New Wineskins

Mark 2:22

And no one puts new wine into old wineskins. If he does, the wine will burst the skins--and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins.

...............

In our introduction to the Gospel of Mark, we noticed some of the unique characteristics of this gospel and it's overall emphasis upon the kingdom of God, as summarized in Mark 1:15. Now, we come to a somewhat cryptic verse about wineskins in chapter 2 which hopefully will shed more light on what this new kingdom is all about. We will approach this passage as a parable, since the version in Luke 5 explicitly calls it such. And, we will utilize the tools for parable interpretation that we learned while studying Matthew -- especially looking at the immediate narrative context and the synoptic parallels.

1. Immediate Narrative Context. Jesus is in the beginning stages of his Galilean ministry. He has dramatically healed a paralytic in front of a vast crowd, and in the process, claimed the authority to forgive sins (2:10). He has called Levi the tax collector to be his follower, and then proceeded to have fellowship with a whole room full of "sinners." And, the chapter ends with a shocking reinterpretation of the Sabbath, in which Christ claims to be Lord of the Sabbath and the final arbiter of its meaning and purpose. It is in this context of paradigm-shifting events and teaching that we find the parable of the wineskins.

What the context tells us about the parable confirms the interpretation of the wineskins as representing religious paradigms. In other words, the old wineskins represent the rabbinic customs and regulations that have been built up around God's law over the centuries; the new wineskins represent the kingdom of God which is being inaugurated by Christ. Christ's teaching is the new wine, and so we are here learning that we cannot fit His truth into our preconceived religious paradigms. We must conform completely to His reality, not the other way around.

2. Synoptic Parallels. Matthew's version of this parable is essentially the same, but Luke's version adds another verse which, at first sight, appears to contradict our initial interpretation:

And no one after drinking old wine desires new, for he says, "The old is good."

This appears to be an affirmation of the Jewish religious paradigm which was criticized in the previous verses! However, there is a simple explanation for this -- the statement is descriptive, rather than prescriptive. In other words, Jesus is describing the common experience of preferring old wine over new (or old teaching over new). He is NOT prescribing such a preference, but rather saying that the religious leaders have no desire for the new teaching, since they are entrenched in their love for the old. (If you are familiar with the interpretation of Solomon's Proverbs, you will better understand this descriptive/prescriptive dichotomy.)

While this passage about this wineskins is still bound to its cultural context and a rather foreign illustration to our modern ears, we do have tools to build a substantial understanding of what it means for us today. We can say with certainty that Jesus is using this illustration to critique the entrenched religious paradigm of the day. And, we can say with certainty that Jesus is calling each of us to question our own paradigm and make sure that we are not trying to fit Jesus' teaching into a preconceived religious mold. If we do so, the mold and the teaching will both be useless -- "the wine is destroyed, and so are the skins."

Start Spreading the News

Mark 1:15

The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.

...............

When you see the word "gospel" you should always read "good news," because that is what is means. And, when you look at the Gospel of Mark you should always think "news flash." Mark shares many similarities with the other two synoptic gospels (Matthew and Luke): exact textual parallels in many cases, as well as similar chronological ordering and emphasis upon the "kingdom of God." But it is where they differ that is striking for our introduction today. Mark is unique in at least two ways:

1. Pacing. You may notice the words "immediately" and "at once." Well, you should notice them, because they appear about 8 times in chapter one alone! The significance of these phrases is that Mark's pacing is fast and driven. The shortest of the gospels, Mark is all about getting to the point and summarizing the ministry of Christ as it approaches its climax at the cross and empty tomb. This "good news" is more of a "good news flash."

2. Action. Another distinctive of this gospel is that the content of the book is dominated by narrative action, with only snippets of teaching quoted here and there. As opposed to the Sermon on the Mount and John's lengthy Olivet Discourse, Mark is primarily concerned with following the action of Jesus' ministry, once again, giving the story a sense of speed and urgency. In chapter one alone we learn about John the Baptist, Jesus' baptism and temptation in the wilderness, the calling of the first disciples, an exorcism, two healings, a glimpse at Jesus' times of solitude, and some mention of Jesus' teaching. As for the content of that teaching, out of 45 verses, only one of them gives us a glimpse at what Jesus is teaching the crowds: verse 15, which is quoted above.

As many have suggested, Mark 1:15 is a good summary statement for this gospel. Jesus has come to fulfill all that God's people have been waiting for for hundreds of years: namely, the kingdom of God has arrived on Earth. Chapter one gives us an early glimpse of what characterizes this king and his kingdom: teaching with unique authority and dominion over the forces of nature. But, perhaps the most important (and possibly surprising feature) of this coming kingdom, is how we are commanded to respond to it: Repent and believe. Jesus cuts to the core of what the kingdom is about here by demanding a changed life and a changed heart. As we continue through the Gospel of Mark, we will see more of this "news flash" unfolding, and be ourselves challenged to respond to Christ's authority with repentance and faith. Perhaps the response of the leper will be our own:

But he went out and began to talk freely about it, and to spread the news...

You Must Be Good

Psalm 15:1-2

O LORD, who shall sojourn in your tent?
Who shall dwell on your holy hill?
He who walk blamelessly and does what is right
and speaks truth in his heart...

...............

The first impression I receive when reading this psalm is that the criteria for being accepted by a holy God is quite simply this: complete holiness. It is, after all, a "holy" hill that is described here as the desired destination of believers. What else should we expect as the criteria for entrance into the presence of God?

The problem is that we fall short of this list in Psalm 15 almost every day. We continually fail to do the following:

- speak truth in our hearts
- avoid slanderous speech
- avoid doing evil to our neighbor
- avoid taking up reproach against our friends
- despise vileness
- honor those who fear the LORD
- swear to our own hurt and never change
- avoid lending money at interest
- avoid taking bribes against the innocent.

The temptation here is to finish reading this psalm and immediately despair. We know that our salvation is by grace, but these verses seem to contradict that reality. Is it really fair to the text to say that this list of rules is no longer applicable for the Christian who lives under the forgiveness that was purchased at the cross?

Well, I believe this conundrum can be solved using two very simple (and fair) interpretive tools: proximity and parallel. First, it is easy to miss, but the proximity of this psalm to the one before must not be overlooked. As we have already discussed, Psalm 14 is very clear about man's depravity. If it's not clear enough for you by itself, see how Paul refers to it in Romans 3. This is clearly a final verdict on man's inability to please God on his own. Second, the parallels between the lists found in Psalm 15 and Romans 3 are too close to be coincidental. Romans 3:13-14 speaks of humanity's propensity for evil speech (parallel to Psalm 15:2-3). The psalm requires us to honor those who fear the LORD (v. 4), but Paul says that there is no fear of God in the eyes of any man, period (Romans 3:18). The psalm describes a man who swears to his own hurt (v. 4), while Romans describes humanity as continually hurting others (3:15-17).

Clearly, these passages create a paradox that, on one hand accords completely with reality as we know it, but on the other hand, must somehow be resolved by a divine intervention alone. Gladly, the gospel tells that story exactly. While our God is completely holy and welcomes to himself only those who match the list, our Savior was also completely holy and has made a way for us to be welcomed into the presence of God through his shed blood and imputed righteousness (see 2 Cor. 5:21).

I pray that we can face these realities with awe and gratitude for the God who is there and who has intervened on our behalf. Let us sing of these truths along with the hymn-writer:

My hope is built on nothing less
than Jesus' blood and righteousness
I dare not trust the sweetest frame
but wholly lean on Jesus' name
On Christ the Solid Rock I stand
All other ground is sinking sand
All other ground is sinking sand.

