Being Like God

The scriptures referred to are Jonah 3:10-4:11, Psalm 145:1-8, and Matthew 20:1-16.

In case you are not clear on whether a character in a movie or TV show is a good guy or a bad guy, the big clue is whether he declares he is a god or that when his plan is accomplished he will be like a god. That's the villain. And he doesn't mean godlike in a moral sense but that he will have power over nature or reality, and especially over other people. He rarely means he wants the power to heal others, unless, like in the HBO series Lanterns, it's to obligate others to do what he wants. He never means he wants to be like the God of the Bible, who is described in the Psalms as "gracious and full of compassion, slow to anger and abounding in steadfast love." (Psalm 145:8) Humans want to control other things and other people, not their own thoughts, words and actions.

The very first temptation in the Bible is to attain godlike power. The first humans violate the only rule in paradise because they want to "be like God, knowing good and evil." (Genesis 3:5) Because knowledge is power. And aside from the fact that this temptation reveals doubts about God's goodness and trustworthiness, it also shows humans to be susceptible to egotism. Because in the first chapter of Genesis, we are told that human beings, both male and female, are made in God's image. (Genesis 1:27) So to want to be even more godlike is greedy. And impatient. God pronounced everything he created as very good, including the tree of the knowledge of good and evil. The existence of a way to gain such knowledge without firsthand experience of evil must be there for a good purpose. I think God was acting as a wise parent does when telling small children not to touch the stove. The stove is not evil but they are not ready to use it safely and responsibly. The first humans were not ready to learn that God's good gifts could also be used to destroy creation and harm each other. And based on the history of the world ever since, we still aren't.

The purpose of the Bible is to bring us closer to God, both spiritually and morally. It also gives us examples of people doing good and doing evil. And often they are the same people. Abraham, Isaac, Jacob, Moses, David, Peter, Paul and everyone else in the Bible, except Jesus, are morally flawed. God nevertheless works through them, though their misdeeds do have consequences. Jacob's sons mimic his deceitfulness when they make it look as if his favorite son Joseph is dead. Moses is not permitted to enter the promised land. David's adultery causes problems in his family and dynasty, and he is forbidden to build God's temple because he is a man of war. The Bible does not whitewash history or give us idealized portraits of the heroes of the faith.

Not only do we see that God is more righteous than human beings, but he is more forgiving. In the book of Jonah, it is the prophet, not God, who wants to see the capital of the ruthless Assyrian empire destroyed. When the people there repent, Jonah is bitter. Then God withers a bush that was giving Jonah shade to make a point. Jonah did not make the bush and yet he got attached to it. But God created the people in question. He says to the prophet, "And should I not be concerned about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left and also many animals?" God is concerned with all his creatures, including people of other nations and species other than ours.

In our Gospel, Jesus reveals another side of God's goodness. Often religious people are interested in God giving everyone what they deserve. But they don't like it if they feel that others are getting what they don't deserve. And I wish this meant that they are only upset when certain people get more trouble than they seem to deserve. But some people are outraged if they see others get more good fortune than they feel those folks merit. It reminds me of the experiment in which Capuchin monkeys were rewarded for doing certain tasks. They would get a rock which they could turn in for food. At first they all got cucumber slices. But when the researchers gave one monkey a juicy grape, the monkey in the next cage was no longer happy with his cucumber slice. He would not eat it. He would throw it back at the researcher. He would screech and bang against the cage. He might even go on strike and refuse to do the task for which he got rewarded. But he didn't get less than usual; he was incensed that the other monkey got more.

In Jesus' parable, the people hired at the end of the day do not get more than those who worked longer. They simply get the same pay, a denarius, the standard daily wage in those days. And though the people hired earlier had agreed to that, they now felt they should be paid more. The landowner is not cheating them; he is merely being generous by paying everyone the same.

