When you need help

Photo by Austin Kehmeier on Unsplash

What do you do in those moments when you’re afraid you’ve got it all wrong—that something you said or did was off the mark?

I had to wrestle through that question after I wrote last week’s post about Michael Card’s words:

“A lot of Christians don’t embrace Jesus as their servant, and it’s my contention that if you don’t know him as your servant, you don’t really know him. It’s the shape of his life.” (Michael Card, session 2, 20min)

In spite of all the verses I shared about Jesus laying down his life for us in the past, continuing to wash our feet as he prays for and sustains us in the present, and waiting on us at the coming banquet table—all of which I knew were true—I sweated and squirmed. Was the slant correct? Had I adequately balanced the need to receive Jesus’ serving of us with the need to worship Him as Lord? I’ve grown up singing a song about Jesus as our Servant King, but to think of Him not just as a servant but as my servant, well, that feels like a different thing.

Verses from Isaiah came to mind and as I searched I discovered that in the Old Testament, Jesus is only ever referred to as the servant of God (Is 42:1; 49:5-6; 52:13; 53:11). How did this fit with what I’d written? Is there a difference between Jesus serving me and being my servant?

It helped to see that in all of those passages, Jesus’ work is on our behalf. He is God’s servant, though He serves us.

I kept digging, turning this time to the New Testament. 

The New Testament presents a more nuanced picture with its range of Greek words for servant, some used for Jesus’ relationship to His Father, and some for his relationship to us. (Stay with me here—there’s good news to be had!)

Pais (child, slave)

When the writers of the New Testament speak of Jesus as the servant of God (Acts 3:13,26; 4:30), the Greek word they use for servant is pais (or paida as it’s conjugated in these verses), which can simply mean a child (think “pediatric”) or it can mean “one who is committed in total obedience to another; slave, servant” (BDAG). Jesus, the Son, is committed in total obedience to His Father. That is great news. (Aren’t you glad the One guiding Jesus’ work in the world is not you or me or any other frail and biased person but the Creator who made and sustains the universe in love?)

Diakonos (servant, minister); diakoneo (to serve)

When Jesus is referred to as a servant of the Jews (Rom 15:8), or when Jesus says of himself that he “did not come to be served, but to serve [us!],” (Matt 20:28, Mark 10:45), the word “serve” is diakoneo (think “deacon”), which means “to render service in a variety of ways either at someone’s behest or voluntarily” (BDAG). 

The Theological Dictionary of the New Testament says, “As distinct from all these [other] terms [for service], diakoneo has the special quality of indicating very personally the service rendered to another. . . . In diakoneo there is a stronger approximation to the concept of a service of love.” In other words, while Jesus is committed in total obedience to His Father, He serves us voluntarily, lovingly, in a whole range of ways. We receive the gift of being served in all the ways God knows we most need, but we are never Jesus’ master. 

Much of the time, I’m not even sure what to ask for, so it’s a relief to be reminded that I’m served by One who loves me and knows far better than I do what I need. 

This is news that lightens our burdens in another way as well. We are also called to serve this way —giving ourselves first and wholly to God for the sake of others. We aren’t asked to serve many masters. We aren’t asked to keep everyone happy. We’re asked to serve and obey only God, the One who loves us perfectly and doesn’t forget that we’re dust and delights to give us His best, and as part of our loving of God, to love and serve others, but not to let them decide the shape of our lives.

Doulos (slave); douleuo (to serve as a slave)

A third Greek word for “servant” might help us here. (Still with me? This is the last one.) Douleuo (think doula) means “to be owned by another; to act or conduct oneself as one in total service to another, perform the duties of a slave, serve, obey (BDAG). We are to live in total service to God—because we can’t give this kind of total service and obedience both to God and something (or someone) else:

“No one can serve (douleuo) 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 money” (Matt. 6:24 ).  

This word, douleuo, also shows up in the verse that pictures Jesus still serving us when he returns:

“It will be good for those servants (douloi – ones solely committed to another) whose master finds them watching when he comes. Truly I tell you, he will dress himself to serve, will have them recline at the table and will come and wait on (diakoneo – voluntarily serve) them” (Luke 12:37).

