Judging Books by Their Covers

Luke 13:30

And behold, some are last who will be first, and some are first who will be last.

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We humans like to judge.

We judge people based on their skin color, their clothes, the kind of car they drive (or lack thereof), and any number of superficial factors that may or may not be someone's own choice.

Luke 13 contains several examples of misguided human judgment, and concludes with a glimpse into the far more accurate judgment of God.

1. We judge those who have experienced unexpected calamity. Verses 1-5 reveal that people assumed that those who suffered under the Roman government or some unfortunate death were somehow to blame by their own sin. This is not unlike some modern Christian groups who protest funerals, condemn those who suffer, or try to interpret natural disasters as specific judgments from God for various sinful lifestyles. Jesus immediately countered this false judgment with a reminder that ALL of us stand condemned apart from repentance and faith in God's saving power.

2. We judge those in the church who don't appear very fruitful. Verses 6-9 are about a fig tree, but really it's about not being hasty in our judgment of brothers and sisters who struggle in their faith or their lifestyle habits. Jesus reminds us that his judgment will come eventually, but in the meantime, let's give that person another chance to bear fruit.

3. We judge those with special needs. Verses 10-17 show that physical ailment was seen as a sign of God's disfavor. Jesus counters that this woman was really a victim of Satan's power to cripple - perhaps another way of saying that we are all cursed since Adam and equally susceptible to any number of painful circumstances. John 9 delves into this further, as Jesus countered the assumption that a man born blind must be suffering due to his sin, or his parents' sin. The truth was that the immediate cause of suffering or misfortune is less important than God's ultimate purpose of showing his glory in our weakness:

Jesus answered, "It was not that this man sinned, or his parents, but that the works of God might be displayed in him." (John 9:3)

The chapter ends with a glimpse into God's perfect judgment, which is not based on superficial things, but on the heart. Jesus tells us that many will choose the wide path, thinking they are saved and right with God. Many who are first will be last. When all is finally revealed, many of us may be very surprised.

Notice also the glimpse into Jesus' compassion as he laments over Jerusalem (13:31-35). God's judgment over the city was based on their rebellious hearts, rather than any superficial reason. And his judgment was full of grieving compassion, not petty hatred. Compassion and righteous judgment hang together, much like mercy and justice in the heart of God.

So, judgment is tricky, and often abused. But, I should note that just because it is often misguided, that does not imply we should never judge anyone. If we are slow to judgment, praying to understand each man's heart, and full of compassion, we may grow to judge our neighbor more accurately - exposing and confronting evil for the good of our neighbors and to the glory of a holy and just God.

I pray that I can receive the judgment advice from God that Samuel received long ago:

But the Lord said to Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him. For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart." (1 Samuel 16:7)

How Do We Respond to Injustice?

Psalms 28:3-6

Do not drag me off with the wicked,
with the workers of evil,
who speak peace with their neighbors
while evil is in their hearts.
Give to them according to their work
and according to the evil of their deeds;
give to them according to the work of their hands;
render them their due reward.
Because they do not regard the works of the Lord
or the work of his hands,
he will tear them down and build them up no more.

Blessed be the Lord !
For he has heard the voice of my pleas for mercy.

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

On Friday, December 14, 2012, at 9:30am, a 20-year-old man ended the lives of 20 schoolchildren and 6 adults at Sandy Hook Elementary in Newtown, CT. The public response was immediate and emotionally charged. Parents wept for their lost children, while others across the country held their children a little longer before bedtime, imagining how painful it would be to lose those we hold most dear. The innate sense of justice we all feel was stirred to the point of brimming over. We were reminded that evil is still real, and we could not suppress the instinctual craving for justice in the aftermath of wicked deeds like these.

In Psalm 28, we get an interesting balance in the mind of the believer: the twofold truth that we are both desperately in need of God's forgiveness, and desperately ready for God to punish others who act wickedly. We want the final judgment to come, and for all things to be made right. But we know we belong in the lake of fire ourselves, so we cry out for mercy, utterly dependent on God's grace to spare us from our just penalty.

Really, humility and justice must hang together in the Christian's life, for one cannot exist without the other - at least, not in any authentic way. For example, our thirst for punishment against mass murderers would surely disappear if we lost our ability to humbly identify with the fragile dependency of our dear children. Our sympathy toward these little ones corresponds to our fierce opposition to any force that would spoil their delicate lives. Here's how Jesus embodied this balance:

"Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea." (Mark 9:42)

Likewise, a lack of justice will always coincide with a lack of humility, and vice versa. For example, if I did not care deeply for the weak and vulnerable child, I would not have the deadly serious mind of Christ toward any threat to their safety. In fact, it is safe to say that God's justice is an extension of his humility. No one feels the wickedness and gravity of sin more than Him who has known the fullest depths of humility. This humility is what has led to God's wrath being satisfied on our behalf - at the cross, there is simultaneously justice for sin, and justification for the sinner. As Paul said:

"For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus." (Romans 3:23, 24, 26)

Our humility must also be defined by a deference to the supremacy of God in all things. The psalmist here considers the wicked man's greatest crime to be that he disregarded the works of the Lord (28:5). To have a vision and passion for God's glory is to be both truly humble and also highly sensitive to how sin perverts and distorts God's glorious love and holiness.

This is the gospel-balance that helps us respond to the Newtown massacre in the way that God does - with deadly seriousness and the just fires of hell, motivated by a humble love and longing for the protection of innocence and the glory of God. I pray I can walk in the light of the cross of Christ, which speaks mercy to me while simultaneously paying for my crimes against God and man. I pray I can walk like Micah:

"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)

Motivated by God's Sovereign Care

Luke 12:4-7, 32-34

"I tell you, my friends, do not fear those who kill the body, and after that have nothing more that they can do. But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him! Are not five sparrows sold for two pennies? And not one of them is forgotten before God. Why, even the hairs of your head are all numbered. Fear not; you are of more value than many sparrows....

"Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also."

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

God is sovereign.

The Bible attests to this in many places, both explicitly or implicitly. He is sovereign over the grand design of human history, over the forces of nature, over the free moral agency of mankind, and even over the schemes of our Enemy. His sovereignty is both general and particular, impacting the vast span of the universe and the meticulous details of birds, hairs, food, and clothing, as described in this chapter of Luke.

There are at least two responses to the biblical claim that God is sovereign - Fear or Trust.

This passage connects God's sovereignty and our response in a couple of ways. The first is in the passage about persecution (v. 1-12). Jesus claims that God is sovereign in eventually judging the earth - bringing all secret things to light and determining the eternal fate of every soul based on whose kingdom they belong to. We are commanded to respond to this truth in reverent fear of our Judge. But the passage quickly turns to a reminder of God's care over the particulars of sparrows' breath and numbers of hairs. As the passage continues, we see that our response to this particular care will drive our response to persecution. If we ignore or forget God's sovereign care, we will fear others and ultimately be judged as lacking faith. But if we meditate of this sovereign care and respond with obedient trust, we will face our enemies without fear, knowing that our sovereign God will provide the words to say and ultimately guard our souls, even if our bodies perish.

Jesus teaches a parallel message linking our response to God's sovereignty and material possessions in verses 13-48. Again we are reminded of God's meticulous care over animal and plant life, so that we also will live without anxiety and respond in trust. Luke differs from Matthew in placing this passage between two additional admonitions against covetousness. The parable starting in verse 16 is meant to illustrate this truism from verse 15:

And he said to them, "Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions." (Luke 12:15)

By putting the "anxiety" passage in this context, Luke is furthering his Gospel's emphasis on generosity, and he is connecting our response to God's sovereignty with our response to material possessions. The degree to which we trust God to care deeply for our basic needs is also the degree to which we will be "rich" toward him and treasure Him above anything this world can offer (v. 21).