My wife and I recently rewatched the movie 9 to 5, Dolly Parton's movie debut. 46 years later, it's still funny and more importantly, it's still relevant. Sorry to spoil a film nearly half a century old, but the plot involves 3 women who need to sideline their terrible boss for about 6 weeks. In the process, they realize that almost no one wants to meet with him anyway and that they can run the department just fine without him. In fact, they make improvements to the workplace. As the boss's secretary, Dolly can write memos and forge his signature. So first they let everyone keep personal items on their desk. Then they introduce flex time, job sharing, daycare for the workers' children, a rehabilitation program for workers with alcohol problems and equal pay for men and women. When their boss returns swearing vengeance, he is surprised to find that the CEO is happy with the changes because worker productivity has greatly increased. The CEO has just one problem: they need to get rid of the equal pay for women. As with the day laborers in Jesus' parable, he thinks that paying everyone the same is simply going too far.

Some people think Paul invented the idea of salvation by grace. But while Jesus doesn't use that phrase, we see it in his teachings. What is grace? As someone put it, justice is getting what you deserve. Mercy is not getting all you deserve when you do wrong. Grace is getting what you could never deserve. It is God's undeserved, unreserved goodness towards us. It is seen in this parable where people get, not what they have earned, but what they need to live. It is seen in Jesus' response to his disciples' flabbergasted reaction to him saying the rich have no advantage in entering the kingdom of God. He compares them to a camel trying to squeeze through the eye of a sewing needle. When his disciples ask, "Then who can be saved?" he says, "What is impossible for mere humans is possible for God." (Luke 18:25-27) We all, rich or poor, need God's grace to enter his kingdom. Nobody can earn it.

God's grace is seen in Jesus' life. He didn't ask if the people who came to him deserved to be healed. All they needed to do was trust in his power and goodness and he healed them. He didn't weed out the undeserving from the thousands who were hungry. He fed them all. He didn't debate whether this world of greedy, rage-filled, envious, lustful, lazy, gluttonous, and arrogant people deserved to be saved. Instead, he went to the cross for them. As Paul says, "God demonstrates his own love for us, in that while we were still sinners, Christ died for us." (Romans 5:8)

It says something about us that when we talk about somebody "playing God" we always mean that they are abusing their authority to decide the fate of others. We mean they are deciding who gets treated well and who gets treated badly. Often, we mean that the person is deciding who lives and who dies. But we never say that someone who forgives or is gracious is "playing God." We never mean that someone who is playing God is acting like Jesus. Yet Jesus is God Incarnate. If you want to know what God is really like, look at Jesus.

And people should be able to look at Christians and see what folks following in Jesus' footsteps are like. To the extent that they don't see Jesus in our words and actions shows how much we have failed to be the body of Christ, the ongoing embodiment of the Spirit of God who filled Jesus. If people want to see the condemnation of sinful folk, there are plenty of other religious groups who will oblige. There are also lots of nonreligious people who will be glad to pass verdicts on the lifestyles, social and political positions of others. When Jesus said not to pass judgment on others, he was addressing a common problem. We love to hold other people up to high standards which we do not always live up to. We usually judge ourselves on what we intended to do, letting ourselves off the hook when the results of our actions make things worse. But we judge others on what they actually did or didn't accomplish. Their intentions don't come into our verdict on them. Part of loving our neighbor as we do ourselves is cutting them the same slack we give ourselves when what we do falls short of God's standards. Jesus warns us that God will hold us to the standards we use for others, so we need to err on the side of mercy. (Matthew 7:1-5)

We live in a world where the powerful say you should move fast and break things. They see the status quo as something that should always be broken. But they also end up breaking things that may just have needed to be reformed. And they break the lives of people who depend on those things to live. Right now we are seeing how even imperfect systems were helping the poor, the hungry, the sick, and the resident alien, people the treatment of whom Jesus said would be the basis on which nations would be judged. (Matthew 25:31-46) Instead a chainsaw was taken to them by insanely rich people who valued saving money more than saving people. And a chainsaw is not gracious or merciful or forgiving. Christians, however, should be. God is.

