The “Mark” of a Christian

The topic of my last message was the love of God, and I put forward the idea that the purpose for the conversation that took place between Jesus and Peter, as recorded in John 21:15-18, was to reinforce the principle that human love alone is insufficient to serve God effectively.  I wanted to start off today by developing that idea a bit further.  Let’s begin by examining three of the Lord’s own statements, which establish that a clear distinction exists between the love of man and the love of God.  In John 15:18-21, he said:

“If the world hates you, keep in mind that it hated me first.  If you belonged to the world, it would love you as its own.  As it is, you do not belong to the world, but I have chosen you out of the world.  That is why the world hates you.  Remember the words I spoke to you:  ‘No servant is greater than his master.’  If they persecuted me, they will persecute you also.  If they obeyed my teaching, they will obey yours also.  They will treat you this way because of my name, for they do not know the One who sent me.

Moving forward to chapter 17, in verses 25-26, he states:

“Righteous Father, though the world does not know you, I know you, and they (all believers) know that you have sent me.  I have made you known to them, and will continue to make you known in order that the love you have for me may be in them, and that I myself may be in them.”

The first point I would draw your attention to from those verses is that the world does not know God, and His love is not in them.  The second is that although the love of God is not in the children of the world, the world’s children still are capable of exercising love, which is evident from Jesus’s statement that the world loves its own.  For the third scripture, please turn to Matt. 5:43-48, where Jesus was recorded as saying:

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’  But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven (as opposed to children of the world).  He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  If you love those who love you, what reward will you get?  Are not even the tax collectors doing that?  And if you greet only your brothers, what are you doing more than others?  Do not even pagans do that?  Be perfect, therefore, as your heavenly Father is perfect.”

Without further elaboration, those scriptures should be sufficient to establish that there is a natural love, common to all humanity, such as familial love and brotherly love.  Such love exists and is practiced even by those who do not believe in God, yet the various forms of human love are clearly distinct and separate from the love of God.  Why is that point important?  Because if you turn to John 13:34-35, you’ll read that Jesus has said, “As I have loved you, so you must love one another.  By this all men will know that you are my disciples, if you love one another.” What type of love do you think he had in mind when he said that?  Was Jesus saying that when someone practices natural, human love they are showing themself to be his follower?  Absolutely not!  Even pagans are capable of human love.  It is only having the love of God dwelling within oneself that marks a person as a true Christian!  A Christian is to love in the same way as Christ loved, and with the same type and degree of love.  Possessing and exercising this love is not only essential, it is the primary trait that distinguishes us from the rest of the world!  

We can stay in this same 13th chapter of the book of John, back in verse 12, to find an excellent example of this love in practice:

“When he had finished washing their feet, he put on his clothes and returned to his place.”

Before continuing with the passage allow me to make a brief side comment: Intellectually, we understand that foot-washing was a task relegated to the lowliest servant; but in our present day, this once common function has been rendered obsolete — and the hands of time have eroded much of the context which made the Lord’s example so poignant.  Every year at Passover we may wash one another’s feet, but it is exceedingly unlikely that the 5 or so minutes we spend in doing so would ever be able to adequately approximate just how a slave would feel in the performance of the same chore.  To attempt to get close, let’s change the scene.  Think how your attitude would be different if, instead of washing a fellow-believer’s feet, as we do by mutual consent here in this room, you were approached by some co-workers, who demanded, “Hey. You. Worthless. Get over here right now and shine our shoes.” You might bristle and refuse: the slave, however would be subjugated to accept the humiliation. With that perspective in mind, let’s return to the remaining verses:

“Do you understand what I have done for you?” he asked them.  “You call me ‘Teacher’ and ‘Lord’, and rightly so, for that is what I am.  Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet.  I have set you an example that you should do as I have done for you.  I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him.  If you know these things, you will be blessed if you do them.””

We should ask ourselves the same question Jesus posed to his disciples here.  Do I understand the full implication of what the Lord did here?  

