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“The Bible … has rhythms. If we examine the people who did great works for God, most of them underwent a similar pattern. God humbled them, taught them the important lesson of dependence, and exalted them in due time when their characters could accept praise with humility. God humbled Moses for 40 years in the wilderness, taught him the valuable lesson of dependence, and exalted him to challenge the king of Egypt.
God did the same with David. Everyone overlooked him. When Samuel came to the house of Jesse to anoint a king, David was not even present; no one thought he could be king, not his father, not his brothers, and no, not even the most discerning prophet in the land, Samuel. When David came to the court of Saul, further humbling took place to the point he became a fugitive. There in the caves, abandoned and rejected, he learned to depend on God. Eventually, he became the king of Israel.
Examples can be multiplied, even in minor leaders like Gideon; God chose him because he was from the feeblest clan and the weakest family (Judges 6:15), and when God finally called him to deliver his people, he reduced his army from 32,000 men to 300: humility, dependence, exaltation, repeat.”
*From “All We Need Is the Rhythm Divine,” John Lee, Christianity Today, March 8, 2018
Don’t worry, “impatience” is not a typo in the title above. Patience is a good thing, of course – something the Scriptures repeatedly tell us to develop. The Bible shows that God is incredibly patient with us and he expects us to learn to be patient with others also (Colossians 3:12, etc.). So what’s this about impatience?
As with many aspects of the Christian life, there is sometimes a place for impatience as well as patience, just as there is a place for both mercy and judgment, “a time to speak and a time to refrain from speaking” (Ecclesiastes 3:7), and so on. We might say that right impatience can be the “other side of the coin” of patience, but it’s just as real and can be just as necessary.
To understand this, we must first see that impatience can be an attribute of God. The Book of Judges tells us that after suffering affliction for some time, the ancient Israelites: “… put away the foreign gods from among them and served the Lord, and he became impatient over the misery of Israel” (Judges 10:16 ESV). The Hebrew expression translated “impatient” in this verse is literally to become “short of soul” in the way we would say “short tempered” or “running short of patience” – in other words, impatient – not with Israel, but with its suffering. This verse is unequivocal in telling us that God can express the trait of impatience when he views human-caused suffering and he wants to end it.
God can be impatient with other things, also – especially sin. He is patient almost beyond belief when it comes to working with us to help us toward repentance, but his patience with sin can run out, as we see in the narrative of the Flood where we are told: “Then the Lord said, ‘My Spirit will not contend with humans forever …’” (Genesis 6:3). The apostle Paul also stresses the limits to God’s patience (Romans 2:4-5, etc.).
We find other examples of righteous impatience in the New Testament. Jesus himself displayed impatience with the money-changers in the temple (Matthew 21:12–17) and on occasions such as when his disciples (who had been given the power to do so – Luke 9:1) could not heal a spirit-tormented child (Luke 9:38-40). Luke tells us that Jesus’ response to his disciples and the boy’s father was clearly an impatient one in this situation: “You unbelieving and perverse generation… how long shall I stay with you and put up with you?” (Luke 9:41). Notice that the object of Jesus’ impatience was not so much the people themselves, but their unbelief despite having already witnessed many miracles.
Putting the various scriptures together that show godly impatience, we see a definite pattern. God is clearly said to express impatience, and it is usually with human-caused suffering, sin, and disbelief. How does all this apply to us? We are certainly called to be patient, and we are not called to express impatience with others, but a right response to all three of the factors of sin, disbelief and avoidable suffering should increase our impatience with ourselves.
Sometimes we need to become more impatient with our own sins and failings in order to make more progress in overcoming them (Romans 7:24-25). Sometimes we need to be impatient with our own disbelief when it is holding us back from spiritual growth (Mark 9:24). And we need real impatience with ourselves when we cause any kind of avoidable suffering – even in situations where we think we are in the right (Acts 8:3). We certainly need impatience when we view much of the suffering that fills the world in which we live – and that impatience sometimes needs to be expressed in more fervent prayer for the kingdom of God and more active involvement in doing what we can to help alleviate suffering (Matthew 6:10). But in any situation, the right kind of impatience is always aimed at ourselves, whether to spur us to do more to help others or to further propel us in the growth for which we all should be aiming.