Lord, help me to dwell deeply on your meticulous care for me, and let that drive me to trust and obey with my life and my possessions. Help me to fear you more than any man, but to find great assurance that your care will motivate me to speak your name without shame and give of my possessions generously - for this is the kind of life that testifies to your glory, sovereignty, and personal care. Amen.

(re)Learning Who God Is

Luke 11:11-13

What father among you, if his son asks for a fish, will instead of a fish give him a serpent;  or if he asks for an egg, will give him a scorpion?  If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"

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

This chapter begins and ends with passages that challenge us to relearn the nature of God.

The first passage, on the surface, is just about prayer. But it is also about the nature of the One to whom we pray. And that nature is summed up in the word "father."

We are so removed from this first century Jewish context, but this characterization of God is just as radical today as it was then. Why else would Jesus have to appeal to these contrasting examples of bad friends and bad fathers who know how to give good earthly gifts? He is having to help us unlearn and then relearn who God is - really learning for the very first time that God is an abundantly generous and attentive father who listens and cares for his children. The contrast is both quantitative ("how much more") and qualitative (fish/egg vs. Holy Spirit). God is not just a father, but the preeminent father par excellence.

The chapters closes with another passage that challenges prevailing notions of who God is:

While Jesus was speaking, a Pharisee asked him to dine with him, so he went in and reclined at table. The Pharisee was astonished to see that he did not first wash before dinner. (Luke 11:37-38)

At this dinner table, we are confronted with a vision of God that threatens our religious habits and preconceived notions of what is right and proper in the eyes of God. Ceremonial hand washing appears to have been so basic to Jewish decorum that neglecting to do so was astonishing. Again, what is really going on here is a revelation of God's character in contrast to the notions of the time, even among the religious leaders, who should have known better.

Why does this misconception of God really matter? It seems like a small matter to mistake some aspect of God's character, like his fatherhood or his distaste for extra-biblical rituals. But, in fact, these blind spots in our vision of God are paramount and have severe repercussions, which is why Jesus reacts so strongly to the Pharisees. In their case, he uses the hand washing topic as a springboard to describe how their false metaphysical position has resulted in a litany of injustices and sins, often committed in the name of the God they had so grossly misunderstood.

We must strive to see God for who He really is, and thus avoid the woes of the Pharisees ourselves. Do I really grasp the Fatherhood of God, his generosity and grace, or his version of justice? Have I searched and submitted to God's Word in order to have a more balanced and accurate view of God's character? Because of the fall and the lingering affects of our sinful nature, this will not come naturally. In fact, it takes an act of God's Spirit to open our blind eyes to the truth of God's love and justice displayed in Christ.

I pray for the humility and faith I need to unlearn and relearn who He truly is. Fortunately, if we ask, seek, and knock on this door, we have assurance that this request will be met by a gracious Father who wants us to know Him and receive the good gift of Himself.

And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.  For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.  (Luke 11:9-10)

Is God Good?

Psalm 27:5

For he will hide me in his shelter
in the day of trouble;
he will conceal me under the cover of his tent;
he will lift me high upon a rock.

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

Will God protect us when we pray for shelter?

Will God heal my child if she becomes threatened by some terminal illness?

If I'm not guaranteed protection in this life, then why pray for it in the first place?

These questions have been on my mind recently. Lately I've seen several people I care about deeply going through painful trials. Dear friends have lost loved ones. In one case there is the added grief and questions associated with losing someone who was most likely not a believer. I have also been a shoulder to another friend who is suffering great physical pain and whose wife was just diagnosed with cancer. In tears, he asked me point-blank, "Why is God letting this happen?"

Why? For what good purpose do we endure such unbearable pain in this life? How can God be called "good" in any real sense when he stands by and let's us suffer?

These questions are often heartfelt and genuine expressions of our real human experience. But they also reveal certain assumptions about how we view the world. When I ask "why?" am I motivated by a desire to know God more deeply? Or, am I looking for a reason to doubt his goodness? Am I perhaps revealing an assumption that I know better than God in regards to what is good for me? Am I revealing a basic assumption about what I think I deserve in this life? Am I forgetting my place in this cosmos?

Each person must answer these questions for themselves. But there are some themes in Scripture that help us see the bigger picture and how God's definition of "good" may be slightly different than our own.

1. There are levels or degrees of "good."

If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again. (Philippians 1:22-26)

In this passage, Paul strangely welcomes death, which we normally (and rightly) think of as something sad and unfortunate. Even here, Paul accepts that it is good and vital that he remain and minister longer in this life. But for the Christian, in another sense, it is also "good" to die and be finally and perfectly reunited with our Maker-Redeemer. There are levels of good, and at times they may compete or contradict each other. The implication for us: God may have a "good" purpose in our suffering that is yet unknown, and may in fact remain unknown until we see his face in Heaven.

2. An event may be both "good" and "evil."

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will... (Ephesians 1:11)

If all things work according God's purpose, then it is tempting to blame God for evil and suffering. However, the Bible clearly does not allow us to blame him for evil (Deut. 32:4, Hab. 1:13, James 1:13). So, in order to understand how God's sovereignty and goodness co-exist, theologians speak of "compatibilism," which means that God can be sovereign over events that are both good and evil, often at the same time, but in different ways - i.e. Joseph's suffering which ultimately resulted in the good deliverance of Egypt and Israel from a horrible famine; and of course, Jesus' heinous execution which resulted in eternal salvation for those who trust in him (Gen. 50:20, Acts 2:23). This topic could be drawn out to fill many books, but for our purpose here, I mention it as a biblical position that allows many apparently evil events the possibility of some corresponding "good" value, even if that goodness is mysterious and hidden in the providence of almighty God.

3. "Good" is defined as what makes us more like Jesus.

And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. (Romans 8:28, 29)

Verse 28 is an amazing promise that has undergirded many believers in the midst of painful trials. But if we miss verse 29, then we may find ourselves disappointed by the type of "good" that God works into our lives through pain and suffering. Verse 29 clarifies that this "good" is really defined as becoming more like Jesus - being conformed to the image of Christ. If we lose sight of the blessedness of this conforming purpose, our disappointment in God will lead us to doubt his goodness, which is a tragic misunderstanding indeed.

4. "Good" may ultimately be delayed.

Hebrews 11 tells us about scores of God's people who lived by faith and are honored for their trust in God's promises. However, verse 39 plainly tells us that these men did not see the promises fulfilled in their own lifetimes. This is the reality of delayed "good:"

And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect. (Hebrews 11:39, 40)

So why pray for help if God is mainly after our conformity to Christ and may delay our deliverance until the next life? As I've thought through this, I come back again and again to the refrains of the Psalms, which so often lament life's trials and cry out for God's intervention and deliverance. Psalm 27 is no exception. But if "good" is defined by conformity to Christ, and is often delayed, how can we pray and expect the protection and healing we so desperately crave? My answer is to keep on praying desperately, knowing that God is truly good, and that he does in fact promise ultimate protection for his beloved children, even if that protection is finally delayed all the way to the next life in Heaven. Even if my only hope in this fallen world is of a very distant glimpse of eternal life, I will keep my eyes fixed on that glimpse and endure to the end, knowing that his goodness will be proved in time and will be sweeter than any version of "good" I could have ever imagined. If that means a life filled with crosses, at least I know that at the end of this life there will also be an empty tomb and an eternal resurrection. So, this will be my prayer, my meditation, and my hope:

I believe that I shall look upon the goodness of the Lord
in the land of the living!
Wait for the Lord;
be strong, and let your heart take courage;
wait for the Lord! (Psalm 27:13, 14 ESV)

Won't You Be My Neighbor?

