Destroying Sinfulness

2025 will go down as the year I fell in love with the writings of the Desert Fathers. I have been deeply moved by the words of these hermits — a word transliterated to us from the Greek eremites, literally “the desert ones.” These monastics retreated to the wilderness seeking deeper communion with God and their sayings instruct and inspire me in the way of solitude and silence.

As monastic communities sprung up throughout Roman Egypt in the early centuries of Christianity, many younger disciples looked to these older hermits to glean from their wisdom. The sayings of these “Abbas” or “Fathers” have been preserved for us in writings such as The Sayings of the Desert Fathers.

Abba Poemen said, “Sinfulness in no way destroys sinfulness. If someone does something evil to you, do something good for that person so by doing something good, you destroy sinfulness.”

This teaching hearkens back to the Sermon on the Mount. Jesus advocates an “anti-reciprocal” way of being: when someone strikes you on the cheek, don’t strike back; when someone insults you or slanders you, do not return the favor. Followers of Christ never “fight fire with fire.” Instead, the ethic of Jesus is a second-mile / other-cheek / bless-when-persecuted ethic.

But why should I do this, some will say. This doesn’t work. Not in the “real world.” It seems we think we understand the “real world” better than the Creator. Are we really willing to be so brazen in our arrogance? Have we so little regard for the teaching of the Lord?

As Poemen points out, the teaching of Jesus DOES, in fact, work. It’s efficacy is never aimed at helping us gain traction in a world hell-bent on domination and power. The efficacy of the Jesus way is found in its relationship to sin. Turning the other cheek works as a deterrent to the spread of sin. Loving your enemy works to destroy the never-ending reciprocity of hitting back harder.

When I look at the “real world,” I don’t see a realm where the so-called “wisdom” of fighting fire with fire is self-evident. What IS evident is the carnage left in the wake of this ideology: the violence, the brokenness, the bitterness. Best I can tell, the “real world” is the realm where sin runs rampant. Why would I ever accept any ideology from such a place over the word of Jesus?

As counter-intuitive as it may be, maybe the “real world” could use a dose of Christ-centered anti-reciprocity right about now.

Maybe that’s what is needed to destroy the grip of sinfulness choking us to death.

And maybe that’s one of the ways the true destiny of the “real world” comes into view, the glorious transformation announced in scripture: Revelation 11:15, The seventh angel sounded his trumpt, and there were loud voices in heaven, which said, “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.

May the kingdom of the world become the kingdom of our Lord.

Amen.

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Macarius on How We Should Pray

Some people came to Macarius of Egypt (one of the desert fathers) and asked, “How should we pray?”

The old man said to them, “You don’t need to keep saying the same thing; instead, stretch out your hands and say, ‘Lord, as you wish and as you know, have mercy.’ And if spiritual warfare threatens, say, ‘Lord, help.’ The Lord knows what’s helpful and shows us mercy.”

As you wish and as you know, have mercy.

Such a beautiful prayer of submission and humility. To pray this prayer is to trust more fully in the Lord’s sovereign reign. I want to see how I can incorporate this simple confession into my routine of prayer.

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The Knowledge to Acknowledge

Over the last few days, I have been reflecting on the story of Rahab from Joshua 2. Joshua sends two spies on a reconnaissance mission to the city of Jericho. These spies somehow end up at the home of Rahab, a prostitute in Jericho. (There is no indication in the text that these men were sexually involved with Rahab in any way.) These two Hebrew spies are not exactly “masters of espionage,” because within a few hours of their arrival, the king of Jericho has heard all about them. Not only does the king know that these Jewish spies are in his city, he even knows that they’re staying at Rahab’s house. I’m pretty sure the first rule of being a spy is, “Don’t let anyone know that you’re a spy.” These guys aren’t the Jason Bourne / James Bond kind of spies; more like the Chevy Chase / Dan Akroyd type.

At any rate, Rahab protects the Hebrew spies, which essentially amounts to treason. Not only does she harbor these enemies of the state in her home, she also lies to the government officials who come to her home and question her.

This is amazing and unexpected. Why does Rahab do this? Why risk so much for the sake of these two Hebrew spies?

Joshua 2:8-11

Before the spies lay down for the night, she went up on the roof and said to them, “I know that the Lord has given you this land and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how the Lord dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted in fear and everyone’s courage failed because of you, for the Lord your God is God in heaven above and on earth below.”

