Rejection and Ejection as a Pathway to Righteousness

Now Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking.  Therefore she said to Abraham, "Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac."  The matter distressed Abraham greatly because of his son.  But God said to Abraham, "Do not be distressed because of the lad and your maid; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named.  "And of the son of the maid I will make a nation also, because he is your descendant."  So Abraham rose early in the morning and took bread and a skin of water and gave them to Hagar, putting them on her shoulder, and gave her the boy, and sent her away. And she departed and wandered about in the wilderness of Beersheba. (Genesis 21:9-14 NASB)

This is an account where what's really going on is implied rather than explicit.  First off, for whatever reason, Ishmael is never named but referred to obliquely throughout the chapter.  Second, he wasn't mocking, he was laughing with the boy named for such behavior.  I see clues that there are two other reasons for sending Hagar and Ishmael away.

The first is from what Sarah says to Abraham, "...the son of this maid shall not be an heir with my son Isaac."  It's not that they "play" together, it's that Ishmael threatens Isaac's inheritance, or blessing, from Abraham.  It is more jealousy than physical or emotional protection of Isaac.  But why be jealous?  Hasn't God made it clear that Isaac will be the one through whom the promise and covenant will pass?  Time for the second clue.

The second clue I find in what God says to Abraham.  Abraham doesn't want to send Ishmael away.  He wasn't distressed for Hagar, the word was evil in his eyes because of Ishmael.  It sounds like a natural attachment of a father to a son, but God says something interesting, "...through Isaac your descendants will be named."  That hadn't been brought up, but wouldn't it be strongly inferred from the promise?  God will make Abraham a great nation, and the promise is to pass through the promised son.  Yet, God has to tell Abraham again, more specifically.  It's as if Abraham still holds on to the possibility that Ishmael can carry the blessing of God; or at least his family blessing.

I see two possibilities that could be true at the same time.  I think Sarah is jealous and I think Abraham has given her reason to be.  He seems to still hold on to a primary position for Ishmael in his heart.  It shows up when he is asked by Sarah to send Hagar and Ishmael away.  God finally points it out.  But God appreciates that this view isn't evil in a character sense, but it is evil in a "faith" sense.  It is contrary to the direction laid out by God.  Abraham still hopes for Ishmael.  And God honors the character of Abraham.  He again promises to make Ishmael into a great nation. 

The point I take from this is that my Master knows me better than I know myself.  He sees the places where I'm in denial.  He sees the places I'm completely blind to my weaknesses.  But He also is diligent to correct those faith flaws that aren't necessarily character flaws.  In other words He corrects character that distracts from faith.  It may not have been Abraham's problem, but when my Master reveals character that is contrary to His call, I also discover that the character quality is often about me rather than my Master. 

An example of this is discernment.  Through the study of Scriptures, I can often discern when people and situations deviate from my Master's design.  This isn't all that unique, in fact it's really common.  But when I decide to step in where I'm not invited either by my Master or the person(s) involved, that discernment becomes about me rather than about my relationship with my Master.  Sometimes my Master does invite me, and then it's a faith issue to become involved.  But if I'm not prompted by His Spirit, and the person hasn't asked, then I need to draw from my discernment and pray specifically for the person(s) in that situation.  That's just one example, but it demonstrates the difference between the unrighteous good and the righteous good.  One is about me, that is self-righteousness.  The other is about my Master, and that's true righteousness.

Genesis 20: Leadership Demonstrated

Now Abimelech had not come near her; and he said, "Lord, will You slay a nation, even though blameless?  Did he not himself say to me, 'She is my sister'? And she herself said, 'He is my brother.' In the integrity of my heart and the innocence of my hands I have done this."  Then God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her." (Genesis 20:4-6 NASB)

One of the strange ironies of Scripture is how it provides examples of concepts.  For instance, in this chapter, Abraham says he feared that there was no fear of God in this country, Gerar.  What turns out to be the case is that Abimelech is not only a God-fearer, but an extraordinary leader.  Notice his response to God is on behalf of his nation, not himself.  "Lord, will You slay a nation, even though blameless?"  His appeal is for them and he qualifies them as blameless, or even righteous.