Reflect again on his words “You call me ‘Teacher’ and ‘Lord’, and rightly so, for that is what I am.”  Our Lord’s rightful position is to sit enthroned at the right hand of his Father, the Almighty, Eternal God!  He is the King of Kings, and Lord of Lord’s!  He is the Only Begotten Son of God!  All praise and honor and glory are due to him — but did he insist upon any of those rights while on earth?  No.  Instead, he subjugated himself, and became the lowest of servants in obedience to His Father’s will.  He was willing to suffer greatly in order to teach us the right way to live. He consented to being hated, slandered, spit upon, beaten, even crucified.  He did everything, in service to God, for you. For me.  

But in doing so, he also said that he set an example that his disciples should follow.  It might be pleasing to human nature to believe that the alluded-to example in John 13:15 is restricted merely to the foot-washing; but the command, “as I have done for you” has the meaning of doing to the same degree, or proportion, and therefore carries the sense of encompassing all that Jesus willingly sacrificed during his transition from being ‘Lord’ and ‘Master’ to becoming the lowest of servants.

Human nature is opposed to being told, “no”.  If we desire something, we feel frustration if we are denied it.  But the lowest servant doesn’t get to live as they choose.  Their will is continuously frustrated, to the point where they become accustomed to carrying out the will of others, without considering their own.  No one asks or cares about what they would like.  That is their existence; and that was the attitude or spirit Jesus was demonstrating when he washed his disciple’s feet.  And you are called to be slaves to Christ in this life, so that you might inherit the Kingdom of God as free children.  With our Lord’s example before us, how can we ever be justified for demanding our rights, or for feeling disrespected if the world does not give us our “due”?  We shouldn’t be concerned with seeking worldly position or the esteem of men, and we shouldn’t be offended if we are judged to be a “nobody” by the standards of the world.  How different would the church be today, collectively, if we as individuals pressed beyond the letter of the law modeled in the physical activity of foot-washing, and truly embraced the spiritual attitude it was intended to teach?  What impact would we then have on a world that does not know God?  

Have we made progress in striving toward such a lofty standard?  In 1 Cor. 11:28-29, the apostle Paul was inspired to write, “A man ought to examine himself before he eats of the bread and drinks of the cup.  For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.”  In other words, when we take the Passover, we are acknowledging that Christ died for us, and we renew our covenant with him, indicating our willingness to die to ourselves, so that he might live in us.  So in examining ourselves, we should be asking, ‘Have I really been living as the Lord lived? I profess to be a Christian, so how well have I kept his example alive in the world by my thoughts, words and deeds?

Like our Lord, we are to go through life putting others above ourselves, in order to further the work of God’s Kingdom.  The sacrificial, selfless love modeled by the Messiah and manifested in the true Christian cannot be attained by human strength; it is only made possible through God’s Spirit.

In further support of that conclusion, I ask you to consider the following rationale, starting with a question: how was it that in verse 38 (still in John 13), Jesus was able to prophesy that Peter would disown him?  The amplified version of the Bible translates Romans 5:7 as stating, “Now it is an extraordinary thing for one to give up his life, even for an upright man; though perhaps for a noble and lovable and generous benefactor someone might even dare to die.”  So although it would be an extraordinary thing, Peter’s professed willingness to lay down his life for Jesus was neither unheard of, nor beyond the realm of possibility (and when we partake of the body and blood of Christ, we make the same profession as did Peter).  Therefore, if Jesus could foretell Peter’s denial, he had to have insight into something Peter was lacking that would make his action a certainty.  What was Peter missing?  When he was asked if he was one of Jesus’s disciples, was he suddenly stripped of his free will in that moment in order to bring Christ’s words to fruition?  Did he not still have a choice as to how he would respond?  Far be it from God to compel man to sin, so of course Peter had a choice!  Take those questions a step further now.  Since Peter had a choice, and still denied the Lord, does that mean he consciously, deliberately disowned him?  Do you believe that is the choice Peter willingly wanted to make?  I would argue it was not, since when the rooster crowed the second time and Jesus turned and looked at him, he immediately regretted what he had done and wept bitterly.  What phenomenon was at work here, then?  This was a perfect illustration of the truth of the apostle Paul’s words from Romans 7:18-19: “I know that nothing good lives in me, that is, in my sinful nature.  For I have the desire to do what is good, but I cannot carry it out.  For what I do is not the good I want to do; no, the evil I do not want to do — this I keep on doing.”