So if we are on the way to mastering the quality of patience, we should keep up the good work – but we should not forget to work on righteous impatience also where that is appropriate!
“Be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:48).
One of the greatest misconceptions about God, even among many Christians, is that God expects us to be perfect – as he is – and is continually unhappy with us when we are not. Jesus’ words “Be perfect…” from the Sermon on the Mount are so well-known that it is sometimes hard to see past what they are commonly thought to say to what they really mean.
To get a proper perspective on what God does expect of us, we must first look at Jesus’ words in context. In Matthew, Jesus clearly tells us to be perfect as God is perfect, but if we read the same account in the Gospel of Luke his words are recorded as “Be merciful, just as your Father is merciful” (Luke 6:36). Why the difference? Both Gospels show in context that Jesus was talking about love (see Matthew 5:43-47 and Luke 6:27-35). Matthew’s Gospel stresses that our love should be perfect and Luke’s Gospel stresses that our love should be merciful – doubtless Jesus talked about both aspects of love.
But when we look closely at the expression “Be perfect,” we see the situation even more clearly. The Greek word translated “perfect” in Matthew is a form of teleios which does mean “perfect,” but in the sense of being mature or complete. Notice 1 Corinthians 14:20, for example, where we find: “Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults”– and the word “adults” is the word teleios. In Hebrews 5:14 we find the same word translated mature: “… solid food is for the mature…”
In the context of love we find in Matthew 5:48 that Christ urged his followers to be mature and complete in their love – like God who is himself Love. Only a few verses before saying “be perfect” Jesus had said: “But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven” (Matthew 5:44-45), once again showing we should be like God in our love.
Jesus’ statement in the Sermon on the Mount does not mean that God expects us to always be perfect. In fact, the New Testament shows repeatedly that God knows we cannot be perfect in every way (1 John 1:8-10). That is why God accepts Christ’s perfect life in place of ours, just as he accepts Christ’s death on our behalf (Romans 5:10). But that does not mean that we need not strive in our own lives toward the goal of perfection (John 14:23-24) – as long as we realize that our efforts will never gain our salvation. Our motivation for trying to be as perfect as possible must be our love of God.
This fact brings us full circle. When we realize that God knows we cannot be perfect in this life, but that he does encourage us to grow up in him – to become more like him as we live each day – we see God in better perspective. We see that the God of love has made a way for us to be perfect in his sight through Christ’s life in our stead. But the God of love also offers to give us his love to enable us to continually grow to be more like him.
God does desire to see perfection in us, but he looks beyond us for that perfection. God does not expect continued perfection in our own daily lives – just continued progress. The statement that we must “be perfect” is not a command to do the impossible, it is an encouragement to become mature in fulfilling God’s law of love (Romans 13:10, Galatians 5:14).
An Alpine Symphony, by Richard Strauss, depicts a dawn to dusk climb up a mountain.
Why do we climb mountains? You can get almost as many answers to that question as you can find climbers to ask. Some will say because the mountains are there, others because of the challenge, and others just because. But deeper down I think there really is something about climbing that mirrors a profound human urge to overcome and surmount obstacles.
I think that desire is something we tap into with things that are important to us, as in the Christian goals of growing and overcoming. And I don’t think I’m the only one who sees the parallels between climbing and some of our higher goals. As Edmund Hillary, celebrated “conqueror” of Everest, wrote, “It is not the mountain we conquer, but ourselves.”
We call it “the Christian walk”, but I often think it’s more like a climb than a walk – both in terms of when it gets tough, and the rewards of accomplishment. I used to enjoy rock climbing, and although I don’t do it anymore, I can’t really think about climbing without thinking of some of the analogies between it and the Christian life. The parallels may be basic, but I know many of climbing’s strategic and tactical lessons have helped me, so I discuss some of them here.
