The Wells of Salvation

 In that day you will say,

  "Surely the Lord is my salvation

    I will trust and not be afraid.

  The LORD, the LORD, is my strength and my song,

    he has become my salvation.."

  With joy you will draw water

    from the wells of salvation.  (Isaiah 12:3-3)

"That day" is today. During Jesus's earthly ministry, there was a problem. As he proclaimed and taught about the kingdom of God, the people were looking forward to a time when God would come and set all things right through judgment and complete renewal. This was not wrong, but it is not the good news that Jesus brought. He was talking about the opportunity of access to the kingdom of God now. 

We face the same misunderstanding today. People talk about the kingdom of God in terms of building it and waiting for it, but not in terms of its presence and immanence. Jesus talked about seeing and entering the kingdom of God, not building it or making it happen. When he said, "The kingdom of God is near," he did not mean it was about to happen, but that it was entirely accessible. (For further information about this, you can read this blog entry: What Is the Kingdom of God?)

Isaiah was talking about the day that God would bring deliverance to his people. Complete deliverance. That day is happening now in Jesus. He says "If anyone is thristy, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will now flow from within him." (John 7:37-38) The complete deliverance is in Jesus and life with him through his Spirit. That life will not change in the future, but come to fruition. Perhaps another way of saying it is that life we can find now in Jesus will not change in kind, but in its intensity. When he returns it will not be so much something different as something more.

The "wells of salvation" are not just forgiveness to get us out of this life into the next. These wells are where we go each moment to draw living water for the days and years of sojourn in this time of exile. This water is the same, but the setting is different. In substance, simply living with Jesus is the eternal, abundant water we need. However, we often get obsessed with just wishing for a change of setting instead. For those whose joy comes from pulling water out of the well day in and day out, the Lord is their song and their salvation. He is their daily companion on the road through life. We do not seek escape, but joyful, obedient living.

The only well we can go to is the life that we have before us. Living water is accessible from within by the Spirit, but it is available only from within us. From our lives lived deeply and truly. We cannot access water from someone else's well, someone else's life, as much as we might want to. This desire is what keeps most of us from enjoying God's deliverance. We want another life. What we need is another God. We do not trust God in our lives, but are afraid of our life and the God Who has given it to us. Jesus has come to redeem, renew, reframe our lives, not give us another escape.

Only in the power and reality of Jesus's redemption will the wells of salvation open for us. Only then will it be a joy to access that living water, the kingdom of God in King Jesus. We will find our confidence. And we will discover what it is to not live in fear. We will truly be saved.

The Master Teaching: the Kingdom of God

The sovereignty of God is the primary message of the Old Testament. As Psalm 139 explains, "The Lord sits enthroned in the heavens, his kingdom rules over all." The prophets speak of God over all nations, pronouncing his words not only to Israel, but also to each nation: "He shall judge between nations, and shall decide disputes for many peoples." (Isaiah 2:4) God is not just the God of Israel, but the God and creator of the whole world and all peoples. As John Piper says, "When we say God is sovereign, we mean he is powerful and authoritative to the extent of being able to override all other powers and authorities. That’s my effort at a definition." (What is the Sovereignty of God?) The sovereignty of God is absorbed into another proclamation in the New Testament. Jesus's primary message is "The time is fulfilled, and the kingdom of God is at hand. Repent and believe in the gospel." (Mark 1:15) Let me untangle this a little. First, the kingdom of God is not a place or a time. It is God's ruling, his action, his influence in all of the heavens and the earth. The message of God's rule so present in the Old Testament is now being announced as the good news in the New Testament with the emphasis that the kingdom is "at hand." Jesus is proclaiming the good news that the kingdom is now accessible in ways it has never been accessible before. Roughly speaking, the sovereignty of God is the kingdom of God. Now let's explore what that means. It is well-known that the kingdom of God is "already, but not yet." God's kingdom has never not existed. He has always had power and authority over all he has made. Jesus was not announcing the kingdom coming from non-existence with his presence.The kingdom is now accessible through Jesus in ways that it was not accessible before. This is how the kingdom is "already." God's sovereignty is also "already" as seen in the Old Testament. But we also know that the kingdom of God is "not yet." God rules over all, but his kingdom is not fully manifested in this present age. We anticipate God's rule and influence to be much greater. We anticipate that it will be absolute in the sense that we will not be able to hide from it or avoid it any longer. I believe this is also the current status of God's sovereignty. God is able to override all other powers and authorities. God has won the war over all powers and authorities. But God's sovereignty is not complete in this age because there are other rulers and authorities that interfere with God and his kingdom. So we are taught to pray, "Thy kingdom come, Thy will be done on earth as it is in heaven." We pray this because God's kingdom has not fully come and his will is not fully done on earth as it is in heaven. But even more exciting, we can understand much about God's sovereignty by studying and pondering Jesus's teaching on the kingdom in the parables. God's influence in the kingdom and his rule as our Lord cannot be separated. So, it would generally follow that God's sovereignty is like a treasure in a field and a pearl of great value. But his rule is also like a sower throwing seed on different kinds of soil or a man who has an enemy plant weeds in his field. (Matthew 13) Like the kingdom of God, the sovereignty of God is not in any trouble in this present age. It is always at hand and never at a loss even though there are other rulers and powers set against it, doing what God does not want them to do. I believe that Jesus's teaching on the kingdom of God stretches over all the great themes of the Bible and the deepest concerns of humankind. Not only does the kingdom of God draw in the sovereignty of God, it also draws in justice, grace, and the church. Each of these we see as "already, but not yet." They are fully present in the will and work of God, but thwarted by God's permission according to his good and loving judgment. We see perfect justice in Jesus and in the kingdom of God. We see complete grace as well. We also experience some of the called-out saints of the church. When some people talk about justice, they are really looking to the kingdom of God. The same with grace and the church. So the parables of the kingdom of God have much to teach us in all these areas. Jesus teaching on the kingdom of God also shows us how the aspirations of humankind can fall short of what God is doing now. The "already, not yet" aspect of each of these important areas teach us that God wants to be with us more than over us. God wants to be our friend more than to be fair. God wants us to grow in grace more than get his grace. God wants our life to be church more than for church to be our life. All of these are evident in the present reality of the kingdom of God and are expressed in these different areas as well. It is not surprising that the Master teacher would know this and give us what we need to navigate these ideas with grace and truth.