Luke 10:30-37

Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead.  Now by chance a priest was going down that road, and when he saw him he passed by on the other side.  So likewise a Levite, when he came to the place and saw him, passed by on the other side.  But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion.  He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him.  And the next day he took out two denarii and gave them to the innkeeper, saying, 'Take care of him, and whatever more you spend, I will repay you when I come back.'  Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?"  He said, "The one who showed him mercy." And Jesus said to him, "You go, and do likewise."

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Interpreting parables is a notoriously difficult task. This parable in particular has been the victim of various allegorical interpretations over the course of church history which seek to find one-to-one correspondence for each and every character in the story. Such a method of interpretation requires far too much conjecture to be considered even close to the author's intent. Alternatively, there are four main principles for interpreting parables that should be employed, which I am here borrowing from Robert Stein's An Introduction to the Parables.

1. Seek the one main point of the parable.  Stein observes quite rightly that Jesus tended to reveal the main points of his parables in the opening and concluding remarks that frame the story. In this case, the story is framed by two questions (1) who is my neighbor? and (2) which of the three proved to be a neighbor to the man who fell among robbers? So, it is fair to say that the main point of the parable is related to the nature of neighborly love.

2. Seek to understand the historical context in which the parable was uttered. Since Jesus' parables are filled with gritty tangible imagery that is rooted in first century Palestinian culture, it is imperative that we try to gain some insight into what these images might have meant to their original audience. In this parable, the Samaritan was not the benevolent person we think of today, but rather a fiercely hated religious minority. As evidenced in Jesus' encounter with the woman at the well in John 4, Jews normally had no dealings with Samaritans. By seeing this context, we can grasp the shocking aspect of this parable, which makes us question our fundamental assumptions about what God requires of us in relation to our neighbor.

3. Seek to understand how the Evangelist interpreted the parable. This is somewhat easier to discern when there are multiple versions of a parable recorded in the synoptic Gospels. In this case, we can still put this parable in the context of the Evangelist's broader themes. Stein points out that this parable fits at least two of Luke's overall themes: (1) the love of God toward the outcasts of society, and (2) the call for the generous use of our possessions. The good Samaritan is exemplary in showing love for his religious and ethnic enemy and for showing great generosity without any expectation of reciprocity. These themes are fundamental to the uniquely unconditional grace of God displayed in the life and death of Jesus.

4. Seek what God is saying to us today through the parable. The immediate application for us today must be to include even our enemies in the definition of "neighbor" and act lovingly at every opportunity. Who is the Samaritan for us today and how specifically can we love like he did? I will conclude the way Stein does in his chapter on the matter:

"For whom should we especially prove to be a neighbor? Is it our cranky next-door neighbor? Is it the starving child in a far off land whose name we do not know? Is it the person next door who just lost a job? Or is it...? Until the parable speaks to us on this level, we shall never know what it is teaching."

Counting the Cost

Luke 9:23-26
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And he said to all, "If anyone would come after me, let him deny himself and take up his cross daily and follow me.  For whoever would save his life will lose it, but whoever loses his life for my sake will save it.  For what does it profit a man if he gains the whole world and loses or forfeits himself?  For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels." 

...............
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There is a cost to following Jesus, and the cost is your life.
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This chapter provides several examples of disciples who were not paying the cost and following Jesus as they should. They were:

-Being ruled by doubt rather than trusting the power of God to heal and provide (v. 13 & 30).
-Claiming greatness and exclusivity for yourself rather than child-like gratitude and grace toward others (v. 46-56).
-Putting any earthly priority ahead of the demands of God's kingdom (v. 47-52).
-Having merely the right answers without a willingness to obey at any cost (v. 20).
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Verses 23-26 give the core summary statement of the chapter and elaborate on what real discipleship looks like: Christ crucified. Jesus showed us in his life and death what obedience to God was all about. It looks like:

-denying yourself on a daily basis,
-looking to the needs of others,
-being sensitive to the leadership of the Spirit,
-being willing to lose what is most dear to you for his sake,
-setting your face on the calling he has for you,
-never being ashamed of him or his words
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This chapter leaves me shuddering, knowing how often I have failed to honor my God and king who has given so much for me. But Jesus does not tell us to lose our lives and deny ourselves as an end in itself. This is not mere asceticism. This is about gaining something greater than anything the world can offer. It is the man who loses his small petty life of empty pleasures who will ultimately be welcomed by God when he comes with his angels to judge the world. You must lose this life in order to save your eternal soul. And that is a prize well worth the cost, even a daily cost of putting off the old desires and putting on the likeness of Christ (Col. 3:1-17).
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Lord, have mercy to grant me new eyes to see the things I crave and covet in this world are so small and petty compared to the greatness of knowing you and living for you each day. Help me to believe that by laying down my life for others, I will find true joy, if not in this life, then most definitely in the New Heavens and New Earth. Help me to believe like Paul:
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"But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead." (Philippians 3:7-11)

Christian Well-Being

Psalm 25:11-13

For your name's sake, O Lord,
pardon my guilt, for it is great.
Who is the man who fears the Lord?
Him will he instruct in the way that he should choose.
His soul shall abide in well-being,
and his offspring shall inherit the land.

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

I work for a well-being company. This company is more widely known simply as a health insurance company. But we have also been re-branding ourselves as fundamentally working towards the physical, emotional, and (yes) even the spiritual well-being of our members. We have begun to offer incentive programs that add extra benefits to members who eat healthier, exercise more, and otherwise make good lifestyle choices.

I applaud these efforts, but I have had to also ask myself what true "well-being" is all about. Is it all about minimizing pain and maximizing happiness? Four servings of vegetables + 40 minutes of cardiovascular exercise + 20 minutes of silent meditation + a solid 401k account = a lifetime of peace? Is it that simple? Then why does true joy seem so rare today? The recipe for the peace of the human soul must be more than this.

I think the missing ingredient is much deeper than these things and hardens back to what mankind lost at the beginning of history: peace with our Maker.

Psalm 26 speaks to this reality when it defines true well-being as rooted in our relationship to God. But this relationship cannot be manufactured by some 5-step program or regimen of good deeds. The psalm elaborates by saying this relationship must involve our forgiveness, our humility, and our obedience.

The absolute necessity of having our guilt removed is spoken of in countless places in the Bible. Romans 5:1-2 is especially relevant here as it connects our justification with our restored peace with God:

"Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God."

The demand for our humility is illustrated in another passage with absolute clarity as well:

"But he gives more grace. Therefore it says, 'God opposes the proud, but gives grace to the humble.'" (James 4:6)

And the idea that our well-being is contingent on our obedience to God is alluded to in the Great Commission of Matthew 28:18-20:

"And Jesus came and said to them, '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.'"

