Discerning Manifestations: A Quick Transitional Note

Discerning Manifestations: A Quick Transitional Note

In a previous post I discussed how I see the question of whether a doctrine or behavior is Christ-centered and whether it acknowledges Jesus as Lord can determine whether such action is right or wrong for the Christian.

I also noted that I suspected my answer was going to be unsatisfying to many. The reason is similar to problems with the slogan “What would Jesus do?”. If you can imagine Jesus wiping out a nest of your enemies with high explosives, possibly because he drove out the money changers, then you might easily be able to justify your own very violent behavior. Is that an accurate assessment of what Jesus would actually do?

I have rarely encountered someone who believed that practice in worship, or a “manifestation of the Spirit” was something that would anger God. No, they believe, or claim to believe, these are good things.

As I start to discuss this, I simply want to note that there are examples of very bizarre behavior commanded or condoned by God in scripture. Ezekiel, for example, would likely be less than welcome in our modern churches. At the same time I think it is relevant to ask if God would be likely to call someone to do the things Ezekiel did in our modern context.

I will not produce a checklist. I don’t believe one exists. I believe one has to look beyond the external to see whether God is at work. I would also suggest that we all need to be very careful about judging things that might seem odd to us. The problem is that “odd” can be defined by culture and age among many other things.

Physical manifestations are also easy to fake. I would suggest care, and a great deal of withholding judgment. I think Matthew 7:15-20 is a key passage. We’ll know by the fruit. A key to this test is that we may have to wait some time before we can actually inspect the fruit.

Oh, and look up post hoc ergo propter hoc among the logical fallacies when discussing fruit!

(Featured image by J F from Pixabay)

Review: Kayla May and Kerry Sandell present Collected Stories

Review: Kayla May and Kerry Sandell present Collected Stories

I took the opportunity to see this play last Saturday night (March 30, 2019) as part of the SWAN (Support Women Artists Now) program coordinated by PenArts.

At first I didn’t intend a review, because I don’t have much business reviewing plays. My only experience was in high school. I don’t even watch movies or TV dramas that much. But then …

What I do know something about is writing, critiquing, editing, and publishing. More importantly, I know about holding a stage. It’s hard to do without all the extras. “Drama” and “special effects” become synonymous, and so we watch movies to see the next technical trick that will be included. It’s quite easy to lose the story amongst the many things that are there to make the story interesting.

Two people on a stage talking? How can one possibly watch that for going on two hours?

Well, you start with some exquisitely written dialogue. If you don’t know how hard that is, you’ve never actually tried to construct good dialogue, words that fit the character and project what you intend to about that person. This play provides the words. This isn’t a review of the text of the play, however, but of the performance. (Donald Margulies can manage on his own!)

I was there because I know Kayla May, and I was watching her more at first. It was amazing. She took on that character and had me believing the character in minutes. I was no longer seeing Kayla May. I don’t know how you do that. I deal mostly in the printed word. This is something different.

I don’t know Kerry Sandell, so I didn’t have to forget her to see her character, but this was not a one-sided performance. Both performances were outstanding, in my opinion. This is not because I can tell you what these two ladies did. I don’t have a clue. Rather, I can describe what happened. I knew the characters, empathized with them as writers, students, teachers, and people. I could see them change and adapt.

Perhaps here some background in writing helped, but I don’t think it was necessary. They were presented so that you could come to care about the story and what happened to them, even if you didn’t empathize with the insecurities, pretensions, frustrations, and victories of writers.

I went to this play expecting to appreciate it in a polite way. “Not precisely my cup of tea,” I’d say, “but you did whatever it was well.” By the end, however, I’d have to say, “Definitely my cup of tea.”

This is the sort of thing I’m hoping for when I watch a new movie: Good characters effectively portrayed; people you care about by the end of the drama. I don’t mean that all plays should have just two characters; rather, they should have meaningful, well-developed, well-portrayed characters.

Is that too much to ask?

Perhaps. On the other hand, you might find that what’s missing on your TV screen is available in the performances supported by a local arts society. I’m going to be thinking about that from now on.

Starting Leviticus

Starting Leviticus

I mentioned in my post about completing the study of Romans that our next book was Leviticus. This was by choice of the group, but it is surely driven somewhat by the number of references I have made to Leviticus.

While I experienced Leviticus as a child, going to a Christian school where we read—really read—the entire Bible, and memorized a great deal, it never really caught my attention.

