I’ll never forget that sign I used to see on the side of the road.

It said, “Livestock turns our green grass to gold.” As a young boy, I never gave much thought to why we fed our calves—only that they had mouths and an appetite. At some point though, I started connecting the dots.

Livestock facilitate a miraculous created process known as feed conversion.

And the Psalmist surely envisioned God’s people in much the same way as sheep who, on the one hand, enjoy the safety and provisions of life their Shepherd provides for them, yet understand inherently that there is an expectation as a result:

“Know that the LORD Himself is God. It is He who has made us, and not we ourselves. We are His people and the sheep of His pasture.” [Psa. 100:3]

But the idea of actually becoming productive in His “pasture” never occurred to me until I was much older. Every shepherd knows who his sheep are. However, some follow him more closely than others. These are the ones Jesus talked about having known on a higher level.

God placed me in His pasture because He purchased me. Only He knows ALL the reasons for that happening. But one thing is certain: That transaction was made on the basis of my faith. It could never have happened unless I’d really believed what I’d heard or read. [Eph. 1:3-14]

My job to continue to believe would seem to be just one more way of demonstrating productivity to the Master who bought me. Perhaps I could call that “eating well.” If I don’t do that, then the process of feed conversion will likely be compromised.

So what, you say?

Well, consider that a relational principle we hold dear is no less relevant to our Lord Himself—that is to say, status by ownership [or being a son] is neither questioned nor conditionally rewarded.

However, behavior, intent and productivity are. [see: Matt. 22:11-14, 25:28-30]

“For the Lord is good. His lovingkindness is everlasting, and His faithfulness to all generations.” [Psa. 100:5]

Suffering is a condition we tend to avoid.

And it’s not easy since there always seems to be enough of it to go around. I’m no stranger to suffering, but my experiences pale in comparison to some of the horrifying things others have gone through.

So then, how should I react to suffering?

Perhaps it would depend on the reason. In his letter to those who [resided] as aliens, the apostle Peter said:

“For [it is] better, if [it be] the will of God, to suffer [for doing what is right rather] than [for] doing what is wrong.” [1Pet. 3:17]

The problem is, most of the time we don’t get to pick our reasons. But I’ve learned that I really do have the ability to decide how I want to respond to suffering. And sometimes it helps to focus on why it’s happening.

Because there are some very good reasons to rejoice in our sufferings as Christ’s apostles did [see: Ac. 5:41]. The apostle Paul also explained to all who [were] beloved of God in Rome, called as saints:

“The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we might also be glorified with Him.” [Rom. 8:16-17]

And, again, Peter wrote:

“…but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation.” [1Pet. 4:13]

But what if I learned that any suffering I might experience because of my obedience to Him had actually been given to me as a facilitator of the Lord’s ongoing sanctification process that’s working in me now? Would I really need to launch some kind of an extensive search to find a good reason to rejoice about it?

“For to you it has been granted in Christ’s behalf, not only to believe in Him, but also to suffer for His sake…” [Phil.1:29] [my emphasis]

Some suffering seems wholly unwarranted, and surely is. And perhaps I should try to recognize a lot of my suffering in the same way a child comes to understand the value of discipline.

But maybe my tears should be from joy.

What Jesus and the apostolic authors often repeated bears repeating.

But if I don’t recognize the reasons they did, then I might miss their point.

The apostle Peter wrote to those who were chosen, according to the foreknowledge of God the Father:

“Blessed be the God and Father of our Lord Jesus Christ, who, according to His great mercy has given [to] us new birth [as a] living hope through the resurrection of Jesus Christ from the dead, [in order to obtain] an inheritance which is imperishable and undefiled and will not fade away, having been guarded in the heavens for you all, who are shielded by the power of God by the means of [your] faith for salvation prepared to be revealed in the last time.” [1Pet. 1:3-5] [my emphasis]

The apostle Paul, in his letter the church of God which was at Corinth, said:

“Do you not know that, those who run in a race all run, but [only] one receives the prize? Run, [then], in such a way that you might win. All who compete in the games exercise self-control in all [things] in order that they might receive a perishable wreath. But we [shall receive] an imperishable [prize]. In the same way, I run not without aim. In the same way, I [also] box, not beating the air. But, [instead], I discipline my body, even enslaving [it], lest, if, somehow, after preaching to others, I myself would not become disqualified.” [1Cor. 9:24-27] [my emphasis]

If I can’t presume anything else from these two men who actually knew and spoke to the Man, Jesus Christ, I can certainly conclude that, ultimately, salvation is something I can only realize in “the last time,” which would coincide with His second coming.

And what could be more obvious that, without training myself in such a way to be able to “finish the race” in a manner to actually achieve the prize, I might not even make it at all.

The New Testament letters and narratives record sixteen instances of six different words translated as “endurance” in the NASB version, including three uses by Jesus Himself, having spoken the word ὑπομένω [hoop-aw-mên’-ōh], meaning to stay behind, to stand firm, endure or persevere or μένω [mên’-ōh], meaning to remain.

He said: “But the one who endures to the end, he shall be saved.” [Matt. 24:13]

Here’s what I try to remember: Any type of race requires stamina.

And it gets harder the closer I get to the end of it.

It’s no coincidence that the Bible was recorded in Koine Greek.

It was the trade language of the civilized world at that time, just like English is today. The Greek is also unique in its ability to convey meaning through verbal aspect. One of the best examples of that is found in the apostle Paul’s first letter to the church of God which [was] at Corinth. He said:

“…the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” [1Cor. 1:18] [my emphasis]

[ἀπόλλυμι (â-pô’-lū-mee): to destroy {an inanimate object}, to kill {by taking a life}, cause to lose {especially a life}; to die or perish. Violence and strife is often the associative meaning related to this word.] Strong’s Definition; G/K NUMBER: 660

This sentence is packed with meaning.

It suggests caution, certainty and encouragement all at the same time. Even taken out of context, it stands alone in its ability to describe some harsh realities we can observe today. But the implications are greater than we might imagine.

Because if I think the good news about Jesus having proven that the dead can be raised is hogwash, then it isn’t just my destiny that’s on the table.

If I’m perishing, it’s happening now. The words “perishing” and “being saved” are both recorded as Present Passive Tense Participles defining them as a continuous activities happening in real time.

Think about it.

If my [pagan] hope is to merely not exist after death, then, after I’m brought back to life to be judged by my works before the great white throne, I’ll get my wish. After all, by definition, perishing is a process which must have a conclusion. [Rev. 21:8]

On the other hand, if I’m “being saved,” I’m reaping the fruits of sanctification every day. Those of us who float in that boat probably don’t have words to express the unfathomable value of it.

But what could be more miserable than an ongoing awareness of my demise?

A lot of people followed Jesus around because He fed them.

There’s nothing wrong with that, especially if you’re hungry. But He was trying to tell them that they needed to start chewing on something else too:

“Jesus…said, ‘Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. Do not [then] work for the food which perishes, but for the food which remains [with you] for the purpose of achieving eternal life, which the Son of Man shall give to you all. For the Father—God, sealed this [One].'” [Jn. 6:26-27] [my emphasis]

So then, it seems there are two things necessary to sustain and preserve me—one of which I don’t necessarily get at supper time. Consuming too much of the one will eventually destroy me. On the other hand, there can be no limit to the ingestion of the Other.

The next question from the crowd was predictable:

“Therefore they said to Him, ‘What should we be doing in order that we might be doing the works of God?’ Jesus answered and said to them, ‘This is the work of God: That you would be [continually] believing in the One whom He has sent.’” [Jn. 6:28-29] [my emphasis]

[πιστεύω: (pîs-tyū’-ōh) to believe, put one’s faith in, trust, with an implication that actions based on that trust may follow]

The force of grammar is at work here. The Greek verb πιστεύω is recorded as a Present Participle, meaning that the action described was to be understood as an ongoing process rather than a single event in time. Many translations fail to bring that crucial point across.

