The Art of Living Backwards

F. Scott Fitzgerald wrote a short story he titled, “The Curious Case of Benjamin Button.” (His story formed the basis for a 2008 David Fincher film of the same name.) In the story, Benjamin Button is born, to the horror of his father, looking and talking like a 75-year-old man. As the story progresses, Benjamin ages backwards, becoming younger and younger until he becomes a baby and then disappears – or so it seems – from the scene.

Before the Benjamin Button film debuted, Star Trek: Voyager’s writers played around with the idea of moving backwards through time. In an episode from 1997, Kes awakes to find herself a wrinkled, dying woman, surrounded by a family she does not know. She has no memory of a past that led up to this moment. She is, in fact, a woman without a past, only a present; and in that present, she is dying.

As the story progresses, Kes repeatedly loses consciousness only to awake and find herself younger. Unlike the rest of the crew, she knows what the future holds. The crew, unlike her, knows what the past held. For them, the future is the great unknown; for Kes, it’s the past. She guides her actions by what she knows of the future; they guide theirs by what they know of the past.

The story idea could illustrate an important biblical truth: The good life God has in mind for us to live is predicated on a knowledge of the past and the future. Christians have inside information on both.

To the degree we misunderstand our past, which we all do to some degree, we cannot be wise. And without some firm knowledge of our future, we cannot be secure. Understanding our past gives us wisdom. Understanding our future gives us confidence.

All of us have known people who are chained to the past by their sorrows. They cannot get beyond their suffering. We’ve known other people who are bound to the past by their successes. They get stuck in some ancient triumph and fail to grow to become the person God wants – and others need – them to be. The first group is filled with regret. The second is void of hope. Neither gets much out of the present.

For Christians it is different—or it should be. Their past, whether pleasant or tragic, was transformed when they were united to Jesus Christ by faith. In that miraculous moment, their story was fused to his story and what happened to him became more important to their lives than anything that ever happened to them. Their past and his past were indivisibly joined.

Not only that, their future and his future were linked. If you are a Christian – I’m not talking about someone who has a vague belief in God and a positive opinion of Jesus, but about a person who has committed their life to God in the belief that Jesus is the savior of the world and the Lord of all – the most important thing in your life happened in someone else’s life. It happened to Christ. His story is your story. His past is your past, and his future is your future. Knowing that will change your present.

When I was 16, I was a newish believer. I had been instructed to read the Bible, which I was doing, but I didn’t know much about it. On most Sundays, our old (he was younger than I am now) pastor’s sermons worked on me like a tranquilizer. I was just muddling along the best I could. But I believed in Jesus and I understood that my future was all wrapped up in him. 

I was willing to endure – or rather, I willed to endure – in order to experience the future God had for me. Many were the times I said to God, “Whatever it takes” (and because my faith was so small I would imagine the worst things a teenage boy could), “I want to be all that you can make me.” Do you see what was happening? The future was altering my present. I was not just living out of my past with its hurts and losses; I was living into my future. You could say I was living backwards. Living backwards is a skill every disciple of Jesus needs to learn. The better we become at it, the better we will be at making the most of the present.

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Come, Eat, Believe and Live (John 6)

The teaching of Jesus in this passage is crucial for his disciples to understand. How do we come to Jesus? How do we eat Jesus? The latter question perturbed his first hearers and still troubles us today. This message is not intended to answer all our questions but to help us respond joyfully to Jesus’s invitation and instruction.

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Think You Know What Christians Are Like?

A family of four recently started attending our church. Neither husband nor wife grew up in church and, although the wife briefly attended youth group when she was in middle school, they knew almost nothing about the Christian faith. Individually they felt a desire to learn about God and rightly relate to him, and that desire led them to our church, for which we are grateful.

This past week, I asked them what their parents and family members thought about their decision to follow Christ. They told me that family members said things like, “If it helps you…” and “Just don’t get weird.” So, I asked them what they had thought Christians were like before they started coming to church. Their answer was interesting.

The husband had not known a Christian personally, so his opinion had been formed by what he saw on TV and in the movies. What he saw there, which he assumed was an authentic representation of Christians – was nothing like what he found when he actually met some.

Thank goodness! The way TV and films represent Christians is misleading and often malicious. For example, my wife really enjoyed E.R., which ran for 15 seasons on NBC’s “Must See TV” lineup. After watching it with her for a few seasons, I stopped watching it because of its blatant bias against Christians. When a Christian character appeared on E.R., you could automatically assume that person would be a sexual predator, a greedy fraud, or an abusive bully.