Two factors combined to catch my attention:

  1. I changed my view of biblical inspiration
  2. I studied through Leviticus using the three volume commentary on it in the Anchor Bible series by Jacob Milgrom.

Studying with Milgrom

Here’s a key Milgrom quote, and this from a man who does not tend to speak in one-liners!

Theology is what Leviticus is all about. It pervades every chapter and almost every verse. It is not expressed in pronouncements but embedded in rituals.

Jacob Milgrom, Leviticus, Vol. 1, Anchor Bible. (New York: Doubleday, 1991), 42. (Link is to my review.)

One of the key lessons I learned in that book is that ritual matters. The way we worship both reflects and creates theology. When we go to church and listen to one person from the front do all the talking, that has an impact on how we see the Christian life, learning, discipleship.

I recall that I was once asked to speak at a church where, unknown to me, people felt they could delegate that task of prayer to the prayer warriors. The pastor who invited me knew I’d say something different.

I would like to say something similar about study to the church as a whole: You can’t leave your study to pastors or scholars. You need to get involved.

Bottom line here is that our ritual matters in many ways.

I asked a question in a previous post:

If God showed up on Sunday morning, would God enjoy what was going on?

Henry’s Threads, “A Morbid and Boring Christianity

I think it’s a good question. In terms of Leviticus, would it be a “pleasing odor?”

What’s God Really Like?

Inspiration in the Production of Scripture

The other element is my change was my view of inspiration. There is a single element that is critical. I came to regard the process of inspiration and transmission of scripture as a critical element in our understanding. I see scripture as a compendium of the experience of people with God. It is important to recognize both the divine and human element.

Out of that divine-human story, I see God working with people through scripture. In Leviticus, we see God as educator. Yes, we see the human report of what happened. I’m not trying here to debate details on how human and how divine scripture is; in fact, I think that’s the wrong question. What we’re looking for is the process behind what we have. We want to see God in action.

Is that perhaps arrogant? I don’t believe so. I believe God has left God’s imprint all over creation, and very much in the way in which God’s chosen people were developed and prepared. Looking at this process is even more critical than connecting dots between specific scriptures.

Things I Won’t Be Doing

In focusing on the way ritual expresses theology and develops worshipers, there are two things I will not be emphasizing.

First, I will not be looking for the minor ties between specific scripture prophecies and New Testament events. While I accept predictive prophecy in principle, in practice I find that the detailed interpretation of a prediction/fulfillment is rarely necessary to learn the lessons expressed.

Second, I will not be doing a detailed symbolic connection between elements of the ritual. Those sorts of things (and the resulting debates) are available elsewhere.

I will be focusing on the expression of theology through ritual and the relationship of that ritual to forming God’s people. I hope to learn something about discipleship and instruction/nurture through this book.

(Featured image credit: Adobe Stock #158382143. Licensed, not public domain.)

What Does It Mean to Call Jesus Lord

What Does It Mean to Call Jesus Lord

A commentator noted that I was not all that helpful in my post yesterday, since I hadn’t made any effort to say just what it would mean to have Jesus as the center of a doctrine, nor what it means to call Jesus Lord. In response, I obviously had to create a new, more ambitious title!

As a first note, in moving forward, I think it would be helpful to read an earlier post that I wrote about community: Philippians 2:1-11, Romans 12, and the Nature of Christian Community. The question this raises goes beyond what was asked to look at just why we care.

In other words, let’s say I find a doctrine “not Christian.” What does that mean for my actions? For the most part, it makes a difference largely to whether I keep it in my personal theology. In dealing with others, the question is one of what we should debate.

As an example, I am quite willing to discuss creation and evolution as a matter of Christian doctrine. What do we believe about God as creator that is an essential part of our Christian theology? Here I would distinguish something that might make that doctrine not Christian at all, as in a believe in a creator other than God. This might take some mind twisting work with definitions to accomplish, since the word “God” tends to follow the concept “creator” around in dialog, but something that drastic would result in me saying, “That’s not a Christian doctrine.”

Let me note carefully that I would not be saying the person holding it was not a good person. That’s a whole other discussion tied up with quite different theological questions.

What is more likely is that I will identify differences as not relevant to whether the doctrine is Christian or not. In the case of creation, while the issue of whether there was a real Adam is significant (though often solved in various ways), the issue of the length of a Genesis day, or whether the length is even relevant, is not. I can still believe in Jesus while not believing in 24 hour days.

This doesn’t mean that there cannot be debates about which view of the details is correct. It simply puts those issues on a lower level.