• Plan the ascent. Climbers know that many mountains may be safely scaled only by one route which is not necessarily the easy path. We can’t succeed without a path to follow, and it’s not just a matter of memorizing a set route. Sometimes we need course corrections, and we have to continue to plan as we move upward throughout the climb or the Christian life. Proverbs 22:3 says: “The prudent person sees trouble ahead and hides, but the naive continue on and suffer the consequences.” Do we plan ahead to circumvent problematic situations, to avoid slippery paths and treacherous spiritual terrain? We must live one day at a time, but planning our daily walk is a big part of getting where we want to go. How much time do we actually spend in doing this? Darkness falls fast in the mountains, you have to plan your activities to be ready. Do we plan where to best fit in our spiritual activities, or do they get relegated to whatever time, if any, is left at the end of the day?
• It’s a group activity. Mountains can be wonderful places to be alone, to hike, enjoy the serenity and meditate. The Gospels show that on many occasions Jesus went up on a mountainside by himself to pray (e.g., Matthew 14:23). But ascending the highest peaks profits from teamwork. Although even great mountains have been scaled by individuals climbing alone, the lone climber has no one to help him or her and helps no one else – so everyone loses something. The same principle applies in obvious ways in our Christian lives. In spiritual climbing, you need a climbing buddy, or several. It’s a group activity.
• Safety in humility. Experiencing the majesty, vastness and age of mountains can be humbling, as many climbers and others have written. From Jane Austen’s “What are men to rocks and mountains?” to veteran climber Robert Macfarlane’s “Mountains refute our excessive trust in the man-made,” humans have frequently extolled these awesome pinnacles of creation. But every climber knows that staying humbly aware of one’s own vulnerability is a necessary part of climbing safety. So too, basic humility can be a big part of realizing our spiritual vulnerability to potentially deadly mistakes. “Let he who thinks he stands beware, lest he fall” (I Corinthians 10:12).
• Use the right equipment. Some of the most basic climbing equipment is similar to the gear mentioned by the apostle Paul in the military equipment analogy he makes in Ephesians 6:10-18. Take, for example, the helmet of faith. In climbing a helmet is not so much for if you fall, but if things fall on you such as falling rock and ice chunks. Faith is a good helmet too, against unexpected onslaughts of life that seem to hit out of nowhere. Much of the equipment the climber uses is different, of course, but it carries its own reminders – for example, ropes. There is nothing like dangling from a rope with hundreds of feet of empty space below to help you appreciate the value of a lifeline. I think of prayer as a lifeline I don’t want to be without. If I let it slip, I usually find myself dealing with a hard fall.
• Don’t look back/down. More accurately, don’t focus on the down. Fear and vertigo can sometimes happen to even experienced climbers. There is also a spiritual vertigo. We can erode our ability to keep climbing by focusing on the past and the abyss of past sins. You have to believe in the rock to which you are anchored – what climbers refer to as a “bomber” or “bomb-proof anchor”. Psalm 121:1 (a song of ascents) talks about one: “I lift up my eyes to the mountains — where does my help come from? My help comes from the Lord…” As Christians we know what that bomb-proof anchor is in our lives. “Though the mountains are shaken and the hills are removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed, says the Lord …” (Isaiah 54:10).
• Focus on the goal – and on the around. There is a weird thing about climbing. Looking up the climb ahead you get what is termed “perspective foreshortening” – the mountaintop may seem close at first, but it can seem to get further away as you climb. Life can feel that way, too, sometimes. You just have to be committed to keep climbing no matter how far the goal may still appear to be. On the other hand, while climbers have to focus on the goal in climbing, they try not to miss the pleasures of the spectacular views as they climb. Life should be enjoyed, too. Focus on the top, but don’t miss the scenery on the way up!
I knew a Christian climber who used to say he thought that God loves the mountains and climbed them, too. He quoted Amos 4:13 as indication of this: “He who forms the mountains … and treads on the heights of the earth…” I’m not so sure this verse actually means climbing the heights of the earth, but I do know that climbing mountains – or just reading about climbing them– can remind us of principles we need to keep in mind for the more important climb to which God calls us.