Resurrection and Response

Matthew 28:17

And when they saw him they worshiped him, but some doubted.

...............

There is little doubt about the historical existence of Jesus. In fact, there is ample evidence outside the Bible for many of the details of his life, his ministry, and the circumstances of his death. But, it is the historicity of the resurrection that continues to be hotly debated among people great and small. This chapter offers some insight into the very beginning of this debate and what is really going on in the hearts of men who respond to the news of Christ's resurrection, whether in faith or in doubt. Let us consider three categories of response outlined in this chapter.

1. Willful Denial. The guards at the tomb were eyewitnesses to the angelic episode in which the stone of Jesus' tomb was rolled away and his absence was revealed. We know that their experience of the angel was taken seriously: "And for fear of him the guards trembled and became like dead men" (28:4). While their initial response might have led to potential faith, we find out quickly that personal interest is persuasive enough to choke out the truth and smother the seeds of faith. The guards tell the chief priests what they saw, perhaps hoping to get some spiritual guidance on the matter. Instead, they got a bribe and were directed to lie about what happened. This, they were told, would satisfy the governor and "keep you out of trouble." As counter-intuitive as it may seem, the eyewitness evidence of an angelic vision and an empty tomb was not enough to overcome basic human cravings for money and security. If this was true of these men, how much more for men today who are so far removed from the events?

2. Doubt. We might expect such willful denial from pagan Roman guards who knew very little about Jesus, his promises, and his love. But, what about the doubts of the disciples who were seeing the resurrected Jesus, flesh and blood, right in front of them? Verse 17 reveals that not all of the disciples were convinced that Jesus had risen, that Jesus was truly who he claimed to be, even though he was right there for them to see and touch. Again, we must scratch our heads and question the conventional wisdom that says, "If I could see him risen from the dead, then I would believe." This is obviously not the case, for those who were closest to Jesus did not immediately believe, even in the face of overwhelming evidence. If these men were not convinced, how can any of us in the 21st Century believe in the resurrection with any certainty?

3. Faith. Fortunately for us, Denial and Doubt are not the only responses recorded here. Chapter 28 also gives us a glimpse of those who saw Christ risen from the dead firsthand and were led by the evidence to believe that he was God himself! They worshiped him, an action that was reserved by devout Jews for Yahweh alone. This was a radical response indeed, to believe that this Jewish carpenter was actually God in the flesh. What made them respond differently than the guards or the doubters? Why didn't they succumb to their personal interests or a prideful reliance on human reason? The chapter does not give an explicit answer, but we can conclude that faith is NOT a given based upon evidence alone. There must be a miraculous act of God in our lives to draw us to faith in Christ. The seeds of faith must not be choked out by the cares of this world.

Perhaps, most importantly, there must be a choice to overcome personal fear in the face of life-changing evidence. Isn't this what the angel and the risen Lord repeatedly said to the many witnesses? "Do not be afraid!" (Verses 5 and 10). There must be courage to overcome "reasonable" doubt and trust that God has come in the flesh, has overcome death, and he has made a personal offer of relationship with each one of us. We must be struck by the beauty of this good news, for it meets our deepest needs for love, forgiveness, and reconciliation with the One who made us and knows us inside and out. It is only this kind of courage and commitment that can motivate us to fulfill the commission that Jesus ultimately leaves to his disciples. Let us not be afraid; let us believe that he is now with us; and let us faithfully carry out the mission he entrusted to us:

All authority in heaven and on earth has been given to me.
Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with you always, to the end of the age.

Ultimate Destruction

Matthew 27:20

Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus.

...............

Up to this point, the story of Jesus has been barreling toward tragedy, yet without a certain doom. There was still a chance that Jesus could be rescued, could come out of this conflict at the last minute and achieve some kind of physical victory. But, in this verse I think, there is a point of no return. The people have made their judgment. The Son of God was to be destroyed.

Two things strike me about this passage.

(1) The most pivotal moment in all of history, the most important choice any crowd has ever made, all hinged upon the persuasion of a few envious old men who happened to be positions of religious authority. This highlights the incredible power that is held by those in official positions of authority. People look to them for guidance and often follow their lead, no matter how counterintuitive. And, this is especially so for religious leaders. What an awesome responsibility that can be so easily used for evil. It is only fitting that teachers would be judged by God with greater scrutiny (James 3:1). Of course, let us be clear, that the decision of the crowd to destroy Jesus was not just the result of chaos and chance and human will. Mysteriously, but truly, the plan of God Almighty was unfolding through the persuasion and choices of these envious and cowardly men (Acts 2:23, 4:27-28).

(2) There was a greater destruction taking place here than any of these people realized. It was greater than the unjust murder of a righteous man.

The real destruction that took place here was the destruction of Death and the wall of separation between God and man.

The Pharisees themselves bring up this truth as they are mocking the dying Jesus. "You who would destroy the temple and rebuild it in three days, save yourself!" (27:40). Did the Pharisees really not understand that Jesus had made this earlier claim in reference to his own body? No, the Pharisees knew deep down what Jesus had meant; they prove it themselves in verse 63, when they explain Jesus' claim to rise from the dead as a reason to guard the tomb! Amazing. And sad.

No, the real destruction that took place here was the end of Death and the wall of separation. The curtain was torn in two. Men long dead began to rise from their tombs and walk the earth again. All that stood in the way between God and man, generations of sin and rebellion, centuries of attempts to bridge the gap through animal blood sacrifice, all of this was done away with in one stormy night on a hill outside Jerusalem. What the Jewish priests had failed to do for years (cleanse the people of their guilt) Jesus here accomplished, "by the power of an indestructible life" (Heb 7:16). His body was destroyed, but truly it was indestructible. What was really obliterated was something far more astounding. And, as we will see, the morning of the resurrection will bring a picture of what is offered to us as well: new life, a new earth, and an eternity in the presence of our Maker.

When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

Death is swallowed up in victory.
O death, where is your victory?
O death, where is your sting?

(1 Cor 15:54-55)

Human Depravity

Psalm 14:1

The fool says in his heart, "There is no God."
They are corrupt, they do abominable deeds,
there is none who does good.

...............

We have seen this description of the wicked in Psalm 10 already, that they say in their hearts, "There is no God." We noted that atheism is really a form of pride, a way of exalted oneself over the inconvenient reality of God's rightful place in the universe. In this Psalm, we see the phrase used as the root issue behind all of human depravity: There are none who can genuinely be called good because, as a whole, mankind has turned away from God and called down his just wrath.

This Psalm is really from God's perspective. In verse 2, we hear that God "looks down from heaven" in order to see if there are "any who understand, who seek after God." This would not have been a controversial concept for early Jewish believers. They understood very well that the Gentiles were living under God's displeasure. We can almost see them nodding their heads in agreement when the first Roman Christians read the apostle Paul's letter to them:

The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. (Rom. 1:18).

However, it is the way that Paul references this Psalm in Romans 3 that presents the Jews with quite a theological curve-ball. They might have expected Paul to use this description of man's depravity as a kind of final verdict upon the rebellious Gentile "dogs," as they were popularly known. Instead, Paul takes Psalm 14 and throws it up as a description of the Jews and Gentiles alike:

What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written, "None is righteous, no, not one; no one understands; no one seeks for God." (Rom. 3:9-11)

As we've noted elsewhere, the first step in interpreting the Old Testament is to see how it is directly or indirectly referenced in the New Testament. Psalm 14 may have been used by the Jews to condemn their unrighteous enemies, but the perspective of God, as further illuminated by the New Testament, is that this judgment refers to all people, regardless of their race or religion.