To get past this point and use “Jesus is Lord” as a testing point for an application of doctrine requires a great deal more thinking. I’m not going to provide any of my own answers to this today, but I will simply warn you of this: You are unlikely to be satisfied, at least if you like simple and clear answers that let you classify worship experiences and activities as “of the Holy Spirit” or “not of the Holy Spirit.” Part of my view of what “Jesus is Lord” means tends to deny such simple answers. I’ll discuss that in a future post.

The reason I referenced my article on community is this: I believe the church is to be a community, and so one way of phrasing the test would be: Does this tend to build community, and is it the right kind of community?

This past Tuesday night we ended up discussing this same issue, referring back to Isaiah 42:6:

I, YHWH, have called you in righteousness.
I have taken you by the hand and kept you.
I have placed you as a covenant to people,
a light to the nations.

Now this was written to the Jews when they were in exile in Babylon, and was part of promising their return. I believe, however, that it says something about how God works in general. God blesses, not so that the person(s) blessed can be special, but rather so that they can be a blessing. The blessing is not meant to stop here, wherever “here” may be.

Christians often think this is a New Testament concept, but it is very old. You can find it in Genesis 12:2, said to Abraham. The New Testament is remarkable in its lack of newness. This is an established way in which God works.

So this points to the type of community the church is to be. We form and strengthen community so that we can bless those who are outside. We are not the community of those who are more right, or more in favor with God, or better behaved. We are a community of God’s grace, and we’re not even special as recipients of God’s grace, we are rather sharers of God’s grace. If you want to be special, superior to others, God’s kingdom is likely not your best place.

I will expand on this later in a future post. Right now, let me simply say that announcing that “Jesus is Lord,” so that you can immediately afterward gloat about your superiority to someone else, you likely have not truly proclaimed Jesus as truly Lord.

Finished Romans Class

Finished Romans Class

Earlier this evening I finished my Wednesday night class on the book of Romans. For the study of Romans 16, I used a sermon by Dr. Fred Craddock off of YouTube. Here it is:

I have never found anything that is quite like this as a presentation on Romans 16. Dr. Fred Craddock was indeed an exceptional preacher.

In an unpredictable result, the class has chosen to continue immediately and they want me to begin a study of Leviticus. With the number of references I have made to Leviticus in teaching, this is not as surprising as one might think, yet I didn’t expect it.

It will be interesting to see what I can post here regarding the class.

Read my review of Jacob Milgrom’s commentary on Leviticus, my primary study related to the book.

Evaluating Doctrines regarding the Holy Spirit (Pneumatology)

Evaluating Doctrines regarding the Holy Spirit (Pneumatology)

I have encountered a few questions lately regarding the work of the Holy Spirit, particularly the manifestation(s) and gifts of the Holy Spirit as they may be observed in a church setting. There is always a problem with evaluating theology based on the visible actions of God, because this gets confused with identifying God’s actions. This latter is difficult to accomplish.

My aim in this post is to point to the way in which I look at any Christian doctrine, using as examples the manifestation (note singular) and gifts of the Holy Spirit. By my use of those expressions I point you to 1 Corinthians 12-14, where those are used in verses 4 & 7 of chapter 12.

(I have a prior series on 1 Corinthians 12-14, which includes 1 Corinthians 12-14, 1 Corinthians 12-14 Greek Terms, 1 Corinthians 12, 1 Corinthians 13, and 1 Corinthians 14.)

What I frequently hear done is that one identifies what the gifts of the Spirit are by looking at the list in 1 Corinthians 12, sometimes combining this with lists in Romans 12 and Ephesians 4, and thus identifying whether a gift is “of God,” that is, has its source in God’s action, by whether it occurs in the list. Should one use a gift that is not in the list, that gift is seen as suspect.

I find that process suspect, because I do not believe that Paul is attempting to teach the Corinthians about the gifts of the Spirit here. Rather, Paul is teaching them about true spirituality, and is using the gifts as an illustration. I imagine that the Corinthians would have agreed with the list of spiritual gifts he gives, and thus he can use it to illustrate the real way to test.

He gives that real way in 12:3, which can be boiled down to the assertion that Jesus is Lord. That is the key assertion. How that works is detailed in verses 4-11, with 11 being the wrap-up. It is one Spirit, that acts in the church under the church’s one Lord.

