When you hear the name Lazarus, who do you think of? If you are like most people with Bible knowledge, you think of the man in John 11, the friend of Jesus who was raised from the dead. But there is another Lazarus in Scripture. This man was a beggar. He spent much of his life in misery and pain. Yet, despite the hardships of his life, Lazarus was a man of faith. And when he passed from this life, his faith was rewarded with eternal bliss.
Is the story of Lazarus real or is it a parable created by Jesus? Is there really a place called Abraham's bosom? If so, what is the relationship between that place and heaven? Can the damned and the blessed really talk in eternity? The story of Lazarus and the rich man at whose gate Lazarus lives creates as many questions as it answers. But for all of the uncertainty of the story, we should not miss the main point. The main point of the story is that the Scriptures are the most powerful testimony to Jesus that exist.
I have heard Christians say that they wished that we still lived in the age of miracles. They say, "If the sick were healed and the dead were raised, then we would have people believe." But Lazarus' story belies that. The rich man begs Abraham to send Lazarus back from the dead so that his brothers will not have to come to hell. The rich man is sure that a resurrection will convince his brothers to listen to God. But Abraham says the rich man's premise is wrong. Alluding to the future resurrection of Jesus from the dead, Abraham says that even if someone is raised from the dead the faithless will not believe. He also says that Moses and the prophets were a powerful enough witness. In other words, if they don't believe the Bible, they won't believe the miracle.
As Christians, we should never undersell the power of the Scriptures. We may not have the miracles of the early Church. We have something better: the completed Word of God. As Christians, we have to have confidence in God's Word. The best witnessing tool that we have is to put the Bible in the hands of people.
Every Letter, Every Pen Stroke (Matthew 5:18)
Friday, February 29, 2008
Thursday, February 28, 2008
The Prodigal's Brother (Luke 15)
It has rightly been said that the parable of the Prodigal Son should really be called the Prodigal's Brother. As much as most sermons on the passage focus on the dad and his youngest son, it is really in the reaction of the older son that Jesus' point is made. To understand the parable correctly, we have to remember the context. In verses 1-2, the religious leaders are upset because Jesus is eating with sinners. They don't think that a truly righteous man would associate with those who were traitors to their nation and with those whose sin was a matter of public notoriety. In Luke 15, Jesus answers the charges that are brought against Him. He uses story to tell why He is eating and fellowshipping with those the religious leaders would condemn.
The parable of the Prodigal's brother is the last of the three stories. And the conclusion of that parable marks the height of Jesus' criticism of the religious leaders in this chapter. After the prodigal returns home and the party is under way, the Prodigal's brother is none too happy. Why should the sinner be celebrated; why not the saint? The Prodigal's brother has been the faithful son, yet there has never been even a cake baked in his honor. He is quite upset with his father. But the father tells the Prodigal brother that the celebration is not meant to overlook his contribution. The Prodigal's brother has indeed been faithful. The father loves him and is willing to share all he has with him. But still, the return of the lost son has to be celebrated and commemorated. Feting the Prodigal is not a commentary on his brother. But there must be joy for those who repent of wrong choices.
The religious leaders were like the Prodigal's brother. They wanted their faithfulness recognized. They thought it unjust that the newly repentant were being celebrated. But Jesus says that it is the right thing to do. A father loves all his children- both the continually faithful and the newly faithful. And so we should be like Jesus. We should be joyful at the prospect of even the most wicked returning to Him.
The parable of the Prodigal's brother is the last of the three stories. And the conclusion of that parable marks the height of Jesus' criticism of the religious leaders in this chapter. After the prodigal returns home and the party is under way, the Prodigal's brother is none too happy. Why should the sinner be celebrated; why not the saint? The Prodigal's brother has been the faithful son, yet there has never been even a cake baked in his honor. He is quite upset with his father. But the father tells the Prodigal brother that the celebration is not meant to overlook his contribution. The Prodigal's brother has indeed been faithful. The father loves him and is willing to share all he has with him. But still, the return of the lost son has to be celebrated and commemorated. Feting the Prodigal is not a commentary on his brother. But there must be joy for those who repent of wrong choices.
The religious leaders were like the Prodigal's brother. They wanted their faithfulness recognized. They thought it unjust that the newly repentant were being celebrated. But Jesus says that it is the right thing to do. A father loves all his children- both the continually faithful and the newly faithful. And so we should be like Jesus. We should be joyful at the prospect of even the most wicked returning to Him.
Wednesday, February 27, 2008
High Prices (Luke 14)
It strikes me that verses 25-33 are not verses that we in the evangelical use all that much anymore. Our way of "promoting" the faith is a lot different than Jesus'. We want to sell people on the benefits. We want to talk about peace and joy and love. We want to talk about the family of God and fellowship. Jesus, of course, knows that those things come to those who follow Him. But they come at a price, a high price. In our rush to get people saved, we often don't ask people to consider the price. But Jesus says there is a price to be paid for following Him. Following Jesus costs us our comfort. It can cost us our family. It can even cost us our lives. But some things are worth the price no matter the cost. We should never soft sell Christianity. As we talk about the benefits, we also need to talk about the costs.
Unique Verses (Luke 13)
Luke 13 contains a lot of material that is unique to Luke (i.e. it is not found in the other Gospels). Two of those passages draw my attention today:
1. verses 1-5 Verses 1-5 reference two historical events that largely have been forgotten about: Herod's ghastly murder of some Galilean rebels and the falling of a large tower in Siloam. Since those events are meaningless to us, we might have a tendency to want to rush by this passage. But we should not. These verses teach us something about God's providence. They teach us that God's providence is inscrutable. That is a fancy way of saying that we can't always understand why God does the things that He does. People in the first-century thought they understood these events. They thought the tragic death of the Galileans and tower victims showed that those people were sinners. They were sure that God would only allow truly wicked people to die in such horrible fashion. Jesus, however, challenges that wisdom. In verse 3, He says that the Galileans were not worse sinners than anyone else. Their death did not comment on their righteousness (or lack thereof). We have to be careful about judgmentally interpreting God's actions. Instead, we should look at our own lives.
2. verses 6-9 Verses 6-9 are encouraging verses. They are verses that speak to God's patience with us. Even if we as Christians, don't produce fruit in a timely manner, God will wait for us to blossom. Of course, the verses make clear that the patience is not unlimited. Eventually, we must grow with the resources that God has provided. But I thank God that He is willing to be extra patient with me.
1. verses 1-5 Verses 1-5 reference two historical events that largely have been forgotten about: Herod's ghastly murder of some Galilean rebels and the falling of a large tower in Siloam. Since those events are meaningless to us, we might have a tendency to want to rush by this passage. But we should not. These verses teach us something about God's providence. They teach us that God's providence is inscrutable. That is a fancy way of saying that we can't always understand why God does the things that He does. People in the first-century thought they understood these events. They thought the tragic death of the Galileans and tower victims showed that those people were sinners. They were sure that God would only allow truly wicked people to die in such horrible fashion. Jesus, however, challenges that wisdom. In verse 3, He says that the Galileans were not worse sinners than anyone else. Their death did not comment on their righteousness (or lack thereof). We have to be careful about judgmentally interpreting God's actions. Instead, we should look at our own lives.
2. verses 6-9 Verses 6-9 are encouraging verses. They are verses that speak to God's patience with us. Even if we as Christians, don't produce fruit in a timely manner, God will wait for us to blossom. Of course, the verses make clear that the patience is not unlimited. Eventually, we must grow with the resources that God has provided. But I thank God that He is willing to be extra patient with me.