Secondly, he claims "integrity of heart" for himself, and God agrees.  This king, assumed to be pagan, is not only a God-fearer but one with God-confirmed integrity.  Two things found unexpectedly in this small city-state on the edge of the wastes of the Negev.

Already, in the life of Abraham, a priest-king, Melchizedek is found unexpectedly in the city of Salem.  Now a righteous king and people is found in Gerar.  The example of this leader is as tremendous as it is unexpected.

One more example of his leadership is found in verse 8, where he calls the household together to share the dream he just had.  Again, odd, but not as unexpected as their being there in the first place.

But notice something that Gerar shares with Salem in the Hebrew Scriptures.  While in the time of Abraham, these may be examples of righteousness among pagans, by the time of the Exodus and ensuing invasion these examples are no longer righteous.

What I mean to gain from that is the importance the leader has on the righteousness of the people.  While a righteous leader does not guarantee the righteousness of the people, the influence is unmistakable.  This truth is seen throughout the history of Israel and Judah.

So, in my life, my family, and my church, the importance of righteous leadership is just as unmistakable.  While there is again, no guarantee, the influence is unmistakable.  And the need is unmistakable; in my life, my family, and in my church.  I have roles in each, and I have a clear call to lead with integrity of heart.

The Fractured Reality of Sodom 1: The Unexpected Judge

Now the two angels came to Sodom in the evening as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed down with his face to the ground.  And he said, "Now behold, my lords, please turn aside into your servant's house, and spend the night, and wash your feet; then you may rise early and go on your way." They said however, "No, but we shall spend the night in the square."  Yet he urged them strongly, so they turned aside to him and entered his house; and he prepared a feast for them, and baked unleavened bread, and they ate. (Genesis 19:1-3 NASB)

In this chapter I am going to wander into the spooky world that is Sodom before it's destroyed.  Right off the bat, in the first few verses, I find what I would never expect.  In the ancient days of cities, the gates were important places.  It constituted the "courts" of their day.  The elders of a city would sit and deliberate various civil cases that people brought before them.  The elders were said to be "sitting in the gate" for this purpose.  This phrase appears right in verse 1, and it's Lot!  What this verse essentially says is that at this time Lot is an elder in Sodom, the most sinful place on the planet at the time.

What does it mean to be an elder in Sodom?  Lot clearly has enough of his sensibilities to recognize the two angels for what they were.  His greeting is much like Abraham's in the previous chapter.  It doesn't say specifically he was the only elder, but no one else is mentioned.  I infer from the way it's worded here that he is the only one.  Could it be that "elder" and judge over civil disputes is a job that, instead of being highly regarded, was held in contempt?  What if Lot took the job because no one else was willing, and he saw it as important?  With all the sin in the city, why wasn't he so busy he may not have even noticed the angels?  It's like he's a judge and an elder, but without respect or recognized authority. 

What if Lot's ability to recognize the angels infers some degree of "righteousness" still exists with him?  In that case, the city would have had a "righteous judge" whom they completely ignored.  He should have had influence for God in that place as an elder and judge, but didn't.  There should have been constant inquiries of what Lot thought on a matter, and there wasn't.  Consider what sort of city has a righteous judge whom they completely disregard and hold in contempt.  Laws are only effective when the society enforces them.  It is understood (but rarely contemplated) that people have to agree to live by laws for those laws to have their desired effect.  It takes more than force for laws to begin to work.  The force of a few rarely works for long against the unwillingness of a mob to comply.  The right to assemble is a frightening thing for those in power.

What's my point?  It's common for us to point at another city and say, "Sin City!"  But in my own town, in my own neighborhood, do I have any effect on the moral health of those around me?  What about the sin in my city, in my neighborhood?  Does my Master have influence through me in these places?  It's easy to point at other places, other people, and other mobs, but what about my place, my people, and the mob of people around me?  What sort of influence am I here?  If I were to "sit in the gate" here would I be ignored?  If I put myself forward as an elder, would I be respected?  Would people in my neighborhood wonder what I thought of matters of concern to them?