What is the Kingdom of God?

First of all, we must shed the idea of kingdom as a realm or a people when trying to understand the kingdom of God.  It is first and foremost God's rule and action as George Eldon Ladd, a professor of New Testament Exegesis writes:

We must ask the most fundamental question: What is the meaning of " kingdom"? The modern answer to this question loses the key of meaning to this ancient Biblical truth. In our western idiom, a kingdom is primarily a realm over which a king exercises his authority. Not many kingdoms remain in our modern world with its democratic interests; but we think of the United Kingdom of Great Britain and Northern Ireland as the original group of countries which recognize the Queen as their sovereign. The dictionary follows this line of thought by giving as its first modern definition, "A state or monarchy the head of which is a king; dominion; realm."

The second meaning of a kingdom is the people belonging to a given realm. The Kingdom of Great Britain may be thought of as the citizens over whom the Queen exercises her rule, the subjects of her kingdom.

The exclusive application of either of these two ideas to the Biblical teaching of the Kingdom leads us astray from a correct understanding of the Biblical truth. The English dictionary itself makes this mistake when it gives as the theological definition of the kingdom, "The spiritual realm having God as its head." This definition cannot do justice to the verses which speak of the coming of the Kingdom in outward glory and power when Christ returns. On the other hand, those who begin with the idea of a future realm inaugurated by the return of Christ cannot do justice to the sayings about the Kingdom as a present spiritual reality.

Furthermore, those who begin with the idea of the Kingdom as a people base their definition upon the identity of the Kingdom with the Church, and for this there is very little scriptural warrant.

We must set aside our modern idiom if we are to understand Biblical terminology. At this point Webster's dictionary provides us with a clue when it gives as its first definition: "The rank, quality, state, or attributes of a king; royal authority; dominion; monarchy; kingship. Archaic." From the viewpoint of modern linguistic usage, this definition may be archaic; but it is precisely this archaism which is necessary to understand the ancient Biblical teaching. The primary meaning of both the Hebrew word malkuth in the Old Testament and of the Greek word basileia in the New Testament is the rank, authority and sovereignty exercised by a king. A basileia may indeed be a realm over which a sovereign exercises his authority; and it may be the people who belong to that realm and over whom authority is exercised; but these are secondary and derived meanings. First of all, a kingdom is the authority to rule, the sovereignty of the king. (The Gospel of the Kingdom. George Eldon Ladd. Wm. B. Eerdmans Pub. Co. Grand Rapids, MI. 1959. Pages 13-23.

Second, we find that the words associated with God's kingdom are not ones of building, bringing, or making it happen, but receiving, seeing, and entering it.  Again, Ladd speaks to this:

The supernatural character of the present Kingdom is confirmed by the words found in association with it. A number of verbs are used with the Kingdom itself as the subject.

