peter, will you follow and obey me?” To which Peter could have answered, “Yes, Lord; you know I will follow and obey you.” But once again, this question does not address the most pressing issue. For one can follow and obey out of a sense of duty and duty alone. You can follow and obey someone and not truly and rightly love them.

 

“Do you love me?”

So Jesus asks Peter the most important question. He asks Peter the defining question that a disciple must answer. Jesus says, “Simon, son of John, do you love me?” If he loves Jesus more than anything, even his own life, then Peter will truly and rightly come to know, that is, enter fully into relationship with, Jesus. If he loves Jesus more than anything, then Peter will truly and rightly be repentant and seek forgiveness when he sins. If he loves Jesus more than anything, then Peter will truly and rightly follow and obey Jesus. Indeed, it is out of Peter’s professed loved for Jesus that Jesus then commissions him, “Feed my sheep.” The starting place for everything a disciple of Jesus is and does, is love for Jesus.

 

“Do YOU love me?”

And so, we are faced with same question. Do we love Jesus? Do you love Jesus? To love Jesus is to love God (John 5:42–43; John 8:42). And to love God is the greatest command given to man (Matthew 22:37–38). In fact, if we do not love Jesus more than anything else, then we cannot truly and rightly be his disciple (Matthew 10:37). Jesus has to be our greatest treasure. We have to love Jesus more than our own lives (Mark 8:34–35). Why? Because he is the greatest treasure, and he is life (Colossians 1:18). And Jesus comes to all of us and asks, “Do you love me?” Our answer to that question will define our lives for all eternity.

Mountaintops and Valleys

6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 7 He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight (Acts 1:6–9).

 

I think we can all relate to the disciples. Here in Acts 1:6–9, we see that the disciples are wondering if Jesus will finally restore the kingdom now that he has risen from the dead. Who can blame them. They’ve witnessed the miraculous! They’ve been to the mountaintop with their king! Death has been defeated! Surely, now is the time to set all things right permanently. But Jesus says,

“It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

Essentially, Jesus tells them, “It’s not yet time. But it is time for you to get to work as my witnesses.”

 

Our small group reflected on this reality briefly just this week. God richly ministered to us as a church family through our very full Easter weekend. From our Good Friday service to a delicious, shared meal on Holy Saturday with some members to a very early and beautiful Sunrise service on Resurrection Sunday—which was followed by a breakfast feast with our whole church family!—to a beautiful, gospel-rich and Holy Spirit filled Resurrection Sunday service, God truly met us and blessed us this past weekend. Many of us felt we had been up on a mountaintop with God. And now that it was over, some of us had the post-Easter blues, and wondered, “What now?” Well, Pastor Coty reminded us that this experience is not unique.

In Mark 9:2–13, we see three of the disciples have a literal mountaintop experience. While up on a high mountain with Jesus, Peter, James, and John suddenly find themselves subsumed by Jesus’ divine glory as he is transfigured before their very eyes. The experience is so overwhelmingly glorious and terrifyingly rich that Peter—not knowing what to say but nonetheless still managing to speak—acknowledges the goodness of the situation and suggests that they build a hut for Jesus in order to stay up on the mountain! The glory of the heavenly mountaintop experience in Peter’s mind warranted remaining on the mountaintop. Now this was not a wrong desire, wanting to remain in Jesus’ glory, but the timing was not right. There still remained much left to do in the broken, sinful world before the kingdom of God would come in all its fullness with Jesus reigning in all his glory. And the very next scene reveals this.

In Mark 9:14–29, we see Jesus, Peter, James, and John descend the mountain to join up with their comrades below. There, the exact opposite of the heavenly, glorious mountaintop, a valley marked by faithlessness and demonic oppression, immediately confronts them. A father with a demon possessed son, whom the disciples could not deliver, meets Jesus. Jesus’ response to the overall situation testifies to the work that remains to be done on earth, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me” (Mark 9:19). In Jesus we see the desire to depart and be in the Father’s heavenly glory. And in light of this desire, Jesus gets to work and delivers the boy. Jesus, while ever-desiring to return to his glory and see the fullness of the kingdom of God come to earth, continues to go about doing the hard and necessary work of serving and ministering to those in need. And he would do so all the way to the cross, for his cross is the only way his glory and his kingdom would come. And his cross is the only way those in need could enter that kingdom. Jesus’ gospel mission, his service, his ministry is the only way a faithless generation becomes a faithful generation.

So in Jesus we have our perfect example. In Jesus, we see what we should do after a glorious mountaintop experience. We should go to work advancing the kingdom. We go back down into the valley of the world marked by faithlessness and demonic oppression in order to be agents of gospel deliverance. We go into the valley of the world as his witnesses, clothed in the power of the Holy Spirit whom he sent to us. We go all-in on serving, hands to the plow, never looking back. And we serve with our hearts ever-desiring one thing—seeing the king, our God, in his beauty (Psalm 27:4; Isaiah 33:17). Yes, we serve with our eyes firmly fixed on one person and one place—the author and perfecter of our faith in the everlasting city of God in that far heavenly country that is to come (Hebrews 11:10, 16; 12:2, 22; 13:14).

Thank God for the moments of mountaintop glory in this life, and cherish them. They are a sweet reprieve and boost of spiritual vitality. They are like a father sweeping up his child into his arms for a big hug. Indeed, that is what they are—our heavenly Father, sweeping us up into his joy and glory. But when the mountaintop passes, and earthly reality sets back in, keep your heart and mind fixed on the heavenly, while working with your hands in the earthly. Remember the glory you’ve seen, look to the glory that is to come, and continue on your pilgrimage to that heavenly city that sits high atop God’s holy mountain. And along the way, serve. And, by God’s grace, help deliver your enslaved fellow men in this dark valley below. You may not know the time of restoration, but restoration is sure. And your king calls you to be his witnesses. So tell people of the glory you’ve seen and of the glory that is coming.