Monday, February 25, 2008
Speak Up (Luke 12)
I like verse 12 of Luke 12. To me, that verse is a real encouragement. We have been studying evangelism on Sunday mornings. And Luke 12 is a good verse to give encouragement for evangelism. Now, the first-century setting for Luke 12 is a unique type of evangelism. It is evangelism under pressure. When Jesus speaks of being brought before the synagogue, he means that His disciple is being brought forth for expulsion. Because of faith in Jesus, the disciple is about to be excommunicated (if not worse). Excommunication from the synagogue was a real tragedy. The synagogue was not only the center of Jewish worship. It was a social and economic hub for the Jewish community. To be exiled from the synagogue meant not only that you lost a place to worship. It meant that you lost friends and business partners and guardians. There would be great anxiety in being brought before the synagogue. But Jesus says, "Don't even worry about what you will say. God will give you the words you need to proclaim me."
Why can be confident in our sharing of the Gospel? We are confident because we know that God will give us the Words to say. As we pray and study His word, God will bless us and use us to proclaim His truth to even the most hostile audience. I don't have to be naturally elegant of speech to speak of Jesus. I just have to trust Him to give me the right words.
Why can be confident in our sharing of the Gospel? We are confident because we know that God will give us the Words to say. As we pray and study His word, God will bless us and use us to proclaim His truth to even the most hostile audience. I don't have to be naturally elegant of speech to speak of Jesus. I just have to trust Him to give me the right words.
Sunday, February 24, 2008
Hail Mary? Not Quite...(Luke 11)
Again, in Luke 11, we find some things that appear only in Luke's Gospel. One of those things is a brief incident in verses 27-28. In verse 27, a woman cries out to Jesus: "Blessed is the mother who gave you birth and nursed you." As far as I can tell, this is the earliest Hail Mary (and I'm not talking about football). I'm not trying to be disrespectful. But it seems to me that there is a clear parallel between this woman's words and the veneration of Mary in the Catholic Church. In fact the veneration of Mary in the Catholic Church is even stronger. In some circles of the Catholic Church, Mary is considered to have been born without sin like Jesus. She is also considered to be a participant in the work of redemption that Jesus did. Pope John Paul II called Mary a co-redemptrix with Jesus. You don't have to be in a Catholic Church long to find out that Catholics think very highly of Mary. The question is, is this veneration of Mary warranted?
From the response of Jesus in verse 28, I would say no. How does Jesus respond to the woman who yells: "Hail Mary?" He says: "Blessed rather are those who hear the Word of God and obey it." This response is not exactly a ringing endorsement of Hail Mary. Jesus is not going to allow a cult of veneration to be set up for His mother. Instead, He reminds us that all have the right to be saints if in faith we receive the message of the Gospel and act upon it. Mary is not in a special category.
That is not to say that Mary is not worthy of our admiration. After some possible times of doubt, it seems pretty clear that Mary had faith in her Son. Before Jesus is born, Mary is described as a devout, pious woman. The little that we really know about Mary suggests that she was a model of godly womanhood. She is blessed precisely because she heard the Gospel and received it in faith. The blessing is not for the birth in verse 27. Mary is blessed, like any believer, because as verse 28 says she heard the Word and believed it.
Luke 11:27-28 is a small passage. But I think it carries a powerful critique of those who seek to venerate Mary in the wrong way and for the wrong reason.
From the response of Jesus in verse 28, I would say no. How does Jesus respond to the woman who yells: "Hail Mary?" He says: "Blessed rather are those who hear the Word of God and obey it." This response is not exactly a ringing endorsement of Hail Mary. Jesus is not going to allow a cult of veneration to be set up for His mother. Instead, He reminds us that all have the right to be saints if in faith we receive the message of the Gospel and act upon it. Mary is not in a special category.
That is not to say that Mary is not worthy of our admiration. After some possible times of doubt, it seems pretty clear that Mary had faith in her Son. Before Jesus is born, Mary is described as a devout, pious woman. The little that we really know about Mary suggests that she was a model of godly womanhood. She is blessed precisely because she heard the Gospel and received it in faith. The blessing is not for the birth in verse 27. Mary is blessed, like any believer, because as verse 28 says she heard the Word and believed it.
Luke 11:27-28 is a small passage. But I think it carries a powerful critique of those who seek to venerate Mary in the wrong way and for the wrong reason.
Friday, February 22, 2008
Fire and Brimstone (Luke 9)
This is a long chapter. There is lots to discuss. But what interests me most today is what seems like a trivial little incident in verses 51-56. In the Bible I read today (which was the ESV), it is labeled as "a Samaritan village rejects Jesus."
It is not surprising that a Samaritan village would reject Jesus and His disciples. Very famously, Samaritans and Jews hated one another. We don't have the space to discuss the origins of that hatred here. Suffice it to say that it was very real and very deep. Samaritans were not normally welcoming to Jews traveling through their territory. (And Jews would normally not go through Samaritan territory for that matter). But what made matters worse here was Jesus' destination. One of the bones of contention between Jews and Samaritans was where God should be worshipped. Jews worshipped in Jerusalem. Samaritans worshipped at Mount Gerazim (see John 4). The fact that Jesus was determined to get to Jerusalem would have added theological contention to the racial issues.
The snub that the Samaritans give Jesus is a big one. Hospitality was a chief value of Jesus' society. Refusing to offer hospitality was not just an insult. It was virtually an act of war. That is why James and John (aptly known as "The Sons of Thunder") react as they do. They want judgment to come upon these Samaritans. And not just any judgment. They want it to come on a Sodom and Gomorrah scale. They are looking for fireworks and pyrotechnics.
Jesus is not interested in judgment though. Even though Jesus has been treated in the worst way by the Samaritans, it is James and John he rebukes. How often are we as Christians like James and John? How often do we hope for fast, dramatic judgment on the abortion doctors and the gays and the child molesters, etc., etc. Maybe this passage warns us that we are too quick to rush to judgment. We need to have the same mercy that Jesus had with us. Rather than hoping for people to be fried, we ought to be hoping for people to be saved. James and John shouldn't have prayed for judgment. They should have prayed for the souls of those Samaritans. Let us not repeat their mistakes.
It is not surprising that a Samaritan village would reject Jesus and His disciples. Very famously, Samaritans and Jews hated one another. We don't have the space to discuss the origins of that hatred here. Suffice it to say that it was very real and very deep. Samaritans were not normally welcoming to Jews traveling through their territory. (And Jews would normally not go through Samaritan territory for that matter). But what made matters worse here was Jesus' destination. One of the bones of contention between Jews and Samaritans was where God should be worshipped. Jews worshipped in Jerusalem. Samaritans worshipped at Mount Gerazim (see John 4). The fact that Jesus was determined to get to Jerusalem would have added theological contention to the racial issues.
The snub that the Samaritans give Jesus is a big one. Hospitality was a chief value of Jesus' society. Refusing to offer hospitality was not just an insult. It was virtually an act of war. That is why James and John (aptly known as "The Sons of Thunder") react as they do. They want judgment to come upon these Samaritans. And not just any judgment. They want it to come on a Sodom and Gomorrah scale. They are looking for fireworks and pyrotechnics.
Jesus is not interested in judgment though. Even though Jesus has been treated in the worst way by the Samaritans, it is James and John he rebukes. How often are we as Christians like James and John? How often do we hope for fast, dramatic judgment on the abortion doctors and the gays and the child molesters, etc., etc. Maybe this passage warns us that we are too quick to rush to judgment. We need to have the same mercy that Jesus had with us. Rather than hoping for people to be fried, we ought to be hoping for people to be saved. James and John shouldn't have prayed for judgment. They should have prayed for the souls of those Samaritans. Let us not repeat their mistakes.
Wednesday, February 20, 2008
In Nain (Luke 7)
The story of the widow of Nain has long been one of my favorite Gospel passages. Perhaps I like it because it is unique to Luke. This is a rare passage that is found in only one of the Gospels. Or, more likely, I like it because it is a story about an only child, an only son. I am an only son. And it so happens that my mother is a widow. Perhaps those are facts that give me an emotional attachment to the story.