Of course, E.R. first aired in 1994. Perhaps things have changed in the way television has portrayed Christians in more recent years.

They haven’t. HBO’s comedy, The Righteous Gemstones, features John Goodman as a Southern televangelist who preaches purity, modesty, and tithing, while his children lead ridiculously opulent lifestyles that are funded by gifts to the ministry. The long-running Law and Order: Special Victim’s Unit featured an episode in season 21 that portrayed the deputy chief’s close friend, the Reverend Delman Chase, as a serial sexual predator. Criminal Minds portrayed Reverend Marcus Drake, highly regarded for his loving intervention in the lives of at-risk teens, as a manipulative abuser of runaway children.

Rev. Jim Jones (1977)

My new friend saw Christians portrayed like this and assumed that this is what they were really like. At the movies, he could have seen Robert DeNiro playing Max Cady in Cape Fear. Cady is a self-styled servant of the Lord, but in reality he is a sadistic, brutal fiend. Or he could have watched serial killer and faithful church member Carl Henderson in The Devil All the Time. Or he might have seen Steven Spielberg’s, The Fablemans, which featured an apparently earnest Christian teen who uses private prayer sessions as an excuse for sexually aggressive behavior with boys.

It is not that one cannot find examples like these in real life. There are plenty of them. But if every time a TV show writes in a Christian character, it represents them as a hypocritical, money-grubbing sexual predator, it has become the administrator of agitprop – the agitation of people with propaganda in order to condition their thinking.

If all people know of Christians is what they see on TV or in movies, their perspective will be grossly imbalanced. There are about 50 million people in the United States who are in church every Sunday. There are about half-a-million clergy. On average, these people are more generous than the average American. They are more forgiving. They care about doing what is right and good.

Evangelical Christians are more generous by far than the average American. In 2023, they gave 29% more per capita than the non-religious. Even with the decline of Evangelicals on the American scene, they still give more than any other group. I would suspect that they, along with serious Christians from every denomination, forgive more than any other group. They volunteer more often. They take the lead in worldwide humanitarian efforts.

Of course, there are notorious Christian preachers and hypocritical church members, and their representation in the media is a stinging rebuke of the church’s failure to effectively teach people to obey all that Jesus commanded (Matthew 28:19). But what we find on TV and in the movies is a prejudicial depiction that has become the instrument of anti-Christian indoctrination.

Before my new friend came to church, all he knew about Christians came from the media. (It is amazing – an act of God’s grace – that they came to church at all.) But now they are getting to know real Christians and are discovering that they are not weird (at least, not weirder than anyone else), but they are kind and giving. If all you know of Christians is what you’ve seen on TV or picked up from the media mill, it is time you met one for yourself. Go see them in their natural habitat – go to church – and find out what they are really like.

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Jesus: The Bread of Life (1) – John 6

The Centrality of Jesus

This sermon on John 6 links the miracle (the feeding of the 5,000) with the surprising teaching that follows: That a person who eats Jesus’s flesh and drinks his blood will live forever. What on earth could that mean? Was Jesus speaking of Holy Communion? Was it something else? And what are we supposed to do about it?

This is the first of two sermons on Jesus’s claim that he is the bread of life. Sermon time: 26 minutes.

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The Great Recycling Enterprise

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Reading time: 3-4 minutes.

It bothers me to waste things. After pouring a few chips on my plate, I immediately seal the bag. If those chips get stale sitting open in the July heat and humidity, they will go to waste, and I hate that. Wasting time, money, food, coffee (because I made it too weak), or anything else of value is anathema to me.

I notice that Jesus did not waste things either. After the stupendous miracle of the feeding of the five thousand, he ordered his disciples, “Gather the pieces that are left over. Let nothing be wasted.” After the similarly remarkable miracle of the feeding of the 4,000, he gave the same instruction. Here is a savior after my own heart! (How I desire to be a servant after his!)

I suspect that “Let nothing be wasted” amounts to something like a principle with Jesus. It is not just food that he refuses to waste. It is opportunities. It is people. It is even tragedies.

What do I mean by saying that Jesus did not waste opportunities? Here is an example. As he and his disciple were headed to Jerusalem at the front of a throng of Passover pilgrims; the atmosphere was electric. His apostles would soon be flushed with excitement over the reception their master received on his entrance into Jerusalem. Before that happened, Jesus took the opportunity to draw his disciples aside and warn them of his coming arrest, rejection, and execution. It was the perfect time to remind them of what was important, and he would not waste it.