The Kingdom can draw near to men (Matt. 3:2; 4:17; Mark 1:15; etc.); it can come (Matt. 6:10; Luke 17:20; etc.), arrive (Matt. 12:28), appear (Luke 19:11), be active (Matt. 11:12). God can give the Kingdom to men (Matt. 21:43; Luke 12:32), but men do not give the Kingdom to one another. Further, God can take the Kingdom away from men (Matt. 21:43), but men do not take it away from one another, although they can prevent others from entering it. Men can enter the Kingdom (Matt. 5:20; 7:21; Mark 9:47; 10:23; etc.), but they are never said to erect it or to build it. Men can receive the Kingdom (Mark 10:15; Luke 18:17), inherit it (Matt. 25:34), and possess it (Matt. 5:4), but they are never said to establish it. Men can reject the Kingdom, i.e., refuse to receive it (Luke 10:11) or enter it (Matt. 23:13), but they cannot destroy it. They can look for it (Luke 23:51), pray for its coming (Matt. 6:10), and seek it (Matt. 6:33; Luke 12:31), but they cannot bring it. Men may be in the Kingdom (Matt. 5:19; 8:11; Luke 13:29; etc.), but we are not told that the Kingdom grows. Men can do things for the sake of the Kingdom (Matt. 19:12; Luke 18:29) but they are not said to act upon the Kingdom itself. Men can preach the Kingdom (Matt. 10:7; Luke 10:9), but only God can give it to men (Luke 12:32)  (The Presence of the Future. George Eldon Ladd. Wm. B. Eerdmans Pub. Co. Grand Rapids, MI. Page 193.) (Italics mine.)

Dallas Willard has a good way of putting it:

The Kingdom of God is God reigning. It is present wherever what God wants done is done. It is the range of God’s effective will. God’s reign is all around you and is from “everlasting to everlasting” — it is the natural home of the soul. Matthew uses the term the Kingdom of the Heavens to emphasize that the Kingdom of God is not far off and way later but is immediately and directly accessible to us through Jesus Christ.

And so we find that Jesus's message of "Repent and believe the good news, the kingdom of heaven is at hand" is not about the kingdom that is about to happen or come, but one that is accessible now.  The good news is about how we can join Jesus in the kingdom through trusting him in our daily lives.

The Gospel of the Kingdom

Dallas Willard interview with Keith Giles in 2005

Keith Giles- “Dallas, can you explain the difference between the Gospel of the Kingdom and the more popular, Gospel of the Atonement for us?”

Dallas Willard – “The Gospel of the Kingdom is that you can now live in the Kingdom of God and the Gospel of the Atonement is that your sins can be forgiven. Those are the, respective, ‘Good Newses’, I suppose.”

KG- “So, are you saying there are two Gospels? Are my sins not forgiven if I live in the Kingdom? Or am I not in the Kingdom of God if I accept the Gospel of the Atonement?”

DW- “The way it practically works out is this, if you have the Gospel of the Atonement, and that’s all you’ve heard, the rest of your life you will run on your own and you may or may not think of being a disciple of Jesus or of obeying him or of devoting your life to the Kingdom of God. You can still do that, but those things are all optional for you. That is where we really stand in our Christian culture today. Anything more than forgiveness of sins, and by that I mean ‘Heaven when you die’, is optional and most of our professed believers now do not know that they can live in the Kingdom of God now.

“By contrast, anyone who is alive in the Kingdom of God now knows that their sins are forgiven because they have the life of Heaven in them now. So Heaven and forgiveness are natural parts of the Gospel of the Kingdom of God whereas discipleship and holiness and power and other scriptural evidences are not a natural part of the Gospel of the Atonement. I want to emphasize that sense of being a natural part.

“Here’s one of the ways I try to help ministers understand this difference. I ask them, ‘Does the Gospel you preach truly lead to discipleship to Jesus?’ and the Gospel of the Kingdom has that natural connection. It’s not trusting the Kingdom, it’s about trusting Jesus and living in the Kingdom with Him. So then, for example, the New Birth is the birth from above and as Jesus was telling Nicodemus, “You must be born again..”, now that’s about new life that isn’t just Atonement. One of the strange things that has happened is that verses like John 3:16 is treated as if it were a forgiveness verse whereas it is really a new life verse. The whole context is about having the life of The Kingdom. Nicodemus came saying he could see it and Jesus said, ‘No, you can’t see it’, and helped him to understand why he couldn’t.