Genesis 3 tells us how humans decided to ignore God's rule because they thought they knew how the world should be run better than he. And we can see how that worked out. But right from the beginning God was merciful. He initially said that on the day they broke that rule they would die. And while the spiritual sickness did indeed set in and their relationship with God and nature began to decline, God didn't let them die that day. He was merciful. He was gracious. He made them better protection against the elements than they could cobble together themselves. And God started the long process of bringing good things out of the bad stuff we did and have continued to do. And he did this knowing that one day he would have to take upon himself the brunt of what we have done to ourselves and each other. In Jesus, he took on the consequences of our arrogance and violence and disregard for the suffering of others. The God of life made himself vulnerable to death. Then he underwent death. And after three days, he defeated it.

Why did he do this? Because God is love. (1 John 4:8) And when facing that which threatened the object of his love, God offered himself instead. Love makes sacrifices for those it loves. Jesus put himself between us and the death and destruction we have unleashed on his creation. He gave his life that we might live. As Paul put it, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.” (Galatians 2:20)

And that's another way in which those who want to be like God don't really mean that. They do not desire to display self-sacrificial love for others. During my years as a psychiatric nurse and as a chaplain, I have met people who claimed to be God or Jesus. They wished to be acknowledged as such and to get special treatment. They wanted people to listen to their pronouncements. None of them ever expressed a willingness to live a self-sacrificial life. That is not the godlike quality that people wish to emulate or demonstrate.

It's hardly breaking news that the world is full of people who are egotistical and selfish, who would never sacrifice the slightest thing in their life to make life better for other people. Instead they want others to sacrifice their happiness or well-being or life to make things better for them. And they use whatever power they have to make that a reality. The world needs a counterbalance. It needs Jesus. And it needs people who are willing to follow him, to be merciful and forgiving, “gracious and full of compassion, slow to anger and abounding in steadfast love.” That is what it truly means to be godly, to be Christlike. That is what we see in the sacrifice Jesus made when he went to the cross for us. And that is the cross we are to pick up and carry daily: our self-sacrificial love for the world of people whom God created in his image and whom Jesus died to save.

Not Optional

The scriptures referred to are Genesis 50:15-21; Romans 14:8-12 and Matthew 18:21-35.

One of my duties as chaplain at the jail is to approve religious diets. Some jails don't bother. One chaplain said, “We just don't serve pork.” Neither do we, but the problem is that religious diets are more complicated than that. Orthodox Jews also do not eat shellfish, nor can they have meat and dairy at the same meal. During Passover they cannot have anything with yeast in it. The Islamic halal diet overlaps so much with the Jewish kosher diet that most Muslims have no problem with it. Strict Hindus don't eat beef, which we also don't serve. Some Buddhists and some Seventh Day Adventists are vegetarians, but unlike in Judaism or Islam, that diet is not required, but a personal choice. And no major traditional religion requires a vegan diet excluding all animal products like dairy. The closest is Jainism, the only religion whose restrictions not only forbid all animal proteins but also specific plants, like root vegetables.

The jail has rules to keep this situation manageable. They state that you must have been an adherent of the religion before your incarceration and you must inform the jail of that at Intake. You must request the religious diet within 10 business days. Which means that while in jail you may change your religion at any time but you can't change your diet. Furthermore, you must provide the name of a clergy person who knows you and can confirm that you are in fact a part of that religious group. And it can't be a friend or relative. If, as one inmate told me, you have not been out of jail or prison long enough to join a religious community, you can give us the name of that institution and I can contact the chaplain there to see if you were on a religious diet. But if you have a medical condition that requires a certain diet, that supersedes any religious diet.

The problem is that no one can look into a person's heart and see if their faith is sincere. So, as in the legal system, we look for evidence. Following a strict religious diet is a spiritual discipline and it means giving up foods others can eat. It's a sacrifice of sorts. Not only do we look for evidence that you have in fact been on it before, we keep looking. If you buy food forbidden by your diet from the commissary, you lose that diet.