I think, though, that I cherish the passage for more reasons than that. I think I cherish the passage because it reminds us how Jesus gives us hope in the worst of circumstances. For the widow of Nain, this was a bad time. Of course, it was bad because her only child had died. The pain that, that tragedy would cause doesn't even have to be stated. But the disaster was worse than that. In the first-century, women were typically dependent on men to support them. A woman without a husband or a son was a woman who was likely to have a difficult, impoverished life. The prospects for the widow of Nain were very bad. Yet, at this moment of crisis, Jesus enters the scene. And as Jesus comes, a time of tragedy and sorrow is transformed to a time of hope and joy.
The story of the widow of Nain reminds us of three things:
1. It reminds us that Jesus cares. He has compassion for the poor widow even though He has never met her.
2. It reminds us that Jesus is a powerful helper. Jesus comes into this tragedy and transforms us in a way that no one else could.
3. It reminds us that Jesus is near. I love the ending to the story. I love what the people have become convinced of in verse 16. They say: "God has visited His people!"
I think that is why I love this story so much. I love that statement: "God has visited His people!" In Jesus, that is true. In Jesus, we have help for the worst of circumstances. In Jesus, God is close.
I think, though, that I cherish the passage for more reasons than that. I think I cherish the passage because it reminds us how Jesus gives us hope in the worst of circumstances. For the widow of Nain, this was a bad time. Of course, it was bad because her only child had died. The pain that, that tragedy would cause doesn't even have to be stated. But the disaster was worse than that. In the first-century, women were typically dependent on men to support them. A woman without a husband or a son was a woman who was likely to have a difficult, impoverished life. The prospects for the widow of Nain were very bad. Yet, at this moment of crisis, Jesus enters the scene. And as Jesus comes, a time of tragedy and sorrow is transformed to a time of hope and joy.
The story of the widow of Nain reminds us of three things:
1. It reminds us that Jesus cares. He has compassion for the poor widow even though He has never met her.
2. It reminds us that Jesus is a powerful helper. Jesus comes into this tragedy and transforms us in a way that no one else could.
3. It reminds us that Jesus is near. I love the ending to the story. I love what the people have become convinced of in verse 16. They say: "God has visited His people!"
I think that is why I love this story so much. I love that statement: "God has visited His people!" In Jesus, that is true. In Jesus, we have help for the worst of circumstances. In Jesus, God is close.
Tuesday, February 19, 2008
Sending Valentines to Your Foes (Luke 6)
I think Luke 6:27-36 contains some of the most difficult teaching in all of Scripture. It is easy to love people who love us. Loving people who hate us and mistreat us is an entirely different story. There are some who have tried to blunt the force of Jesus' words here. They have suggested that Jesus is giving us an ethic that applies only to thr millennial kingdom. But that won't do. Jesus Himself has already lived out the teaching of this passage on the cross. Thus, it is very hard to say that it does not apply to the here and now.
The real question that this passage confronts us with is why. Why should we love people who mistreat us and say mean things to us? It seems almost to be a fundamental truth of human existence that we should hate people like that. "Eye for eye; tooth for tooth." But Jesus calls us to a higher standard. Why?
He gives at least two reasons. One reason is this: anyone can love people who love them. But love people who hate you and you will stand out as a Christian. No one will doubt your claim to know Christ when you love the person who cursed you or spit in your face. Only someone filled with the Holy Spirit can do that.
The second reason is this: God gave us mercy. We should do the same to others. The important point here is the point that Paul makes in Romans. Jesus died for us when we were still His enemies. He loved us when we were not loving Him. If He did that for us, how can we not do the very same for others? God has given us more mercy than we will ever pass on to anyone else.
I am fond of saying that true Christianity is counter cultural. That is nowhere more evident than in Luke 6. The next time that rude driver cuts you off in traffic, don't sound your horn. Throw a kiss. Pray a prayer for that person to be blessed. Respond to hate with love.
The real question that this passage confronts us with is why. Why should we love people who mistreat us and say mean things to us? It seems almost to be a fundamental truth of human existence that we should hate people like that. "Eye for eye; tooth for tooth." But Jesus calls us to a higher standard. Why?
He gives at least two reasons. One reason is this: anyone can love people who love them. But love people who hate you and you will stand out as a Christian. No one will doubt your claim to know Christ when you love the person who cursed you or spit in your face. Only someone filled with the Holy Spirit can do that.
The second reason is this: God gave us mercy. We should do the same to others. The important point here is the point that Paul makes in Romans. Jesus died for us when we were still His enemies. He loved us when we were not loving Him. If He did that for us, how can we not do the very same for others? God has given us more mercy than we will ever pass on to anyone else.
I am fond of saying that true Christianity is counter cultural. That is nowhere more evident than in Luke 6. The next time that rude driver cuts you off in traffic, don't sound your horn. Throw a kiss. Pray a prayer for that person to be blessed. Respond to hate with love.
Monday, February 18, 2008
Quarantine (Luke 5)
When I was pastoring at Avon Baptist Church, I had an older member of the church tell me about her childhood experience with chicken pox. If I remember the story right, her brother had it first. Then, the rest of the siblings got it. On the second or third day of the outbreak, a public health inspector showed up. He slapped a quarantine sticker on the door and said that the family was not allowed to leave the house until cleared by a government doctor. Only the dad could come and go because he was able to document that he had chicken pox as a child.
I think the Pharisees and religious leaders would have liked being public health officials. They would have had a good time slapping quarantine stickers on people's doors. Of course, it wasn't just physical diseases that the Pharisees were fighting. They saw themselves as fighting spiritual diseases as well. In their minds, certain people- tax collectors, notorious women, etc.- were off limits. A good, religious person did not spend time with the wrong sort because sin could be a sort of contagion. And one did not want to be infected by unrighteousness.
That is why Jesus was so scandalous. He spent time with the sinners. And He seemed to enjoy it! In the Pharisees mind, one had to be very careful not to be in sinful places or to be with sinful people. I think many Christians today have the same habit of mind as the Pharisees. I have heard Pastors teach that Christians should only have Christian friends. While there are Biblical warnings about the dangers of deep, interpersonal Christian/non-Christian relationships (like marriage), the Bible certainly does not teach that Christians should live in perpetual quarantine. We must not adopt the habits of the world. But we must associate with the world. If we don't, how do we ever share the good news?
Jesus went to the "sinners." He did not spend all his time tucked away in church with the "good" people. He instead went to the people who knew their brokenness and preached the Good News. We should do the same. Don't spend so much time in church that you have no impact on the world.
I think the Pharisees and religious leaders would have liked being public health officials. They would have had a good time slapping quarantine stickers on people's doors. Of course, it wasn't just physical diseases that the Pharisees were fighting. They saw themselves as fighting spiritual diseases as well. In their minds, certain people- tax collectors, notorious women, etc.- were off limits. A good, religious person did not spend time with the wrong sort because sin could be a sort of contagion. And one did not want to be infected by unrighteousness.
That is why Jesus was so scandalous. He spent time with the sinners. And He seemed to enjoy it! In the Pharisees mind, one had to be very careful not to be in sinful places or to be with sinful people. I think many Christians today have the same habit of mind as the Pharisees. I have heard Pastors teach that Christians should only have Christian friends. While there are Biblical warnings about the dangers of deep, interpersonal Christian/non-Christian relationships (like marriage), the Bible certainly does not teach that Christians should live in perpetual quarantine. We must not adopt the habits of the world. But we must associate with the world. If we don't, how do we ever share the good news?
Jesus went to the "sinners." He did not spend all his time tucked away in church with the "good" people. He instead went to the people who knew their brokenness and preached the Good News. We should do the same. Don't spend so much time in church that you have no impact on the world.