Fortunately, that condemnation is not the end of the story. Just as Paul finishes his universal condemnation of all people as completely unrighteous and without hope in the world, he throws yet another theological curve-ball:

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it---the righteousness of God through faith in Jesus Christ for all who believe. (Rom. 3:21)

Romans 1 told us that God's wrath was being reveal against unrighteousness; Romans 3 now tells us that God's righteousness has now been revealed that is apart from the law -- a rightness with God that is given to us as a gift, through faith in the work of Jesus Christ upon the cross, where he took our sin upon Himself, and then rose from the dead to secure new life for us and an eternal reconciliation with God. Death has been overcome; our depravity will be once for all eliminated; and our hope has been restored, not in ourselves, but in the God who comes to us and makes things right. Amen.

Paradox in the Garden

Matthew 26:56

"But all this has taken place that the Scriptures of the prophets might be fulfilled." Then all the disciples left him and fled.

................

Jesus is described as the most valuable, the most worthy being in the universe. In Him, writes Paul, are hidden all the treasures of wisdom and knowledge (Col. 2). In Jesus is all the hope of humanity to escape condemnation and be completely justified before a holy God (Rom. 8). Even in this very chapter, Jesus accepts the costly worship of a humble woman, allowing her to pour expensive ointment on his head as a sign of adoration.

And yet, he was betrayed for 30 pieces of silver.

Jesus is described as the most powerful being in the world as well. He upholds the entire universe merely by the word of his power (Heb. 1). He had the power to command demons and control the weather. In this very chapter, we get a glimpse of his power when he publicly claims to have legions of angels at his disposal (26:53).

And yet, he agonized in prayer, submitting himself to the will of his Father.

Jesus was undoubtedly the most faithful and compassionate friend ever known on the face of earth. He sought out and called the most humble, the most unwanted people in society and made them his personal companions. He taught them all the most profound and important truths ever expressed by a human teacher. To Peter especially, he gave the most precious opportunities of friendship and love.

And yet, Jesus watched his closest friends fall asleep in his time of greatest need. He watched them all flee, just when he needed them most. He felt the sting of betrayal from his best friend on earth.

This chapter is filled with paradox: How could the One who was most worthy, most powerful, and most loving be utterly human at the same time, experiencing the humility, the weakness, and the betrayal that we often feel ourselves, but to a degree we could never understand?

Oil, Talents, and Mercy

Matthew 25:34-36

Then the King will say to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me."

................

There once was a master. He left his servants in charge of his possessions and told them what to do while he was gone. He came back one day to see what his servants had done with what he gave them. Some were not ready, so they were condemned. But, some had used what was given and had achieved incredible results.

This is a bare bones sketch of all three of these parables in Matthew 25. I don't think I've every considered the parallels between them, but right now it is almost too obvious - and quite helpful in interpreting them. Much like the parallel parables of Luke 15 (the lost coin, the lost sheep, and the lost son), these three parables tell the story of the Last Judgment and the kinds of responses people will receive from Jesus upon his return. Some will be wise, having preserved enough oil or invested properly. But, some will be foolish, having been ill prepared and performing poorly with the blessings they were given.

What is most striking to me, if these parallels are fair to the original intent, is how the third parable sheds so much light on the first and second. Namely, that the mysterious oil and the cryptic reference to talents are both symbolic of the MERCY of God that we have received and of which we are now stewards.

We are stewards of the mercy of God.

He will return one day and he will ask each one of us how we have used the mercy we have been given. Did we use it as a license to sin, or a security blanket to insulate ourselves from the world? Or, did we share that mercy with those who are called the "least of these" - the hungry, the thirsty, the stranger, the naked, the sick, and the imprisoned. I am challenged now to always look at the parable of the talents especially in reference to this parable that follows. I hope and pray that I will invest the blessing of mercy I have received so that it multiplies into blessings for all of the many needs in this world. Lord, help me to be that good and faithful servant.

"Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master."

Poetry in Emotion

Psalm 13:1-2

How long, O LORD? Will you forget me forever?
How long will you hide your face from me?
How long must I take counsel in my soul
and have sorrow in my heart all the day?
How long shall my enemy be exalted over me?

...............

When we are under incredible burdens or in the depths of despair concerning some overwhelming challenge, the reasonable thing to ask God is Why? For what, O LORD? For what purpose is all of this happening to me? But, the psalmist doesn't ask why, precisely because the person who is in despair has little reasoning faculties left to call upon in conversation with God. The pain and oppression have worn away at reason and left nothing but a raw core of emotion. How long? When will this end? How long will you hide your face?!

Consider the sliver of hope that comes at the end of Psalm 13, train your mind to never let go of that hope, even in the midst of the most overwhelming trial, and then try to put into words the prayer of your heart, perhaps in words of desperation.

Try being honest with God; he can handle it.

Rather than defeat my own interpretation by offering a "reasonable" summary of this psalm, I'd rather quote a hymn and encourage you to make it your own prayer. May we continue to fight to remember how faithful He is, even when it appears that He has vanished.

Image by SPH via Flickr

God Moves in a Mysterious Way

God moves in a mysterious way
His wonders to perform;
He plants His footsteps in the sea
And rides upon the storm.

Deep in unfathomable mines
Of never failing skill
He treasures up His bright designs
And works His sovereign will.

Ye fearful saints, fresh courage take;
The clouds ye so much dread
Are big with mercy and shall break
In blessings on your head.

Judge not the Lord by feeble sense,
But trust Him for His grace;
Behind a frowning providence
He hides a smiling face.

His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.

Blind unbelief is sure to err
And scan His work in vain;
God is His own interpreter,
And He will make it plain.

Realism and Hope

Matthew 24:8

All these are but the beginning of the birth pains.

...............

If you've ever been involved in the birth of a child, then this short sentence may shed a lot of light on this passage for you. Jesus responded to the disciples interest in the building of the Temple by telling them that it will all be destroyed. In turn, the disciples wanted to know when this would take place (Note: see how the disciples ask the wrong question, much like believers today who get obsessed over the symbols and chronology of the end times). Jesus does eventually answer that question (24:44), though not in the way they had hoped for. He will be coming back at an hour that they will not expect.

And that is a no-brainer if you remember the birthing analogy. The evolution of childbirth by on-demand cesarean section is a very recent development in the history of labor and delivery. The rest of us are fully aware that babies come into the world at an hour that no one will expect.

Here's a second parallel between the end times and the birth of a child: it has always been excruciatingly painful, yet filled with hope. The pain is a result of the Fall (Gen. 3) and will continue to accompany childbearing until all things are made new (Rev. 21). The hope is a result of the image of God in us that has not been completely destroyed by the Fall, and which is progressively renewed and reformed by the Spirit of God in the lives of those who believe in Christ. The hope is real, just as much as the pain.

This is difficult for us today in the "Christian" West. We read about pastors being unfaithful to their wives and to their congregations almost every week. We hear about abortion doctors being shot to death in the pews and we wonder what impact the gospel of peace is really making on individuals and on the broader culture. These questions, when left unanswered, can easily turn into an undercurrent of pessimism and cynicism.

But, we must remember that Jesus saw all this coming. He told us there would be wars, famines, earthquakes, tribulations, martyrs, betrayals, false prophets, and overall lawlessness, even among the supposed members of the church. The news headlines should shock us and grieve us, but we must always remember that justice will eventually be done, that these atrocities were foretold, and that somehow they are part of the birth pains which will eventually give us a new heavens and a new earth. Let us read this concluding statement and remember to mix our saddened realism with genuine hope. The kingdom will prevail, and His true children will endure to the end.