I am bemused, however, by how vociferously some people argue that they should be put on certain diets regardless of the evidence, especially when other commandments of their religion, like not stealing, not lying, not committing murder, etc, don't seem to hold as much weight with them. Because there is a hierarchy of values in most religions. Muslims who are children or elderly or have health problems are exempt from fasting during the month of Ramadan. Rabbis have ruled that to save a life it is permissible to break any of the laws of Torah except idolatry, forbidden sexual relations and murder. That is why an expert in Jewish law asked Jesus what was the greatest of the 613 commandments in the Torah. They knew that they can't all be of equal importance, just as we recognize that parking violations are not as serious as violent offenses.

Anyway, the inordinate amount of time I spend trying to verify religious diets makes me sympathetic to Paul's working with the dietary questions in today's passage from Romans. The problem was that in the Gentile world, the meat markets were usually attached to pagan temples. They sold the excess meat left over from sacrifices made to Greek and Roman gods. Because it had previously been offered to idols, some new Christians felt that they couldn't eat that meat. Now we know from his first letter to the Corinthians that Paul did not think the idols were real gods and so the meat was not inherently defiled. (1 Corinthians 8; 10:23-33) However, various guilds met at pagan temples, the way a business or a club might schedule a lunch at a restaurant. In that case, Paul said that Christians should not eat at a pagan temple feast. (1 Corinthians 1:19-22) Also the council in Jerusalem had told Gentile Christians not to eat meat sacrificed to idols, which was something difficult to do for those living outside of Judea. (Acts 15:29)

Paul is saying that everyone should follow their conscience. Christians who don't have a problem with meat sold at a pagan market should not look down on those who can't bring themselves to buy or eat it. Those with stricter personal rules should not pass judgment on those who don't share their particular scruples. There is a hierarchy of values and as Jesus said, the two greatest commandments are to love God and to love our neighbor, which is anyone we encounter including enemies.

Think of this hierarchy in ethics like the practice of triage in an emergency room. The highest priority is given to patients whose immediate care could mean the difference between life or death. The next highest priority is patients who probably won't die but whose quality of life could be severely affected if not treated as soon as possible. Only then does the ER staff turn to people with sniffles or splinters in their fingers. So if there's a car accident, they first treat those who otherwise might not make it, and then those who have broken limbs, and finally those with scrapes and superficial lacerations.

Of first importance in our faith are the essentials of our beliefs, summarized in the creeds, and the essentials of our behavior, which are summarized in the two greatest commandments. Jesus said that all the law and the prophets are derived from these and that no other commandment is greater than these. (Matthew 22:40; Mark 12:31) And you can divide the Ten Commandments into the first four, which concern our relationship with God, and the last 6, which concern how we should act towards our fellow human beings. (Exodus 20:1-17) All the commandments in the Bible are about maintaining or improving those relationships, including maintaining our own selves.

But what happens when we do things that violate those commandments or fail to do the things that fulfill them? You cannot go back in time and undo the damage. You cannot unsay the word or make it so you never did the harmful act in the first place. The past is gone. The consequences can persist into the present. You must act now so that hopefully the ripples do not warp the future. What you can do is repent. You can turn from what you did or said and turn to the person and to God. You can apologize and mitigate the damage as best you can and repair what you've done to the relationship.

And if you are wronged, you can accept that change of heart and forgive the person. That's the hardest part. And sadly, it falls to the victim to do it. It feels unfair. What's more, staying angry at the person might actually feel good. But it is not healthy, either physically, psychologically or spiritually. As the Buddhist saying goes, “Holding onto anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.” On NPR, I heard the story of a woman whose daughter was murdered. They caught the guy and he was convicted. But she was still filled with a white hot rage at him. And then one day, she realized that her hatred of this stranger had so consumed her life that she was neglecting her other kids and her husband. So she decided to go to the prison to see the man who killed her daughter. And talking with him, she realized he had a very different childhood than her daughter. He was abused and neglected. Growing up without love and support damaged his ability to interact with other people. It didn't excuse what he did but it made his terrible actions a little more understandable. The woman continued to visit him. Eventually she was able to forgive him. And he found a person who cared about him, something his life had been missing.

