A long time ago, our friend Augustine talked about disordered loves. His contention was things tend to be good in and of themselves but the way we often use those good things is problematic. God created these things, after all – and he called them very good – but these good things were created within an order and with purpose. God's good creation was meant to work a certain way. So our problem, Augustine says, is that we get our loves out of order. We neglect some things while trying to use other things to do more than they were ever meant to do.
I think there's a lot of truth to what Augustine is laying on us here. I think about Jesus' teaching in Matthew 6:1-21. He bookends this teaching with dual warnings about being careful where we look for our treasures and rewards. Don't give or pray or fast to impress people. (This was a culture, after all, where giving, praying, and fasting carried major social capital.) If that's where we're placing our worth and identity we'll get our reward, but be careful: those neighbors we've worked so hard to impress with our shows of generosity, pious prayers, and righteous displays of fasting simply cannot bear the weight our bid for approval, worth, and meaning places on them. Investing ourselves in such storehouses inevitably leads to loss because, “moth and rust consume” and “thieves break in and steal.”
Augustine reminds us it's not that our neighbors are bad – or even that we should avoid their approval. Rather, when we make the approval and validation of our neighbors the locus of our worth and identity, the place where we store our treasures, we’ve gotten things out of order. We look for something from our neighbors they cannot possibly deliver in any meaningful way. Only God can. It is only in rooting who we are in God's estimation of us that we can hope to find lasting worth and meaning and identity. This is “where neither moth nor rust consumes and where thieves do not break in and steal.”
In Matthew 6:21, Jesus ends by reminding us our hearts will follow our treasures. Another way of saying that is this: You will spend your life chasing the treasure you seek. More, other friends as diverse as Aristotle, Aquinas, and James KA Smith remind us that it is in this chase that we become who we are. The chase forms us, for good or ill.
What am I seeking? That’s the question we’ve been assigned to ponder and I spend a lot of time doing that. I too often recognize the ways I chase the wrong sorts of treasure – when I place too much stock in whether or not my friends and neighbors think I'm funny or smart or successful or good. I've had to deal with all the ways I've hitched my identity to being a vocational minister, and I've had to figure out what I'm worth now that I'm not that anymore. More, I've had to come to terms with the fact that pursuing those treasures has often made me a more selfish person because it's hard to both love and use my neighbors to satisfy my own neurotic needs. The only path forward I've discovered is to begin putting those loves back in order. This is, after all, the way Jesus showed us.
What do I seek? It has to be God. I stink at the pursuit. I struggle with it. I often get sidetracked and turned around. But, nothing else will do. Nothing else can.
Rob Sparks is a Jesus follower, a father and husband, a nerd, and a paper pusher. He worships and serves with the Fernvale Church of Christ in Middle Tennessee and occasionally blogs at robrsparks.wordpress.com
by Lance Hawley
The short answer to this opening question is “God.”
I was first moved to study the Old Testament by a scholar who exhibited a communion with God through the text. He was a poet and convicted me of the inexhaustible wealth of the Hebrew Scriptures. He showed me that it was more than just a series of books that talked about God, but it was a meeting place to come face to face with the Creator of the universe.
The purpose of Bible study is experiencing God and growing into his mission. This goes for scholarly and devotional reading alike. No matter our exegetical abilities, when we read the Bible we ought to concern ourselves with knowing God. Ideally, close readings, attention to detail, and scholarly inquiry only deepens our understanding. Certainly, God is beyond our comprehension, but we are not left without a clue. The more we study Scripture, the more opportunity we have for knowing the fullness of God.
I seek to know Scripture like I know an old hymn. I want to know the lyrics, the historical references, the metaphors, the poetic rhythms. But it is not just for study sake; I want to sing the song. As the great Zion song says, “I heard their song and strove to join.”
Admittedly, I sometimes find myself devoting vast amounts of time to the study of the minutia of Scripture that does not seem to have much to do with knowing God. I sometimes miss the forest (God) for the trees (particular texts), but the right corrective to this is not to ignore the trees. Even the minutia, properly framed, filters up to knowing God more fully. I will attempt to illustrate with a few examples.
Wrestling with God through text criticism
Text criticism gives us a window into ancient interpretation. Sometimes variants in the manuscripts are just scribal errors, but often variants reveal disagreements or shifts among interpreters. For example, Job 13:15a, is translated by the NRSV as “See, he will kill me; I have no hope,” but the ESV has “Though he slay me, I will hope in him.” The reason for the difference is a textual variant: the Hebrew word here is lō’ meaning “not,” but another ancient tradition reads lô meaning “to him.” The two Hebrew words sound identical. So does Job say that he does not have hope or does Job say that he will still hope in him? I think that it is fairly clear that the NRSV is more in tune with the book of Job and the variant “in him” is a later effort to make Job seem less despairing. But back to our question, what does this variant have to do with knowing God? Simply put, we cannot make the big points without observing the details. In this case, we get an insight into how our ancestors in faith heard and wrestled with the character of Job. Job is a book about the human experience of suffering and how one relates to God in the midst of suffering. This small little word matters to the portrayal of despair. In my experience, it contributes to my own wrestling with God as I observe injustices and resolve to speak to God without restraint. So the text critical question filters up to wrestling with God when the realities of injustice hit home. One can certainly wrestle with God without knowing Hebrew or this text critical issue, but the closer we look the more we bring to the table.