It's not about how great I might be, it's about how much influence my Master has through me.  I'm not really wise, I try to be sensitive to my Master's Spirit leading me.  I'm not "powerful", I rely on the power of my Master.  I'm not respected around here, instead I try to let my Master's words gain respect for Him.  So, what sort of influence do I have?  How effective am I in my efforts to point others to my Master?  I'm somewhat ashamed to say that I don't know.  I feel I should, at least know more than I do.  I believe, wrongly or rightly, that there should be some tangible evidence of my influence for my Master right here where I live.  But I don't know of it.  I'm not complaining, I'm just pointing out an area of my life where I believe I'm lacking.  I also believe the answer is fearless devotion to my Master.  So, it's time for me to take a deep breath and take a step out my door and into the lives of those I live around.  Scary, but necessary.

Trial and Error or Recon by Fire: An Option To Find The Will of God

So Sarai said to Abram, "Now behold, the LORD has prevented me from bearing children. Please go in to my maid; perhaps I will obtain children through her." And Abram listened to the voice of Sarai. (Genesis 16:2 NASB)

In the Ancient Near East (ANE), surrogate motherhood was not an unheard of solution for barren women of wealth and status.  In that culture the woman acting as the surrogate gave birth sitting on the lap of the intended mother in the birthing chair.  The child was then "born into the lap" of the intended mother.  Not terribly comfortable for anyone.

So, in the case of Abram and Sarai, the option of surrogate motherhood seemed like a valid one.  After all, God had said the promised child through whom would come the descendants like the dust and stars would come through Abram.  He hadn't mentioned Sarai in His promise.  Given the length of time between discussions, it could easily be assumed, God was not waiting on them.  Typically, Abram and Sarai (particularly Sarai) get a bad reputation here, and it probably isn't deserved.  In fact, their search technique for finding the will and direction from God is actually fairly common.

Don't just stand there do something!  We say it, we think it about ourselves.  Our culture tells us that activity is better than passivity.  I have bought into it, and I'm not alone.  I'm told this axiom by my employer, by my friends, wife, family where I came from, and myself.  On the other hand, over a decade ago, a new version had become popular, "Don't just do something, stand there!"  It's not as popular as it used to be.

One of my weaknesses is procrastination.  It's a weakness I plan on working on one of these days.  I am an avoid-er of things I should do, I know it, and I beat myself up about it.  I feel shame about it.  I sense the failing, the fear, the empty courage.  But in coming out here to Nevada, I had to face the fear of acting according to everyone else.  I waited on the opportunities and direction of God, and moved to obey without waiting for resources to do so.  It was one of the most faithful processes I have ever had the joy of participating in.

So, I know that sometimes what my Master tells me is to wait.  Then, for me, waiting is an act of obedience.  And at times, He says to go or move or do, and to then to wait for more from Him is to disobey.  In Genesis 16, Abram has been waiting, but it doesn't say how long.  The word from God at first was lots of descendants.  Then it was expanded to be lots of descendants from Abram.  To this point, Abram has moved and been obedient to the vague direction of his God.  He has believed his God, and that belief has been credited to him as righteousness. 

One detail he was given was that his descendants innumerable would not possess the land until after 400 years of slavery.  In other words, after waiting a long time.  So, Abram knew that waiting was included in the promise.  But the child to come through him really couldn't wait all that long, at some point Abram would die.  So, while he had been waiting and knew that waiting was included in the "land" part of the promise, he also knew that there was a limit on how long he could wait for the "descendant" part of the promise.

In this passage, really the only clue we have that this option was wrong was the discussion between the Angel of the Lord and Hagar.  There we discover that Ishmael would be blessed (sort of) as well, but was not the child of the promise.  So, the option of a surrogate mother was not how God intended to fulfill His promise to Abram.  The practical conventionally wise solution under the circumstances was not the leading of God.  But it didn't bother God either.  In fact He wove the child of Hagar into His will and work all throughout the life of His chosen people. 

In this instance trial and error wasn't working for Abram and Sarai to find the path to the promise of God.  This would have been an "error".  That's an option I often choose to find the will of my Master.  I can always tell by the "error" result that it's not working.  And I'm not really sure when I don't fail that I've truly found His path.  I wonder if He is "permitting" something I've chosen to attempt, as in His blessing of Ishmael; not great, but useful for later.  I realize that not knowing the will of my Master is never comfortable.  Sometimes I need to wait for His direction and act.  Sometimes I need to act when He speaks while I'm still blind.  The key is listening for His voice.  Actually, no, the key is hearing His voice, and receiving the whole message.