And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Mt 24:12-14)

The Heart of a Prophet

Matthew 23:37-39

O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, 'Blessed is he who comes in the name of the Lord.'

...............

After flawlessly answering the well-designed questions and attacks of the religious leaders, Jesus turns the tables and lets loose one of the most scathing critiques of the scribes and Pharisees ever uttered in his teaching. He blasts their hypocrisy, their pride, their futility, their false logic, their poor priorities, their insincerity, their hidden uncleanness, and concludes by making them complicit in all the murders of the prophets sent from God. The blood of every martyr was called down upon their heads. This is Jesus the prophet.

Based on what I know about the Old Testament prophets, here are a couple of parallels I see between this passage and the classical prophecies that came before:

1. The Emotions of God. The earmark of a true prophet is that he feels and communicates the heartbeat of God Himself. He is a living, breathing channel for the words of God. And, in the cases of Hosea and Ezekiel, he communicates God's message through actions as well as words. The point is, that God feels very strongly concerning the rebellion and heart-break of human sin, and even more strongly concerning the people who perpetuate that sin when they should be living to correct it - in this case, the hypocrisy and duplicity of the scribes and Pharisees.

2. The Justice of God. Another common thread in classical prophecy is God's desire for justice. Whether it's the rolling stream of justice described by Amos, or the true fasting of justice described by Isaiah, this theme presents the motivating vision behind the prophets' words. God will not tolerate the destructive and oppressive consequences of human sinfulness. Rather: "He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Micah 6:8)

3. The Mercy of God. People often fail to see the mercy that is inherent to the harsh statements of the prophets (and of Jesus). We hear Jesus saying "Woe to you" and "Blind guides!" and "Hypocrites!" and we naturally cringe, wondering where is the gentle shepherd who we know from most paintings of Jesus. Well, in reality, these apparently judgmental statements communicate a message of mercy. Just the fact that God sent warnings, rather than cutting straight to annihilation, is evidence that we have received abundant mercy. Jesus' threatens the Pharisees with the fire of hell, but he does not send them to hell right then and there!

There is an implicit and explicit offer of forgiveness and new life, if they would hear the warning and turn from the injustice and hypocrisy. This is why almost all of the classical prophets (and this chapter in Matt. 23) conclude with a brief message of hope, a window into the heartbreak of God. Hosea revealed the heart of a father longing for his wayward son (11:1-9); Jonah revealed the heart of a king saddened by the hedonism of a pagan city (4:10-11); Zephaniah wraps up his fire and brimstone with a glance at the future, where God will rejoice and sing over the ones that he loves (3:17). Jesus is no different. He reveals here the heart of a mother desiring to gather her children to her bosom, but being rejected. And sadly, though the prophets offered hope in the midst of injustice, they were almost always rejected, beaten, and killed.

It would be no different for Jesus. Except, that his death would not be the end of the story.

Taming the Tongue

Psalm 12:1

Save, O LORD, for the godly one is gone;
for the faithful have vanished from among the children of man.
Everyone utters lies to his neighbor;
with flattering lips and a double heart they speak.

...............

I have recently experienced the awful power of words in a way that left me feeling hurt, angry, and regretful all at once. There is a co-worker whom I see everyday and have developed a strong and affable working relationship. We've been to each others' homes. We've heard each others' life stories. We've discussed each others' beliefs in detail. But, after all that we've learned about each other over the past year, after all the controversial topics we have discussed, the issue that finally drove a wedge between us was none other than WalMart.

Without going into the details, I will just say that we left work one day having said some pretty antagonistic words to one another. I spent that evening churning and restless, trying to think of what I had said and what I could now say to make things right.

I was searching for words.

Apparently, King David knew something about the power of words as well, both for good and for ill. His enemies seem to be masters of flattery, deception, and malice. He prayed that God would cut off flattering lips - those who say, "With our tongue we will prevail, our lips are with us; who is master over us?" Seems like his enemies were so confident in their own strength that they saw their own lips as securing mastery over others. For them, the sword of the tongue was sufficient to slay their foes.

The words of the Lord, by contrast, expressed compassion, justice, and protection for the oppressed, a common theme among David's prayers. "Because the poor are plundered, because the needy groan, I will now arise...I will place him in the safety for which he longs." David tells us that God's words are pure, that the substance of His words is dramatically different than the words of David's enemies. His enemies boast in their tongues; the Lord lifts up those in need with the promises of His word.

Read how this Psalm concludes and consider where you stand in this culture that throws words around like hand grenades. How have you used words to build up or tear down those around you? How have you trusted the promises of God, whose words are pure and full of compassion? How can you model that kind of tongue in your daily life? I hope and pray that the words I use at work will speak peace and compassion, rather than boasting and pride. I am sorry for what I said, and I will continue to do the hard work of taming my tongue, and by the grace of God, allowing my heart to be renewed and transformed to reflect more of God's Word.

You, O LORD, will keep them;
you will guard us from this generation forever.
On every side the wicked prowl,
as vileness is exalted among the children of man.

Jesus is Smart

Matthew 22:46

And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

...............

Whenever I read this chapter, I am reminded that Jesus was an amazing wit. He is often remembered for his healings and his even for his eloquence, but rarely is it mentioned that Jesus could hang with the smartest and most winsome debaters of his day. After completing a round of parables, Matthew 22 enters into a four-part battle of wits in which Jesus comes out on top.

(1) Taxes. How would you like it if a group of people "plotted how to entangle" you in your talk? Sounds a little foreboding, but Jesus took it in stride, answering the Pharisees' question about taxes with one of his most famous responses. Give to Caesar what is Caesar, and to God what is God's. This is probably not a comprehensive approach to church and state, but it wasn't meant to be. It was meant to make them marvel (verse 22).

(2) Resurrection. This was indeed the hot topic of the day for these religious leaders. When asked about the hypothetical case of the seven brothers and one widow, Jesus gives his typical mouth-stopping answer: You are wrong, because you know neither the Scriptures nor the power of God. He then makes his case on the grounds of Scripture that God is not a God of the dead, but of the living.

(3) The Greatest Commandment. Yet again, the teachers look for a way to make Jesus stumble, but yet again, he fails to disappoint. I am amazed at how humble the Son of God became to have to calmly and graciously answer theological questions that were given from hardened hearts. Oh Lord, never let my doubts and questions about you come from an insincere heart of stone! I want to love You with all my heart, and my neighbor as myself.

(4) Messiah. Finally, the tables are turned, and Jesus poses a question to them. They should have known the answer, but for some reason it had never occurred to these religious scholars that the Messiah might be more than a human king. He might actually be divine.

And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

Citizens of the Kingdom

Matthew 21:31

"Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you."

...............

We have traced the life of Jesus from his birth, through his healing and teaching ministry, up to the point of his triumphal entry into Jerusalem. We have already seen that his vision of the kingdom of God was in stark contrast to the commonly held beliefs of the time. His teaching was new, in a sense, but it resonated in people's hearts because it was actually the fulfilling of God's laws and covenants of the past. But, the people who liked his teaching the least turned out to be the religious leaders, the Pharisees and Sadducees. These men had traded God's commandments in favor of their own short list of human traditions, upon which they thought God would approve them. Because of Jesus' bold and blunt critique of them as wolves in sheep's clothing, they were already looking for an opportunity to have him arrested and put to death.