Sunday, February 17, 2008
Share and Share Alike (Luke 3-4)
Having three year old twins is a definite challenge. One of the challenges of having two three year olds at the same time is teaching the concept of sharing. We hear the words "That's mine" a lot in our house. There is something about toddlers that makes them despise sharing.
Of course, it is not just toddlers that despise sharing is it? Even adults don't like to share. We don't like things like fundraisers and offerings and charity telethons. We want to keep what we have for ourselves. That is why the words of John the Baptist in Luke 3 challenge us. Crowds are coming to John, hearing his teaching about the coming of the Messiah. That teaching can be summarized in one word: repent. Confess your sins and change the direction of your life. The crowds want to know how to do this. What particular act should they perform to be ready for the Messiah? In 3:11, John gives a surprising answer. We might expect John to say read your Bible. We might expect him to say pray. We might expect him to say stop sinning and be holy. But none of that is what John says. What does John say? He says, "Share." He says if you have an extra coat give it away. He says give some food to the hungry. Apparently the first duty of a repentant heart is to share with those who have need.
Sharing is not just a lesson my three year olds need to learn. It is a lesson that I need to learn. I do share some of what I have. But as I read what John says, I know I could share even more. God give me a generous heart to share with others as you have shared with me.
Of course, it is not just toddlers that despise sharing is it? Even adults don't like to share. We don't like things like fundraisers and offerings and charity telethons. We want to keep what we have for ourselves. That is why the words of John the Baptist in Luke 3 challenge us. Crowds are coming to John, hearing his teaching about the coming of the Messiah. That teaching can be summarized in one word: repent. Confess your sins and change the direction of your life. The crowds want to know how to do this. What particular act should they perform to be ready for the Messiah? In 3:11, John gives a surprising answer. We might expect John to say read your Bible. We might expect him to say pray. We might expect him to say stop sinning and be holy. But none of that is what John says. What does John say? He says, "Share." He says if you have an extra coat give it away. He says give some food to the hungry. Apparently the first duty of a repentant heart is to share with those who have need.
Sharing is not just a lesson my three year olds need to learn. It is a lesson that I need to learn. I do share some of what I have. But as I read what John says, I know I could share even more. God give me a generous heart to share with others as you have shared with me.
Friday, February 15, 2008
The Quirinius Quandry
Luke 2 is a chapter that has often been used to deny the historicity of the Gospels. In other words, Luke 2 has been used by critics of the Bible to show that Luke did not get his facts straight. It is well known that Quirinus did take a census as governor of Syria. But the problem is this: official records tell us that Quirinius (verse 2) did not become governor of Syria until after Herod died. Yet, Matthew is clear that Herod was king when Jesus was born. How can these two accounts be reconciled?
There seem to be two possibilities. One is that Quirinius was involved in the taking of more than one census. The language of Luke 2 is somewhat ambiguous. It allows for the possibility that Quirinius was in a government office in Syria without being governor. He may have taken a census in this capacity.
The second possibility is that verse 2 could be translated differently. There is latitude for verse 2 to read "this was the census taken before Quirinius was governor of Syria." In other words, Luke would be explicitly saying. "I am not talking about the famous census. I am talking about the one before that."
It should be noted that Luke quotes a reference to the famous census, first taken when Quirnius was governor of Syria in Acts 5:37. Acts is Luke's second book. This reference suggests that Luke well knew when the famous census was. And it suggests that Luke knew there was a census taken before this one. The refernce to Quirnius presents difficulties. But they are not difficulties without answers. Nothing in Luke 2 undermines the confidence that we have from Luke's prologue in Luke 1 (verses 1-4).
There seem to be two possibilities. One is that Quirinius was involved in the taking of more than one census. The language of Luke 2 is somewhat ambiguous. It allows for the possibility that Quirinius was in a government office in Syria without being governor. He may have taken a census in this capacity.
The second possibility is that verse 2 could be translated differently. There is latitude for verse 2 to read "this was the census taken before Quirinius was governor of Syria." In other words, Luke would be explicitly saying. "I am not talking about the famous census. I am talking about the one before that."
It should be noted that Luke quotes a reference to the famous census, first taken when Quirnius was governor of Syria in Acts 5:37. Acts is Luke's second book. This reference suggests that Luke well knew when the famous census was. And it suggests that Luke knew there was a census taken before this one. The refernce to Quirnius presents difficulties. But they are not difficulties without answers. Nothing in Luke 2 undermines the confidence that we have from Luke's prologue in Luke 1 (verses 1-4).
As A Matter of Fact (Luke 1)
Most commentary on Luke 1 centers on the nativity narrative. The chapter sets the context for the birth of Christ. But as I read Luke 1 today, what struck me was the prologue. The opening 4 verses tell us Luke's intention for his Gospel. And in those intentions, Luke is pretty clear:
1. Luke wants to create a narrative (verse 1). He wants to tell the story of Jesus. Luke does this knowing full well that other narratives have been written. But he feels there is more to say on the subject.
2. Luke wants to preserve an eyewitness account of the life of Jesus (verse 2). Some scholars criticize the Gospels saying that they represent second-hand history. But Luke is clear that he has spoken to eyewitnesses. He is preserving testimony of the apostolic generation about who Jesus is.
3. Luke wants to write an orderly account. In other words, he arranges the facts as he knows them in a meaningful fashion. Some might say that Luke admits to having an agenda here. They might say that he has a theological ax to grind. But this third purpose has to be read in light of the first two. There is interpretation, but it is based on credible story and fact.
These three purposes give us great confidence in Luke's Gospel. Some today say that the Gospels are not reliable records. But the opening verses of Luke convince me that Luke was a conscientious and competent historian. And with Theophilus, I have great confidence in the story of Jesus.
1. Luke wants to create a narrative (verse 1). He wants to tell the story of Jesus. Luke does this knowing full well that other narratives have been written. But he feels there is more to say on the subject.
2. Luke wants to preserve an eyewitness account of the life of Jesus (verse 2). Some scholars criticize the Gospels saying that they represent second-hand history. But Luke is clear that he has spoken to eyewitnesses. He is preserving testimony of the apostolic generation about who Jesus is.
3. Luke wants to write an orderly account. In other words, he arranges the facts as he knows them in a meaningful fashion. Some might say that Luke admits to having an agenda here. They might say that he has a theological ax to grind. But this third purpose has to be read in light of the first two. There is interpretation, but it is based on credible story and fact.
These three purposes give us great confidence in Luke's Gospel. Some today say that the Gospels are not reliable records. But the opening verses of Luke convince me that Luke was a conscientious and competent historian. And with Theophilus, I have great confidence in the story of Jesus.
Wednesday, February 13, 2008
And the Murderer Is.... (Mark 16)
I remember an episode of the old television show M*A*S*H where BJ got his hands on a mystery novel. Being in the middle of Korea, just miles from the front, novels were a rarity at the surgical hospital. Everyone couldn't wait to get their hands on the book and enjoy a good, old-fashioned whodunit. There was only one problem: turned out that the last page of the novel was missing. The last page was where the detective announced the killer. After reading the book, everyone was left hanging. They didn't get the satisfaction of a good ending.
In some ways, that is how I feel at the end of the book of Mark. Most scholars agree that only the first 8 verses of chapter 16 actually came from the book of Mark. They speculate that Mark must have written more. After all, the 8 verses seem a strange place to stop (especially in light of the other Gospels). The ending was so jarring that most likely some scribe later added verses 9-20 to try to give the book a proper ending. But all that snake handling, drinking poison stuff tells us that this was most likely a human creation. None of those things are paralleled anywhere else in Scripture.
So Mark 16 leaves us hanging. But I wonder of in this case that isn't a good place to be. I sort of like the ending that verse 8 gives us. If we didn't have Matthew, Luke, and John it might not be a good ending. But since we do have those Gospels to fill in the story, I like it. Verse 8 tells us that trembling and astonishment had seized the women who came to Jesus' tomb and that they were afraid.