So, wait or not to wait.  How do I know?  Do I attempt to discover His will by trying various things until something works?  In the military we called that "recon by fire" where we would direct fire into an area where we suspect the enemy might be hiding.  Sometimes we would hit them, but most of the time we didn't.  Either way, we didn't loose a soldier.  Is that the way my Master wants me to find His will?  It doesn't seem so from this passage.  Perhaps I should put away my "guns" and make myself comfortable in the gallery outside the Throne Room of the King of Kings; read a book, drink coffee, pace the floor, I know the drill.

The Righteous Request for Proof?

Then he believed in the LORD; and He reckoned it to him as righteousness.  And He said to him, "I am the LORD who brought you out of Ur of the Chaldeans, to give you this land to possess it."  He said, "O Lord GOD, how may I know that I will possess it?"  So He said to him, "Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon."  Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds.  The birds of prey came down upon the carcasses, and Abram drove them away.  Now when the sun was going down, a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him.  God said to Abram, "Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years.  "But I will also judge the nation whom they will serve, and afterward they will come out with many possessions.  "As for you, you shall go to your fathers in peace; you will be buried at a good old age.  "Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete."  It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces.  On that day the LORD made a covenant with Abram, saying, "To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates: (Genesis 15:6-18)

Abram has just had his belief credited to him as righteousness by the Creator of the heavens and the earth.  The statements of God continue, and Abram asks, "How may I know that I will possess it?"  How may I know?  Show me a sign.  Prove it.  Things I would consider gutsy to ask of God.  Abram's just been credited with righteousness for belief, so did he just use up his credit?


It seems that God doesn't have a problem with the question, and proceeds to provide the proof.  It is an odd way to do it for our culture, but essentially what God does is bind Himself in a Suzerain Treaty.  What He has said with the divided carcasses is that, "If I don't make good on my promise, may this happen to Me."  God would be destroyed, laid in half, before He would break this promise.


But when I consider the One making this promise and binding Himself to it in such a dramatic fashion, I understand better the sense of verse 12, "Now when the sun was going down, a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him."  God had arrived.  The One forming stars and laying out the patterns for quarks shows up.  Unimaginable awesome and utterly destructive Presence emerges into His creation, clothed in darkness to preserve His servant, but the terror remains.


This was not some earthly king laying out victims of his latest battle for those who remain to walk between; binding them to a covenant of servitude.  This is the King of Kings moving between the victims.  The smoking oven and flaming torch passing between the divide carcasses seems to bind Him to Abram, as if Abram is the king, and God serves Abram.  


How does my "theology of God" incorporate this concept?  How does this not threaten or negate the "Sovereignty of God"?  How is it that the Maker of all Matter will bind Himself to one of His human creatures in such a fashion and not give up His status and place as Ruler of all?  Who is this Abram that he should witness such a thing, preserve such a story?  And why would it be recorded, inspired by the One binding Himself?  This is something that the King of Kings wants me to know about Him.


One reconciliation that I can make between this event and the Sovereignty of God is that the King of Kings binds Himself to His promise rather than Abram.  Yet, the form of this event matches the form of such treaties among men, and that is not the case for them.  Did Abram understand this as his God binding Himself to a promise or to Abram?


I believe God bound Himself to the promise, and that Abram understood this.  Here's why: After this, Abram continues to submit himself to his God as Lord.  He doesn't change his view and understand God as submitting to him.  Secondly, Abram asked how he would know the promise would be fulfilled, and this is the answer God provides.  The connection would make sense to him as an answer to his question.


So why does my Master want me to know this about Himself?  Does He still do this?  Does He still bind Himself to His promises?  From this account, and others, I believe that the King of Kings, my Master, still considers Himself bound to His promises.  I believe that my Master would cease to exist  before He would break a promise.  I can be more sure of Him and His promises than of the sunrise, even the one I witness now.  Though I can see His creation, He is more sure and trustworthy than what I see.  I believe.  Perhaps that will be credited to my account like Abram's.