Jesus knew Peter’s denial was a foregone conclusion because he was aware of the spiritual realities that apart from him we can do nothing (John 15:5); and when the shepherd is struck, the sheep will scatter (Matt. 26:31).   He also knew that the Holy Spirit had not yet been given, so when that moment of testing came upon Peter, he was inadequately equipped to meet it successfully.  He knew that although Peter intellectually, in his inner being, was willing to die with him, the natural inclination of concern for the physical body would also be warring within him; and a house divided against itself cannot stand.  Jesus knew that Satan desired to “sift” Peter (Luke 22:31), and because of all these things, he gave him counsel while they were in the garden of Gethsemane to “Watch and pray so that you will not fall into temptation.” (Matt. 26:41)   It is noteworthy that Jesus had taken the two sons of Zebedee along with him, in addition to Peter, yet this admonition was directed solely to Peter.  What was the temptation he was to be on his guard against?  I think it reasonable to conclude that this was an allusion to the very denials which Christ had foretold, and which came to pass so swiftly after this warning.

The reason (at least in part, if not in totality) Peter failed was because when he was told to watch and pray so that he would not fall into temptation, his physical fatigue caused him to sleep instead.  Temptation can be understood to be a testing or proving of one’s integrity, or it can be any force that acts to oppose an individual’s accepted standard of right conduct: and in Peter’s moment of testing, he wasn’t able to do what he claimed he would do, or act consistently with how he believed he would act, because his thoughts weren’t anchored on what he should have been praying for — which is that God would deliver him from temptation and supply him with what he needed so that his faithfulness might not falter.  He temporarily lost sight of looking to God to uphold him in any situation and in doing so, he was left to rely upon himself, and the resources that were natural to him.  And although Peter could be considered an upright man even before he was given the Holy Spirit, even the best qualities he possessed as part of what made him who he was were not sufficient for him to overcome his adversary in the critical moment.  He was limited by his weaknesses — the same reality which confronts every single person who has ever lived.     

Consider that when God’s protection was removed and Satan was allowed to test Peter, he could not even acknowledge himself to be Jesus’s disciple, even though he had previously left everything to follow him!  Just like Peter, whenever we rely on our own strength to serve God, we will fail — but what is impossible for men is possible with God (Luke 18:27).  God is love and God is spirit.  One of the functions of the Holy Spirit is to increase our capacity for love by giving us access to the power of God’s love.  But once we receive it, we do not automatically have it in an unlimited supply.  Although the spirit of God is inexhaustible, the love of God can grow cold and His Spirit can be quenched within us.  In my last message, I referenced Christ’s prophecy that prior to his return, the love of most would grow cold.  I anticipated that would be my topic today, but that message is built upon an understanding and acceptance of the principle just expounded on: that apart from the power of the Holy Spirit — apart from having God’s love dwelling in us — it is impossible to serve God.  Therefore, I thought it best to establish that foundation more firmly before moving forward, and because of that I will have to once again leave you until next time to ponder the question I posed in conclusion to my previous message: “How do we make certain that we will be among those who hold fast to the love of God and stand firm to the end?”.   

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Open study discussion

Hi all,

During his time on earth, Jesus had much to say about the cost of being his disciple and the responsibilities inherent to being a Christian.  For this study we’ll be exploring some of the passages relevant to these themes.  The first three relate to the cost of following Jesus.  They are:

Luke 9:57-62

1.  Why do you think these short snippets of conversation are included in the gospel account?

2.  What connection does the Lord’s response in verse 58 have to the statement which prompted it?  What is the take-away of the entire passage for would-be Christians today?

Luke 14:15-35

1.  Why do you think Jesus chose to answer the statement made in verse 15 with the parable in verses 16-24?

2.  Think of the responses given by those who were invited to the banquet, and then read Matt. 9:37.  Do you think there is a connection?