We are not like the women. We have become so used to the story of the resurrection that we no longer have trembling and astonishment when we hear the story. But maybe we should. What kind of man is this that He rises from the dead? How can it be that someone can come back to life after three days? The women were afraid because they wanted to know what had been done to their friend. But they were also afraid because this was a new event in history. God is doing things that He has never done before. I think that some how the women had a sense that everything would be different because Jesus was alive.
In the New Testament, the resurrection changes everything. In Acts, the Apostles preach the resurrection as much as they preach the cross. They knew that the resurrection of Jesus from the dead ushered in a new era of history. It meant that God had a new way of dealing with people. It was astonishing to them. And it should still be astonishing to us today.
In some ways, that is how I feel at the end of the book of Mark. Most scholars agree that only the first 8 verses of chapter 16 actually came from the book of Mark. They speculate that Mark must have written more. After all, the 8 verses seem a strange place to stop (especially in light of the other Gospels). The ending was so jarring that most likely some scribe later added verses 9-20 to try to give the book a proper ending. But all that snake handling, drinking poison stuff tells us that this was most likely a human creation. None of those things are paralleled anywhere else in Scripture.
So Mark 16 leaves us hanging. But I wonder of in this case that isn't a good place to be. I sort of like the ending that verse 8 gives us. If we didn't have Matthew, Luke, and John it might not be a good ending. But since we do have those Gospels to fill in the story, I like it. Verse 8 tells us that trembling and astonishment had seized the women who came to Jesus' tomb and that they were afraid.
We are not like the women. We have become so used to the story of the resurrection that we no longer have trembling and astonishment when we hear the story. But maybe we should. What kind of man is this that He rises from the dead? How can it be that someone can come back to life after three days? The women were afraid because they wanted to know what had been done to their friend. But they were also afraid because this was a new event in history. God is doing things that He has never done before. I think that some how the women had a sense that everything would be different because Jesus was alive.
In the New Testament, the resurrection changes everything. In Acts, the Apostles preach the resurrection as much as they preach the cross. They knew that the resurrection of Jesus from the dead ushered in a new era of history. It meant that God had a new way of dealing with people. It was astonishing to them. And it should still be astonishing to us today.
Tuesday, February 12, 2008
It's Curtains!
As I read the passage detailing Jesus' crucifixion, I was reminded that Mel Gibson does not have anything on Mark. Though the book of Mark contains no moving images, it still is a chilling portrait of how brutal the process of crucifixion was. Jesus suffered mighty physical pain that you and I might be made right with God. It is hard to imagine that anyone would suffer death on a cross willingly. But Jesus did on our behalf. We truly serve a loving and merciful Savior.
It is not only the suffering of Jesus that strikes me here, however. I am also struck by that small detail of the tearing of the curtain in the Temple. The tearing of the curtain was no small feat. The curtain in the Temple was not like the ones hanging in your dining rooms. The Temple curtain was a heavy weave. It was tall, running from ceiling to floor. It was also very heavy, probably weighing hundreds of pounds. Yet, in an instant, it is rent.
This is not just a great physical feat. It is a spiritual feat as well. The curtain that was torn separated the Holy of Holies from the rest of the Temple. The curtain was a roadblock that said keep out. The Holy of Holies could only be entered by one man, the High Priest of Israel. And he could only enter on one day, the Day of Atonement. In the religion of the Temple, there was no easy access to God. Sin separated humans from a holy God.
Mark is telling us that all that changed with the death of Jesus. Jesus' death paid the price of our sin. With Jesus' death, God was satisfied. And so now men and women- all men and women- could enter in to the presence of God. The great outcome of Jesus' work is that you and I now have an open access plan to God. Thanks to Jesus, we can know God in a very real and personal way.
It is not only the suffering of Jesus that strikes me here, however. I am also struck by that small detail of the tearing of the curtain in the Temple. The tearing of the curtain was no small feat. The curtain in the Temple was not like the ones hanging in your dining rooms. The Temple curtain was a heavy weave. It was tall, running from ceiling to floor. It was also very heavy, probably weighing hundreds of pounds. Yet, in an instant, it is rent.
This is not just a great physical feat. It is a spiritual feat as well. The curtain that was torn separated the Holy of Holies from the rest of the Temple. The curtain was a roadblock that said keep out. The Holy of Holies could only be entered by one man, the High Priest of Israel. And he could only enter on one day, the Day of Atonement. In the religion of the Temple, there was no easy access to God. Sin separated humans from a holy God.
Mark is telling us that all that changed with the death of Jesus. Jesus' death paid the price of our sin. With Jesus' death, God was satisfied. And so now men and women- all men and women- could enter in to the presence of God. The great outcome of Jesus' work is that you and I now have an open access plan to God. Thanks to Jesus, we can know God in a very real and personal way.
Monday, February 11, 2008
Extravagant Christianity (Mark 14)
There is, of course, much that could be said about Mark 14. Events move rapidly toward the crucifixion of Jesus in this chapter. But what struck me as I read the chapter was the very first pericope, verses 1-9. Verses 1-9 tell the story of the woman who anointed Jesus.
The act of anointing Jesus was scandalous in many ways. First, it was scandalous to have a woman interact with a man like that in public. Jewish culture had strict separation of men and women, even of husbands and wives. Upstanding men and women did not touch in public. Indeed, they wouldn't even talk to one another! This woman's act certainly challenged current notions of public decorum. Yet, it seems that it was not the violation of social mores that was most scandalous. More scandalous yet was the money involved in the act. The text tells us that this perfume was made of pure nard. It was a very expensive variety. Likely it cost tens of thousands of dollars in modern currency. The real affront was that ten thousand dollars worth of liquid got poured on Jesus' head.
It was the extravagance of the gift that most upset the bystanders. Some demanded to know why this money hadn't been spent on the poor. But Jesus is not upset. He sees the woman's act as an act of worship and consecration. Knowing the woman's heart, Jesus understands that she is giving Him her very best.
As I read this story, it struck me that this story is far removed from where most of us find ourselves today. Of course, we don't have the opportunity to literally pour perfume over Jesus' head. But even if we did, would we do it? When was the last time any of us have been accused of being too generous with Jesus? I dare say it has been a long time. Most of us are niggardly in our faith not extravagant. We give Jesus our second best not our all. This woman is rightly mentioned wherever the Gospel is preached, for she teaches us that faith demands extravagance. It demands that we lavish all that we have on Jesus. For Judas, this type of faith is too much. He decides at this moment to betray Jesus. The world does not want us to lavish ourselves on God. But that is what we are called to do. As followers of Jesus, we should go over the top for Him with our money, with our things, with our very selves.
The act of anointing Jesus was scandalous in many ways. First, it was scandalous to have a woman interact with a man like that in public. Jewish culture had strict separation of men and women, even of husbands and wives. Upstanding men and women did not touch in public. Indeed, they wouldn't even talk to one another! This woman's act certainly challenged current notions of public decorum. Yet, it seems that it was not the violation of social mores that was most scandalous. More scandalous yet was the money involved in the act. The text tells us that this perfume was made of pure nard. It was a very expensive variety. Likely it cost tens of thousands of dollars in modern currency. The real affront was that ten thousand dollars worth of liquid got poured on Jesus' head.
It was the extravagance of the gift that most upset the bystanders. Some demanded to know why this money hadn't been spent on the poor. But Jesus is not upset. He sees the woman's act as an act of worship and consecration. Knowing the woman's heart, Jesus understands that she is giving Him her very best.