Another thing to remember is that πιστεύω [faith] would be an act of no consequence without the practice [or work] of obedience as well. [see: Ja. 2:20] If I choose not to act on my faith, my faith has no foundation. I’m practicing lawlessness.

Christ’s answer sometimes confounds me still.

So my work as His disciple is all about believing? I know it’s not always supposed to be that easy.

But is it really that simple?

Sexual distinction has become irrelevant in a world gone mad.

But if men and women don’t realize the extent of God’s intentions for creating that difference, then it’s impossible for them to live in obedience to Him. That’s why it’s so important for them to appropriate their sexuality and demonstrate it in the manner He intended for them to. 

So how are they supposed to do that? 

To begin with, a man is entrusted with an obligation to fulfill his office of reflecting the glory of God:

“For a man ought not to have his head covered, since he is the image and glory of God.” [1Cor. 7a]  [my emphasis]

An office is different from a role, being an assignment given with no option to renounce. While men and women are equal in His eyes, their roles aren’t necessarily set in stone. Roles are sometimes disregarded or exchanged for any number of practical reasons. 

What about a woman’s office?

She’s also an imager of her Creator, “… but the woman is the glory of man.  For man does not originate from woman, but woman from man. For indeed, man was not created for the woman’s sake, but woman for the man’s sake.”” [1Cor. 11:7b-9]  [my emphasis]

[δόξα: (dôć-sâh) glory, splendor, grandeur, power, kingdom, praise, honor; pride brightness, brilliance; revealed presence of God, God himself]

These are the words of the apostle Paul written to the assembly in Corinth, including“…all in every place who [were] calling upon the name of our Lord Jesus Christ…” 

It seems to me that men and women reflect their respective glories most effectively by seeking to accomplish the Lord’s intended methods for doing just that. However, it’s likely they’ll never hear how it’s supposed to happen by listening to sermons. 

But, if I choose to actually read for myself, maybe I can recognize the common thread throughout the Bible which reveals how femininity has always been expressed as a typical responsive attribute in the presence of God since day one. Perhaps then I’ll be able to recognize just how that dynamic is being perverted today. [see: Gen. 1-3, Prov. 8]

God: the Creator=Masculine

Creation: responds to the Creator=Feminine

All of creation acknowledges the Creator in aggregate as a feminine response to Him, which would also include the man when he acts in that corporate capacity. But a man’s gender-specific office was never intended to be negotiable. 

So, when we place women—instead of men, in leadership situations that are necessary to reflect the glory of God, we’re placing the glory of man above the glory of God, i.e., the creation above the Creator.

What are we thinking?

We hear the 23rd Psalm a lot at funerals.

It’s always read with the best of intentions. But how relevant is it to being dead? Because every line seems to embolden my confidence about living rather than dying.

King David was a shepherd. He was fairly straightforward with his words:

“The Lord is my shepherd…” It’s from this term that the word “pastor” has evolved. A shepherd takes care of his flock. He guides it, feeds and provides water for it and protects it. But if I’m dead, I don’t really need any of that stuff.

I need it now.

The symbolic references using animal husbandry illustrate a few of life’s marvels. Green grass turns the earth into edible muscle tissue and wool. And while it’s not true that sheep won’t drink from a stream that’s flowing, they’re certainly more comfortable sipping still water. [v.2]

In ancient Palestine, a shepherd would seek out flat areas on the side of a mountain for his flock to bed down for the evening. These were often very isolated and provided good protection from predators. They were called tables. [v.5]

Another thought. Short of being raised from the dead, how could I become any more righteous in that state? Righteousness is a goal sought in life. [v.3]

Not only that, I walk through valleys of “deep darkness” [literally translated] every day fearlessly when I allow the Spirit to lead me. [v.4] On the other hand, how could I fear anything in death if my thoughts have perished? [Psa. 146:3-4]

But perhaps the most convincing texts are also the most encouraging to the living, breathing soul. A literal translation of verse 6 in the Septuagint reads:

“And Your mercy shall follow me all the days of my life, even [for] me to dwell in the house of [the] Lord for [a long] length of days.” [my emphasis]

I won’t need any mercy in death. I need it now. The Lord’ temple—or house, is now His Body. I am a part of that Body. He dwells there.