3.  In verse 27, Jesus states, “And anyone who does not carry his cross and follow me cannot be my disciple.”  This is a hard statement, isn’t it?  What does “carry his cross and follow him” mean to you?

4.  Pair verse 27 with John 12:25-26.  Compare the standard outlined in these two short scriptures with the modern view of what being a Christian means.  In your opinion, are the standards consistent?  Why or why not?

5.  What is the point Jesus is making by following the pronouncement in verse 27 with what he says from verses 28-35?

and Matt. 10: 34-39

1.  Jesus is the Prince of Peace (Isaiah 9:6), so why would he ever make the statement found in verses 34-36, and how can it be reconciled with what he says at the end of Mark 9:50?  How should we properly understand this passage?

2.  Based on this passage, should a Christian be at peace with the world?  Why or why not?

Let’s conclude with two passages that address the responsibilities inherent to the Christian calling:  Matt. 5:13-16 and Mark 4:13-29.

1.  List as many qualities and attributes of salt and light as you can.  How do these qualities correlate to the attributes the Lord expects his followers to possess?

2.  In the context of Mark 4:21-23, and also in the larger context of this study, what do you think verse 22 refers to?

3.  When you combine Mark 4:13-19 with another parable Jesus gave regarding a wedding banquet, found in Matt. 22:1-14, what is the message you come up with?

Self-deception and Service to God

King Belshazzar gave a great banquet for a thousand of his nobles and drank wine with them.  While Belshazzar was drinking his wine, he gave orders to bring in the gold and silver goblets that Nebuchadnezzar his father had taken from the temple in Jerusalem, so that the king and his nobles, his wives and his concubines might drink from them.  So they brought in the gold goblets that had been taken from the temple of God in Jerusalem, and the king and his nobles, his wives and his concubines drank from them.  As they drank the wine, they praised the gods of gold and silver, of bronze, iron, wood and stone.  Suddenly the fingers of a human hand appeared and wrote on the plaster of the wall, near the lampstand in the royal palace.  The king watched the hand as it wrote.  His face turned pale and he was so frightened that his knees knocked together and his legs gave way.  Then all the king’s wise men came in, but they could not read the writing or tell the king what it meant.  So King Belshazzar became even more terrified and his face grew more pale.  This is the inscription that was written: Mene, Mene, Tekel, Parsin.  Tekel means, ‘You have been weighed on the scales and found wanting.’  

What relevance does this story of a pagan king have for you or I as a Christian?  Simply this.  Raise your hand if you’ve ever heard someone utter the words, ‘I am a good person.’  Raise your hand again if you would apply that statement to yourself.  Despite the fact that even our Lord, who was without sin, acknowledged that ‘No one is good but One, that is, God.’ — I say despite this, it is natural for men to hold such an opinion about themselves.  And given that the tendency to think of oneself in this light is so pervasive, it’s reasonable to conclude that King Belshazzar also imagined that he was a “good” person.  But regardless of how the king perceived himself, God’s assessment — which is the only one that truly matters — is that his character was lacking in redeemable qualities.  So return with me to his reaction to the materialization of the ethereal hand.  Although he knew not what it wrote, he was shook to the very foundation of his being by its appearance, because at some tenuous level of his awareness, he perceived that it was not sent as an omen of good tidings.  That is an understatement.  Reading further into the account, we’re informed that his time in this world ended that very evening.  Try to imagine what it would feel like going to your grave with such a testimonial of your life and its value being recorded by the finger of God.  Does it make you shudder, as it did the king?

So how is it that he could be so blind to the reality of his condition, until it was too late?  Daniel, the servant who God used to read and translate the inscription to Belshazzar, pointed out that the king’s ignorance was without excuse, because he had full knowledge of how God had humbled his father, Nebuchadnezzar.  He chastises the king, “But you his son, O Belshazzar, have not humbled yourself, though you knew all this.  Instead you have set yourself up against the Lord of heaven.  You had the goblets from his temple brought to you, and you and your nobles, your wives and your concubines drank wine from them.  You praised the gods of silver and gold, of bronze, iron, wood and stone, which cannot see or hear or understand.  But you did not honor the God who holds in his hand your life and all your ways.  Therefore he sent the hand that wrote the inscription.” (Dan. 5:22-24) So I ask again, how could he have failed to see “the handwriting on the wall”?  What prevented him from seeing himself as God saw him?  I believe the answer is he was blinded by human nature.