The awe and wonder of wordplay
I love wordplay and a good poetic turn of phrase. For example, in Isaiah 5:7, a parabolic song about a failed vineyard concludes with God expecting mishpat (justice), but getting mishpaḥ (violence), expecting ṣedaqah (righteousness) but getting ṣe‘aqah (an outcry). This pair of wordplay is obvious in the Hebrew and contributes to the richness of the poem. What I love about close study of the Old Testament is that it slows me down and draws my attention the creative detail of Scripture. God is a poet. The better we understand His poems, the fuller our communion with Him.
I do not study the Old Testament to prove or disprove its history or to contradict science. In my experience, these are unfruitful and misguided pursuits for the most part. Additionally, my primary reason for studying the OT is not to establish doctrine. Doctrine is important, no doubt, and the Old Testament certainly espouses doctrines, but these are typically secondary gleanings from the primary story of God among His people.
I study the Old Testament to learn from Israel’s witness to the character and actions of God, so that I might more fully understand the wonders of God’s work in the present. I want to sing the song of the Old Testament, which not only requires me to learn the lyrics and the tune, but also to join the chorus. The text hymns its King in strains divine. I hear the song and strive to join.
Lance Hawley is an Assistant Professor of Old Testament and biblical Hebrew at Harding School of Theology in Memphis. His research focuses on the book of Job and Hebrew poetry. He also has a major interest in biblical law and biblical canon as essential topics of study for followers of Jesus. Before joining the HST faculty, Lance served as a church planter in Madison, WI for ten years. He has a passion for the spiritual formation of missional communities. Lance and his wife, Laura, have three children.
by: Mark Adams
"It was in the last place I looked."
One of my least favorite expressions follows an anxious search for keys, wallets, and phones. Having scoured the house, the office, or the last place someone visited, when they find what they've been seeking, they might exclaim, "Wouldn't you know it? I found it in the last place I looked for it!"
My inner response is always, "If you've already found it, why would you continue looking?" Nobody ever says, "Hey, now that I have my car keys in hand, I'm going to check a few more places to see if they're there, also." While there are aspects of our Christian journey that involve a continual seeking and searching, such as a deeper understanding of God's inexhaustible love and mercy, there are some things that we should stop seeking the way that we had before we were Christians. Here are three things that Christians can stop seeking.
1. You can stop seeking people's applause and approval.
The great goal for which all Christians are striving is to stand in the presence of God, and to hear God say, "Well done!" We earnestly seek God's applause. In Christ, we are confident that there is "now no condemnation for those who are in Christ Jesus." This frees us to live out of our joy and appreciation for the love God has poured on us with lavishness.
Likewise, it matters to us that people can see the good things that we do because of our faith, and even if they don't join us, they can still glorify Godbecause of what God has done through us. We care that people will assume things about God because of what they see in us.
Even so, as Christians, we need not seek people's applause and approval the way that the world does. If your sense of self-worth and happiness derives only from what people think and say about you,you're going to be drinking from a water source that will generally leave you thirsty. People are fickle. They can love someone one minute and turn on them the next minute for a variety of reasons these days, and the function of the always-present smartphone combined with social media only exacerbates and hastens the problem. If you subject your wellbeing to the hands of people who are chasing after popularity of their own, no matter how much you've been liked or admired, you're still going to have to keep seeking their approval.
Do you understand that God loves you as his own, irrespective of any other factor you could think up or present? Even if your walk involves the occasional stumble or tumble, you rest safe in the Grace of God whose love for you existed even before you did. You can stop seeking people's applause and approval because God has the final word, and God loves you dearly. As he demonstrated in Christ, he would rather die than try to imagine Eternity without you there.
2. You can stop seeking to establish your value through your own competence.
I struggle with anxiety if I feel underprepared for a situation. I work on my sermons and classes far in advance. I try to study every angle of something about which I believe people might ask me. I've always worked hard to be a resourceful person, to whom people feel they can turn if they need knowledge and insight. Sometimes, this can become an idol.
Your idol may not be an idol of knowledge, but there are probably other ways you try to establish your worth through what you can do. Are you the person who can get things done? Are you the person who always directs or volunteers in a certain way? Are you the person on whom everyone hasto depend when they need a certain thing?