Once an inmate said to me, “I know that we are to forgive everyone. But there is this one guy I can't forgive.” And he told me of how his sister was the victim of a serial killer, now in prison. At first I didn't know how to respond. And then I remembered something a Lutheran lady pointed out to me: while on the cross Jesus doesn't say to his executioners, “I forgive you”; instead he says, “Father, forgive them for they don't know what they are doing.” So I told him to ask God to forgive the killer and ask God to help him, her brother, get to the point where someday he can also forgive that man. I knew he wasn't ready yet. But if he never forgave his sister's murderer then he would be that man's last victim, suffering psychological torture. He would be eaten up by hatred. If he did pray for the ability to forgive, eventually his thoughts would not be dominated by the man who took her life. Instead, his thoughts could be not of his sister's worst day but of memories of the good moments they shared and of gratitude for her and for her love.

By the way, Jesus nowhere says that if you are continually harmed by someone you shouldn't take practical steps to avoid that. One inmate was repeatedly arrested for fighting with his father. I told him that, as a chaplain, I would like them to be reconciled but since the inmate had a wife and child who needed him, he should just stay away from his father. He could forgive him but since they did not seem to be able to get along, it was better for both if they just didn't get together. I say the same to any female inmate in an abusive relationship. Get away from him. Not only are we not to harm others, we are not to needlessly put ourselves in harm's way. And witnessing abuse harms children.

That forgiveness is a high priority is illustrated in today's parable in our Gospel reading. Jesus tells the story of a slave who somehow owes his master a ridiculous sum of money. Ten thousand talents would be the equivalent of millions of dollars. But when the man pleads for patience in repaying the debt, his master forgives him the debt. That slave then demands a fellow slave repay him a few dollars and when that slave makes the very same plea, the first slave has him thrown into prison. Word gets back to the master and he summons the first slave back and tells him that he should have been as merciful to his fellow slave as the master was to him. Then we are told “And in anger his lord handed him over to be tortured until he would pay his entire debt. So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

Jesus is using hyperbole to make a point. Forgiveness is not optional. It is an essential part of living in God's kingdom. We will screw up and so will the people in our life. If we want forgiveness from God, we must be willing to do the same to others. After all, every time we say the Lord's Prayer, we say, “Forgive us our trespasses as we forgive those who trespass against us.” (Matthew 6:12) The actual Greek word in Matthew's version is better translated “debts.” Jesus is talking about what we owe God and what we owe each other: loving thoughts, words and actions. Luke's version renders this petition “Forgive us our sins, for we ourselves forgive everyone indebted to us.” (Luke 11:4)

Nobody is perfect. That's why when the occasion arises, we need to be able to repent of the unkind things we do and we need to forgive the unkind things people do to us. That's why countries in which grave and systematic abuses have been committed by one group of people to another group have found it helpful to set up a Truth and Reconciliation Commission. It investigates, records and publicizes human rights abuses and wrongdoing that occurred during a conflict or a dictatorship. Victims share what was done to them. Perpetrators make full disclosure of what they have done and are allowed to apply for amnesty. The record of these wrongs become part of their history. It has been done in more than 50 countries. In the US, it has been done twice for regional conflicts and abuses. But it has never been done for nationwide abuses in this country. Maybe it should.