Human nature is self-oriented.  The love of self, woven into every fiber of our being so deeply as to be inoperable, instills us with a desire to be esteemed by others, and frequently causes us to view ourselves through the most flattering of lenses.  Love of self skews and distorts our judgement.  It makes us over-valuate our “good” actions, and shields our sins from our view.  We are, so often, our own greatest apologists.  Since rationalizing and justifying whatever it is we want to do comes so naturally, it is not difficult to picture Belshazzar consoling himself after Daniel’s rebuke with the thought, ‘I was just celebrating with my family and loyal supporters.  There’s nothing wrong with that.  It doesn’t make me a bad person.’  Whether he did so or not is not something Scripture concerned itself with, and so neither shall I.  However, we should be concerned with the harvest this condition of the heart yielded in Belshazzar’s life — and yet as tragic as it proved to be for him, for professed Christians the ultimate danger of the deceitfulness of our nature is made evident in the Lord’s warning delivered at the close of the Sermon on the Mount.

The entire sermon is recorded in chapters 5, 6, and 7 of the book of Matthew, but in 7:21-23, Jesus states, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.  Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’  Then I will tell them plainly, ‘I never knew you.  Away from me, you evildoers!’”.  So what connection is there between the Lord’s admonition and Belshazzar’s demise?  As Christians, we are called to serve God.  It should be our highest purpose, and the number one priority of our lives.  But if we were to look through the microscope, and assess honestly, how closely does the reality of how we live align with the demands of our calling?  What if, right now, it doesn’t measure up?  What actions would we be willing to take?  If we are unconcerned, and do nothing, will there be anything more terrible for the supposed Christian than to have the Lord say, on the Day of Judgement, “I never knew you”?  Lest we feel secure that this pronouncement will apply as the exception, rather than the rule, bear in mind that Jesus said it will be directed to many.

Warnings such as this are intended to give us pause, and to cause us to take personal inventory of our spiritual life.  The bible is full of many such exhortations.  But God’s word also tells us that “The heart is deceitful above all things and beyond cure.  Who can understand it?”  The heart, that which blinded Belshazzar and represents who and what we are in our central-most being — our very nature —  can blind us as well. So if the heart is so deceitful, how do we proceed to take an honest inventory of it?  We have to begin by asking God to show us our faults — to teach us what we cannot see — because it is only the working of the Holy Spirit, which gives access to God’s perspective, that enables a person to see themself as they truly are. 

I’ll share a personal example to show how God’s spirit works in us to direct our focus toward the corrections He would have us make in our lives.  A few years ago, I was seeking to understand God’s will for my life, and I asked Him, “What service would you have me do at this present time?”  I wanted my life to have a meaningful impact on others and, at the time, I was interested in starting, or at least working in, an orphanage.  In retrospect, I suppose I was looking to serve God through a particular career path, specifically the one most appealing to me, since I didn’t know of any other method of determining His will.  I never received an answer in that regard.  Instead, the response whispered by that still, small voice was, “Humble yourself.”  It seemed to me to be a very inadequate reply.  That’s not to say I saw no value in doing so, it’s just that I wanted to do great things for God, and I thought my time needed to be occupied by activities that would have a more practical benefit to others.  But service to God always starts with an internal process of refining.  I believe that any and all efforts to draw near to God must start with humbling oneself (which was the very thing Belshazzar was disinclined to do), and I see now that even if I occupied myself with nothing other than this single labor of service, the task is such that I would never be faced with a shortage of work to do.    