So, how can I achieve a deep sense of well-being and peace that I can then carry with me through the ups and downs of every day life? It must start with a longing to restore our relationship with the One who made us for Himself. This will take forgiveness, humility, and a new life of obedience to our wise and holy Teacher. The psalmist knew this. If we want to ask God for this kind of well-being, why not start right here by making these words the cry of our own hearts:

Make me to know your ways, O Lord;
teach me your paths.
Lead me in your truth and teach me,
for you are the God of my salvation;
for you I wait all the day long.
Remember your mercy, O Lord, and your steadfast love,
for they have been from of old.
Remember not the sins of my youth or my transgressions;
according to your steadfast love remember me,
for the sake of your goodness, O Lord!
(Psalm 25:4-7)

Disaster, Demons, and Death

Luke 8:24-25

And they went and woke him, saying, "Master, Master, we are perishing!" And he awoke and rebuked the wind and the raging waves, and they ceased, and there was a calm. He said to them, "Where is your faith?"  And they were afraid, and they marveled, saying to one another, "Who then is this, that he commands even winds and water, and they obey him?"

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

Just in case there was any question as to Jesus' infinite power, Luke here provides a triumvirate of evidences to illustrate that Jesus is nothing less than omnipotent.

Disaster. When Jesus calmed the stormy sea, the appropriate reaction seems to be utter amazement. The disciples marveled that this man who walked among them could control nature merely with his words. This was no magic trick. The Maker of the sea and wind was standing here in the flesh, as if he had stepped right out of the Genesis creation story. Jesus was and is completely sovereign over nature.

Demons. But he is also sovereign over an unseen spiritual world. Verses 26-39 describe one of the most bizarre conversations ever recorded. Jesus approaches what we would consider a raving lunatic and proceeds to speak with a Legion of demons that are oppressing him. And it is not Jesus who shudders, but the demons who plead for mercy and try to bargain for a less horrible fate. Jesus was and is completely sovereign over the spiritual realm.

Death. Not impressed yet? Well, take a moment right now and visualize your last few moments alive. You know they will one day come, and you will eventually have to face the point of no return - a dark veil over which lies some unknown void. Will there be something on the other side of that last breath? Is there anything else in all the world that we have LESS control over? Death is completely unavoidable... Or is it? This passage concludes with an event even more remarkable than Jesus' clash with disaster or demons. Here, Jesus encounters the hopelessness of a young child's death and almost casually decides to rewind it.

And all were weeping and mourning for her, but he said, "Do not weep, for she is not dead but sleeping."  And they laughed at him, knowing that she was dead. But taking her by the hand he called, saying, "Child, arise."

Child, arise. Two words. Two words to undo death. What remains the most troubling, terrifying, uncontrollable enemy that mankind has ever known, he undoes with two simple words. This is the gospel. Death is overcome, the grave is emptied of power, the wages of sin are being paid for by this humble and powerful Savior.

Now, will we believe and find our strength in Him?

Damned if you do...

Luke 7:31-35

To what then shall I compare the people of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, 

"We played the flute for you, and you did not dance;
we sang a dirge, and you did not weep."

For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!'  Yet wisdom is justified by all her children.

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

The healings of the centurion's servant and the widow's son are amazing stories in and of themselves. But Luke also uses them to introduce John's question about who this Jesus really is. Likewise, the concluding account of the immoral woman interrupting the pharisee party is a bookend example of Jesus as the "friend of sinners," a title he  took from the pharisees' misplaced accusations.

In the center of this action is the cryptic little saying quoted above, where I will now turn my attention - "we played the flute for you, and you did not dance; we sang a dirge, and you did not weep." What does this mean?

Jesus uses this phrase as a way to define the generation of people before him, but this could just as easily refer to our modern era and the elemental nature of our fallen humanity. Jesus goes on to rephrase and clarify his own words - "For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon.'; The Son of Man has come eating and drinking, and you say, 'Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!'; Yet wisdom is justified by all her children."

In other words, you hate and condemn those who live for God, whether they are ascetics like John, or free to enjoy food and drink like Jesus was during his ministry. The Pharisees were so blinded by their judgmentalism that they could condemn two men of opposite offenses without batting an eye. They were so fixed on the external trappings of religiosity that they could not see the glorious fruit of God's wisdom staring them in the face.

How do we see this happening today? In our culture of tolerance we do not always see clear examples of overt judgment like this. What we do experience on a regular basis are the silent accusations of our Enemy howling against us in often contradictory ways. In the church, we imagine our dear brothers and sisters condemning us for being either too strict or too lenient as parents. In the world, we imagine our non-believing friends either offended by our God-talk or perhaps condemning us in an imaginary hell because we did not say or do enough to bring them to Jesus. In our own minds, we are "damned if you do, or damned if you don't."

These are the illogical accusations we face from day to day. But it is the simple truth of the gospel that can quickly set us free from these earthly fears. Romans 8 tells us: "There is therefore now no condemnation for those who are in Christ Jesus." If we truly believe this, then we know we have been forever declared "not guilty" by the only Judge who will ever really matter. He is our hope and confidence now. In him we can stand assured. Our faith will be proved genuine, not by the petty judgments of our Enemy, but rather by the Son who took our judgment upon Himself: a wisdom that is truly justified by her children.

I Walk in Your Faithfulness

Psalm 26:1-3

Vindicate me, O Lord,
for I have walked in my integrity,
and I have trusted in the Lord without wavering.
Prove me, O Lord, and try me;
test my heart and my mind.
For your steadfast love is before my eyes,
and I walk in your faithfulness.

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

I had a hard time with this psalm. I find that the psalmist is often far more confident in his faith than I usually feel on any given day. But, instead of dwelling on that, I'll just make two simple observations.

1. The need for vindication.  There is something fundamental to the human experience about needing to feel vindicated or justified. If that is true, then what could possibly be motivating that universal feeling? It must be some sense of accusation or false judgment driving our need to clear our name or restore our reputation.  David says, "vindicate me" because there are false accusations threatening to smear his name. Jesus was also no stranger to this experience, and so we again see how the lament psalms were dear companions to our lonely savior during his times of deepest sorrow. We too can add our voice to his refrain when we feel unjustly accused from within and from others' slander and cynicism.

2. The grounds for vindication. But, how can I speak these confident words in the midst of my daily failings and hypocrisies? I cannot boast in my integrity. In fact, I feel rightly condemned by most of the accusations I face. When we're honest with ourselves we know that we don't deserve the vindication we so desperately crave. But, notice verse three. "For YOUR steadfast love is before my eyes, and I walk in YOUR faithfulness." Here is the gospel flooding in with reminders of who God is and what he has accomplished on our behalf. The "for" statement is the grounding of what precedes. 

The grounds for my vindication is nothing less than the steadfast love of Christ, which I must place before my eyes and find true confidence because he loves me so fully and completely.

And then I can walk, not in my faithfulness, but in His. Amen.

Mercy Without Rest

Luke 6:9, 35, 36, 42, 45

And Jesus said to them, "I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?..."

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful....

How can you say to your brother, 'Brother, let me take out the speck that is in your eye,' when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye....

The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.

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

There is so much going on in this chapter that it is difficult to pick any one section to focus on. So, let's see how each of these fit together in an overall theme.

Much of this passage consists of Luke's version of the Sermon on the Mount. Luke and Matthew may have shared a common source (the hypothetical Q source), Luke may have borrowed from Matthew directly (since the prologue admits he was familiar with other accounts), or more likely, these pithy sayings were frequent topics in Jesus' teaching, repeated on several occasions and recalled in various oral and written traditions.

In Luke's context, these teachings follow two encounters with the religious leaders in which Jesus is questioned about his apparent disregard for the Sabbath. Few traditions were cherished by the Jews more than their observance of rest on the seventh day - an ordinance commanded by Moses and rooted in God's rest after the six-day creation account recorded in Genesis. But, over time, there were many man-made traditions that evolved around Sabbath observance - extra requirements that turned this day of celebration into a religious straight-jacket. The idea that picking heads of grain or healing a man with a withered hand should be forbidden of the Sabbath speaks to the petty and trivial nature of these man-made traditions. They were missing the point entirely!