As I read this story, it struck me that this story is far removed from where most of us find ourselves today. Of course, we don't have the opportunity to literally pour perfume over Jesus' head. But even if we did, would we do it? When was the last time any of us have been accused of being too generous with Jesus? I dare say it has been a long time. Most of us are niggardly in our faith not extravagant. We give Jesus our second best not our all. This woman is rightly mentioned wherever the Gospel is preached, for she teaches us that faith demands extravagance. It demands that we lavish all that we have on Jesus. For Judas, this type of faith is too much. He decides at this moment to betray Jesus. The world does not want us to lavish ourselves on God. But that is what we are called to do. As followers of Jesus, we should go over the top for Him with our money, with our things, with our very selves.
Be Ready (Mark 13)
Mark 13 is not an easy passage. Christians have studied this passage (and the parallels in the other Gospels) for years trying to figure out the roadmap that they give for our planet's future. When will Jesus come back? What era of history are we living in? What are God's future plans for ethnic Israel? These are all questions that some claim this chapter reveals.
I must not be as smart as some people who read this chapter because I can't make sense of it all. When I read this chapter, I actually have more questions than answers. But I think that is okay. I don't think the point of this chapter is to give us a year by year, day by day, minute by minute breakdown of the future. I think the goal of this chapter is simply to tell us to be ready. No matter the timing, we are to be prepared.
This whole chapter flows out of the disciples' admiration for the buildings in the Temple district. The Temple was the pride of Israel. Even though it was built by a semi-apostate king, the Temple gave Israel dignity. It gave hope that one day God would rescue her from her enemies and make all of Israel as beautiful. To the disciples, the Temple and its precincts were permanent structures that would declare God and Israel's glory forever.
Jesus tells the disciples not to be so impressed. He says that the Temple is only temporary. He says that the day is coming when all will be torn down. He tells the disciples of terrible persecution. But He also says that in time God will come and rescue His people. Knowing that God is going to come to judge, His disciples are to be ready. The important thing is not to figure out the cosmic timetable. The important thing is to be prepared.
I like how Jesus defines preparation here. In verse 34, He uses a parable. He says when the master of the house goes away, each servant is given an assigned task. How do the servants wait and get ready? They simply do the task the master has given. How do we get ready for the return of Jesus? We do the tasks God has given us. We use our spiritual gifts. We show love, mercy, and compassion. We tell others the good news about Jesus. In faithfulness, there is preparation.
I need to remember that I am going to see Jesus face to face someday. And in that knowledge, I need to keep being faithful so that I might be unashamed at His appearing.
I must not be as smart as some people who read this chapter because I can't make sense of it all. When I read this chapter, I actually have more questions than answers. But I think that is okay. I don't think the point of this chapter is to give us a year by year, day by day, minute by minute breakdown of the future. I think the goal of this chapter is simply to tell us to be ready. No matter the timing, we are to be prepared.
This whole chapter flows out of the disciples' admiration for the buildings in the Temple district. The Temple was the pride of Israel. Even though it was built by a semi-apostate king, the Temple gave Israel dignity. It gave hope that one day God would rescue her from her enemies and make all of Israel as beautiful. To the disciples, the Temple and its precincts were permanent structures that would declare God and Israel's glory forever.
Jesus tells the disciples not to be so impressed. He says that the Temple is only temporary. He says that the day is coming when all will be torn down. He tells the disciples of terrible persecution. But He also says that in time God will come and rescue His people. Knowing that God is going to come to judge, His disciples are to be ready. The important thing is not to figure out the cosmic timetable. The important thing is to be prepared.
I like how Jesus defines preparation here. In verse 34, He uses a parable. He says when the master of the house goes away, each servant is given an assigned task. How do the servants wait and get ready? They simply do the task the master has given. How do we get ready for the return of Jesus? We do the tasks God has given us. We use our spiritual gifts. We show love, mercy, and compassion. We tell others the good news about Jesus. In faithfulness, there is preparation.
I need to remember that I am going to see Jesus face to face someday. And in that knowledge, I need to keep being faithful so that I might be unashamed at His appearing.
Saturday, February 9, 2008
Random Thoughts (Mark 12)
Mark 12 is a great chapter of Scripture. It is very hard to limit one's comments on this set of verses. I will, however, highlight just 2 things from today's reading.
1. The first thing to note is Jesus' parable about the tenants (verses 1-12). The obvious point is to critique Israel's leadership for their rejection of the Messiah. The religious leaders well understand that this parable is about them. It is easy to critque the religious leaders here. But I wonder if we aren't sometimes like them. The religious leaders saw Israel as their own personal playground. It was a place where they could exploit their religiosity to gain power and prestige and even money. They used Israel to aggrandize themselves. And many people do the same thing in churches today. They don't see that the goal of a church is to produce fruit for God. They see that a church is a place where they can build themselves up. We need to repent of this attitude. The church is a community that produces fruit for God not for itself.
2. The second thing to note is Jesus' response to the Sadduccees (18-27). The Sadduccees were the liberals of Jesus' day. They did not believe in supernatiral events. They had a very circumscribed view of Scripture. There are definitely parallels that could be drawn between the Sadducees and theological liberals today. But the biggest parallel is that both groups are liberal for the same reason. According to Jesus, they "know neither the Scriptures nor the power of God" (verse 24). Those same problems lie at the root of theological liberalism today. There is no true knowledge of the Scriptures. And there is no real believe in a transcendant, all-powerful God.
1. The first thing to note is Jesus' parable about the tenants (verses 1-12). The obvious point is to critique Israel's leadership for their rejection of the Messiah. The religious leaders well understand that this parable is about them. It is easy to critque the religious leaders here. But I wonder if we aren't sometimes like them. The religious leaders saw Israel as their own personal playground. It was a place where they could exploit their religiosity to gain power and prestige and even money. They used Israel to aggrandize themselves. And many people do the same thing in churches today. They don't see that the goal of a church is to produce fruit for God. They see that a church is a place where they can build themselves up. We need to repent of this attitude. The church is a community that produces fruit for God not for itself.
2. The second thing to note is Jesus' response to the Sadduccees (18-27). The Sadduccees were the liberals of Jesus' day. They did not believe in supernatiral events. They had a very circumscribed view of Scripture. There are definitely parallels that could be drawn between the Sadducees and theological liberals today. But the biggest parallel is that both groups are liberal for the same reason. According to Jesus, they "know neither the Scriptures nor the power of God" (verse 24). Those same problems lie at the root of theological liberalism today. There is no true knowledge of the Scriptures. And there is no real believe in a transcendant, all-powerful God.
Friday, February 8, 2008
A Figgy Sandwich (Mark 11)
Today's story confronts us with what some consider to be a very disturbing picture of Jesus. In verses 12-14, Jesus seems at best to have a problem with His temper. At worst, He is a madman. Why would anyone expect figs from a fig tree when the tree was not in season? And not finding figs on a fig tree not in season, why would anyone curse the tree? Jesus' actions in these verses seem beyond explanation.
To understand these verses, we have to understand a literary technique that Mark uses a lot in his Gospel. I am sure there is a very technical name for this technique but I don't know what it is. I just call it the sandwich technique. (I didn't make up that name, but I don't remember who to give the credit to). In his Gospel, Mark likes to make sandwiches of his narrative. He likes to tell part 1 of story A, then tell all of story B, then go back to finish story A. That is what happens in Mark 12. Mark starts with the story of the fig tree (verses 12-14), then he tells the story of the temple (verses 15-19), then he goes back to telling the story of the fig tree. Mark 12 has a classic Marcan sandwich.
Now why does Mark make sandwiches of his stories? It's not just that he likes playing with his food! When Mark wraps two stories together, he is telling us that they are related. He is saying that the two stories provide the explanation for each other. In this case, I think the story of the fig tree acts as a true life parable that explains Jesus' cleansing of the temple. Why did Jesus cause chaos in the house of God? Why was he upset with the place where God's people worshiped? Israelites thought very highly of the Temple. It was a source of pride and joy to them. Why would Jesus disturb such a national symbol? The incident with the fig tree explains.