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Matthew 21 is a climax of sorts. It is the peak of Jesus' popularity in Judea, as well as the spark that would eventually lead to a blazing conclusion. The Parables of the Two Sons and the Tenants represent more of Jesus' radically different teaching, made in response to the questioning of the chief priests about His authority. In verses 25-27, we get a glimpse into what these religious leaders were thinking, and we learn that their supposedly God-given convictions were really motivated by popularity. So, Jesus tells these parables to make abundantly clear that those who enter God's kingdom are those who bear its fruit, rather than those who merely serve themselves.

What is this fruit that Jesus says is the final criteria for citizenship in the kingdom? The fig tree didn't have it, a foreshadowing figure for the following discourse (21:19). The second son didn't have it, even though he had said he would obey (21:30). The wicked tenants didn't have it, but instead killed the servants who asked for it, even the master's son (21:34-39). So, what is this fruit that is so vitally important?

Faith in Jesus.

While the chapter does not give this answer outright, there are many clues that point toward this conclusion. The main clue, I think, is the celebration of the triumphal entry. Those who had faith that Jesus was truly the "Son of David," that is, the long-expected messiah of God, were those whom Jesus acclaimed in contrast to the doubting Pharisees. When the disciples asked about the fig tree, Jesus commends faith, without doubt, as the answer to their question. When Jesus says that the tax collectors and prostitutes will enter the kingdom before the chief priests, it is not because of their righteous lifestyle. It is because of their faith in Him. This faith does bring about a changed life, but we must start with the faith that brings it about. This is the fruit that proves one is a child of the kingdom.

Connecting those who bear fruit to those who accept the rejected cornerstone, Jesus concludes:

"Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him." (21:43-44)

The Upright Shall Behold His Face

Psalm 11:1-3

In the LORD I take refuge;
how can you say to my soul,
"Flee like a bird to your mountain,
for behold, the wicked bend the bow;
they have fitted their arrow to the string
to shoot in the dark at the upright in heart;
if the foundations are destroyed,
what can the righteous do?"

...............

When troubles come into our lives, we are often faced with two options for how to respond: trust or despair. These options don't appear obvious to us because we choose between them so quickly, almost immediately upon encountering some obstacle or change in plans throughout our day. From small inconveniences to life-altering catastrophes, we always have a choice as to how we will think about our circumstances and how we will think about the future in light of those circumstances.

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The Psalmist chooses trust, but that choice is not always natural, and definitely not always easy. He comes to his trial and desires to take refuge in God, because he knows that God is trustworthy and has always been faithful. But, almost immediately he is confronted by an alternative response to trials: FLEE! Whether suggested to him by an outside agent, or emerging completely from inner doubts, this response is the antithesis of trust in God. Flee like a bird! The enemy surrounds you! The focus is entirely upon the circumstance itself, and NOT on the God who sits enthroned over the whole earth. He reigns over every circumstance; nothing surprises Him. This is the truth described in the rest of the psalm, where the writer consciously chooses to remember that God is in control, that God has promised to bring justice to the wicked, and that He has promised good to the righteous: "the upright will behold his face."

By way of summary, consider the concluding statements that are given for each of the two responses to trials. The first response concludes: What can the righteous do? After meditating on the trial itself, rather than looking beyond it, the anxious man can only conclude with a question. This is a precarious place to be for the person of faith. Living day by day within the "question mark" is not the way of trust in God. Notice also, that the anxious man is more concerned with what HE must do, how is HE himself going to solve his own problem. It is only fitting that he should end in despair, after he has come to the end of his own strength and found it wanting.

The man of faith concludes with a confident trust in the stated promises of God: The upright shall behold his face. The focus is off of himself and onto the object of his faith and trust. The hope is not temporal comfort but the comfort that comes from the presence of Almighty God.

We will be tempted everyday to focus on the trial at hand. But, like the psalmist, we must choose to keep our eyes on the God who sits enthroned above it all. He sees the injustice. He knows it's pain more than we ever will. Let us take refuge in Him, by setting our eyes upon who He is and what He has promised.

Photo Negative - Part 2

Matthew 20:27-28

and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.

...............

This chapter continues the photo negative of chapter 19, taking the theme to it's most important conclusion: Salvation does not depend upon the goodness or strength of men, but rather on the unmerited generosity and power of God. The Parable of the Laborers in the Vineyard is perhaps the most shocking example of this photo negative, destroying our preconceived notions about religion and putting us on our knees before our Maker.

As we saw in chapter 19, this parable ends with the concluding statement "so the last will be first, and the first last." In order to further explain this cryptic little statement, Jesus takes us through a realistic story that is unlike anything the people had heard before. A master hired some laborers, a common-enough occurrence. Then, as the day went on, the master periodically hired more laborers among those who were without work in the marketplace, also a common experience. But, then the unthinkable happens. The master appears to throw aside every pretense of fairness and equity by paying those who had only worked one hour with the same day's wage that he had promised to those who had borne the brunt of the work through the scorching heat. Our intuitive sense of justice cringes at this notion, but luckily for us, the parable ends with a theological explanation that is pivotal for understanding God's kingdom and the way he works in human affairs:

Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I choose to give to this last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? So the last will be first, and the first last.

I think it is clear from this explanation that Jesus is explaining the freedom of God; that God, as Creator and Sustainer of every molecule in the universe has the right and freedom to do what he wants, whenever he wants. But, I want us to notice something else that is a photo negative of our common cultural notions of fairness. The master shows his generosity to the workers who came later, but he ALSO calls the wages he gave to the first workers a sign of "generosity." Could it be that these first workers also did not truly earn anything good? How can their hard-earned wages be called generosity? Here is the photo negative.

Imagine an escalator. People standing on the stairs moving ever upward, on and on. The world sees human goodness and progress as something like this escalator: People generally are moving closer to moral perfection and beauty with every passing generation. Science, technology, medicine, art, legislation - everything appears to be improving our standard of living and our peace with one another, right? In this cultural paradigm, when God sends someone to hell, it is heinously offensive. Doesn't God see the beauty and progress of that individual. Even though some degenerate criminals stumble along this upward moving escalator, they could never do anything so bad as to deserve being flicked off the escalator by the finger of God, right?

Imagine another escalator. People are standing on the stairs moving ever downward, on and on. The Bible pictures human nature as hopelessly broken and perverted: People generally and individually are moving closer to hell, closer to complete separation from God, with every passing generation. War, disease, natural disasters, poverty, hunger, crime, hatred - human beings appear to being destroying themselves in a spiral of ever-increasing depravity. In this paradigm, the idea that God would send anyone to HEAVEN is heinously offensive. God could never allow one of these rebellious, ungrateful fools into eternal fellowship and joy in His presence, right? I mean, sure, there are some Billy Grahams and Mother Theresas out there, but no one really deserves to be plucked off the escalator and mercifully rescused from this downward spiral, right?

The photo negative is hard to swallow. It sounds a little pessimistic at first. Can human nature really be all that bad? Well, we must not abandon the fundamental dignity and inherit worth of human beings, as Image-bearers who were personally and lovingly formed by their Creator. However, the image of God in us has been torn to shreds by our rebellion. Some of it remains, but it proves to be of no merit in terms of our salvation. No goodness in us will prove to be enough to earn the approval and acceptance of God. The Bible paints this photo negative with large and undeniable brush-strokes. We must conform our minds to the viewpoint of God, or else we will continue to see salvation as something we have earned, rather than the unmerited generosity of a loving master.

Photo Negative - Part 1

Matthew 19:30

But many who are first will be last, and the last first.