We depart from this test at our peril in the church, and it is the test that Paul puts up front. He doesn’t say, “Check out whether the person is speaking in tongues,” or “Check out whether they can prophesy,” or even “Look at whether they have some gifts of administration.” Rather, he emphasizes that all of those come from one Lord.

I am not a theologian by profession, though many will point out that a Christian is always a theologian in a certain sense. Having the opportunity of reading and studying under some quite gifted theologians, however, I don’t want anyone to think I’m claiming to be one them.

I found this view repeatedly stated by one of the authors I publish, Edward W. H. Vick. To summarize his various statements, just one of which I will quote below, the way you determine if a doctrine is Christian is by asking whether it is centered in Jesus Christ. He makes this note in his book Eschatology: A Participatory Study Guide, in From Inspiration to Understanding: Reading the Bible Seriously and Faithfully, and Creation: The Christian Doctrine.

I quote the latter here:

The essential Christian conviction is that God moved toward man and made his decisive revelation in Jesus Christ, that what is known of God is known in Jesus Christ, that in Jesus Christ we have the clue to the meaning of reality, not this or that part of reality only (although this as well), but to reality as such. This means that the Christian must attempt to see every aspect of reality in the light of God’s revelation in Jesus Christ. We emphasize: the starting‑point, the sine qua non of Christian theology is belief in Jesus Christ. Belief in Jesus Christ is evoked by God’s revelation in Jesus Christ. That is given. Once present it is never questioned. The faith in Jesus Christ that is a result of God’s revealing activity in Him provides the theologian with the starting point. All Christian doctrine, works from this starting-point, A Christian doctrine of creation must start here. No scientific research or discovery can touch this basic religious conviction or its theological expression. It is a method of interpreting the world and an explanation of the very existence of the world. It is an explanation of the world that says basically that the world is dependent on a reality that may not be known by an examination of the world alone.

Edward W. H. Vick, Creation: The Christian Doctrine, (Gonzalez, FL: Energion Publications, 2013), 104-105.

You can have numbers everywhere and plenty of scriptures and calculations to back them up, but if the center of your eschatology is not Jesus, the Christ, it is not Christian. It may be partially, even mostly, based on scripture, but it will remain outside Christian doctrine. Similarly, you can know ever so much about creation, whatever your view on the details is, but if you do not find Christ in creation, your doctrine of creation is not a Christian doctrine.

Finally, and perhaps most importantly, you can know ever so much about scripture, but if Christ is not at the center of your interpretation, it is not Christian. Note here that I do not mean that non-Christians cannot interpret scripture, nor that Christians should not do historical interpretation using sound, scientific methodologies. I’m speaking of the scriptural interpretation that nurtures and builds (edifies, to use the term from 1 Corinthians 14) our faith and our community.

I use this principle in two ways. First, as you have seen, I define (having learned from Dr. Vick), a doctrine as Christian based on whether it is centered in Jesus Christ. Multiple tie-downs to various scriptures, appeals to experience, or a variety of other options do not make a Christian doctrine.

Second, however, I use this to help me define the essentials. When looking at doctrinal disagreements, I ask how those disagreements impact the view that Jesus has come in the flesh (1 John 4:2-3) and that Jesus is Lord. This is not a clean checklist, because not everything has an equal impact. I’m usually willing to trust the expressed intent of the person who holds the doctrine.

I believe it is important to know the difference between essentials and non-essentials in order to prevent ourselves from becoming narrow and judgmental. Romans 12-14 covers much of this ground, and it is often quoted out of context on both sides of the divide: the importance of right doctrine, and the importance of some flexibility and of letting the Lord lead.

This leads me to the way in which I evaluate either gifts attributed to the Spirit or manifestations attributed to the Spirit.

First, the manifestation of the Spirit comes in many ways, one of which is the availability of the gifts of the spirit. The spirit is also made manifest through the fruit of the Spirit (Galatians 5:22-24). Most importantly, the gifts are made manifest directly in calling forth the confession that Jesus is Lord (1 Corinthians 12:3).

Second, does the expression of any doctrine of the Spirit center on Jesus Christ, in other words, is the doctrine itself a specific expression of the broader statement that Jesus is Lord?

Third, as Paul expresses himself in the rest of 12 and then reinforces and expands in chapters 13 and 14, is the expression of the doctrine or the manifestation of the Spirit something that builds the body of Christ? (The term we’re used to in chapter 14 is “edify,” which is fine, provided you really hear it!)