Why is it that service to God should start with humility?  One important aspect to understand regarding humility is that it correlates proportionally to the degree of faith a person has in God.  How so?  The more pride a person possesses, the less they look to God for help because they lack a sense of need.  The humble person however, recognizing their own inadequacy, depends upon God; and their faith is built as they receive the answers to their petitions for aid, which they directed to Him.  Humility is also the end-result of thinking about yourself less and less, so if an individual were to trust in God to provide for ALL of their needs with all of their heart, mind, soul and being, less thought and energy would be unnecessarily spent on self-considerations and could be re-allocated towards service to others.  And in the process, faith would grow and flourish: so we can see a link between humility, faith, and service to God (which is a reflection of our love, both for Him and our fellow man).

Another component of humility is being willing to submit our will in order to bring it into alignment with God’s.    When the Lord’s half-brother wrote about submission to God in James 4:1-10, he was speaking of a complete relinquishing of self — turning control of the direction of our lives over to God.  That entails consciously choosing to promote God’s glory rather than seeking to further our own agendas.  For indeed, “What causes fights and quarrels among you?  Don’t they come from your desires that battle within you?”   Conflict arises because we want something, someone else wants the same thing, and there’s not enough for everyone — so we fight to see who gets to have it.  But when we do so, it shows where our interests ultimately lie.  The Kingdom of God is spacious enough to accommodate all who earnestly desire to enter it, and it knows no scarcity — so when obtaining it is our focus, we need not quarrel over the things of this life.  In order to promote God’s Way, we need to first forsake our own.  We need to learn to make ourselves small and stop seeking personal greatness.  We should be content with what God provides, leaving concern for material blessings to the children of the world; because God’s children have a far greater inheritance.   And when we set our sights on the heavenly abode and allow God to direct our path to it, we acknowledge that we cannot serve Him in the way of our own choosing — that which suits us best.  At least not if our Christianity is to be something other than a nominal one.  

If one desires proof of this, they need look no further than Luke 16:13.   It states, “No one can serve two masters.  Either you will hate the one and love the other, or you will be devoted to the one and despise the other.  You cannot serve both God and mammon.”  Mammon is commonly translated as money, or material wealth.  I believe this misses the mark; the meaning is too narrowly defined.  Money is only a resource — one that provides a means to pursue and obtain one’s own self-interests.  I believe the true intent of the passage is to convey the reality that it is impossible to serve God and the self-interests of the natural man at the same time.  Our time, energy, and resources are going to be spent doing one, or the other.  There exists no third alternative.    

With that in mind, I’d like to ask a different question now, but in order to frame it properly, allow me to draw the discussion of humility to a close with one more observation.  Humility is an essential safeguard to protect us from the danger of self-deception; a critical ingredient in equipping us to overcome it.  It requires that we be willing to embrace the truth about ourselves, so here is an honest question to reflect upon: What percentage of our time is expended upon laboring in our chosen careers, simply to obtain the necessities of life?  How much do we then further exhaust ourselves to ensure our ability to procure all the additional luxuries we might desire?  Extend the examination a bit further.  What percentage of our “free” time is used in the pursuit of enjoying these comforts?  How much is required for the passive activity of simply “decompressing” from the stresses of the day?  I’m not saying these things are bad, or wrong, in and of themselves, brethren.  We are not machines.  Life needs to have its enjoyments, even for the most dedicated servant of God.  But when we add it all up, what is left for God?  Go a step further: in our labor for Him, are the efforts we do make truly the best we could give?  Even if they are, who can rightfully claim to be offering their all?  If we take an honest inventory of how we have stewarded the spiritual wealth and truth given to us by our Father, and the amount of time we have spent using those resources in His employment, how true does our claim to be His servants still ring?

Food is good, drink is good, owning homes and cars is fine — but if they cost me entrance into God’s Kingdom because I worked harder to have them than I did for God, I would curse the day that I ever enjoyed them.  “For what shall it profit a man, if he shall gain the whole world, and lose his own soul?” (Mark 8:36)  If we find that our focus has drifted towards seeking our own pleasure, and our desire is to relax and enjoy “the good life”, does that awareness cause us any concern?  It should, my brothers and sisters, it should.  If it does, James once again supplies the counsel we ought to follow.  He says, “Come near to God and he will come near to you.  Wash your hands, you sinners, and purify your hearts, you double-minded.  Grieve, mourn and wail.  Change your laughter to mourning and your joy to gloom.  Humble yourselves before the Lord, and he will lift you up.”   