So do I.

Hopefully for a long length of days.

What’s not to love about the law?

Every legitimate law we subject ourselves to today has its basis in the laws the Lord God gave to men for their own benefit and protection.

Societal order and justice cannot prevail without it. For that reason, moral men make moral laws and try to adhere to them. So then, the law is good and always has been.

[Law: “That which is laid down, ordained or established. A rule or method according to which phenomena or actions co-exist or follow each other.” [Black’s 1st Law Dictionary, 1891]

But the misadministration of the law often conceals the worthiness of its force. If the law isn’t applied the way it’s supposed to be, we’re inclined to start thinking the law isn’t good.

The solution, of course, would be to somehow gain the necessary knowledge and vigilance to enforce the proper administration of the law. Because if it’s discharged accurately, the law is always on the side of the man who seeks righteousness.

But perhaps the bottom line is that I can’t actually love the law unless I love God. The Psalmists did:

“The law of the LORD is perfect, restoring the soul…the judgments of the LORD are true; they are righteous altogether.” [Psa. 19:7a-9b]

“I shall delight in Your commandments which I love, and I shall lift up my hands to your commandments, which I love, and I will meditate on Your statutes.” [Psa. 119:47-48]

“O how I love Your law! It is my meditation all the day!” [Psa. 119:97]

“I hate and despise falsehood, but I love Your law.” [Psa. 119:163]

“I long for Your salvation, O LORD, and Your law is my delight.” [Psa. 119:174]

I encourage every man who loves the laws the Lord has given him to drain the murky water which is obscuring the relevance of those laws in his life. It’s not easy, because too often the goal of unchecked administration is to keep that water cloudy.

So be careful throwing out what’s left.

You’re liable to throw out what you really love right along with it.

“For the Lord knows the way of the righteous, but the way of the wicked will perish.” [Psa. 1:6]

Sometimes Jesus uses dirt to define us.

His parable about the sower who planted seeds under different growing conditions confirmed that His disciples shall be rewarded on the basis of productivity. But apparently, not everybody in the large crowds was actually listening.

Maybe that’s why He said, “He who has ears, let him hear!” when He’d finished speaking. [Matt. 13:1-9]

But why did He wait until the end to say this? Wouldn’t it have made more sense to preface His story with this announcement?

The text gives the reader some insight. Some people came up to talk to Him afterward. The author, Matthew, described them as disciples [μαθητής: (mâ-thāy-tāy’s) disciple, pupil, follower]. They asked Him why He spoke to “them” [the crowds] in a parable. His answer was very revealing:

“To you [all] it has been granted to know the mysteries of the kingdom of the heavens, but to them it has not been granted. For whoever has, to him more shall be given, and he shall have an abundance. But whoever does not have, even what he has shall be taken away from him.” [vss. 10-12]

[ἔχω: (ê’-kō) transitive: have, hold, possess, keep, receive, get, regard, consider, think, can, be able]

Who answered the invitation to “hear” after the parable? His disciples. Not the crowds. That’s what made them disciples. What was Jesus “granting” them to know? The mysteries of the kingdom of the heavens—a part of which He went on to describe in more detail to them a few sentences later. [vss. 18-23]

Most importantly though, His disciples had something the crowds didn’t.

The Greek verb ἔχω had a very broad range of meanings. Though intransitive in form here, a direct object is nevertheless implied. As noted above, sometimes it defined an attitude which sought possession of something very valuable. It was often recorded having a strong semantical connection to belief.

There’s your object.

And the disciples weren’t about to let go of it.