...............

It took me many years to understand some of the most fundamental aspects of the Christian life. The reason for this delay, I believe, is that one must have a photo negative view of the world to even make sense of the teachings of Jesus and his followers. When I used to read Matthew 19 and similar passages, I would come away with this basic application: Go sell everything you own and become celibate for the kingdom of God. I'm exaggerating a little. But, only a little.

In reality, this passage is quite radical, but not exactly in the way it appears on first glance. The main point, which as usual can be deduced from the concluding statement, is that many who are first will be last, and vice versa. In other words, God has no favorites, whether they be ethnic, economic, or age-related. The culture puts someone on a pedestal, but that means little to God. Notice, this conclusion is not causal, but merely observational: God is NOT saying that those who are first in this life WILL always be last. He's merely observing that it is the case, and fairly often, that the culture gets things backwards and esteems certain people for the wrong reasons.

This chapter gives three examples of how God's kingdom is a photo negative in comparison to the standard cultural practices of the time.

(1) Divorce. The people think that because Moses allowed divorce, therefore God must be okay with the practice as well. But, Jesus reminds them that this practice was not a positive good prescribed by God, but rather an unfortunate practice that was allowed due to their hard hearts. Then, Jesus equates divorce with adultery. This is the photo negative, and understandably the disciples are shocked.

(2) Children. The people brought their children to Jesus so that he could pray for them. The disciples did not approve and tried to rebuke the people. So, Jesus rebukes the disciples. He gives them the photo negative: The kingdom of heaven belongs to little children. The disciples, and most of the culture, were looking for a messiah who would conquer the Romans and bring an earthly reign of peace. Jesus, especially in Matthew, brings a vision of God's kingdom that is shocking and unexpected.

(3) Money. Riches were probably considered one of many signs that God's favor was upon you. This is instinctual as a cultural norm and is still common among advocates of the "prosperity gospel." When this young man approaches Jesus, the disciples probably thought he would be the most likely to be honored and esteemed by Jesus. He had kept the commandment. He had acquired wealth. He was the envy of all. But, Jesus again brought the photo negative. It is virtually impossible for a rich man to enter the kingdom of heaven. This too, was a great shock to the disciples, revealing their preconceived notions about what was pleasing to God: "Who then can be saved?"

If riches, age, and ethnicity are of no value in gaining favor with God, then who can be saved? It is a logical question. The cultural norms were a powerful force in shaping people's thoughts and expectations. But, more than that, these standard practices, then and now, become a representation of what people believe about God. Therefore, we must take the utmost care that our own cultural tendencies are not at odds with the teaching and example of Jesus. If they are, we may one day soon be standing with the disciples in shock when Jesus brings the photo negative to us.

Our Thoughts, His Thoughts

Psalm 10:4

In the pride of his face the wicked does not seek him;
all his thoughts are, "There is no God."

...............

In a previous post I mentioned that doubt is really a form of pride. I didn't realize that there was a singular Bible verse to back that up, but here in verse 4 we have a very similar expression of this reality. When someone says, "There is no God," it is not merely a theoretical conclusion, not entirely a logical pronouncement. In fact, this verse tells us that such a statement is a moral pronouncement springing from an immoral heart. Pride. Wicked. Does not seek him. These are moral characteristics which remind us that there is a worshiping heart behind every belief system. One heart worships God; another worships self.

He says in his heart, "I shall not be moved;
throughout all generations I shall not meet adversity."

Unfortunately, because of the problem of evil and the broken world we live in, the proud and wicked man is often justified by his circumstances. I've noticed this in the world of sales and commerce. While integrity and compassion are fundamental to a long-lasting society, in the short-term, people who are greedy and driven by money are often the ones getting the best deals in the most timely manner. Car sales, telemarketing, etc. We see wicked people prosper all the time; and they see it too, and laugh. They laugh and mock because they think that they've beat God at His own game. They've avoided responsibility and commitment and have found all that their hearts desired.

Why does the wicked renounce God
and say in his heart, "You will not call to account?"

This verse is yet another window into the thoughts of the prosperous wicked man. We've seen that he thinks he is an atheist. We've seen that he thinks he is invincible. Now, we see that he says in his heart, "You will not call to account." That's strange: an atheist talking to God. But, what else would an atheist say to God? The man who thinks he is alone in the world and can do anything he wants is also the man who prays this way: God does not see, God does not care, God won't do anything about it. This is painfully sad, because we know that this life alone is not the end of the story. There will be a day of reckoning, when God will (once again) interrupt the affairs of this world and bring justice once and for all. Hear these last verses and remember what are God's thoughts, God's plans, and God's glorious beauty.

The LORD is king forever and ever;
the nations perish from his land.
O LORD, you hear the desire of the afflicted;
you will strengthen their heart; you will incline your ear
to do justice to the fatherless and the oppressed,
so that man who is of the earth may strike terror no more.

Forgiveness vs. Tolerance

Matthew 18:15

If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.

...............

This chapter is one of many in Matthew that is clearly based on a central theme. Whether Jesus taught these lessons together, or whether Matthew organized them in this way, there is clearly a theme of forgiveness in this chapter. When we realize that this is the theme, it forces us to reconsider our common conception of what forgiveness is all about and to come to terms with a more biblical definition.

Forgiveness is not really a feeling, and it is not merely a spoken word to another. Forgiveness appears to be more of a multi-step process as described in the entire chapter. First, there is recognition of sin. Second, there may be a confrontation over the sin. Third, there is a turning from sin. And fourth, there is a reconciliation between the parties involved. As we go through each of these, we will also see how the common practice of mere tolerance falls short of biblical forgiveness and is actually counterproductive to the end goal of reconciliation and peace.

(1) Recognition of Sin. For a sin to be forgiven, someone has to recognize it. The sinner involved may be that person, or it may have to come through the confrontation of another (#2 below). Matthew 18 begins this discussion of forgiveness where many of us forget to begin: with God. God is the one who first recognizes sin in His children and is the first to do something about it. Jesus warns the disciples that those who cause His "little ones" to stumble will have to answer to Him (18:6-9). But, He also reminds us that when a little sheep strays from the flock, it is truly God Himself, our Great Shepherd, who leaves the 99 in the field and goes after the wandering lamb (18:10-14). What a merciful God, who recognizes our sin before we do ourselves, yet pursues us with zeal to bring us back to Himself. God does not merely tolerate sin, which would be harmful to His children; He punishes the tempters, and rescues the tempted!

(2) Confrontation of Sin. A believer may be sensitive enough to confront himself or herself over a particular sin, or he/she may need the gentle rebuke of a trusted friend. Matt. 18:15-20 is a clear challenge to the church to take sin seriously, but with an eye toward reconciliation. Steps 1, 2, and 3 are clearly designed so that you may "gain your brother." But, step 4 is where God draws the line. If someone clings to their sinful desire more than they trust the gentle rebuke of the assembled church, than that person has chosen to be treated like an outsider. Just as God does not merely tolerate sin, likewise the church is called to model the balance of purity and pursuit, of justice and mercy.

(3) Turning from Sin. Forgiveness necessitates a turning from sin. We see this in the section on church discipline, but we also see it in the Parable of the Unforgiving Servant (18:21-35). Here, Jesus describes the story of a servant who appears repentant, but in the end, did not turn from his sin. While there is no one who is "unforgiveable" per se, there is criteria for true forgiveness to occur, and one of these is a genuine turning from sin. The unforgiving servant showed that he had not truly changed, and the way he fell short is telling: he would not forgive others of faults that were also his own. Our culture's tolerance does not demand the abandoning of sin. People think that we should forgive those who make no effort to change. But God does not tolerate hyporcrisy; He forgives the repentant.