The love chapter, 13, is often treated separately from 12 & 14, but Paul is here giving us a key to the way in which we identify gifts. For example, are people claiming superiority over others because of the gifts of the Spirit? That is not manifesting the love of Christ, nor is it building the body of Christ. It is therefore hardly an expression of the statement that Jesus is Lord.

Tomorrow (hopefully I will make time!), I will discuss the idea of manifestations a bit more, but this is going to be the foundation of everything. I think one of our human problems is equating “things that make us comfortable” with “things that build the body.” Those may not be the same thing.

So we’ll discuss!

Pious People Popping Platitude Pills

Pious People Popping Platitude Pills

Tacky title, eh? I don’t apologize. I had fun constructing it.

The other day someone asked me whether there were any scriptures I liked to go to when I was having problems. I gave the answer immediately and then explained, but I’m going to do the opposite here. I’m going to explain and then tell you the most helpful passage of scripture for me when life varies from irritating to frightening.

Well, I lied. I’ll give you part of the answer. There aren’t any “nice” passages of scripture that I use to give me comfort. In fact, when people quote those at me, I get annoyed. I already know them. If they were going to help me, they would have already.

What good does it do me to be reminded that God owns the cattle on a thousand hills? Send some of those annoying animals to market and pass the money on to me!

What good does it do me to be reminded that God heals all my diseases when I have a headache and stuffy head and can’t concentrate on my work? Heal my disease, and do it now!

Besides, it’s likely I can give you sound exegetical arguments for why those passages don’t apply to my situation.

It isn’t that I don’t believe in prayer, or God’s healing, or God’s provision. I can cite plenty of examples.

Counterexamples, too.

My father was healed in a manner I regard as miraculous. One day in 1971 he was told he would never work again, and would be dead in 10 years. Two weeks later, after he called for the elders of the church and they anointed him with oil and prayer, he was back at work, and was the sole physician for a 54 bed hospital, on call 24/7 for a year. He lived another 35+ years.

Then there was the time when a friend of his had a heart attack. Despite his prayers and his best efforts as a physician, he was unable to revive and stabilize the man. It was the longest and hardest he had ever worked on anyone. He didn’t want to give in. But the man still died.

A friend asked me to pray with him for $1500 to pay his mortgage so he wouldn’t lose his house. I did so gladly. The next day $1500 arrived in his mailbox.

My thoughts? Where is my rent money for my mobile home? I’m honestly not resentful that people have bigger houses. (I do sin through jealousy and resentment about other things, but I like my mobile home.) But I was having a hard time coming up with the rent at the same time as, apparently in answer to my prayer, my friend got his mortgage payment.

I was asked to go on a mission trip to do some teaching. I’d just gotten back from a month overseas, and had nothing with which to pay for a trip. I flippantly said, well, the Lord has to provide, because I’m tapped out, but I’ll go of God provides. Within the week the trip was paid for. As I was preparing to leave I found that I had no spending money. I figured I’d survive. God had, after all, provided the cost of the trip. A friend drove up in my driveway and said, “You’re going to need some spending money on your trip.” He handed me two $100 bills.

No, no negative “balance” story this time.

Sometimes I’m just whining and crying, but sometimes God doesn’t make it easy. God doesn’t intend to. What I never appreciate is a platitude I memorized a long time ago.

Yes, a passage of scripture can be a platitude under the right set of circumstances.

In scripture, one can balance great promises of good things with times of trouble, times that are ordained by God. We do ourselves and everyone else a disservice by reading the nice stuff and skipping over the bad.

In Sunday school, we hear the story of Peter being freed from prison (Acts 12:3ff). We rarely mention that this comes right after James is beheaded (Acts 12:1-2). We like Samuel and Kings and the message that if we do what is right, God will bless, but we’re less happy with Job, in which a person identified as righteous suffers substantially. Or we have Ecclesiastes 9:11 which seems to tell us that our efforts don’t matter, and instead of proposing an alternative of God’s will, says “time and chance happens to them all” (Ecclesiastes 9:11).

In fact, to some extent we are promised trouble, particularly persecution. Perhaps when life is going too well we should ask ourselves whether we are doing what we should!

The problem is one I’ve observed regarding Hallmark movies. The boy doesn’t always get the girl (or the girl the boy), your parents don’t always reconcile at the last minute, your business isn’t always rescued from bankruptcy by a helpful crusader, and no, your child doesn’t always get better. It’s nice to have a movie that says so, but it’s not always our experience.