Someone once said, “It ain't the parts of the Bible I don't understand that bother me, it's the parts I do understand.” One of the things that most troubles people is God's clear command to forgive others. How can anyone do that? Well, Joseph did. His brothers sold him into slavery. Eventually however Joseph ended up second in command of Egypt and used his organizational skills to feed people during seven years of famine. So he told his brothers, “Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today.” (Genesis 50:20) Joseph saw firsthand how God could bring good things out of a bad situation. That's what God does. He took the worst thing we could do—crucify his son—and turned it into the way of saving us from ourselves and from our sins. Jesus forgave his enemies, his mocking brothers, his cowardly disciples, and even a zealous religious fanatic named Saul, who later took the name Paul, the Latin word for small or humble. Yet it takes a big person to forgive wrongs done to them. Like Jesus. He forgives all who ask, including the criminal on the cross next to him. And part of the cross we are to bear daily is to do the same, with the help of his Spirit who lives within us and among us.

Is God Good?

The scriptures referred to are Ezekiel 33:7-11, Romans 13:8-14 and Matthew 18:15-20.

I had just finished Karen Hao's eye opening book, The Empire of AI, about how the race for artificial general intelligence has created a globally exploitative and extractive system that copies colonialism, and decided I needed to read something lighter. So I found the audiobook, Mythos, Stephen Fry's delightful retelling of the stories of the Greek gods, read by the author himself, acting out all the parts. And then I realized that I had switched from a book about men with godlike wealth and influence who don't care about the harm they do to fellow human beings to mythical gods who don't care about the harm they do to human beings. The Greek and Roman gods were petty, cruel, capricious, vengeful, lustful, incestuous, murderous, cannibalistic and all round terrible beings. Zeus is so incensed that Prometheus has given the gift of fire to humans that he decides not only to torture his former friend forever but to drown the human race. Not because of human sin and violence as in Genesis 6:11-13 but just out of spite. When that doesn't kill them all, Zeus gives Pandora a container as a wedding gift and when she opens it, all the miseries of life, like poverty, famine, disease and despair, escape into the world. Cadmus, the first hero, slays a water dragon who has killed 4 of his men only to find it is the favorite of the war god Ares and thus is cursed to become a snake. A priestess of Zeus is seduced by the king of the gods only to be killed by jealous Hera, Zeus' sister and wife. Small wonder that the story of Jesus, revealing that God is in fact just and loving, was received as good news in the ancient world.

Unlike the Greek gods, whom you might unknowingly offend, the Bible reveals that God has told us what is right and what is wrong. We are to love both God and our neighbor. (Deuteronomy 6:4-5; Leviticus 19:18) Things that violate those two laws—stealing, lying, infidelity, wanting what doesn't belong to you—are wrong. (Exodus 20:1-17) Murder is wrong because humans are created in the image of God. (Genesis 9:6) In our passage from Ezekiel, the prophet is to warn people from doing things that will lead to their deaths. Even before Jesus comes, we see that God is forgiving. He takes no pleasure in the death of sinners but wants all to turn from their sins, their destructive and self-destructive thoughts, words and actions, and turn to him, the God of life.

In our Gospel reading, Jesus gives us a practical, step by step method of dealing with someone who sins against you. The goal, you will note, is to bring about reconciliation. Paul likewise is telling Christians that we are to love one another. Love, he points out, does no wrong to a neighbor. So what do you think that Jesus and Paul would say to Christians who feel that God's top priority is to punish sinners and who have no problem with actions that are cruel, vengeful and lead to misery and death for others?

Such “Christians” remind me of the infamous Westboro Baptist Church which would send protesters to funerals of gay people, victims of AIDS, military veterans and disaster victims. Their preacher, Fred Phelps, felt that these were punishments from God for tolerating homosexuality. The church's website featured a clock counting off how many people were going to hell every minute. They said that even Ronald Reagan and Mr. Rogers were in hell for not being outspoken against the bankrupt values of the US. Weirdly, they didn't even believe that what they were doing was warning people so they would repent as Ezekiel was doing. They believed that these people were predestined for hell and that it was impossible for them to repent. So why did they spend so much time and effort making their signs and traveling to funerals and other events? To gloat?