Notice everything Rahab says about the Lord when she talks to these spies:

  • I know the Lord has given you this land.
  • I know He brought you out of Egypt.
  • I know He parted the Red Sea and I know that He has been winning victories for His people.

You would think that these Israelite spies would be the ones preaching to her about the greatness of their God, but it’s the other way around!

When she says, I know the Lord has given you this land, the Hebrew word here has the basic meaning of “I understand” but it also carries an even deeper meaning. Throughout the Scriptures, this Hebrew word also signifies a person’s relationship to God. There is a knowing that is far more than just informational. It’s going beyond knowledge about God to a faithful acknowledgement of God. This is a KNOWING at the level of deep conviction — at the level of faith.

Rahab acknowledges God in v11: the Lord your God is God in heaven above and on the earth. Quite a confession for a Canaanite — and a prostitute at that! But this is why Rahab does what she does: because she believes in the Lord. Her loyalty and her allegiance are with the True King of heaven and earth, not the king of Jericho. In this critical moment, Rahab puts her trust in the Lord.

And the biblical word for this is faith.

Her knowledge about God — His mighty deeds, His deliverance of Israel — is the driving force behind her actions.

How does your knowledge about God prompt you to an acknowledgement of God?

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An Affinity for Joy: Raiders of the Lost Ark

As part of my jubilee-year-quest to maintain an affinity for joy, I’m reminded tonight of the simple joy of Indiana Jones.

More than forty years after its release, everyting about this movie holds up, from the adventure to the humor, from Harrison Ford’s rougish portrayal of Indy to John Williams’s iconic soundtrack. I’ve seen these movies so many times I can quote whole sections of the dialogue — but I still love them. And they help me curate this affinity for Joy I’m seeking.

So tonight, I fall asleep to “I don’t know, I’m making this up as I go.”

Because I’m pursuing this affinity for joy.

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From Victim to Survivor

In some ways suffering ceases to be suffering at the moment it finds a meaning.

Victor Frankl, Man’s Search for Meaning

I first read Man’s Search for Meaning for a psychology class in college. Frankl chronicles his experience being imprisoned in a Nazi concentration camp during World War II. Its influence extends well beyond the world of psychotherapy. With millions of copies sold in dozens of languages across the world, Man’s Search for Meaning has been hailed as one of the most important books ever written.

Frankl examines the horrors inflicted upon his fellow concentration camp inmates, noting that those who were able to ascribe meaning and purpose to their lives often persevered in the face of unspeakable evil. As I recall, Frankl describes the survival of those who sought to share their meager rations of food with others. Despite this severe reduction in caloric intake, many of these individuals survived — either altogether or at least longer than what could be reasonably expected. Frankl concluded that this was due to an ability to strive for meaning in the midst of the suffering.

Frankl’s work is not without critique, but his central thesis has remained with me for nearly thirty years. It seems that we are capable of bearing up under the worst of conditions. And though my own suffering pales in comparison to the extreme conditions Frankl describes, his thesis rings true to my own experience. The intrinsic search for meaning — the meaning for our suffering or, at the very least, the search for meaning in our suffering — is an essential element in reframing the story of our suffering.

This helps us to see ourselves, not as victims, but as survivors.

We need not turn away from the victimhood we experienced — at least not completely. In reality, sometimes we are victims — victims of someone else’s evil choices. But I think Frankl’s point is that we are not exclusively victims. By retaining our search for purpose, we become more than victims; we become survivors. Yes, this awful thing may have happened to us. But by self-ascribing purpose to our existence, we find the strength to live a different story, one of resilience and meaning. We reject the way in which suffering seeks to define us. Instead, we exercise agency over our lives in full, crafting a new narrative out of the suffering — a story of survival. This may take time, but I believe Frankl is right.

Suffering doesn’t have to be the defining feature of my life.

I choose to survive.

This gives my life meaning.

This becomes my story.

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Forgetting Kindness

Kindness has always been esteemed in the pages of Scripture. It is the fruit of God’s Spirit within. Those who follow Christ are to clothe themselves in kindness. And there is an inherent danger in forgetting kindness, especially the kindness of the Lord.

We have sinned, even as our fathers did; we have done wrong and acted wickedly.

When our fathers were in Egypt, they gave no thought to your miracles; they did not remember your many kindnesses, and they rebelled by the sea, the Red Sea.