In this context, the subsequent sermon appears to address these hypocrites with some of the most penetrating words of Jesus' entire ministry. The call to humility, the acceptance of persecution, our willingness to bless enemies, warnings against hypocritical judgmentalism, a focus on heart motivations, and an emphasis on founding one's life on God's word - all of this directly contradicts the petty, trivial, externalized, and ultimately fraudulent version of spirituality being offered by the scribes and Pharisees. God demands a changed life, one that is fundamentally reoriented toward His purposes from the inside out. This demand is impossible to realize in our own strength, which is part of why men prefer to use their man-made traditions like a self righteous mask.

Note how verse 36 roots this call to mercy in the character of God himself:

Be merciful, even as your Father is merciful. (Luke 6:36)

By missing the central command to show mercy, these teachers had missed the very nature of the God they claimed to follow. Failure to live out of a heart of mercy is practical heresy and gives the completely wrong impression of the God we serve. It's no wonder that Paul would further claim that this hypocrisy was actually driving Gentiles away from faith, rather than toward faith (Romans 2:23-24).

I pray that I will know this God of mercy, that I will understand his heart and let my life be shaped by His Spirit. I pray that I will lead a life of unexpected love and thus convey that there is a infinite personal God with the heart of a father, and whose character is mercy. Help me, even on a Sabbath, to never rest from showing mercy. Amen.

Loving Tax Collectors

Luke 5:30-32

And the Pharisees and their scribes grumbled at his disciples, saying, "Why do you eat and drink with tax collectors and sinners?" And Jesus answered them, "Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance."

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

Please add verse 32 of this chapter to the "to-do list" we discussed previously. Here we find that part of Jesus' mission is to call the sick (sinners) to be healed (via repentance). This fits well with Luke 4 and the humble descriptions of those who would receive the blessings Jesus came to give. It is apparent that the religious leaders were surprised by this ministry, even though Isaiah had foretold that the messiah would have this very mission as his aim.

Chapter five describes four types of people that are representative of the "sick" who need Jesus' healing ministry: the fishermen, a leper, a paralytic, and a tax collector. The first three may be more familiar to the humble category, and Jesus' work among them is not immediately questioned. But, when he calls Levi the tax collector, and subsequently eats in his home with a whole collection of his co-workers, it is then that Jesus is openly questioned.

So, what's so radical about befriending a tax collector? It seems that men in this role were generally unpopular in this time and place, probably because they were employees of the Roman government and were the most direct representatives of that foreign power in their midst. The Jews had to pay their taxes to these men directly, which was particularly insulting to the religious leaders. The Pharisees were in fact expecting a messiah who would be a political figure - one who would overthrow the Roman oppressors, not embrace their bureaucrats and share a meal in their home!

But Jesus rightly viewed Levi for who he really was - a man made in the image of God, but in desperate need of a renewed relationship with his Maker. He was among the sick who needed a physician (I'm sure Dr. Luke was a big fan of this metaphor). Notice that Jesus does not condemn the office of tax collector. Note also from chapter 3 that the Roman soldiers who sought out John the Baptist were likewise not told to leave their government jobs, as if they were inherently unholy or displeasing to God. By referring to Levi as "sick" Jesus is describing a universal spiritual condition, but one that only few recognize in themselves.

I pray that no matter my paycheck or status or reputation in life, that I never forget my utter dependence on my gracious savior, who came to call sinners to repentance, not the righteous. I pray further that I would have the same eyes to see my neighbors in the same way, and not unwittingly fall into the judgmental elitism of the Pharisees, who thought that God's favor was for a select few. Give me a heart to love the tax collectors in my life. Amen.

Forgiven for His Glory

Psalm 25:7, 11

Remember not the sins of my youth or my transgressions;
according to your steadfast love remember me,
for the sake of your goodness, O Lord!...

For your name's sake, O Lord,
pardon my guilt, for it is great.

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

There are many verses in this passage that could be dwelt upon and savored. The psalmist is speaking of his loneliness and affliction in the face of very real and fearful enemies. The psalm presents a heartfelt prayer that balances the depth of human need with passionate cries to the only One who is both strong and merciful enough to save him.

I picked out the verses above because at first they seemed counterintuitive. Pray for forgiveness for the sake of God's name and goodness? That's backwards, right? I tend to pray for forgiveness because of ME - my guilty feelings, my need to avoid God's judgment, my desire for cleansing and peace of mind. What does this mean to plead for forgiveness for the sake of God's reputation?

A friend explained this idea to me once, and I can't think of a better metaphor at the moment. Imagine you have fallen into a deep dark pit. You are helpless, alone, and afraid. The darkness wears on after hours of calling for help. You despair and wonder if anyone will ever find you in time. Then, suddenly, you see a rope thrown down and the voice of someone above saying they are here to save you. You wonder how he can manage to pull you up from so great a distance. Your wonder turns into gratitude as you grab hold and find yourself being pulled to safety in a feat of effortless strength. There are others present as well, a crowd who is equally amazed to see their friend who was feared dead suddenly emerge into the light of day, all thanks to the strong and steady arms of this rescuer.

So, who gets the glory in this illustration? The fallen victim? The watching crowd? Or the one whose arms look strongest when all other hope is lost?

This is a little bit like how we should pray when we feel the sting of sin and guilt within us - "God, help me for the sake of your name! Please show mercy to me and show the world how good and merciful you are by covering my sin, removing my sin, and making me new again!"

The psalmist says this another way:

Good and upright is the Lord;
therefore he instructs sinners in the way.
(Psalm 25:8 ESV)

There is something fundamental to God's goodness that involves forgiving sinners and teaching them to walk in his ways - restoring the image and likeness of God in them. In restoring that image, we find that forgiveness is really all about God's glory and reputation being more clearly and wondrously displayed in the simple miracle of repentance and faith. When weak and weary sinners turn to their good and powerful Savior, he gets all the glory - and there can be no greater joy for the Christian than seeing this good Savior magnified and shown for who he is. May our hearts be compelled by this kind of prayer, even in our moments of greatest need.

Jesus' To-Do List

Luke 4:17-21

And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

"The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the year of the Lord's favor."

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, "Today this Scripture has been fulfilled in your hearing."

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

This passage is one of many purpose statements found in the Gospels which summarize Jesus' mission on earth. These summary statements deserve our attention because they keep us focused on primary matters and put peripheral topics in their proper context. These mission statements are often synonymous with the gospel message. Here are some other examples:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. (Matthew 5:17 ESV)

For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many. (Mark 10:45 ESV)

For the Son of Man came to seek and to save the lost. (Luke 19:10 ESV)

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (John 3:17 ESV)

I have come into the world as light, so that whoever believes in me may not remain in darkness. (John 12:46 ESV)

The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. (John 10:10 ESV)

And within Luke 4 itself there is yet another rephrasing of Jesus' purpose:

but he said to them, "I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose." (Luke 4:43 ESV)

There are many other verses as well, especially Jesus' prayer in John 17 and the various self-referential parables. But, these few verses listed above are sufficient to convey a comprehensive sense of why Jesus came and what he meant to accomplish. Taken together, we see that Jesus came to bring a message and a miracle.

A Message. Luke 4 describes Jesus as a teacher, taking the seat of authority in the synagogues and sharing a prophetic word from God. He boldly declares that the Isaiah passage has been fulfilled in himself - that he himself is the message. He speaks of proclaiming "good news" and the "year of the Lord's favor." The message from God has arrived: the offer of freedom and a restored relationship with our Creator.