An Astronomical Perspective

Then behold, the word of the LORD came to him, saying, "This man will not be your heir; but one who will come forth from your own body, he shall be your heir."  And He took him outside and said, "Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your descendants be."  Then he believed in the LORD; and He reckoned it to him as righteousness. (Genesis 15:4-6 NASB)

Abram has just beaten the four kings of the east and partied with the priest-king of God Most High, what are you going to do now?  Well, it's time for a heart-to-heart with his God.  What has been bothering Abram about the promise God has made to him comes to the surface.  He gives voice to his fears.  But it is God who starts the conversation.  He begins with the statement that He is Abram's shield and protection.  Abram responds with, "Show me the kid!"

The problem with Abram's situation is that, while he has been promised that the land will be possessed by his descendants, he doesn't have one child.  It's an obvious problem.  And it's one that makes this promise difficult to discuss with anyone.  The first thing they do is look around Abram for a little boy, an obvious dilemma to receiving such a promise.

God has told Abram that his descendants will be like the dust, and that was nice.  But now He brings Abram outside his tent and has him look at the stars.  In that day, there were no lights except the lights of the heavens, and they shone through air far less dusty.  The Milkyway is huge and bright, the colors of the stars distinct, and the patterns easy to make out.  The stars shine back down on Abram, declaring the glory of God, they form an accounting of the work of His hands (Psalm 19:1).  "Count them," says God.  For in counting them is the futility of what Abram can do, and in what is being counted is the awesome power of what God can do.

Sure there are a lot of them, but counting means really paying attention to them.  The glory of the One making the Heavens and the Earth resonates all through this immense sea of lights.  They sparkle ever so slightly as the tiny debris of space and atmosphere blow by.  Count them.  It's not possible, but it is a worthy effort.  Counting stars is an act of worship for Abram.  He believes, and this belief goes on his account as righteousness.  The promise of descendants to a old man without children is made by the One forming stars.  If this One can do that, form hydrogen into flaming orbs of unapproachable light, perhaps He can be relied on to provide a child to the guy standing outside his tent holding his AARP card.

Approaching, Cleansing, and Purifying: Spiritual KP?

This morning, I have to confess that I have no idea what Chambers is writing about.  I read the first paragraph several times, looked up precipitate, and went on to the second paragraph hoping for clarity if I pushed on through.  The verse he refers too doesn’t help clarify his point either.  James 4:8 is an admonition to draw near to God and a call to purify and cleanse myself (which should be expected if I am to draw near to God).  Chambers seems to be writing about an action that makes little sense, that I do over and over until I figure out I’m not supposed to, and is exhilarating when I’m in the midst of it.  I have no idea what he’s going on about.

Part of the reason I don’t is his description of it.  First it’s acting on the truth of God.  Once the act is done (I assume the act on the truth of God), then I am never the same.  When I act I live instead of exist and it involves my whole will.  Then he refers to it as “transacting business with God” and I’m even more confused.  Here I come and go not realizing I’m supposed to stay not go.  Yet, once I do this act, I’m never the same.  It seems he believes that just taking notes about a discovery or rediscovery of a truth of God is enough of an act to meet this description.  Honestly I have never found taking notes that exciting.  Seriously, I’m really confused by this one.

But when I focus on the Scripture he used, that to me makes sense.  James is referring to how I treat my fellow believers, and puts the problem on my motivation for what I do.  When I am friends with the world, I make my Master my Enemy.  But the response of my Master is to act in zeal to pull me back into that relationship (which can seriously hurt me, but with pain that is better than being dead – not in relationship with Him).  So, my response, as James puts it, is to draw near to God, cleanse my hands, purify my heart, and mourn and weep over my condition and rebellion.  Allow my Master to raise me up and not try to do that myself.  Then my treatment of my fellows will be what it needs to be.

So, the passage I can relate to; the writing of Chambers, not so much.  Fortunately that’s pretty rare.  I’m sure there will people who can’t relate to what I write either.  Either way, the point is joining with and remaining in a relationship with my Master.  It takes drawing near, cleansing and purifying, and grieving over my sin.  It sounds a bit like a 12-step program.  I suppose this would be a good time for me to wrap this up and draw near to my Master.  Anyone seen the soap and scrub brush I just had a second ago?  Yay! KP of the soul!