The letters of the apostle Paul to the Thessalonian church – a strong church that Paul had planted and nurtured – are, in effect, spiritual report cards. The context is clear; Paul is writing to his best students – these are a teacher’s letters to those who have done best in class. Just how good were they? Paul tells us in congratulating them:
“And so you became a model to all the believers in Macedonia and Achaia. The Lord’s message rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere” (1 Thessalonians 1:7).
But Paul doesn’t stop with congratulations – in fact, he only begins there. Having complimented the Thessalonians on their spirituality, notice how he continues: “…brothers and sisters, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more” (1 Thessalonians 4:1).
The Thessalonians clearly received a grade of “A” in pleasing God, but Paul urges them to do more – and he doesn’t stop with the first subject: “Now about your love for one another we do not need to write to you, for … you do love all of God’s family throughout Macedonia. Yet we urge you, brothers and sisters, to do so more and more” (1 Thessalonians 4:9). Another “A” – another still not good enough. Paul proceeds in the same way through all the subjects in which the Thessalonians had excelled: “Encourage one another and build each other up, just as in fact you are doing” (1 Thessalonians 5:11).
Paul’s second report card to the Thessalonians is not much different: “… brothers and sisters … your faith is growing more and more, and the love all of you have for one another is increasing” (2 Thessalonians 1:3); “… brothers and sisters, never tire of doing what is good” (2 Thessalonians 3:13).
The pattern is clear. Even though they were his best students, the apostle repeatedly urges the Thessalonian believers, strong as they were, to do more and more – never to stop doing more and more.
Humanly, it’s natural to want to rest a little after our battles, savor our victories, enjoy the report card and take a break before hitting the next semester. But Paul knew that the more we do with God’s help, the more we become capable of doing. God doesn’t want us to serve and help in any way other than to the fullest extent of His help. He also doesn’t want to reward us minimally, but to the fullest extent possible. That’s why Paul urges us repeatedly, if we are doing what we should, that is well and good! Now do more and more!
The letters of the apostle Paul to the Thessalonian church – a strong church that Paul had planted and nurtured – are, in effect, spiritual report cards. The context is clear; Paul is writing to some of his best students – these are a teacher’s letters to those who have done best in class. Just how good were they? Paul tells us in congratulating them:
“And so you became a model to all the believers in Macedonia and Achaia. The Lord’s message rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere” (1 Thessalonians 1:7).
But Paul doesn’t stop with congratulations – in fact, he only begins there. Having complimented the Thessalonians on their spirituality, notice how he continues: “…brothers and sisters, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more” (1 Thessalonians 4:1).
The Thessalonians clearly received a grade of “A” in pleasing God, but Paul urges them to do more – and he doesn’t stop with the first subject: “Now about your love for one another we do not need to write to you, for … you do love all of God’s family throughout Macedonia. Yet we urge you, brothers and sisters, to do so more and more” (1 Thessalonians 4:9). Another “A” – another still not good enough. Paul proceeds in the same way through all the subjects in which the Thessalonians had excelled: “Encourage one another and build each other up, just as in fact you are doing” (1 Thessalonians 5:11).
Paul’s second report card to the Thessalonians is not much different: “… brothers and sisters … your faith is growing more and more, and the love all of you have for one another is increasing” (2 Thessalonians 1:3); “… brothers and sisters, never tire of doing what is good” (2 Thessalonians 3:13).
The pattern is clear. Even though they were among his best students, the apostle repeatedly urges the Thessalonian believers, strong as they were, to do more and more – never to stop doing more and more.
Humanly, it’s natural to want to rest a little after our battles, savor our victories, enjoy the report card and take a break before hitting the next semester. But Paul knew that the more we do with God’s help, the more we become capable of doing. God doesn’t want us to serve and help in any way other than to the fullest extent. He also doesn’t want to reward us minimally, but to the fullest extent possible. That’s why Paul urges us repeatedly, if we are doing what we should, that is well and good! Now do more and more!
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