Fig trees have a unique property. They flower months before they produce fruit. Looking at a fig tree from a distance, one would expect there to be fruit long before there really is. In other words, fig trees will look good long before they satisfy anyone's hunger. In a way, this was a picture of what was happening at the Temple. The Temple looked great. There were majestic buildings. There was the hustle and bustle of thousands of worshipers (especially at the holiday season). But for all the activity, there was no fruit. The buildings and busyness had not really led to people getting closer to God. People were not more obedient. They were actually more disobedient! And so Jesus judged the Temple just as He judged the fig tree. The acts are part and parcel of each other. One explains the other.
It is easy for us to be like the fig tree. I can easily have the look of a religious person without really having the righteous life that God desires. I need to be more than leafy. I need to be fruity too (in the best sense of that term). The Marcan sandwich gives a good reminder that faith is not about appearance. It is about Spirit produced results.
To understand these verses, we have to understand a literary technique that Mark uses a lot in his Gospel. I am sure there is a very technical name for this technique but I don't know what it is. I just call it the sandwich technique. (I didn't make up that name, but I don't remember who to give the credit to). In his Gospel, Mark likes to make sandwiches of his narrative. He likes to tell part 1 of story A, then tell all of story B, then go back to finish story A. That is what happens in Mark 12. Mark starts with the story of the fig tree (verses 12-14), then he tells the story of the temple (verses 15-19), then he goes back to telling the story of the fig tree. Mark 12 has a classic Marcan sandwich.
Now why does Mark make sandwiches of his stories? It's not just that he likes playing with his food! When Mark wraps two stories together, he is telling us that they are related. He is saying that the two stories provide the explanation for each other. In this case, I think the story of the fig tree acts as a true life parable that explains Jesus' cleansing of the temple. Why did Jesus cause chaos in the house of God? Why was he upset with the place where God's people worshiped? Israelites thought very highly of the Temple. It was a source of pride and joy to them. Why would Jesus disturb such a national symbol? The incident with the fig tree explains.
Fig trees have a unique property. They flower months before they produce fruit. Looking at a fig tree from a distance, one would expect there to be fruit long before there really is. In other words, fig trees will look good long before they satisfy anyone's hunger. In a way, this was a picture of what was happening at the Temple. The Temple looked great. There were majestic buildings. There was the hustle and bustle of thousands of worshipers (especially at the holiday season). But for all the activity, there was no fruit. The buildings and busyness had not really led to people getting closer to God. People were not more obedient. They were actually more disobedient! And so Jesus judged the Temple just as He judged the fig tree. The acts are part and parcel of each other. One explains the other.
It is easy for us to be like the fig tree. I can easily have the look of a religious person without really having the righteous life that God desires. I need to be more than leafy. I need to be fruity too (in the best sense of that term). The Marcan sandwich gives a good reminder that faith is not about appearance. It is about Spirit produced results.
Thursday, February 7, 2008
Cry to Jesus (Mark 10)
There is a lot that could be said about Mark 10. My favorite part of the passage has always been verses 35-45. I appreciate the reminder that true leadership is about service not power. But what struck me as I read today were the closing verses of the chapter: the story of Bartimaeus.
I think Bartimaeus stood out to me because of what we studied in our sermon last Sunday. On Sunday, we looked at the reasons that prayer goes unanswered. We said that one reason that we have unanswered prayer is that we are not persistent in prayer. Well, Bartimaeus is certainly an example of persistence. At the beginning of the story, Bartimaeus is calling out to Jesus over the throngs when he is told to shut up. Why were people annoyed by Bartimaeus' cries? I'm not sure. In the first-cenutry, people with handicaps like blindness were thought to be vile sinners or the children of vile sinners. Perhaps the crowds thought Jesus wouldn't want to have dealings with a man like that. Or, maybe Bartimaeus just had a really loud, really annoying voice. I guess we don't know for sure why the crowds told Bartimaeus to be quiet. All we know is that Bartimaeus did not get discouraged. Being told to stop yelling, he yelled all the louder. And his persistence paid off. Jesus heard him and called him. And ultimately, Bartimaeus was healed of his blindness.
I like Bartimaeus' story because it shows that persistence in prayer is rewarded. I also like Bartimaeus' story because of Bartimaeus' response. Being healed of his blindness, Bartimaeus followed Jesus. Having experienced the mercy of Jesus, Bartimaeus knew that he had to follow. And having experienced the mercy of God, we have the same obligation. We are not free to go our own way. Like Bartimaeus, we have to follow. The mercy of Jesus compels us to do what he did.
I think Bartimaeus stood out to me because of what we studied in our sermon last Sunday. On Sunday, we looked at the reasons that prayer goes unanswered. We said that one reason that we have unanswered prayer is that we are not persistent in prayer. Well, Bartimaeus is certainly an example of persistence. At the beginning of the story, Bartimaeus is calling out to Jesus over the throngs when he is told to shut up. Why were people annoyed by Bartimaeus' cries? I'm not sure. In the first-cenutry, people with handicaps like blindness were thought to be vile sinners or the children of vile sinners. Perhaps the crowds thought Jesus wouldn't want to have dealings with a man like that. Or, maybe Bartimaeus just had a really loud, really annoying voice. I guess we don't know for sure why the crowds told Bartimaeus to be quiet. All we know is that Bartimaeus did not get discouraged. Being told to stop yelling, he yelled all the louder. And his persistence paid off. Jesus heard him and called him. And ultimately, Bartimaeus was healed of his blindness.
I like Bartimaeus' story because it shows that persistence in prayer is rewarded. I also like Bartimaeus' story because of Bartimaeus' response. Being healed of his blindness, Bartimaeus followed Jesus. Having experienced the mercy of Jesus, Bartimaeus knew that he had to follow. And having experienced the mercy of God, we have the same obligation. We are not free to go our own way. Like Bartimaeus, we have to follow. The mercy of Jesus compels us to do what he did.
Wednesday, February 6, 2008
Freudian Slip (Mark 9)
Mark 9 contains a prayer that I have prayed many times. It is found in verse 24: "I do believe. Help me overcome my unbelief!"
When Jesus comes down from the mountain, the father of the demoniac must have been overjoyed. After hours spent with 9 bumbling disciples, the father had to despair that everything would ever been made right. He must have been thinking that the Jesus movement didnt live up to its advertising. That is why it is hard to blame him for the Freudian slip in verse 22: "But if you can do anything, take pity on us and help us." The moment that sentence passed from the father's lips, he must have thought he had blown it. A moment of faithlessness was going to cost his son dearly. But in verse 24, there is a quick recovery. The father reveals himself as a person of faith who needs help believing.
I can relate to that. I too am a man of faith who occasionally needs a little boost in the trust department. That is why Mark 9:24 is a prayer I keep at the ready: "I do believe. Help me overcome my unbelief!"
When Jesus comes down from the mountain, the father of the demoniac must have been overjoyed. After hours spent with 9 bumbling disciples, the father had to despair that everything would ever been made right. He must have been thinking that the Jesus movement didnt live up to its advertising. That is why it is hard to blame him for the Freudian slip in verse 22: "But if you can do anything, take pity on us and help us." The moment that sentence passed from the father's lips, he must have thought he had blown it. A moment of faithlessness was going to cost his son dearly. But in verse 24, there is a quick recovery. The father reveals himself as a person of faith who needs help believing.
I can relate to that. I too am a man of faith who occasionally needs a little boost in the trust department. That is why Mark 9:24 is a prayer I keep at the ready: "I do believe. Help me overcome my unbelief!"