I read a book by Lauren Drain, a woman raised in the Westboro Baptist Church and whenever she questioned the church's leaders about verses on forgiveness and love, she was discouraged from exploring such topics. She left that church, as have 4 of Phelps' own children and about 16 of his grandchildren. Ironically, Phelps himself was excommunicated by his own church when he told the people who owned the house across the street and who painted it with an LGBTQ rainbow, “You're good people.” His grandson said that the church considered that “rank blasphemy.”

There are some preachers who prefer the picture of Jesus from the 19^th chapter of Revelation over the picture of him we see in the Gospels. In Revelation 19, we are told, he is on a horse and “He is dressed in a robe dipped in blood and his name is the Word of God.” (Revelation 19:13) They think the blood on his robe is the blood of his enemies. But the majority of the times that blood is mentioned in Revelation it's either the blood of the martyrs or the blood of the Lamb of God, that is, Jesus' blood. (Revelation 1:5; 5:9; 6:10; 7:14; 12:11; 16:6; 17:6; 18:24; 19:2) (We can discount the references to the sea or the moon turning to blood as obviously not literal.)

He also has a sword but it is not on his hip; it comes out of his mouth, as it does in the earlier vision of Jesus in Revelation 1:16. This is not an actual sword but a symbol of the Word of God. The Word of God is called the “sword of the Spirit” in Ephesians 6:17. And Hebrews 4:12 says the Word of God is “sharper than a two-edged sword.” (Compare Isaiah 49:2) Indeed earlier in Revelation we are told that when the angels triumph over Satan, “they overcame him by the blood of the Lamb and the word of their testimony...” (Revelation 12:11) Their testimony to whom? Jesus, of course, the living Word of God. So Jesus is not pictured anywhere in scripture with a literal sword, nor is the blood on his robes that of his enemies.

Yet the default picture in many people's minds seems to be that all gods are vengeful and not very loving when it comes to human beings. Sadly, that's true of many Christians. And because they think that God's top priority is punishing sinners, they think that should be their top priority as well. As someone once said, their approach to evangelism is like saying, “Have you heard the good news?” And when someone answers, “No, what is it?” they respond, “You're going to hell.” That is not good news!

However, that attitude explains why most of our entertainment seems to be about good guys seeking out and punishing bad guys. Today, to keep our heroes from looking as if they are partaking in genocide, they mostly kill robots, monsters and aliens. But even in the movie The Matrix, which is arguably an allegory in which Neo is the Jesus of that world, he kills a lot of people. And we are told that if you die in the computer world of the Matrix, you die in real life. According to the List of Deaths Wiki, in the first film Neo kills 15 people, mostly in the lobby scene. Over the four Matrix films, he kills 86 people. Jesus' body count: 0. Or if you count the people he raised from the dead: -3.

Our bloodlust is probably part of the reason that of the 3 books of Dante's Divine Comedy the most popular is the Inferno. Dante gives us a pretty comprehensive collection of sinners, including some of his political enemies, each suffering some devilishly appropriate eternal punishment in hell. Yet none of those fiendishly clever tortures come from the Bible. They come from the human imagination.

Our Creator has given us incredible intelligence. We can use it to create things that make the world better for others. But a lot of human ingenuity has been expended in creating new ways to harm and kill each other. From rocks to spears to swords to guns to bombs to flame throwers to drones to AI weapons which decide whom to target on their own, we have as yet not exhausted the ways to wage war on each other. And from beating to impaling to crucifying to drawing and quartering to waterboarding to electrified gloves, we keep coming up with more ways to cause pain and suffering. During World War 2, the Axis powers did horrific medical experiments on prisoners. And starting in 1953, our CIA had chemist Sidney Gottlieb, whom they called their “poisoner in chief,” give people powerful drugs, like LSD, without their knowledge or consent, in order to achieve their goals of mind control and more effective interrogations. Some of those unwitting subjects lost their minds and even killed themselves.