Grieving, mourning and wailing isn’t a fun list of things to do, and denying ourselves isn’t easy — it’s contrary to our nature.  But if we want to serve God, it is what’s required of us. If we feel it’s too difficult, bear in mind that we have not resisted sin unto the shedding of our blood.  If we are tempted to walk our own path, because it’s the path of least resistance, we should remember the example of Esau: who despised his birthright because of the responsibilities that came with it, and valued so little the blessings he would have received that he sold it for a single meal.  Because of this the scriptures testify that he was a godless man, and that he could find no place for repentance (Heb. 12:16-17).  

So then, how genuine is our desire to serve God?  How diligently have we sought out His service?   Our lives are a mirror that will always reflect back what we are really living for.  What are we willing to sacrifice to further God’s Kingdom?  It’s easy for men to praise God when all their needs and wants are satisfied; to serve others from a position of overflowing personal abundance, like the rich young man from Matt. 19:16-30, and to feel good for having done so.  But suppose all the blessings were taken away.  Would deprivation diminish your enthusiasm for the Lord’s service, or is our mentality like Job’s, who viewed the loss of all he possessed within the following context: “Shall we accept good from God, and be unwilling to accept adversity?”  Sacrificing the tangible enjoyments of the present life for celestial reward in a future age is a trade too many are unwilling to make.  The choice between living for this life or for the Kingdom of Heaven is presented to each of us, as it was to the rich young man.  Are we willing to forego our own aspirations whenever they fail to align with God’s purpose?  Have we drawn any unconscious lines we are unwilling to cross to serve Him — things we refuse to give up?  Jesus told the disciples, “The harvest is plentiful, but the workers are few.”  (Luke 10:2)  His statement has not lost any relevance in our present day.  Why are the workers few?  Because few are willing to forego the pursuit of their own interests in order to take up a new life of sacrifice and service to others.

How eager are we to suffer to serve the Lord?   Would we be willing to go through what Ezekiel did?  Take the time to read the fourth chapter of Ezekiel.  He had to lie in the streets for 430 days, and was told Take wheat and barley, beans and lentils, millet and spelt; put them in a storage jar and use them to make bread for yourself.  …Weigh out about [8 ounces] of food to eat each day and eat it at set times.  Eat the food as you would a barley cake; bake it in the sight of the people, using human excrement[!] for fuel.”  He replied, “Not so, Sovereign Lord!  I have never defiled myself.  No unclean meat has ever entered my mouth.”  The Lord answers, “Very well, I will let you bake your bread over cow manure instead of human excrement.”  

… Oh!  Well then … Awesome!  Thank you!  Thank you!  … Seriously, who wouldn’t fight to be first in line to be selected for such an opportunity?  Of all the various ways one might while away fifteen months, surely in all the history of man a more pleasant time has never been had, or even imagined!  Now, obviously, I’m having a little fun here, but in reality, it wasn’t a laughing matter.  Such are the lengths God’s servants are called to go to at times — and it is but one example.  

“Others were tortured and refused to be released, so that they might gain a better resurrection.  Some faced jeers and flogging, while still others were chained and put in prison.  They were stoned; they were sawed in two; they were put to death by the sword.  They went about in sheepskins and goatskins, destitute, persecuted and mistreated — the world was not worthy of them.” (Heb. 11:35-38)  

So how are we doing, individually and collectively?  I am here to ask the questions, not to supply the answers.  But I ask because I am convinced that there will be a Day when the Lord himself asks them of all who would seek to be identified by His name.  Far better to reflect upon the matter now, while we still have the opportunity to make any necessary course corrections, than to find that, in the final Judgement, our service was mere self-deception, and that, being weighed in the balances, we have been found wanting.  I can imagine no delusion more dreadful or tragic.