So then: Is Jesus our servant? Yes. He is our diakonos – one who voluntarily serves us in love. And I don’t know about you, but I sure need to receive his gracious serving in order to have the courage and strength to, with Him, serve the only One who can rightly direct my life.

And all my wrestling and questioning? Turns out there was Someone serving me, helping me in it, leading me deeper into truth (John 16:13).

This might change your year

How often do you think of Jesus as your servant? 

Perhaps more importantly, what do you feel as you read that question? A recoiling in immediate dismissal of the possibility? That mix of fear and guilt in the pit of your stomach when you see flashing red lights behind you? Quiet resting in that part of who Jesus is?

Michael Card’s words have been both challenging me and giving me hope this week:

“A lot of Christians don’t embrace Jesus as their servant, and it’s my contention that if you don’t know him as your servant, you don’t really know him. It’s the shape of his life.” (Michael Card, session 2, 20min)

I’ve memorized Philippians 2 where Paul reminds us that Jesus “made himself nothing, taking the very nature of a servant” (v. 7). I’ve listened to half a dozen Maundy Thursday readings and sermons about Jesus washing his disciples’ feet (John 13). I know Jesus’ statement that “Even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). But it feels quite different to quote those verses or tell those stories than it does to think of Jesus as my servant. Not just in the past, laying down his life to gain my salvation for me. Not just in a distant place, getting a home fixed up and ready for me (John 14:2) and praying for me (Heb 7:25, 9:24; Rom 8:34; 1 John 2:1), but here and now, with me, attentive, taking care of my needs before I even ask as does His (our!) Father (Matt 6:8, 33; Is 65:24). It’s another of those concepts that is so mind-blowing that it almost feels like heresy—except Jesus Himself makes it so clear: “Even the Son of Man did not come to be served, but to serve. . . .” The Creator of the Universe has made himself our servant!

He is, of course, our Servant Lord—not someone we order around. But as Michael Card again points out, we don’t need to order a servant who is so attentive and knows perfectly what we need—witness the risen Christ with his nail scarred hands standing on the beach making breakfast for his tired, hungry disciples who’d been working all night (John 21). And note, as we see him standing there, that Christ’s servanthood didn’t end with his death. This same One who came to serve continues his serving of us through this life and into the coming kingdom where “he will dress himself to serve, will have them recline at the table and will come and wait on them” (Luke 12:37). 

Our faith is one of paradox: God’s sovereignty and our free will; a Saviour who is both fully God and fully man, Lion and Lamb, Servant and Lord. It sometimes feels easier and more comfortable to slip to one side or the other of these paradoxes—but that’s precisely when we both slip into heresy and miss the richest gifts that God has to offer us. It’s as dangerous, incorrect, and prideful to treat Jesus as only our Lord and refuse Him as our Servant as it is to presume that He’s there simply to provide for our desires and not bow to Him as our Lord.

We need to pay serious attention to Jesus’ words to Peter: “Unless I wash you, you have no part with me” (John 13:8). I think Michael Card is right: those words aren’t just about a one-time acceptance of Jesus’ death for us, but about the humility of daily accepting the tender, attentive care of our Lord who chooses to be our Servant even as we learn from him how to serve others. This is who He is. Accepting Him as our Servant as well as our Lord is part of making our home in Jesus and His love—the single condition Jesus lays out for our fruitfulness (John 15:4,9).

I can’t help but wonder: are so many of us so weary because we try to serve Jesus as our Lord but don’t also know Him as the One who delights to serve us daily?

Where do I accept Jesus’ care, and where do I, like Peter, push Him away, refusing to be served by Him? What holds me back from accepting His care? And how might my life change as I keep learning not only to bow moment-by-moment to the Almighty God who is Lord of all creation and of me, but to receive without hesitation the care of that same All Powerful One who is ever-present and attentive, praying for me, listening to me, stooping to wash my filthy, smelly feet, preparing a table before me, a home for me, and guiding me along right paths?  

It’s not enough for Jesus to be the Lord; He must be my Lord. It is also not enough to know Jesus as the Servant. If I want to hear His heartbeat and make my home in His love, I have to receive His serving of me.