The same Jesus who would not waste leftover barley bread will not waste people. The word that is used regarding the leftover bread in John is “apollymi” in Greek, “to waste, to ruin, to perish, to lose.” It is a fairly common word in the New Testament, used 90 times. The New Testament writers recognize that many things are wasted, including people, but that is never God’s desire.

For example, one’s “soul” or “life” (Greek, psyche) might be wasted: “Whoever finds his life will lose” (apollymi) “it, and whoever loses his life for my sake will find it” (Matthew 10:39). Likewise, Jesus told people that “unless you repent, you too will all perish” (apollymi). “You too will all ruin, lose, waste your life.”

God does not want anything to go to waste, especially people. So, we read in John 3:16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish” (apollymi, “go to waste”) “but have eternal life.” Likewise, in 2 Peter 3:9: “The Lord … is patient with you, not wanting anyone to perish, but everyone to come to repentance.”

If people’s lives are wasted and they “perish” or are “lost,” it will not be because God wanted it that way. He is, as Jesus represented him, careful not to waste anything, especially the people he made in his own likeness.

Jesus, and the God he perfectly images, will never waste a trial, a hardship, or a tragedy (nor a good time) that his people experience. (Note: This is not to say that God engineers our hardships and tragedies. It is to say that he is so capable, so sovereign, that he can use hardships and tragedies, however unjust, to bring about some good. That tragedy itself may be a purely evil occurrence, but that will not stop him from using it to bring about something good.)

In my own life, my older brother’s death when I was in 6th grade was a tragedy. It was not good in any way; it was horrible. But God nevertheless brought good out of it. I do not know how my parents or I would ever have come to Christ if it were not for my brother’s death. That does not make his death a good thing—far from it. But God used this evil thing to bring about a genuine good. While I am still sad about my brother’s death, I am profoundly grateful that God brought good out of it.

Of course, we have a part to play. God works together with us in making good come out of the evil (and morally neutral) things that happen in our lives. (See Romans 8:28.) Even bad things will not be wasted if God has his way. He will recycle them and make something good come from them, like the Cambodian landmines that locals melted down and, with the help of NGO’s, transformed into prosthetic limbs for victims of war.

Father God and Son Jesus do not willingly allow anything to be wasted. That includes you and me. It includes the things that we have suffered, sometimes unjustly. It includes the tragedies that have befallen us. But we must choose to be God’s coworkers in this great recycling enterprise, and that can only happen if we trust him.

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Jesus and the Samaritan Woman – John 4 (a Sermon)

In this 29-minute sermon, we watch as Jesus first reveals that he is the Messiah, but he does so in what seems like the wrong place and to what seems like the wrong person. It is a delightful passage, and in it we not only learn about Jesus; we also learn about ourselves.

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When Jesus Gave the Silent Treatment

Silence, as nearly everyone knows, can be used as a weapon. A spouse is angry and hardly speaks five words all day. Perhaps they are silent because they cannot trust themselves to speak without saying things that should be left unsaid, or because they are so hurt and overwhelmed that coherent speech is impossible; but too often silence is a weapon. So, what are we to think about Jesus when he gives the silent treatment?

The story is told in Matthew 15 and in Mark 7. A Greek-speaking Canaanite woman, born in Syrian Phoenicia, learns that Jesus has come to town and goes to him to request healing for her daughter, whose illness she believes has been caused by an “unclean spirit.”

The fact that Matthew characterizes her as a Canaanite is worth noting. Canaanites were among Israel’s greatest enemies in Old Testament times, and were “the most morally despised” of all Israel’s neighbors, according to Craig Keener. Matthew’s description of this woman would agitate any first century Jew with racist tendencies. Clearly, the woman faced serious obstacles in approaching Jesus for a favor.

It is easy to imagine this mother, who has suffered along with her daughter, hearing that Jesus, the well-known healer, is in town. She would give anything to free her daughter from her terrible situation. She is determined to see Jesus and ask for his help. Nothing can deter her.

When she finds Jesus, she boldly – should we say rudely? – intrudes upon him, begging for her daughter’s deliverance. And how does Jesus respond to this woman, whose heart was breaking for her little girl? He gives her the silent treatment. He heard her pleas, knew her distress, and yet walked away without saying a word.