Oswald Chambers, My Utmost for His Highest, October 4

Losing Who I Am, Gaining Who He Is

One of the questions I have not heard but I’m waiting for is this, “Why, if Jesus died for the whole world, do some still go to hell?”  This question is one that has rattled around in my head and I have answers for it, but I still realize I’m not likely to hear it. 

 

I ask it from time to time because I have accepted two other things.  First off, Jesus didn’t die in my place or for me per se.  Jesus died as atonement for the sins of the world.  That is different.  In 2 Corinthians 5:21 Paul says that God made Jesus sin (the noun sin, not the verb).  Literally that is what Paul said.  It is as if the Father transforms the Son into the sins of the world, and then sacrifices Him on Mount Moriah.  That is how Paul describes the Atonement of Jesus.

 

Since Jesus didn’t “die for me” or as is popular, “take my place” my response is just, “Wow! Thanks!” and then carry on my merry way.  I see that and have done that, but that does not match what Scripture presents.  The other half of 2 Corinthians 5:21 says that the Father made Jesus into sin “so that we might become the righteousness of God in Him.”  In other words, the Father made Jesus into sin so He could then make me into His righteousness in Jesus.  I’m going to be made into something I am not now.  I will be different.  So, how do I get a chance to participate in this transaction?

 

What I see in Scripture is that my Master initiated my relationship.  As Chambers put it yesterday and refers to today, He reveals to me what He has already done on my behalf, and I believe that.  I don’t bring anything of my own making or accomplishment to the party, it’s all the Master of the universe.  I respond to what is revealed, and I suppose in that sense I have a choice to believe or not.  What I am believing in is my Master’s identification with my sin and atonement for it, and then that I will be remade into His righteousness.  I accept His solution to my problem (which requires me to accept His definition of my problem), and I accept that He will change who I am into something else; I choose to loose my identity that I have worked so hard to establish.

 

I want to bargain, negotiate, and offer alternatives for both the atonement and my transformation.  I want partial credit for the work of Jesus, and I want to retain part of my personality.  That is not how the exchange works, and it is therefore difficult to accept in this culture.  Thankfully, my Master does not require me to understand it all up front.  It is in some ways like making an uninformed decision, but really, once I accept His definition of my problem, accepting His solution is obvious, at least on the surface.  The transformation He works in me requires me to love Him and be devoted to Him only.  That is really pretty simple.  I make it hard by focusing on what I’m loosing, rather than on my Master who I am gaining.

 

The reward is that my Master forms His righteousness in me… actually no, what happens is that I become His righteousness.  That is a personal transformation into righteousness, not just a relocation of righteousness.  I don’t “contain” the righteousness of my Master, I become the righteousness of my Master.  Something contained within me can be relocated elsewhere and I can misplace it and so on.  When I am transformed into something else, that is not so easy to “lose”.  That would require another transformation to negate.  The work of my Master is not so temporary as my own.  My work is fairly shoddy, His work is masterful workmanship that lasts for eternity.

 

How is such an amazing result not worth giving up my identity?  How is it that I can require more of the One having Atoned for my sin along with the sin of all human existence?  What is my identity worth compared to being the righteousness of my Master?  He forms stars, traces quarks, and forms me into His righteousness.  Is that not enough?  Do I want more?  Is there something about my identity among my fallen fellows that is so precious that is becomes more valuable to me than the righteousness of the Master of all creation?  I can’t think of anything.  So, why is it so hard for me to let go of it?  It’s not like my Master is asking me to accomplish some great task, He asks that I believe and accept His transformation of me.  As much as I don’t really like hard work, you’d think I’d be all over such an offer.

 

The solution for me is become a fool among my fallen fellows, and not before my Master.  Okay, it’s really not so far to go to become a fool before my fellows.  It is much longer to stop being the fool before my Master.  The choice before me is life or death, blessings or curses.  Relating to my Master is life and blessings, not relating to Him is death and curses.  Today, I will practice choosing life.

 

Oswald Chambers, My Utmost for His Highest, October 29