One final question, then: How do I receive Jesus as Servant while still reverencing Him as Lord? Perhaps the first step is simply to notice and savour the daily ways Jesus loves and serves us, and to fall on our knees in awe and thanksgiving. (Don’t we all get more joy out of serving when the person we’re serving receives and delights in our gift than when they push it, and us, away?) And then—once we’ve received and savoured and have been filled up again—to join Him in His serving, not working for but with our Servant Lord.

When God builds you a house

I had to smile when the Scripture was read last Sunday. Sometimes God isn’t subtle.
I’ve been confronting my limitations again lately—not just physical, but in every area of life. And I’ve sensed God inviting me to accept them. I’ve found myself asking the question, “Can I be okay with it if all I am ever able to do consistently is write a weekly blog post and listen with the few people who come to sit in the stillness with me and listen together for God’s voice in their lives?” I’m not saying that’s what will happen, only that I’m being invited to accept still more deeply this body, this personality, this small, good work entrusted to me as a gift from the One who created me and delights in me as I am. This time, I find myself able to  say, with freedom and joy (at least for this day!), “Yes. If that’s what you have for me, I can be fine with that.” Maybe I’m finally receiving more fully the rich gifts of being small—of being significant not because of what I do, but simply because God has created me and, because He treasures me, I matter.
Back to last Sunday. The reader ascended to the pulpit and began to read from 2 Samuel 7 the story of David asking to building a temple for God. Surely, David thought, after all God had done for him, it was time David gave something back. Surely it wasn’t right that David live in a palace of expensive cedar wood while the ark of God, the focal point of God’s presence, continued to live in a tent. At first the prophet Nathan, hearing David’s suggestion, agreed. “Whatever you have in mind, go ahead and do it, for the LORD is with you.”
But it was only a few hours before God spoke to Nathan correcting his assumption and telling Nathan to return to David with these words from God: “Are you the one to build me a house to dwell in? . . .  The LORD himself will establish a house for you.” (v. 5, 11)
I’ll never be able to hear that passage again without my mind jumping back to a time in the tiny Afghan village I called home for four years. After my first year working as a doctor in the project, I was asked to take on the role of project leader. But it didn’t take long for me to discover that the weight of being project leader as well as doctor was too much for me. Three months into the project leader role, agonizing over the possibility of having to admit I couldn’t do it, I was journaling my prayer. Lunchtime came, and I left the prayer on pause, grabbing Eugene Peterson’s book, Leap Over a Wall to read while I ate. Peterson was speaking about David’s natural desire to build a temple for God who had done so much for him:

““[David] quite naturally wanted to do something for God, who had done so much for him. He decided to build God a sanctuary. . . . God had blessed him with a place of honor and repose; he would bless God with a place of honor and repose. . .
But there are times when our grand human plans to do something for God are. . . a huge human distraction from what God is doing for us. . .
God’s word to David through Nathan was essentially this: ‘You want to build me a house? Forget it—I’m going to build you a house. The kingdom that I’m shaping here isn’t what you do for me but what I do through you. I’m doing the building here, not you. . . .
‘Then King David went in and sat before the LORD . . .’ (2 Sam 7:18) David sat. This may be the single most critical act that David ever did, the action that put him out of action . . .
What we don’t do for God is often far more critical than what we in fact do. God is the beginning, center, and end of the world’s life—of existence itself. But we’re often unaware of God’s action except dimly and peripherally. Especially when we’re in full possession of our power—our education complete, our careers in full swing, people admiring us and prodding us onward . . . At these moments, we need prophetic interference. We need Nathan. We need to quit whatever we’re doing and sit down . . .” (Eugene Peterson, Leap Over a Wall: Earthy Spirituality for Everyday Christians (New York: Harper Collins, 1997), 157-164, bold mine.)

My body was my prophetic interference. Like Nathan it was confronting me. Like Balaam’s donkey, it was lying down in the road and refusing to go on, seeing the angel of the LORD blocking the path where I was trying to drive myself onward, too blind or too stubborn or proud to see him.