“So, it’s the idea of a natural part of The Kingdom containing forgiveness, and if you’re trusting Jesus, and not just his death on the cross alone, but the person of Jesus, then life in the Kingdom comes with that and, as a natural part, also comes discipleship, forgiveness, all of the things that any good theology would cover.”

(Full Article by Dallas Willard here)

Don't Worry, Relax in God

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Relax.

Relax and worry will leave you.

The value of your life is so much greater than the food you eat or the happiness you get.  The beauty of your body is so much more than the clothes you wear or whatever you accomplish.

Soar like an eagle on the breeze.  With ease and confidence.  God will carry you like the wind carries that bird.  God will feed you like he feeds each bird.

When you work, do not work for mere food.  God will take care of that.

Remember, worry cannot add anything to your life.  It only takes away.

Turn your face to the sun like the flowers.  They do not need to work for its warmth and energy.  God will shine on you like the sun.  His light will reveal the beauty and accomplishments of what you do.

When you work, do not work for mere outward appearances.  God will take care of that.

Remember, worry does not show your care, but your faithlessness.

First things first.  Worry gets it all mixed up.

First, make it your business to know God's business.  Nothing escapes his notice.  He cares for birds and flowers.  He cares even more for your life and your body.  His business is to watch over you.  Let yourself be watched and known to him.  We do not owe him.  This is just what he does.

Align yourself with his watch-care.  Let your life be his to care for.  Know that his care extends to everyone.  Everyone needs to let themselves be known and cared for by this God.

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When we are cared for, we can relax.  Relax with God.  Relax with each other.

When we are cared for, our life and our bodies are provided for.  We all can find sustenance and happiness.  We all can find protection and significance.

Relax and tomorrow will not be scary.  Be cared for and today's challenges will not be overwhelming.

Relax and worry will leave you.

Relax in God's care.

(Meditation on Matthew 6:25-34)

Small Enough, Large Enough

The kingdom of God is small enough to be overlooked,
but large enough to fill my whole life.

The voice is quiet,
the seed is small,
but when planted,
it rules over all,
giving a place to stand
and a place to rest,
a place of comfort,
a place of trust.

The kingdom is small enough
to get lost in a crack,
easily looked over,
off the beaten track.

The kingdom is for planting,
going ever deep,
rooted in the will to good
of those who truly seek.

The kingdom grows larger still,
filling life in every crease,
overshadowing each moment
with love, joy, and peace.

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The kingdom lifts its branches,
giving me a place to land,
a shadow of constant kindness
giving rest in its hands.

The kingdom calls
in parable and word
to be planted in the ear
and be ever heard.

Let this kingdom grow into my heart.
Let this Jesus come beside and explain
as alone I await his teaching words
about  a place to stand, a place to remain.

Your kingdom come.
Your kingdom stay.
Your kingdom grow
each and every day.

(On Mark 4:30-34, The Parable of the Mustard Seed)

Seek the Kingdom with Your Ears

 Only the good soil grows in the light of God.

               Some soil stays in the darkness of ignorance.

               Some soil takes no root in troubled storms.

               Some soil gets choked by weeds of greed and worry.

Only the good soil of listening grows in the light of God.

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The kingdom of God is a lamp shining out,

                                         never hidden

                                         never covered,

                                         placed on the lamp stand of the Christ,

                                         who shines most in the darkest places.

Light of God, shine on me!

Jesus Christ, lift up my eyes to the light!

The kingdom is everywhere shining

                              but seldom seen,

                           so blinding in Christ,

                              yet easily dismissed.

The humble God has hidden his light, his kingdom,

                                     in the Suffering Servant, Jesus,

                                     in the humble Teacher, Jesus,

                                     even in the wandering pilgrims

                                               who follow Jesus;

                                     hidden from those who think they know,

                                        but shown to those who want to know;

                                     hidden from those who are satisfied,

                                        but shown to those who are hungry;

                                     hidden from those who want to hide,

                                        but shown to those who want to walk in the light;

                                     hidden from the eyes,

                                        but shown to the ears.

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If you have ears in order to hear, listen!

                  Listen to a kingdom unseen.

                  Listen to its Teacher,

                                    who holds up the kingdom in his words.

                  Listen so that you may see!

                  Open your ears and look!

Lord, may your kingdom call out to me!

The value of the kingdom in found in its weight.

        Does it weigh in your heart?

        What is its measure?

        Your ear is the balance of the heart

                weighing one thing against another.

        What weighs upon you?