I remember standing at Disney and listening to them singing about wishes coming true. I was standing there crying while everyone laughed, because I knew that my wish was not coming true. I was fighting that knowledge, but it was still there. My son was not going to be staying with us; he’d be going on to glory. I hated that song in that moment.

In our dealings with others, we need to be prepared to recognize the nature of life and not to say or to imply that God will always solve every problem immediately and according to our preferences.

So what do I find is the most encouraging passage?

Job 38.

Yes, that one.

You see, I know that I’m darkening counsel by words without knowledge. I know that I’m pretty ignorant. I know that God knows much more.

Infinitely more.

But what it also tells me is that while I’m thinking I’m alone, while I’m thinking there is nothing left, God is there. God doesn’t promise that you will not have troubles, but God does promise to be there. I can get that.

God’s promises are quite valuable, but like everything else they need to be taken in context—in the context of life, in the context of the passage of scripture, and in the context of the overall story.

I have two friends who suffer from health issues that many of us would consider overwhelming. Both of them, to the contrary, see God working through their situation. Their prayer is not for healing, but for God to use them in the situation they’re in. I would imagine they would be happy if God decided to heal them at some point, but that is not their focus in life.

They have the promise that God will be with them no matter what the problem.

That is a message I can truly appreciate and appropriate.

(Featured image credit: Openclipart.org.)

A Grasshopper on the Circle of the Earth

A Grasshopper on the Circle of the Earth

Isaiah 40:22 speaks of God sitting on the circle of the earth and the inhabitants are as grasshoppers.

There is an interesting twist on idolatry that I think happens very frequently, and it makes a problem for people in understanding and accepting the doctrine that we, as humans, cannot do good of ourselves.

Normally we think of idolatry as setting something other than God up for worship. We sometimes don’t think of the way that we can do this to people. Many of the problems of Christianity today stem from Christian leaders who have been placed on a pedestal from which they were certain to fall.

There are also those leaders who expect to be seen on a pedestal. They believe in the doctrine of total depravity, i.e., the total depravity of other people. While they might affirm it of themselves, they really believe they are above the swarming hoard.

In their own eyes they are not, to quote Isaiah, grasshoppers. But from God’s perspective, they are.

God’s view equalizes us and puts us in our place. We are not independently powerful beings. We are not God, or somehow God’s rivals. Yet God loves us. But when this is used as a weapon to put people down, when it is spoken from above, down to lesser mortals, it is a sure sign that the speaker is setting him or herself up as an idol.

When you see that, don’t bow down.

Beware grasshoppers seated pretentiously above the earth!

Of Isaiah 40 and Grasshoppers

Of Isaiah 40 and Grasshoppers

Last night in our Tuesday night group we discussed this rather interesting chapter, one that I believe expresses the basics of the gospel message well.

Now I don’t mean by this that it mentions the name of Jesus or even directly predicts anything about his ministry. There is some material here that is used of John the Baptist and Jesus, but that is another subject. What I mean is the basic principles. I will express these as: We can’t, God can, God does.

There are those who find the whole depravity thing in Christian theology somewhat morbid. But there’s a really simple point, and one I think is obvious once you see it. We really can’t!

Once we accept the fundamental idea of God as creator at all, we accept total dependence and our inherent smallness. As Isaiah calls us, grasshoppers. God looks down from the circle of the earth and the inhabitants (that’s us) are as grasshoppers.

If we think about it for a moment, not only can we not do good without God, we can’t do anything at all. We can’t exist. We are, before our creator, nothing at all.

And yet!

And yet, God is coming to God’s people. God cares, in great detail.

Here is the Lord GOD; he is coming in might,
coming to rule with powerful arm.
His reward is with him,
his recompense before him.
Like a shepherd he will tend his flock
and with his arm keep them together;
he will carry the lambs in his bosom
and lead the ewes to water.

(Isaish 40:10-11, REB)

God’s greatness is not something that should make us miserable. Face it, we have looked at the universe and it is incomprehensibly large. We are small. Yet we are significant. If God is the creator, as we believe, then God is incomprehensibly large, and we don’t really have anything to offer.

And yet!

When I consider your heavens
the work of your fingers
the moon and the stars
which you have put in place,

What is a human being
that you take notice?
A mortal that you seek him out?

Yet you have made him a little lower than God,
with glory and honor you have crowned him.
You have made him rule over what your hands have made.
You have put everything under his authority.

Psalm 8:4-7 (my translation)

Isaiah 40 tells us that while we can’t, God can, and God will.