“When David sat down before God, it was the farthest thing from passivity or resignation; it was prayer. It was entering into the presence of God, becoming aware of God’s word, trading in his plans for God’s plans, letting his enthusiasm for being a king with the authority and strength to do something for God be replaced with the willingness to become a king who would represent truly the sovereignty of God the high King.” (164)

And then, a page later, Peterson writes these words about David’s response to God. I’ve underlined them in my journal.

“And courage it does take, immense courage, to relinquish control, to resign our so recently acquired prestigious positions, to ‘quit our jobs’ and simply to sit at Jesus’ feet.” (165)

God was guiding me as I’d asked, and affirming me at the same time, assuring me that once again he was calling, and that the willingness to let the role go was not failure but courage and obedience. He was turning things right-side-up again, reminding me, as he would remind me many more times, that he was God and I was not—and that he loved me.

“David sat down;” Peterson writes, and “the real action started: not David making God a house but God making David a house.” (165)

We are given small parts to play. We get to hammer in a few nails, a four-year-old working alongside his father. Peter takes the metaphor in a different direction, going so far as to say that we get to be part of the house—and the stones that make up the walls are clearly not able or responsible to put themselves in their right places to make a sound and solid house (1 Peter 2:4-10).
God is the one who builds us a home. It was God who created the world and placed us in it, our home for time, and it is Jesus who is preparing a place for us, our home for eternity (John 14:1-3). We can’t build God’s kingdom; that’s why we pray for Him to do it (Matt 6:9-10). And He is building it, and welcoming us into it—and will even someday hand it over to us, a rich gift of a safe and beautiful home forever and ever (Daniel 7:18, 22, 27; Luke 12:32).
But the news is better still. Since before God brought us into being, He has been making a home for us not just out there somewhere, in earth or in heaven, but in Himself, in that truest and safest of places, that loving heart at the centre of reality for which we were made and where we will always belong. Here our small, loved selves can rest.

“Your life is now hidden with Christ in God.” (Col 3:3)

For the moments you’re weary

“Come to me,” Jesus says, “all you who are weary and carry heavy burdens.”
The invitation has never been rescinded.

My POTS (chronic illness) has been worse these past couple of months than it has been for years—maybe because, despite much help from friends and movers, I pushed past my limits in moving homes a couple of months ago.  It’s hard to be back here. It’s frustrating and discouraging and unpleasant to be lightheaded more of the time.
I find myself chafing at accomplishing so little, and realize that my sense of worth is still far too tied up with what I can do.  And in that place I hear once more Jesus’ words, “Come to me, all of you who are weary and carry heavy burdens” and I realize that my burden is far more about my expectations of myself than God’s expectations of me. John Milton’s beautiful poem comes to mind once more, and with it the realization that it’s my heart’s posture of willingness toward God, not my ability to do what others can, that can make me a faithful servant.

On His Blindness (John Milton)
When I consider how my light is spent,
Ere half my days, in this dark world and wide,
And that one Talent which is death to hide
Lodged with me useless, though my Soul more bent
To serve therewith my Maker, and present
My true account, lest he returning chide;
“Doth God exact day-labour, light denied?”
I fondly* ask. But Patience, to prevent
That murmur, soon replies, “God doth not need
Either man’s work or his own gifts; who best
Bear his mild yoke, they serve him best. His state
Is Kingly. Thousands at his bidding speed
And post o’er Land and Ocean without rest:
They also serve who only stand and wait.” (italics mine)
(*fondly = foolishly)