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The kingdom is heavier than it looks.

        far denser in its love, joy, and peace

             than it seems,

        seeming small compared to the world

             and yet heavier than this kingdom of the air,

        impossible to carry

             until Jesus picks up the other end.

Seek the kingdom of God with your ears.

Seek its light in the dark noise.

Seek its hiddenness from those who hide from God,

Seek its weight of love and glory

  and everything else will be yours.

Half-hearted half-listening will not bring half of the kingdom,

  but nothing.

Speak, Lord, your servant is listening.

Let your word grow this kingdom in my heart.

(A Meditation on Mark 4:21-25)

Hope in the Kingdom of God: The Gospel

Who hopes for what he already has?  But if we hope for what we do not yet have, we wait for it patiently. . . .  We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.  (Romans 8:24b, 25, 26b)

This then is how you should pray:  Our Father in heaven, hallowed be your name.  Your kingdom come, your will be done on earth as it is in heaven. . . .  (Matthew 6:9)

The kingdom of God is not a matter of eating or drinking, but of righteousness, peace, and joy in the Holy Spirit.  (Romans 14:17)

Hope and prayer are tied together.  As Paul writes, "Who hopes for what he already has?"  It is no accident that his next section deals with prayer: "We do not know what we ought to pray for."  The prayer of faith springs from the hope that delivers me:  "That faith and hope that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel."  (Colossians 1:5)

Without hope, faith has no basis.  "Now faith is the substance of things hoped for, the evidence of things not seen."  (Hebrews 11:1, KJV)  As an idea gives birth to an invention or a feeling sprouts into a desire, faith stands on hope.  Hope waits for and eagerly anticipates what is not yet seen.  It is not wishing, but joyful anticipation of what is yet to come.  Faith naturally springs from hope as its consequence in the present.  What is truly hoped for is trusted in.

One of the truest expressions of faith in God is prayer.  It acknowledges trust.  If I do not trust, I do not pray.  Prayer without trust, without faith, is just religious babble.  "And do not keep on babbling as the pagans do, for they think they will be heard because of their many words.  Do not be like them, because your Father knows what you need before you ask him."  (Matthew 6:7-8)  How does God know this?  It is not so much because he his omniscient, but because he loves each person so deeply that he knows them so well.  This is the prayer of faith: knowing the God who knows me as a dearly loved child.

Such prayer also springs from hope.  If I do not hope, I do not pray.  Prayer without hope is just fatalism.  It takes the words "Your will be done" in the wrong way.  Instead of joyfully anticipating the work and will of God in this present age, hopeless prayer anticipates abandonment instead of deliverance, predictable outcome instead of joyful surprise, keeping the trinkets of this world rather than acquiring the treasures of God's kingdom, turning away quickly in disappointment rather than waiting patiently for the wonders of God.

Hopeless prayer is like a king's servant who was commanded, "Put this money to work," but on the return of the king says, "I was afraid of you, because you are a hard man.  You take out what you did not put in and reap what you did not sow."  The conclusion of the king: "I will judge you by your own words.  To everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away."  (Luke 19:11-26)  Hopeless prayer receives little and even that little is lost.

So my prayers express my faith and my faith is the substance of what I hope for.  Jesus focuses my hope on the kingdom of God in his model prayer.  His kingdom is not a matter of external matters like food, drink, or mere religious practices, but of living with and in his Spirit who "intercedes for the saints in accordance with God's will," in accordance with God's kingdom.  I think that the Lord's prayer is an expression of what I am to hope for.

The good news according to Jesus is this: "the kingdom of God is near."  This is not opposed to other expressions of hope, but stands in concert with them.  Another famous passage of the good news is 1 Corinthians 15:3-7, which can be summarized, "Christ died for our sins.  Christ raised.  Christ appeared."  The King is near as is his kingdom.  He redeems each person from his slavery to sin, defeats all sin and evil through his resurrection, and appears to each person to invite them into his kingdom.

Lord, I have often neglected the hope you have given.  I have wondered about where my faith goes in trials and temptations.  I see now that it goes where my hope lies.  I find myself like a lot of people: without hope.  I see that is also without God.  Please deepen my hope, so I can eagerly await what I do not see.  Amen.

Faith is opposed to sight.  Hope that is seen is no hope at all.  This means not that I need to live in complete ignorance.  Faith is not opposed to knowledge, nor is hope without knowledge, since it lives in those "who have the firstfruits of the Spirit."  No, faith and hope are opposed to sight because what is seen is temporary and passing away.  What is seen holds no hope since it will leave me empty.  It is the God who is unseen that I hope in and his kingdom that rules over all and yet remains holy and hidden in these days.