The desperate woman followed, “crying after” him, pleading for help. This either embarrassed or annoyed Jesus’s disciples, and they asked him to “send her away.” Jesus did not do that, but neither did he respond to the woman. He continued the silent treatment.

With the woman following them, crying for help, Jesus entered the house where he was staying (perhaps a first century version of an Airbnb), but left the door unlocked, and the woman boldly followed him right into the house. She got down on her knees and implored him: “Lord, help me.”

Finally, Jesus spoke. But what he said was not what she wanted to hear, and most people would have taken it as a racial insult: “It is not right to take the children’s bread and toss it to their dogs.” Undeterred, the woman pressed her case: “Yes, Lord,” she said, “but even the dogs eat the crumbs that fall from their masters’ table.” Matthew says that Jesus responded to this by saying, “Woman, you have great faith!” and he healed her daughter.

It is a challenging passage for the biblical exegete. I can think of no scholar who suggests that Jesus was racist or mean, but what else can explain his refusal to answer? If he was not using silence as a weapon, what was he doing?

I am not sure I understand what Jesus was doing, at least, not fully. But I am sure that his silence was not a weapon. Quite the contrary, his silence seems to have been an invitation to the woman to keep asking; that is what happened. Jesus could have turned this poor mother away, as his disciples requested, but he did not. His silence resulted in focusing her faith on him and causing it to deepen.  

No doubt, there was more going on than that. And when I am the one pleading for an answer, but Jesus and his Father remain silent, there is also more going on than that. The silence can focus my faith on Jesus himself and on his Father rather than on my trouble and my desire. And faith only grows when it is so focused.

Faith is not a substance, like one of Professor Snape’s magical potions. Faith functions as a relational bond that makes it possible for persons to cooperate with, share with, understand, and enjoy one another. God is in relationship with every creature he has made (the relationship of creator to creature), but the possibility of cooperating with him while enjoying and deepening that relationship is only available to those who exercise faith.

We should never assume that Jesus’s silence is a punishment. It may be the opportunity we need to exercise faith, see it grow, and develop our relationship with him.

So when the questions dissolve into the silence of God
The aching may remain but the breaking does not
The aching may remain but the breaking does not
In the holy, lonesome echo of the silence of God. – Andrew Peterson

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Why God Wants You to Believe in Him

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(Updated: 6/12/2026)

Most religions have some concept of salvation. This salvation might be expressed as life after death, heaven, enlightenment, Nirvana, or union with God. The way to salvation varies by the religion.

In some, the way to salvation runs through good deeds that purify the soul, which may include the performance of certain ritual acts specific to that religion. For others, salvation’s path lies along the death of desire. For Christianity, salvation is a gift of God received through faith.

Why faith? Why not good works or rituals, which are quantifiable? Why not intellectual attainment? For that matter, why not the utterance of secret and sacred words of power?

The Scottish New Testament scholar William Barclay suggested that anyone can exercise faith. One needn’t be smart, highly educated, or initiated into the mysteries of some secret sect. They can be impoverished or wealthy, young or old, male or female, slave or free. In other words, faith levels the playing field.

Barclay was clearly onto something. Most people cannot afford to go on pilgrimage. Multitudes are incapable of attaining the mental concentration necessary to meditate. Few will ever have access to the world’s deep mysteries. Faith, unlike these other paths of salvation, is open to all. It is genuinely egalitarian.

Barclay was onto something, but equal opportunity is not the only reason that salvation is by faith. Faith does something that meditation, ritual acts, and good deeds – the stuff of religion worldwide – cannot do. It was by breaking faith that humanity was lost. It is in the recovery of faith that human souls will be restored.

The biblical story is that the first humans broke faith with God. It was because they failed to trust God that they were unfaithful to him. Because they were unfaithful to him, the faith they did have was diminished even further. They were caught in a self-reinforcing cycle that still goes on today.

By its very nature, unfaithfulness injures a soul. If I break faith with a spouse, a child, a friend – even someone I don’t know – I have delivered a soul-disordering blow to them. How many souls, I cannot help but wonder, have I thus damaged?

The connection the first humans had with their maker, the author and quintessence of life, was broken. They suffered a soul injury so severe that a part of them died. They were left faith-less and someone who has no faith – in God, self, or others – will eventually become faithless to God, self, and others.

Faith is connective. When we trust a person, we naturally connect to that person. It is by trust that humans connect to God, “whom to know,” as Jesus once said, “is eternal life.”