God meets me in the story of another man, too, a mighty prophet who, just after the mightiest demonstration of God’s power in his life, found himself so weary and weak that he was unable to go on and took himself off to the desert to lie down under a tree and pray for death (1 Kings 19). I’ve noticed before God’s tenderness in caring for him. God didn’t forget that Elijah was dust. He let him sleep, then woke him to the scent of fresh-baked bread. After he ate, he let him sleep again, then woke him in time for the next meal.
But this time it’s what comes next that grabs my attention. Elijah has now been strengthened enough by the care for his body that he has been able to travel to “the mountain of God.” There, he goes into a cave for the night. And God meets him in the cave. He asks Elijah to tell Him what’s going on for him. (Is this always the first part of healing—accepting God’s invitation to tell Him our fears and frustrations?) And then—I love this—God tells Elijah to go out on the mountain where God is about to pass by.
But it’s not the God Elijah was expecting.
Backing up for a moment, it’s clear that Elijah knows about God’s power. It’s not long since he single-handedly faced off against 450 prophets of the idol Baal and saw God send fire to consume a giant offering, thoroughly drenched with water to make the task as difficult as possible. The fire swallowed not only the bull and the wood, but the stones and the soil, too, and lapped up the water in the surrounding trench. Then, Elijah found himself empowered to outrun Ahab’s chariot all the way to Jezreel. Elijah knows about God’s power, knows how to call upon it and trust it and feel it in himself. But might it be harder for him to relate to the gentle, mothering side of God, the God who wakes him from a nap with the scent of fresh-baked bread and whispers words of comfort? Can he let himself be vulnerable enough to trust this God in his weakness and weariness and despair?
In the days between the show-down with the prophets of Baal and his arrival at the mountain of God, he had no other choice. Wearied beyond his ability to drag himself out of his fatigue, he accepted the rest and the food. But now that he has become a bit stronger and has been able to walk from his hiding place in the desert to the mountain of God, will Elijah go back to experiencing God primarily as the God of power? And will God go back to revealing himself in that way, as the one who not only sends down fire, showing Himself powerful, but also empowers His servants to outrun chariots?
At God’s invitation, Elijah goes out on the mountain. There is a great and powerful wind. But God is not in the wind. Then an earthquake. God is not there either. Then fire. Surely here! Elijah knows God’s power descends in fire! But no. It’s almost as though God is parading these sights and sounds of power before Elijah to bring to his attention the way he usually, maybe subconsciously, thinks of God. And then Elijah hears a gentle whisper. And here, finally, Elijah recognizes the presence of God. Here in the place Elijah least expected him, God comes, correcting Elijah’s lop-sided view with a truer, or at least more complete, view of who God is and what God is like. Tender as well as strong. A mother as well as a mighty warrior (cf. Is 42:13-16, Is. 49:15, 25-26).
This God who sympathizes with our weaknesses doesn’t give Elijah another assignment in which he is one man standing against several hundred, nor does God strengthen him again to outrun the king’s chariot. He assigns him now to anoint others to front-line leadership. A king over Aram, a king over Israel, and Elisha, a prophet to come alongside Elijah and succeed him.
Once upon a time, God empowered him in his weakness, giving him supernatural strength to carry on. Now he asks him to live more strictly within his human limits and learn another side of God, the God who is tender as well as strong, who respects his human limitations and loves him in them and gives him work that he can do, work that is less flashy but is still important work, God’s work. Sometimes God assigns us to outrun chariots, sometimes to stand (or sit, or lie) and wait in readiness. And sometimes he invites us to sleep and eat.
Might weakness be the only place we learn the tenderness of God? And might it be the place we discover our incorrect, or at best, lop-sided, views of what God is like, and the place where God corrects those views?

“Come to me,” Jesus says, “all of you who are weary and carry heavy burdens, and I will give you rest.” The invitation has never been rescinded, only echoed through poems and prophets and our own lived experience of hearing God’s gentle whisper and finding him feeding us with the bread of his own body, then giving us work to do that fits.
“Take my yoke upon you. Let me teach you”—many things, I think, but certainly who He is and what He is like and how we can live well in weakness as well as in strength—”because I am humble and gentle at heart, and you will find rest for your souls. For my yoke is easy to bear, and the burden I give you is light.” (Matt 11:28-30 NLT)

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Photos (in order) by Hernan SanchezKinga CichewiczRob ByeLily Banse, and Jordan Whitt on Unsplash.