(4) Reconciliation. The Parable ends with an ominous tone, of which we should take note and shudder. God takes sin seriously and he will not ultimately accept someone who clings to their idolatrous lusts in preference to Him. But, there is a positive implication here: if we do repent, He will welcome us back to himself, and we will find peace with those we sinned against as well.

We must forgive others, because God has forgiven us. This is fundamental to the Christian life. I pray that we continue to view personal sin and relational conflict in light of God's forgiveness - a forgiveness that is not mere tolerance, but demands the abandonment of sin for the sake of genuine reconcilation, without hypocrisy.

Faith and Healing

Matthew 17:17

And Jesus answered, "O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me."

...............

This is a rather surprising response to a request for healing. We've seen Jesus granting requests for healing all throughout the book of Matthew. Why respond this way now? What makes this particular situation different? I'll offer an answer:

Unbelief in Jesus is more disturbing and heart-breaking than any other malady or misfortune.

What makes Jesus retort in such an apparently harsh way is the faithlessness of the people around him. Contrast this healing story with the healing of the centurion's servant (Matt. 8:5). Both involved the request of healing from one person on behalf of another. Both men, the centurion and the father, described the nature and intensity of the suffering being experienced, as if to add urgency and weight to their request. But, that's where the similarities cease. The centurion tells Jesus that He does not need to be physically present, that He does not need to come home with him, but only to say the word and the servant will be healed. This officer in the Roman army was displaying faith, and Jesus commends him for it, expressing that his faith was amazingly greater than any yet found in Israel!

What a stark contrast to the response given to the father of the demon-possessed epileptic boy. "O faithless and twisted generation, how long am I to be with you? How long am I to bear with you?" The father did not display faith, whether in trusting Jesus Himself to heal the boy somehow, or by trusting that God's will would be done no matter the outcome. Rather, he seemed to be putting his trust in Jesus' disciples and then found himself disappointed, bringing his disappointment to Jesus in the form of this request for healing. The centurion believed that this man could do anything in any way he wanted; the father did not have the same faith.

Many believers today have twisted this passage and others like it to conclude that Christians should expect to see miraculous healing regularly, and if you do not, then your faith is too small. Jesus tells the disciples that the reason they could not heal the epileptic boy was because their faith was too small (17:20). Sounds pretty clear, right? The problem with this kind of conclusion, is that it is based on circumstantial evidence: this is just one case study, not a broad theological explanation of healing and its causes. Of course we are told to pray for the healing of our neighbor and to work for that healing. Of course we are told to have greater faith in the God who heals.

But this is no mathematical formula, akin to the laws of gravity or thermodynamics. It is a command to look to God. Indeed, that is what faith is all about - looking beyong ones' own finite abilities to the One who is strong and able to do the impossible. Most importantly, the eyes of faith look to Jesus in the hope of being reconciled to God, being justified before our Judge, being cleansed of all sin, having the curse removed, and being transformed to live new lives by the power of the Spirit. This is the kind of healing that is promised in every circumstance (unlike definite physical healing).

May our faith be centered on the God who does the impossible, and not just on the results or benefits of that faith. Let us seek God's face and not merely His hand.

Genocide is Justice?

Psalm 9:7-8

But the LORD sits enthroned forever;
he has established his throne for justice,
and he judges the world with righteousness;
he judges the peoples with uprightness.

...............

One of the most common objections to the Christian faith is that the God of the Bible is a homicidal maniac. He is called Jealous. He is narcissistic and deranged, bent on destruction of all who dare not bow down to Him. In this common misconception, we see how the world would consider Christian faith to be petty at best, if not completely foolish.

Indeed, one of the more troubling realities of God's story in Scripture is the Canaanite Genocide described in the book of Joshua, which is also prescribed by God in various passages of Exodus and Deuteronomy. God commanded the Israelites to conduct a kind of "ethnic cleansing," so they say. Men, women, children, and livestock were all "given over to destruction," as entire nations were brought to nothing so that God's people could inherit the promised land of Canaan. This is troubling no matter what you believe about God.

While I could explain away this genocide as some have tried to do, I cannot give an easy answer. The fast answer would be to say that we live in a fallen world which deserves to be utterly destroyed. It is only the grace of God that any of us is spared the destruction that the Canaanites received. But, at the end of that explanation, most people are still left feeling like God is a little harsh. Could mankind's sin really merit that kind of response? I thought God was merciful and kind, one might say.

Well, Psalm 9 gives us a window into the judgment of God that may be helpful in this debate. Verses 7 and 8 make the bold assertion that God is indeed just and that all of His judgments are righteous and upright. We have no problem with his justice when we see it benefiting the oppressed and afflicted (as described in verses 3-4, 9-10, 12, 13-14, and 18). But, we begin to cringe when we learn that God's justice also involves the destruction of the wicked oppressors (as described in verses 5-6, 12, 15-16, and 19-20). What we must realize is that God's redemption of the afflicted and His punishment of the wicked are two sides of the same coin. Truly, judgment means a separation of two camps of people (see the Parable of the Sheep and Goats in Matt. 25:31ff).

While I plan on saying more about the Canaanite genocide in future blogs, it is important to note at this point that the Psalmist is not stricken in his conscience about God's wrath in the ways that we are today. David does not see God's judgment and begin to doubt His goodness. Rather, He sees a God who is rescuing the afflicted, bringing just retribution on the heads of the wicked (9:15), and doing it all out of the vast wealth of His uprightness and integrity.

But who do you say that I am?

Matthew 16:16-17

Simon Peter replied, "You are the Christ, the Son of the living God." And Jesus answered him, "Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.

...............

Our world continues to be confused about who Jesus really was. Was he a great moral teacher? Was he an off-the-wall cult leader? Was he a mystical gnostic iconoclast? The Gallup poll of First Century Palestine was not much different. Some people thought he was just a prophet. Some thought he was the reincarnation of John the Baptist, Elijah, or Jeremiah. Some thought he was full of the devil and needed to be executed. But, of all people, the guy who got it right was an old fisherman named Peter.

We've already seen Peter goof things up a little bit on the Sea of Galilee. He doubted that it was Jesus walking on the water. He doubted that God could keep him standing on the waves. Later, he doubts whether claiming Jesus as a friend is worth being arrested, so he denies him three times. And, worst of all, in this very chapter he doubts him, right after getting the correct answer on this identity test. He was truly blessed, but he was also a mess!

Doubt is a form of pride. This is hard for me to swallow, being often doubtful myself, but it still needs to be said: doubt is a form of pride. When someone doubts the clear teaching of the Bible, they are claiming to be smarter than God, to have more common sense than their Maker. We think we've figured out a plot hole in God's great story and we're determined to milk it in order to justify our disobedience. Doubt is not romantic; it is poisonous.

But, it is also encouraging to know that the early followers of Christ were essentially doubters, cowards, and riff-raff of all varieties. This religion is not for the ivory tower and its not just for the already spiritually-minded. It is a "ragamuffin" gospel of sorts. Jesus meets us where we are, takes our smoldering embers of faith, and fans them into flame. Flesh and blood do not reveal that Jesus is the Christ; that is, no logic or common sense point to that conclusion. It is truly the Father alone that makes him known. Even moreso is this true because of the kind of Christ that Jesus was -- not an earthly king coming in power (he will one day be that!), but a humble shepherd laying down his life for his sheep.