A Miracle. It is not enough to simply hear this message - Christ came for more than that. First I'll list the action phrases that describe the miraculous things Jesus came to do; then, I'll list the type of people he describes as the recipients of these miracles.

Actions:

Recover
Release
Fulfill the law
Serve
Give his life as a ransom
Seek
Save (x2)
Give abundant life
Enlighten
Preach/proclaim good news

Recipients:

The poor
The captives
The blind
The oppressed
The lost
The many
The world
Whoever believes, among those in darkness
The other towns (besides Capernaum, where he was welcome)

This to-do list would be sufficiently miraculous on its own, but is even more so when we consider the utterly undeserving condition of its recipients. I'll close with some questions for further reflection:

Have I envisioned Jesus as concerned with something other than these core purposes?
Do I truly see myself as poor, blind, captive, lost....?
Do I treasure the Savior who was sent for me?
Have I made my life's purpose to match the purposes of my Savior?

Luke the Historian

Luke 3:23, 24

Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph...

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

Chapter 3 is another introduction of sorts - an intro to the adult life and ministry of Jesus. There are several verses here which fit the theme verse we discussed in chapter one - that Luke is writing for the purpose of instilling certainty in his readers. This chapter fulfills this purpose in at least two ways:

1. Historical Markers. Verses 1-3 provide incredible detail about the specific time in which these events took place, making Luke's narrative a clear example of historical biography rather than dramatic fiction. The naming of specific rulers and leaders would have been the most accurate way to date events, and scholars today have relied on these markers in dating the events and when they were recorded. Luke's extensive genealogy in this chapter presents yet another common time marker from this era - the family tree. This would have been included by Luke mainly to place Jesus in space-time history, as opposed to promoting a sense of legend or myth.

2. Journalistic Style. Continuing the tone of an essentially journalistic account from chapters 1 and 2, Luke describes the early events of John the Baptist in a matter-of-fact literal manner. The events are recorded with concrete imagery and verbatim dialogue, apparently collected in eyewitness accounts and organized by Luke in a straightforward chronological fashion. C. S. Lewis commented likewise that the writing style of the Gospels in no way resemble typical first century legend writings:

"I have been reading poems, romances, vision-literature, legends, myths all my life. I know what they are like. I know that not one of them is like this. Of this text there are only two possible views. Either this is reportage -- Or else, some unknown writer without known predecessors or successors, suddenly anticipated the whole technique of modern, novelistic, realistic narrative. If it is untrue, it must be narrative of that kind. The reader who doesn't see this has simply not learned to read." (from Christian Reflections)

What is the purpose of these markers, genealogies, and literal stylings? Why does it matter that we have certainty about the times, places, and historical reality of these events? Why not just believe what you choose to believe? Well, contrary to popular notions today, the primitive world of the ancient Near-East had a firm grip on the difference between reality and fantasy. In fact, one could argue that the modern world's acceptance of pure subjective truth and individualized "blind faith" is quite a step backward from the simple statement of facts found in the Gospel narrative. What brings hope - real grounded hope - is the certainty that my Creator actually showed up in human history and intervened on my behalf, bearing the death that I deserved, and rising bodily from the dead to demonstrate his love and the promise of resurrection for all who trust in Him. This is good news indeed.

Get Blessed!

Psalm 24:3-5

Who shall ascend the hill of the Lord?
And who shall stand in his holy place?
He who has clean hands and a pure heart,
who does not lift up his soul to what is false
and does not swear deceitfully.
He will receive blessing from the Lord
and righteousness from the God of his salvation.

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

Who doesn't want a little blessing their life? You may have met folks who respond to greetings by saying "I'm blessed, how are you doing?" There is something universally pleasant about feeling blessed - feeling like the sun is shining just for you, like Someone has had favor on you today.

Verse 5 promises blessing, and that should make us stop and consider what this blessing is all about and what we have to do to get it.

The word "blessed" just means "happy." When Jesus taught the Beatitudes in Matthew 5, he was describing what the truly happy man is like, and there are some parallels to this psalm that are worth noting.

For one, the blessed person is someone who is pure in heart. That is no easy task actually, and you know it if you've tried it. Sins of the heart are the deepest and hardest to uproot. Hidden sins of hatred and lust, for example, are singled out by Jesus in the Sermon on the Mount as being the root of murder and adultery - in fact they are the heinous equivalent of those outward sins. Paul also singles out the inner sin of covetousness as being particularly impossible to escape due to universal human depravity (Romans 7). We are in fact at war within ourselves, even those who have the indwelling Spirit of God within them. To be pure in heart is a tall order.

Another similarity I see with the beatitudes is the emphasis on humility as the gateway to a relationship with God. Jesus said "Blessed are the meek for they shall inherit the earth." The psalm reminds us that the earth is the Lord's, and yet we too are promised this inheritance if we humble ourselves before him and live a life knowing that he owns the world and the fullness thereof. This is ironic to the modern mind - we are truly happy and will inherit the whole world if we live in selfless humility.

Another point to consider: since verse 5 fits the pattern of parallelism found throughout Hebrew poetry, the words "blessing" and "righteousness" appear to be set as equivalent here. To the Christian's ears this is no surprise - the happiest gift he has received is the righteousness that comes not from works but that which is the gift of God received by humble faith. To be right with God - to have final peace with Him and be welcomed on his "holy hill" - is to experience the deepest and most lasting joy. It is an eternal joy. And it causes us to say...

"I am blessed."

Later in Psalm 32, David will reiterate this connection between blessing and righteousness. I will close with Paul's reference to this passage in Romans 4, which puts it specifically in the context of the righteousness granted to us through faith in Jesus:

"And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:
"Blessed are those whose lawless deeds are forgiven,
and whose sins are covered;
blessed is the man against whom the Lord will not count his sin."
(Romans 4:5-8 ESV)

Parenting the Messiah

Luke 2:52

And Jesus increased in wisdom and in stature and in favor with God and man.

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

The first two chapters of Luke provide some details about the birth and childhood of Jesus that were left out of Matthew's account: the foretelling and birth of John the Baptist, the songs of Zechariah and Mary, the blessings of Simeon and Anna, and the story of the 12 year old Jesus talking with the leaders in the Temple in Jerusalem. What struck me about these passages is what they reveal about Mary and Joseph as parents:

1. Jesus' parents offered him to the Lord. The custom of presenting your firstborn son at the Temple stretches back at least as far as the story of Hannah, who presented her son Samuel to the Lord at birth. Samuel went on to faithfully serve as a prophet in the time of King Saul and King David, revealing how pivotal a role his mother played in "lending" him to the Lord. The practical application for parents today: humbly offer your children to the Lord's purposes, for this will set a foundation for a lifetime of Christlikeness. Our children ultimately belong to God, not to us.

2. Jesus' parents earned his respect and submission. Verse 51 is amazing to think about - Jesus was submissive to his parents. But, this submission was earned by Mary and Joseph, not enforced or demanded. When they realize their son was missing, and find him in the Temple, Jesus receives a scolding. He responds with what may not appear to be a very submissive answer: "Why were you looking for me? Did you not know that I must be in my Father's house?" (Luke 2:49 ESV) But again, we must remember that our children are the Lord's first and ours second. Jesus was insisting on the primacy of his relationship to his Father in heaven and the business of serving him first. I would say that this passage, along with the several references to Mary treasuring things In her heart, actually speak to the fundamental care Jesus received from his parents, which in turn earned his trust and respect, rather then demanding it.