It seems to me that in viewing gods as vengeful and cruel, people were only projecting their own terrible traits onto beings more powerful than they. Let's face it, if humans had magical powers, it would be disastrous. In 2025, there were 42,348 gun deaths in the US. Imagine what the number of deaths would be if, as in the Harry Potter world, you could kill with a word. In the real world, Superman would most likely be a murderous tyrant. No wonder the ancients thought the gods must be dangerous for us to encounter.

That's why God had to reveal himself as just but merciful, forgiving and abounding in steadfast love. And when his written word wasn't getting through to enough people, he sent his Son as the living Word of God, the last word on what God is really like.

So why didn't Jesus stay and set up a physical kingdom as the Jews thought the Messiah would do? For the same reason a wise parent has to let their children grow up and learn to live as an adult in the world, using the principles they taught them. You want your children to become good people in their own right. They won't learn to use their own judgment and do the right thing on their own if you are always hovering over them. God wants us to become good people, not because a king of the world is right there, watching you. He wants us to want to do right, even when it seems like no one is looking. He wants us to do what's right because we love him and we love one another. He wants us to be like Jesus. (1 John 3:2)

But he knows that is difficult. So God sent his Spirit to live in us and guide us. And because he knows it is not good for humans to be alone, he gives us the church, the community of those who follow Jesus. As Jesus said, “where two or three are gathered in my name, I am there among them.” We are called to be the body of Christ, the ongoing embodiment of the Spirit of Christ in the world, doing the things that Jesus did. Because you know what is more effective than merely telling people about Jesus? Demonstrating his presence in our lives. Jesus healed and fed others. He told us that how we treat the poor, the sick, the imprisoned and the resident foreigner is how we treat him. In his parable of the sheep and goats, those who neglect to help the destitute, the diseased, and the despised are excluded from his kingdom. (Matthew 25:31-46)

Because no kingdom, no nation, can flourish if it is turning on its own people or neglecting them. It's not that God won't let certain people into his paradise; it's that he cannot let in those who harm others because then it wouldn't be paradise. Put Hitler in heaven and it would be hell for him. For one thing there would be too many Jews there. But more importantly nobody in heaven would be worshiping Hitler—or any other despot. Nobody would be treating him as more special than anyone else. Heaven would be hell for any narcissist or any arrogant person. And he would try to make it hell for everyone else.

Nor would God force anyone to live eternally with him. Because God is love and love requires consent. (1 John 4:7-8) As C.S. Lewis pointed out, there are people who say to God, “Your will be done,” and people to whom God will in the end have to say, “Very well; your will be done. You don't want any part of me. So be it.” As Lewis said, everyone will get what they wish for; some will not like it.

A lot of folks think the God of the Bible is no better than the Greek and Roman gods. Even ignoring the Old Testament and going back to Revelation, they fixate on the disasters and the plagues there. They read that a third of the world will be on fire and the waters will become poisonous and they see them as supernatural acts of God. But if you read the news, you can see that we are doing these things to ourselves. They count the 7 bowls of God's wrath mentioned in Revelation. (Revelation 16) They don't count the 11 times in the same book that there is a call to repent. (Revelation 2:5, 16, 21, 22, ; 3:3,19; 9:20, 21; 16:9, 11) Forgiveness is still possible. They focus on the depiction of the end of the world and ignore the creation of the new heaven and the new earth. They focus on the people excluded from the new Jerusalem, people who, if turned loose, would turn it into a hell. (Revelation 21:8) They don't pay attention to the fact that God himself will live with his people. More importantly, they miss the part where “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain.” (Revelation 21:4) That was God's goal for our world all along, to restore it to a place where he could once again pronounce everything good. (Genesis 1:31) Oh, and the hand that will wipe away those tears will still have the marks of the nails, the sign of the love that the true God, our incarnate, crucified and risen Lord, has for us.