It is one thing to be a valuable asset because of your love for the greater community. It is another thing to share your gifts and talents, but to have strings attached for what you expect in return. It is a blessing to be able to share, to give, and to inspire. But when we mustbe seen a certain way because of what we can do, we have stopped relying on God for our sense of worth and have settled for an idol, who will leave us unsatisfied. Your gifts are yours for the building up of the body of Christ. Use them for the good of others, and stop seeking to establish your worth through what you can do, rather than through the way God has valued you.
3. You can stop seeking to prove your worth through your possessions.
Christians in the West have a hard time letting go of our cultural tendency to buy things for their status rather than for their usefulness. Name brands, vehicle sizes and features, and a variety of clothing and personal ornamentation doand will continue tograb the world's attention. It is this tendency, I believe, that Paul is addressing when he warns about the importance of dressing with modesty. Even though he would probably be in agreement with our general aversion to dressing overly "sexy," Paul is concerned that when a person shows off their value through what they use to clothe themselves, they necessarily exclude and demean the poor among us who have no ability to succeed in a contest of possession acquisition.
Let us not forget that those of us who have been baptized into Christ have clothed ourselves with Christ. Jesus is our brand. Jesus is our identity. Jesus is our greatest treasure and our highest hope.
Before you make your next purchase, you might ask yourself:
Until we stand before God, may we always seek God with a holy hunger. May we never exhaust our desire to learn and embody God's love. But for now, let's remember that we've already found what matters most. We can stop worrying so much about what other people think about us. We can quit trying to prove how strong we are on our own. If we were really so strong, we wouldn't have needed a Savior. We can stop distracting people from a treasure of ultimate worth by obsessing over things we know we'll be donating to Goodwill next year. One of the many ways Jesus lightens our burdens is by helping us to release what we no longer need to seek.
Dr. Mark Adams is the preaching minister for the Kings Crossing Church of Christ in Corpus Christi, Texas. He is married to his wife Carolina, whom he met when the two of them were students together at Harding University. He is also a graduate of Lipscomb University. You can learn more about Mark at his website: https://kingdomupgrowth.com
As soon as I heard the theme for this year’s blog tour, my mind immediately went to a short passage in Matthew 6. I love this passage. First, I like it because the ancient conceptualization of the human eye as a “lamp” is intriguing to me. Second, the passage is really about the notion of focus and the idea that what you seek is ultimately what you find. So, let me share the passage with you, taking into consideration the overview provided by Matt in his post pertaining to the Sermon on the Mount.
6:22 “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, 23 but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
So, let’s have some fun! It only seems right to share some pictures with you and ask what it is that you see in the picture?
Here is the first one…
And the second…
And one more…
Now, to the passage. The eye was seen as the body’s lamp because just like lighting a lamp allowed you to see the room in the dark, so to opening the eye allowed you to see the world. So, if you had a healthy eye, you could see pretty well. However, if you have a “bad” eye, that is an eye that is unhealthy, then you can’t see very well. Blindness was a condition in which the eye couldn’t be “switched on” and so the body could not move about in the light…but stumbled around in the darkness.
In Context, sandwiched between the warning not to store up materialistic treasures where moth and rust destroy, and thieves steal; and the reality check that a servant cannot serve two masters at the same time—our eye as the lamp passage serves to tell us that the ability to see and to focus on what is right in the sight of God is extremely important.
In the pictures above, there isn’t a right answer! Congrats! You saw a duck or a rabbit in the first picture based upon the aspects of the picture you focused on. In the second picture, you either saw a young woman or an elderly woman again based upon the aspects of the picture you focused on. In the third picture, you either saw a vase or two side profiles looking at each other depending on your eyes’ focus. It is a fun experiment to do, and perhaps you saw both options in each picture. (Or you can go back and try to see the other option)
When it comes to the eyes of faith that Jesus asks us to develop in his Sermon on the Mount, the aspects of life you focus on really does matter. Jesus asks us to focus on people and relationships instead of stuff and possessions…heavenly treasure that makes us rich in the ways of God. Jesus continues that we cannot serve money and God. Our eyes must be healthy, they must be focused, and they are a gateway to our, “shining before others, so that they may see your good works and give glory to your Father who is in heaven.”
So, what are you seeking?
If you were to evaluate what your eyes tend to watch, what would it be? Another way to say it, what catches your eye?
Would you say that you have “blind-spots?” What are persons and things that you might fail to see?
When people use you as a “lamp” to light up the darkness…what do they see from your good works?
How healthy are our eyes of faith?
Your eyes may just reveal it all!
I want to share thoughts, insights, and scriptures that lead us in the direction of Christ.