God’s choice of faith as the requirement for salvation was not arbitrary. Faithlessness broke humanity, and it is faith that will put it back together. Faith is so powerful that faith in a friend or even in a celebrity can be a salve for the soul. Faithful marriage and lifelong friendship possess extraordinary possibilities for soul restoration.

But only a faith-connection with the maker of the soul can fully restore the soul—can save a person. God’s astounding faithfulness, expressed in the self-giving Christ, gives people someone they can genuinely trust. Faithfulness, wherever and in whomever one finds it, will enhance a life, but trusting the faithfulness of the infinite God will save it “to the uttermost.”

In the original Greek of the New Testament, “faith” and “faithfulness” are translations of a single word. They are two side of the same coin. The difference between faith and faithfulness is one of perspective. Trusting someone is called “faith.” Remaining trustworthy is called “faithfulness.” Remaining faithful to a person in whom we have no faith is problematic at best, and exercising faith in someone toward whom we are acting faithlessly is a psychological impossibility.

God, through the incarnation, death, and resurrection of Jesus, makes it possible for us to have faith, and to be faithful. All this is captured in St. Paul’s brilliant line: “It is by grace you have been saved through faith.”

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Faith: Don’t Take It Lightly

(Updated, 6/12/2026)

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The Pulitzer Prize winning author Annie Dillard once asked, “Why do people in church seem like cheerful, brainless tourists on a packaged tour of the Absolute? … Does anyone have the foggiest idea what sort of power we blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning.”

I cannot think of anyone but Annie Dillard who could have written those lines, but I can think of many people whom she might have been describing. I have been one of them myself on more occasions than I care to admit.

People of faith routinely underestimate the seriousness of what they do. We say things like, “A person’s immortal soul hangs in the balance,” yet we cast the Creator in the role of heaven’s bellboy, whose purpose is to escort people to their eternal inheritance. We “blithely invoke” a power we have not begun to understand.

Dillard’s “children playing on the floor” turn the incarnation of Christ into an occasion for schmaltzy movies and white elephant gifts. Few people apprehend the fact that Christmas marks the divine invasion of planet earth and the beginning of a campaign to wrest control from hostile powers.

In the hands of us “cheerful, brainless tourists,” Easter is an opportunity to dress our daughters in pastel-colored dresses and send our kids to hunt for colored eggs. St. Paul, however, saw it as nothing less than the overthrow of death – nothing less, and certainly a great deal more.

People who come to Jesus are not joining a religious club or a theological society. They’re joining the Resistance. They are ordinary men and women who know that things are not the way they are supposed to be in the world and, more importantly, in themselves. They are willing to change, and yet their commitment is not so much to change as it is to their King. They have sworn allegiance to his kingdom.

These men and women are Christ’s operatives in the world. Their role is not to set up a kingdom; Christ will do that. Their job is simple: always keep communication lines with headquarters open and, when a communication is received, follow orders. The Resistance gathers regularly to send communications to headquarters, to receive instructions, and to be encouraged. When they leave their gatherings, they do not leave the Resistance.

They go into their schools, into their workplaces, into public settings and private homes and work for the Resistance; that is, they obey their leader. They make car parts and study history and teach elementary school and drive trucks and wait tables. They do what everyone else does but, unlike everyone else, they are always awaiting instructions from their leader.

The people of the Resistance have confessed their leader Jesus to be the Lord, the rightful king, and have given him their unconditional allegiance. They have entered an agreement with him, an agreement of greatest consequence. In the Bible and in other ancient documents, such agreements are known as covenants. There are numerous covenants in the Bible, but the one that is most important to the Resistance is known simply as “The New Covenant.” 

A standard component of such agreements was the covenant meal. After entering into a covenant, the parties would share a meal – the reception dinner that follows a covenant of marriage ceremony is one example. The church participates in the New Covenant meal whenever it takes Holy Communion, also known as The Lord’s Supper, and the Eucharist.

Do those who participate in this ritual understand what they are doing? Are they aware that they are affirming their covenant with the true king? Do they acknowledge those who eat the meal with them as brothers and sisters in the Company of the Committed?

Or are they just mixing up another batch of TNT to kill a Sunday morning? But even that would be better than playing with “a form of godliness but denying its power.” Sacred things are powerful things, but they are not, as Annie Dillard wants us to understand, playthings.

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Reason to Rejoice: Jesus, Genesis 1, and John 1

When we see the parallels between Genesis 1 and John 1 and realize they are not coincidental, we are amazed at the greatness of God and the grace of our Lord Jesus.

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