The surprising secret to learning endurance


How do I keep going? At some point, all of us will probably ask this question as we face one situation or another that seems to go on and on: the challenging marriage, the noisy neighbors, the work or the pain or the child or the pager that keeps us up all night.
How do we hang in through the challenges and let them do their work in us, not breaking us, not making us bitter, but pushing us closer to Jesus and deeper into God’s love?
There’s a place for discernment: Am I being asked to stay in this situation? Is there some change I’m being invited to make, some attitude or belonging or position I’m being invited to let go of at this time?
But often the challenges come in work to which we’ve been called, a relationship to which we’ve committed, or a situation that arises unbidden and must be lived: the illness, the eviction, the normal phases of personal and family life.
How, then, do I learn endurance?
I’m surprised by words in a passage I long ago memorized. How have I not noticed them before?

“[I]f we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer” (2 Cor 1:6, italics mine).

I’m learning what Paul knows: Determination might be able for a while to produce gritting-my-teeth endurance, but only the comfort of being loved and accompanied can produce patient endurance, that kind of love-based endurance that “always protects, always trusts, always hopes, always perseveres” (1 Cor 13:7).
The startling implication keeps rolling around in my head: We develop endurance not by trying harder but by learning to receive Love’s comfort.
I usually think of endurance as the opposite of comfort. I endure discomfort of one sort or another, and when comfort finally comes, I would no longer say I’m enduring; it feels more like relief or pleasure. But this is one more place where God’s thoughts are not mine, where he turns my perceptions and assumptions up-side-down. Or, rather, right-side-up. The world’s comfort is a comfort that cannot co-exist with suffering. It has to drown it, fix it, or remove it, and therefore it leaves me alone and helpless in the face of suffering, still fearing suffering and trying desperately to fix it. God’s comfort, on the other hand, comes from finding myself loved and accompanied in the suffering. The worst part of suffering is its loneliness, so the more deeply I know I am loved and accompanied, the more fear releases its hold on me.

“Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me, your rod and your staff they comfort me” (Psalm 23).

How, then, in my real daily life, do I learn to receive God’s comfort?
Often it’s a matter of just showing up. When I make the space to come, I find Jesus waiting to comfort me through a few words of Scripture, a lightening of the burden as I hold it out to him, or a simple sense of his presence.
But sometimes there are other barriers: my own fear or anger or sense of failure, or a sense of God’s absence without me knowing why.  What then helps me receive God’s comfort?

  • Reminding my heart that God is the Father of compassion and the God of all comfort (2 Cor 1:3). I’m not bothering him, not being wimpy or a failure when I come again for comfort. He wants me in his arms.
  • Being honest with myself and God about my emotions. I can’t receive comfort if I’m trying to hide. (And when it feels too hard to be honest, I can at least be honest about that and receive Jesus” gentle love in that place.)
  • Paying attention to the small things. God is creative and often sends comfort in the hug of a friend, the words of a song, or a few quiet moments with a mug of lemon-ginger tea. As I notice and savor these small gifts, writing them down and turning them over in my memory, I settle a little more deeply into trusting His love that is new every morning.
  • Asking God how he wants to meet me in this place. Sometimes the answer comes through the memory of Jesus’ own suffering and the reminder that someone who understands is walking with me. Sometimes it comes through a few words of Scripture that stand out, or a picture that shapes itself as I prayerfully ponder whether there’s a picture that portrays how I’m feeling.

Over these months as I’ve been waiting to find my new home, I’ve felt like the ground beneath my feet has been removed. (Apparently at least some of where I was finding my security wasn’t so solid!) A picture came of myself suspended in midair, with nothing beneath my feet, my arms clinging to God because he was all I had to cling to. But as I sat recently with the friend who helps me listen, she wondered aloud whether there might be further gift for me in that picture. We sat in silence together, asking Jesus if there was a gift he wanted to give, and my attention was drawn to new parts of the picture. Before, I’d noticed only my arms clinging to Him; now I could now see His strong arms around me. I’d been so focused on the empty space beneath my feet that I hadn’t noticed that I was held, nor realized that I am much safer where I am than standing alone on my own small feet. As the search for housing continues and I seek to learn patient endurance in this place, I’m returning often to this picture, listening again and again to God’s comfort, “It’s okay, little one, I’ve got you.”

 
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Photos (in order) by Emma Simpson and Echo Grid on Unsplash.