3. Jesus' parents contributed to a balanced, comprehensive vision of maturity. The final verse is such an easy to remember summary of the parenting mission. Wisdom, stature, favor with God, and favor with man. These goals encompass the dreams of every godly parent: intellectual maturity, physical care, spiritual growth as God's child, and social/emotional maturity in relation to other people. It's hard to think of a better parenting mission statement, and we have ample evidence that Jesus' parents were pivotal in the achievement of these goals, however imperfect they were as parents.

I pray for the humility, compassion, and balanced vision exemplified in this passage. May God have mercy to grant my children wisdom, stature, and favor with Him and others. Amen.

Truth: Personal and Propositional

Luke 1:1-4

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.

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

We have seen already how the different narratives of Jesus's life have slightly different emphases. Matthew focused on Jesus as the Jewish Messiah, the fulfillment of Old Testament prophecies and archetypes. Mark was a fast paced chronicle of Jesus as the tragic but vindicated King of Israel. Now we come to Luke's account, and fortunately, we are given a clear thesis at the very beginning: Luke is writing to give us certainty. Certainty about the events and teachings of Jesus' life, death, and resurrection.

Why would his audience need certainty? Some skeptics have assumed that Luke wrote many years after the life of Jesus, thinking that his audience must have been uncertain because they were far removed from the events. But we know from Matthew and Mark that even those who were present at those events couldn't believe their eyes! So, what really causes this uncertainty in the hearts of those who hear about Jesus? This sounds like a good time to discuss epistemology.

epis·te·mol·o·gy\i-ˌpis-tə-ˈmä-lə-jē\
noun: the study or a theory of the nature and grounds of knowledge especially with reference to its limits and validity

The grounds, limits, and validity of knowledge. How do we know what we know? There have been people asking this question throughout history.

In the modern world knowledge has been violently severed into two forms: objective and subjective. Before the Enlightenment, truth was a unity and its source was ultimately the God who gave us the capacity for knowledge. Then, the Enlightenment and its philosophical descendants proclaimed that the existence of deity could not be empirically proven, and therefore had no validity. But when Neitzche declared that "God is dead," most people inherently understood that real meaning and purpose in life no longer had any objective basis. So, man faced the chasm of objectively proven meaninglessness and took a leap of faith by willfully claiming that man had meaning anyway! This was the thesis of the existentialists, and unfortunately many Christians bought it, because they too had given up on objective truth-claims. The miracles of Jesus, including the resurrection, had to be redefined as essentially symbolic - full of powerful meaning but ultimately not rooted in objective truth. It did not take many years for this remaining shred of subjective meaning to be itself discarded by a generation who knew it amounted to groundless wishful thinking.

And so, here we are in the modern world, where truth is only what can be empirically verified, and faith is at best relegated to the category of subjective wishful thinking.

But Luke claims to provide certainty. He will labor in the next 24 chapters to provide an orderly, thoroughly researched, eyewitness account of the miraculous life of this 1st century Palestinian prophet. There is ample evidence, inside and outside the Bible, that these events were recorded accurately and copied faithfully by generations of Christians throughout early church history. But I'd like to spend the remaining space demonstrating that the Bible defines truth as both objective and subjective, and in fact does not see any contradiction between the two.

Objective Truth. Three passages come to mind. In order, these speak to the objective basis of God's Word, the historicity of the physical resurrection of the Jesus, and the offer of objective assurance of salvation in Christ:

1. And if you say in your heart, 'How may we know the word that the Lord has not spoken?'— when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him. (Deuteronomy 18:21, 22 ESV)

2. Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. (1 Corinthians 15:12-19 ESV)

3. I write these things to you who believe in the name of the Son of God that you may know that you have eternal life. (1 John 5:13 ESV)

Subjective Truth. But God's truth is more comprehensive than mere empirical proofs. Scripture emphatically asserts that Truth is both propositional and personal. In fact, Truth is a Person:

Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him." (John 14:6, 7 ESV)

Jesus is the Truth. By saying this, Jesus claims that epistemic validity does not lie solely in empirically ascertained knowledge. There is an equally valid kind of knowledge that is personal and relational at its core. Reason and revelation are both valid and should be respected equally because they both find their source in God.

The Gospel of Luke will go on to boldly lay claim to both our minds and our hearts, for truly God has called us to love him with both, as whole people submitting our whole lives to his good Lordship. May we find strength and comfort in this uncertain world from the certainty of the gospel and the God who is both the source and embodiment of Truth. Amen.

I Will Fear No Evil

Psalm 23:4

Even though I walk 
through the valley of the shadow of death,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.

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

I will fear no evil.

When a passage of scripture becomes so familiar, so recognizable, that it fails to impact the reader with the full weight of its meaning ... it helps to get small.

I will fear no evil.

By singling out one phrase, the weight of meaning begins to return. I have not been able to shake these five words all week. So, I'd like to meditate further on this phrase by considering WHERE and HOW we can fear no evil.

Where?
Walking through the valley of the shadow of death.
Matthew Henry's commentary on this passage takes pains to draw out meaning from each word in this statement: walking, through, valley, shadow, death. By doing so, I was reminded that being under the care of my good Shepherd means that I will keep walking and make it through, no matter how deep or long the valley may be. I also know that valleys are places of fruitfulness, so that my difficulties in life will indeed produce some reward. It is also important to note that this encounter with death is a mere shadow - thanks to the promise of eternal life given in Christ and his finished work.

But we should not merely make light of our trials, for they are indeed a heavy burden. So, how can I truly walk through and have no fear?

How?
For you are with me
There are few truths more precious. To know Immanuel is to know "God with us" and there is no other philosophy or religion in the world that dares make the shocking claim that God is both infinite and personal, transcendent and incarnate, creator and humble redeemer. This is no mystical experience of God either. It is the claim that God walked among us in the flesh, in space-time real human history. He was with us, and he continues to dwell with the believer by His Spirit.

But why does this lead me to not fear ANY evil? I mean, life is filled with many fearful things: physical sickness, emotional stress and deep depression, fragile relationships, financial risk, natural disaster, crimes and injustices against self and loved ones (Our fears for our loved ones are perhaps the most sacred to us).

But this passage says we can live without fear of evil, because God is with us. Specifically, the psalmist points to his rod and his staff - further elements of the shepherd metaphor, symbolizing God's protection and direction. Enemies will be destroyed, even when they appear on your doorstep! Answers to prayer will be granted, even if the silence lasts for decades! He promises real protection and direction for his precious children and this brings a comfort so deep that all fear is subsumed.

How can I live in this? Preach it to myself everyday. Call it to mind. Rest in it. Respond to it. Bank on it in my decisions, great and small. If I know God has laid some purpose on my heart - some good deed or plan - how could I let fear get in the way when I know that God is with me!? If God is for us, who can be against us, Paul asked.

I will walk in this way. I will fear no evil - because of the comfort of God's personal protection and direction, and because I know that he is with me. Amen.

Confronted with Eternity

Mark 16:8

And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.

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

If the events leading up to Mark 16 were not scary enough, here we find the women who came to care for Jesus' lifeless body coming face to face with angelic beings declaring an utterly surprising message. And apparently a terrifying message.

What could be so terrifying about the resurrection of your hero who you thought was dead? Why would Jesus' best friends not be thrilled, but instead refused to believe the news these women shared with them? (16:11 & 13). Wasn't this good news?

I submit that most people will indeed react in fear and unbelief when they are confronted with news of someone coming back to life after death - and not the modern notion of skeptical rational unbelief. I mean willful frightened loudly-proclaimed "no, this cannot be happening!" kind of unbelief.