And he calls us to do likewise (16:24-28).

The Short List

Matthew 15:3

He answered them, "And why do you break the commandments of God for the sake of your tradition?"

...............

This passage describes a form of hypocrisy that is still rampant in the religious world today: restricted pietism. In Matthew 15:1-9, we get a definition of restricted pietism that is pretty basic: disobedience and hypocrisy. By making a short list of what is required to be truly acceptable to God, the Pharisees were actually disobeying God's clear commands in Scripture. The motive behind this short list was driven by self-worship and self-rule ("their heart is far from me"). This is a clear example of hypocrisy -- having a pretense of holiness, but with alterior motives.

Restricted...

"Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat" (15:2). Here, we see the aspect of restriction in the piety of the Pharisees. They had added to God's commands a practice that may have been wise and good, but not a basic criteria that one must meet to be accepted by God. In fact, by focusing on points of man-made tradition, rather than the clear commands of Scripture, the Pharisees were really attempting to make God's law more feasible, more practical, and essentially less impossible to fulfill. Sounds like a good idea, right? Wrong! The law of God, among other purposes, was meant to be the highest standard imaginable. It is the pathway of complete holiness and righteousness. Later, the apostle Paul will reveal further that the Law was meant to convict us of sin, expose our inability before God, and drive us to Him as our only Hope and Savior. To water down the Law by replacing it with man-made rules is also to water down our desperate need for a Savior.

...Pietism

"But you say, 'If anyone tells his father or his mother, What you would have gained from me is given to God, he need not honor his father.' So for the sake of your tradition you have made the word of God void. You hypocrites!" (15:5-7). What makes this watering down of the law even more heinous is that the Pharisees claim they are being even more pious by doing so. When we claim that we are more pious than God, we are total fools! God commanded all of his people to honor their fathers and mothers, which implies a level of care and respect that would include financial assistance when necessary. The Pharisees found a way to be even more pious than that -- to give to God what they were supposed to give to their families. Today, Christian ministers face the same situation, in which their families are sacrificed "for the good of the ministry." We live in a Christian sub-culture that has exalted highly-visible, program-based, event-driven ministry, to the detriment of those core relationships that make up our families and the next generation of God's kingdom. I don't condemn programs or sacrifice. But, I do condemn any pious activity that begins to encroach upon the basic expectations of a child of God.

Family. Church. Society. These are the spheres in which every one of us plays an active role. Let's not get them confused and pretend that we are more pious because of it.

The Gospel According to David

Psalm 8:3-4

When I look at your heavens, the work of your fingers,
the moon and the stars, which you have set in place,
what is man that you are mindful of him,
and the son of man that you care for him?

...............

This is perhaps one of the best summaries of the gospel in the entire book of Psalms. I say this because of the Psalm itself and the way it is referenced in the New Testament in the book of Hebrews.

In itself, this Psalm is a powerful testimony to God's character as Infinite-Personal Creator, and a testimony to Man's character as God-reflecting Image-bearer. The "good news" of the gospel is often boiled down to a cross, an empty tomb, and a sinner's prayer. But, if you know that the gospel story begins in Genesis and continues through the Old Testament, you realize that there is more to it than that. It is not merely reconciliation with God, but reconciliation with a particular God -- the Infinite-Personal Creator of the Old Testament.

In Psalm 8, we get to see the majesty power of this Creator, in all of His infinite glory and creativity. And, we get to see how personal this God really is, stooping down below the heavens to consider the lives of you and me. Humility is the appropriate response, and that's exactly what David displays here. But, humility also involves reflecting God, not just contemplating God. That is why the Psalm goes on to talk about the responsibilities we have as image-bearers who have been charged with stewardship of the Earth and all of its resources. I may not be a member of PETA, but I know from this clear passage that the care of the Earth and its creatures is part and parcel of what it means to be truly human, to be truly made in God's image, because He cares for those things and so should we.

Now, the gospel does not end with a description of who God is and how he has made mankind in His image. We know that God is also a judge over evil, and that mankind has smeared and broken God's image within us by rebelling against Him. We live in a broken world, but the way this Psalm is used in Hebrews gives us a window of hope with a view to the cross and the empty tomb.

"You made him for a little while lower than the angels;
you have crowned him with glory and honor,
putting everything in subjection under his feet."

Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. (Heb. 2:7-9)

There's almost nothing more to be said. How wonderful! This Psalm is referring not only to you and I as image-bearers, but really to the ultimate Image-Bearer, Jesus Himself. He reflected God like no one else every had. "He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power" (Heb. 1:3). Nobody comes close to being the kind of "image-bearer" that Jesus is.

And he lowered Himself.

He lowered Himself to become a man, and more amazing still, to become a servant to us (see Phil 2:5-11). He took thought for our broken condition and had compassion on us. He has also welcomed us, by faith, into the family of God, allowing us to be redeemed as true sons and daughters, to be adopted by God the Father and allowed to stand in the place of his perfect Son (see Heb. 2:10-18). And, on top of all of that, He is coming again and all things will be put into subjection under His feet. Every knee and heart will bow to Him and every tongue will confess that Jesus Christ is Lord. Death and sin will forever be defeated. Justice will once again flow like a rushing river and the world will be restored into a New Heavens and a New Earth.

And, it's all right here in Psalm 8.

The Many Faces of Fear

Matthew 14:27

But immediately Jesus spoke to them, saying, "Take heart; it is I. Do not be afraid."

...............

The disciples were a long way from land, being beaten by the waves in their little boat on the Sea of Galilee. Jesus had stayed behind, seeking to be alone in prayer, possibly to mourn the loss of John the Baptist (see 14:13). The storm was fierce, the boat was rocking and reeling and apparently in danger. And then, in the fourth watch of the night, there appeared what looked like a ghost, coming toward them over the waters. Perhaps there had been sea-faring superstitions about such ghosts; maybe not. Either way, the disciples were "terrified."

Jesus responds to fear with words of courage that point to Himself. He identifies himself. He reminds them that His presence is cause for courage in the midst of this storm. He has proven again and again His awesome power over demons and the physical world. He calmed a similar storm earlier in His ministry (Matt. 8). Knowing who He is, knowing what He is capable of, and knowing that He is present should resolve the fears of any believer.

The key word is believer. If you look at the beginning of this chapter, you get an example of what the presence of Jesus can be for an unbeliever: a true cause for alarm.

Herod the tetrarch had heard about the "fame of Jesus" and it did not comfort Him in the least. For a man of power like him, anyone else of significance was a threat to his position and to his reputation. He had John the Baptist put in prison for this very reason, because this ruler was not about to be "talked down to" by a mangy young prophet from the wilderness. But, hearing of the fame of Jesus, Herod was also terrified. Could this be John the Baptist again, risen from the dead to seek revenge upon me? These are the kinds of thoughts that might keep an unbelieving man awake at night.

The terrors of God and His law are very real, for the man who has not been forgiven should have no pretense of being right with God. The guilt of sin is real, and it is a burden that weighs even heavier in the presence of God. But, there is hope in the gospel, even for the vilest of sinners. Remember that, though the apostle Paul was once a "blasphemer, persecutor, and insolent opponent," the Lord chose to redeem him, "and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus" (1 Tim. 1:14). There is no one who is beyond the reach of His love and forgiveness. I pray that His presence would be a comfort and not a terror, that we would remember the mercy we have received as believers, but also the very real fear that exists in the hearts of the lost. We must remember what it felt like to live without the comfort of God's presence and let that compel us to introduce others to our Savior and only Hope.