Tuesday, February 5, 2008
It All Begins with Compassion (Mark 8)
It is not easy reading through the Gospels in consecutive months. There is a definite danger of deja vu. That is especially true with the "mass feedings" like we have here in Mark 8. Since Matthew and Mark both feature Jesus' feeding of the 4,000 and the 5,000, it is easy to think that we have heard this all before. It would seem like there would be nothing new to say.
As I read Mark 8, I was reminded of the thoughts that I had in Matthew. In the miracle of the loaves and the fishes, we see that Christ can do a great deal with a little if only we will give that little to Him. But today, I saw why we give that little. It is an act of compassion. This great miracle that Jesus does starts with His compassion for the crowd. Where we would see a nameless, faceless mass, Jesus sees need. He is genuinely concerned for the well-being of those who follow Him. It is radical compassion that leads to the blessing of the little for the many.
I am challenged to have compassion like Jesus. God doesn't do great things through the little that we can offer until we have His heart for others. I need a more compassionate heart. Instead of being overwhelmed by the needs I see each day, I need to know that compassion unlocks the power of God so that I can make a difference and help others.
As I read Mark 8, I was reminded of the thoughts that I had in Matthew. In the miracle of the loaves and the fishes, we see that Christ can do a great deal with a little if only we will give that little to Him. But today, I saw why we give that little. It is an act of compassion. This great miracle that Jesus does starts with His compassion for the crowd. Where we would see a nameless, faceless mass, Jesus sees need. He is genuinely concerned for the well-being of those who follow Him. It is radical compassion that leads to the blessing of the little for the many.
I am challenged to have compassion like Jesus. God doesn't do great things through the little that we can offer until we have His heart for others. I need a more compassionate heart. Instead of being overwhelmed by the needs I see each day, I need to know that compassion unlocks the power of God so that I can make a difference and help others.
God, give me Your heart of compassion for the needs I see around me. In your power, make the little that I can give a great blessing to others.
Monday, February 4, 2008
Inside Out (Mark 7)
In our passage today, Jesus reminds us of a very important truth. The fundamental problem that you and I have is a problem of programming. In verse 15, Jesus tells us that it is what comes out of a person that makes them unclean. The Pharisees were putting the emphasis on the wrong place. They thought by washing hands and cups they could avoid spiritual corruption. And today, many take the same approach. Put a nice suit on, on Sunday. Carry a big Bible. Genuflect as you pray. It is posture and preening that create piety. The problem is that changing the outside doesn't change the inside.
Imagine your computer stops working. When you turn it on, it just spits all sorts of symbols and characters across your screen. How do you fix it? One approach would be to take Windex and wipe your monitor. But that's not really going to solve the problem is it? To fix the computer, you probably need some reprogramming. It is the inside, not the outside, that needs to be addressed.
When we have faith in Jesus, He gets to the root of the problem. Through faith in Christ, we receive the Holy Spirit. And through the Holy Spirit, our hearts and minds are shaped like the heart and mind of Jesus. It is through Jesus that real inside out change occurs.
Imagine your computer stops working. When you turn it on, it just spits all sorts of symbols and characters across your screen. How do you fix it? One approach would be to take Windex and wipe your monitor. But that's not really going to solve the problem is it? To fix the computer, you probably need some reprogramming. It is the inside, not the outside, that needs to be addressed.
When we have faith in Jesus, He gets to the root of the problem. Through faith in Christ, we receive the Holy Spirit. And through the Holy Spirit, our hearts and minds are shaped like the heart and mind of Jesus. It is through Jesus that real inside out change occurs.
Sunday, February 3, 2008
Random Thoughts (Mark 6)
Let me just share some random, unconnected thoughts from Mark 6.
1. In our sermon today, we talked about unanswered prayer. We said one reason that prayer goes unanswered is because of a lack of faith. The people of Jesus' town saw Jesus face to face. Their prayer could have been immediate and direct. Yet, Jesus did few miracles in their town because they did not believe. I wonder how often I lack faith becasue Jesus is so familiar I forget that He is still all-powerful God, capable of doing great things if only I trust Him.
2. The story of Herod tells us how far people will go to protect their reputation. Herod kills a man he knows to be righteous just so that he isn't embarrassed by going back on his word. How often do we dumb things in the name of protecting our honor and reputation when we should just confess that we have done the wrong thing?
3. In verse 46, Jesus is alone again, praying. After a busy day of ministry, He needs time to be with His Father. Mark makes it clear that prayer was a major part of Jesus' ministry and life. If Jesus needed time in prayer, how much more do I need it? Jesis' example in Mark continually challenges me to be faithful in prayer.
1. In our sermon today, we talked about unanswered prayer. We said one reason that prayer goes unanswered is because of a lack of faith. The people of Jesus' town saw Jesus face to face. Their prayer could have been immediate and direct. Yet, Jesus did few miracles in their town because they did not believe. I wonder how often I lack faith becasue Jesus is so familiar I forget that He is still all-powerful God, capable of doing great things if only I trust Him.
2. The story of Herod tells us how far people will go to protect their reputation. Herod kills a man he knows to be righteous just so that he isn't embarrassed by going back on his word. How often do we dumb things in the name of protecting our honor and reputation when we should just confess that we have done the wrong thing?
3. In verse 46, Jesus is alone again, praying. After a busy day of ministry, He needs time to be with His Father. Mark makes it clear that prayer was a major part of Jesus' ministry and life. If Jesus needed time in prayer, how much more do I need it? Jesis' example in Mark continually challenges me to be faithful in prayer.
Saturday, February 2, 2008
12 Long Years
I did not think it would be a week between posts. I also didn't think I would get the flu this week! But I did. Now I know why people get flu shots. Even though they are not recommended for my age, I might look into it next year.
Sick as I was, I was not as sick as the woman discussed here in Mark 5. 12 years of bleeding woulkd have been immensely uncomfortable. Yet, it was not only physical discomfort that plagued this woman for 12 years. For a dozen years, this woman also would have been spiritually unclean. Under Jewish law, a woman who was bleeding was considered unclean. In other words, she could not worship at the Temple. Technically, she could not even live at home in her own community. Bleeding like this woman experienced meant that she was to live outside the camp, away from other people.
You see, in ancient Israel spiritual contamination was considered contagious. That is why the woman here is so afraid to admit that she has touched Jesus. Under Old Testament Law, the woman would have just made Jesus unclean. But the woman doesn't understand who she has touched. She cannot make Jesus unclean. Instead, Jesus makes her clean. The great lesson of this story is that there is no spiritual uncleanliness that is beyond Jesus' touch. Even the most corrupt under the Law can be made holy by Him.
12 years of spiritual corruption is gone in a moment. Thankfully, Jesus does the same work today. Even today, His healing touch wipes away years of spiritual corruption. What a great Savior we follow!
Sick as I was, I was not as sick as the woman discussed here in Mark 5. 12 years of bleeding woulkd have been immensely uncomfortable. Yet, it was not only physical discomfort that plagued this woman for 12 years. For a dozen years, this woman also would have been spiritually unclean. Under Jewish law, a woman who was bleeding was considered unclean. In other words, she could not worship at the Temple. Technically, she could not even live at home in her own community. Bleeding like this woman experienced meant that she was to live outside the camp, away from other people.
You see, in ancient Israel spiritual contamination was considered contagious. That is why the woman here is so afraid to admit that she has touched Jesus. Under Old Testament Law, the woman would have just made Jesus unclean. But the woman doesn't understand who she has touched. She cannot make Jesus unclean. Instead, Jesus makes her clean. The great lesson of this story is that there is no spiritual uncleanliness that is beyond Jesus' touch. Even the most corrupt under the Law can be made holy by Him.
12 years of spiritual corruption is gone in a moment. Thankfully, Jesus does the same work today. Even today, His healing touch wipes away years of spiritual corruption. What a great Savior we follow!
Subscribe to:
Posts (Atom)