If we are honest with ourselves, the idea of an afterlife may be more frightening than a simple ceasing-to-exist. Critics of Christianity often tell us that Heaven is wishful thinking - a product of our fear of death. But if you ask them how they feel about death they are often quite comfortable with a quiet sign-off after a full length of pleasant years. In fact, I think that most of us would naturally prefer the privacy of final sleep over the mysterious and revealing prospect of waking up in a new world - especially a world that belonged to Someone else.

It may very well be that the final judgment of God - his reckoning for all the injustices of human history - is what these early disciples were coming face to face with. They had heard and discussed the reality of eternity, but to be confronted by a man who transcended space and time and brought eternity to their doorstep - that was terrifying.

So, what changed their hearts and gave them faith? Mark doesn't give an easy answer. Even if you take verses 9-20 as original to Mark or his contemporaries, the general thrust of the chapter is fear, not faith. From chapter 1, Mark never hesitated to be critical of Jesus' doubtful and confused followers, even in these concluding remarks. (This also adds a level of authenticity to the book, since undermining the reputation of early church leaders would have been a disservice to the strength of the movement.)

In conclusion, I think that we can find a strange hope in this story for us today. When I am confronted by death and the One who holds the keys to eternity, I can take comfort in this company of fearful followers. Ultimately, the story was not about them (or us). It was about the One who overcame death and offered salvation for any who follow him. It is up to us now to share this terrifying and life changing message with the world, so that they too can be confronted with eternity and find hope in the One who can welcome them in:

"And he said to them, "Go into all the world and proclaim the gospel to the whole creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned." (Mark 16:15, 16 ESV)

King or Fool?

Mark 15:37-39

And Jesus uttered a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, "Truly this man was the Son of God!"

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

We began our journey through the Gospel of Mark with the clear and simple proclamation: "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15). We have traced the life of Jesus in quick broad strokes, seeing his teaching and healing ministry, his rejection by religious leaders, and especially Mark's emphasis on the kingdom of God. This kingdom was taught in parables, perpetually misunderstood even by Jesus' closest followers, and eventually proved so radically different than expected that Jesus is left alone to face his executioners.

In chapter 15, we see our king finally crowned and hailed and recognized by the crowds and the Roman authorities - but all in mockery. The governor, Pilate, hears the charges and is amazed at Jesus' confident silence. He asks if he is truly the king of the Jews, to which Jesus says, "You have said so." We know from the John's account that this conversation also included Jesus describing his kingdom as "not of this world" (18:36). The arc of this story has gone from announcing the kingdom of God, through dozens of stories and lessons about its true nature, to finally this climactic conversation with the Roman authority. And the world is about find out what kind of king Jesus really is.

This king was condemned by a crowd who cried out "Crucify him!" This king was beaten ruthlessly and mocked by the Roman guard. This king was led out of town and hung by nails to be slowly tortured to death over a 6 hour timeframe. This king watched men haggle over his clothes while gasping for his last breaths. This king continued to be mocked while he hung there in utter humiliation.

"So also the chief priests with the scribes mocked him to one another, saying, "He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe." Those who were crucified with him also reviled him." (Mark 15:31, 32 ESV)

I am struck by how matter-of-fact this chapter is. There is very little theological abstract material here. Just the brute reality of a jail cell, a braided lash, a crown of thorns, a rough-hewn cross of wood, and a few metal spikes. The jeers of the religious leaders are amazingly petty and trite, much like their hardened hearts. The most profound statement in the chapter comes from an unlikely theologian - the centurion.

"Truly this man was the Son of God!"

Whether this soldier had known of Jesus' teaching and healing, or whether he simply marveled at the tearing of the temple curtain, here we have a simple proclamation of faith from a witness of Christ's death. Nothing could be more miraculous than the seed of faith emerging from the rough soil of the human heart, especially among the close thorns and rocky soil of such mockery and punishment. The kingdom of this man must be madness! Not to this soldier. He believed. He believed this was the Son of God!

We are called to this kind of faith. Faith to believe in a humiliated king who reigns over a foolish kingdom. But when the beauty of this kingdom captures your heart and imagination, you will find its foolishness incomparable to its riches and glory. When the story of this sacrificial hero who came to lay down his life for an undeserving world finally grips your heart, you will bear that humiliation and take up your own cross with pride, because you know that it is truly the Son of God whom you serve.

But none of that would matter without what happens next...

Forsaken by God

Psalm 22:1, 2, 22

My God, my God, why have you forsaken me?
Why are you so far from saving me, from the words of my groaning?
O my God, I cry by day, but you do not answer,
and by night, but I find no rest...

...I will tell of your name to my brothers;
in the midst of the congregation I will praise you.

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

My God, my God...why have you forsaken me?

Alone.
Abandoned.
Unheard.
Unremembered.
Forsaken.

Today we resort to curse words as a cheap substitute for honest reflection. When I feel abandoned by God due to some horrible circumstance, do I really dig deep and share my darkest fears and complaints with God or anyone?

Am I willing to be this brutally honest?
Like David?
Like Jesus?

And they crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him....And at the ninth hour Jesus cried with a loud voice, "Eloi, Eloi, lema sabachthani?" which means, "My God, my God, why have you forsaken me?" (Mark 15:24, 25, 34)

Have I ever felt this separation from my Father and wept from the crushing weight of it? Or can this only be felt by one who has treasured God in a profoundly intimate way, like this second person of the Trinity, who had enjoyed perfect fellowship with his Father stretching back through all eternity past?

He bore this sorrow so that I would not have to.

Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, "Cursed is everyone who is hanged on a tree"— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith. (Galatians 3:13, 14)

He was not only cursed for us, he traded our sin for his righteousness.

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:21 ESV)

He not only took our curse and our sin, but he bore our sorrows and gave us peace with God by being crushed on our behalf.

Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
But he was wounded for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his stripes we are healed. (Isaiah 53:4, 5 ESV)

Words fail.

But Psalm 22 gives us an example of how prayer can lead us out of this pit of despair and toward faith in the God who can redeem us out of every hopeless situation.

Honesty.

It starts with honest reflection on where we are and how it feels (22:1-2, 6-8, 12-18). God can handle our honesty, and the model of many of the lament psalms urges us to be real with Him.
Recollection. Then we must recall - call to mind - what we know is true about God and how he has proven trustworthy in the past (22:3-5, 9-11).

Notice how honesty and recollection were interwoven in this psalm, swinging back and forth, showing how this recollection is really a vicious battle of the mind. Choosing the truth may take time and effort, but it will be worth it for what it produces - faith.

Faith.

To finally emerge from the battle of the mind with a simple cry for help is itself an act of faith (22:19-21). And once there is a wedge of faith, the door to seeing God at work opens wide and leads to praise.

Praise.

The cry for help will eventually be met with an answer from God, who is utterly faithful to his children, though not always in the ways or times that we expect (22:22-31).

Notice that this praise is cooperate and invitational. David, and ultimately Jesus, emerged from their darkest hour filled with contagious praise for the faithful God who restored them. They cannot help but call others to join in celebrating.

I will close by quoting the other New Testament passage that refers to this Psalm. Hebrews tells us that Jesus went to the cross and emerged from the empty tomb in order to be our worship leader - he alone can lead us to the throne room of our Father and represent us in song and adoration. Let us call to mind the eternal chorus that awaits us in heaven, especially when we feel utterly forsaken and alone:

For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, saying,

"I will tell of your name to my brothers;
in the midst of the congregation I will sing your praise."

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are being tempted. (Hebrews 2:10-12, 14-18 ESV)