Psalm 106:6-7

The Psalmist refers back to the generation that died in the wilderness. Though they witnessed God’s mighty acts of deliverance and mercy, they never inhabited the Promised Land. This happened because Israel forgot the Lord’s kindnesses. Even though the Red Sea was the locus of their redemption — God parting the water so Israel could cross over on dry ground — in their amnesia, it becomes the place of their rebellion.

This is an important truth. There is a rebellion that takes place when we forget kindness. 

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A Risk Worth Taking

In a recent poll, participants in the United Kingdom were asked a simple question: “How can you tell if someone is a Christian?”

You couldn’t be blamed if you guessed that participants would identify a practice like daily Bible reading or weekly church attendance or praying on a regular basis. But none of these topped the list. Based on the old devotional song we used to sing when I was growing up, I thought of the line, “They’ll know we are Christians by our love.” But that wasn’t the top answer either.

Instead, participants identified kindness as the tell-tale sign, the observable fruit of a life committed to Jesus.

If you want to know who the Christians are, according to the poll participants, look for kindness.

The word “kindness” is one of the most important words in the Scriptures. In Hebrew, the word is hesed, a rich word meaning “to be merciful, to be loving, to be kind.” It is the sort of loving kindness usually reserved for your closest friends and family. It usually presupposes the existence of a relationship between the parties involved. However, in the event that no previous relationship exists, the one exercising hesed has chosen to treat the recipient as if such a relationship did exist.

In simple terms, kindness is treating someone like family, even if they’re a stranger.

One of the classic examples of such kindness is Rahab, the Canaanite prostitute who harbors Jewish spies in Jericho in Joshua 2. Even though the king of her city-state demands that she turn them over, Rahab persists in demonstrating radical hesed to these enemies of the state. She protects them, even lies for them, aiding and abetting them by smuggling them out her window to safety. Before they leave, however, she extracts a promise from them, asking the Hebrew spies to show kindness to her family when they return to take the city.

Now then, please swear to me by the Lord that you will show kindness to my family, because I have shown kindness to you…

Joshua 2:12

It might have been tempting for Rahab to simply view these Jewish “outsiders” as undeserving of her kindness. But instead, she risks much for their sake. Kindness is indeed a risk, but it is a risk worth taking.

And the Hebrew spies agree to her terms. Because kindness begets kindness. Rahab’s acts of kindness turns would-be enemies into friends and deliverers.

Is it possible that kindness could hold the same sort of transformative power today?

Could it be that what we need in our age of division and anger is the sort of kindness Rahab demonstrated to these spies: a risky, courageous sort of kindness?

What are you willing to risk in the name of kindness?

When we see what God did with one act of kindness from this Canaanite prostitute, does this ignite our imagination?

How might God use one act of kindness from you this week?

Imagine what would happen if you and I committed to demonstrating this same sort of courageous kindness in the days to come!

Kindness is a risk, but it’s a risk worth taking.

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49: A Year of Jubilee

I turned 49 years old yesterday — seven sevens. That’s prompted me to think about the biblical idea of jubilee — a time of rest and release at the end of seven seven-year seasons, a time when the land would lie fallow and all debts were released. A beautiful picture of redemption.

What would it look like to live out jubilee in my life?

I’m inclined to answer this question with a turn of phrase from David Gate’s potent book of poetry, A Rebellion of Care. Gate says joy is rebellion against the the established order. He says the true joy of heaven can never be privitized or monetized. Life’s systems seek to drain us of joy. But as Gate says, “it will never, not ever, ransack our hallelujahs.” And so we maintain our “affinity for joy,” in spite of it all.

I think jubilee is about maintaining the affinity for joy.

As we age, the great threat isn’t high cholesterol or heart disease. It’s cynicism. We can grow so world-weary that joy becomes elusive. We may even think it childish at times, consigned to a nostalgic view of our former, silly selves. But I say, what’s wrong with childish? What’s wrong with silly? Maybe our over-serious world could use an extra dose of childish right about now. Maybe childish doesn’t make you immature. Maybe childish helps you maintain your sanity. Maybe childish helps you maintain an affinity for joy as a way of fending off the seductive temptation to be cynical.

Seems to be a worthwhile goal for the days ahead.

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A Birthday Surprise

Sunny surprised me by inviting my sister down for my birthday. Enjoyed a great time of worship together and a birthday lunch at J. Alexander’s, my favorite restaurant. What a great day!

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Old Friends

One of the best things about old friends is that they’ve known you long enough to have seen you at your worst. And yet they still choose to love you anyway.

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