ancient lyric

What is Revealed and What is Not

2010-07-28T06:56:00.000-04:00

Image by B Tal via Flickr

Psalm 19:12-14

Who can discern his errors?
Declare me innocent from hidden faults.
Keep back your servant also from presumptuous sins;
let them not have dominion over me!
Then I shall be blameless,
and innocent of great transgression.
Let the words of my mouth and the meditation of my heart
be acceptable in your sight,
O LORD, my rock and my redeemer.

I once had a roommate who noticed something about me and told me about it (sounds like a roommate, right?). He told me that I seemed to struggle with guilt over sins that I hadn't even committed. I was always questioning myself, hoping that my introspection would reveal some hidden corner of my life that contained some sinful thought or deed. Further, I would sometimes just assume that I was sinning in some way, without even having a specific insistence I could put my finger on.

My roommate told me that such an attitude was actually not portraying much confidence in God's ability to convict me of sin. In other words: "Don't you trust God enough to let him do His job - to convict you of hidden sin? If you know you have committed a sin, just repent and pray and turn to Christ; If not, then stop worrying about it." Boy, did I need that kick in the pants. And, Psalm 19 gives us a wonderful example of David's trust in the God who faithfully guides and convicts his children.

Verses 1-11 describe how God has revealed himself and his expectations - first through the natural world, then also through his written word. The natural world "pours" forth speech concerning the majesty and holiness and creativity of God. The written word reveals the specific nature of God and guides his children in everything pertaining to life and godliness (cf. 1 Tim. 3:16-17; 2 Pet. 1:3-4). In other words, it's God's job to reveal himself and his character. He is more trustworthy than anyone to let us know what He expects of us.

The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law (Deut. 29:29).

This is challenging and encouraging. It is challenging because we naturally cringe at many of God's clear expectations and commands in Scripture. Carrying our cross, imitating God incarnate, laying down our lives, praying without ceasing, preaching the word, loving our enemies - these are not always so convenient in a fallen world that considers the cross of Christ to be foolishness.

But, Psalm 19 is also encouraging, especially for those prone to unhealthy introspection. David considers first the clarity of God's self-revelation in nature and in Scripture, then what does he do? He prays to God to convict him of hidden sin and save him from presumptuous thinking. He also is concerned about the thoughts and meditations of his heart, which are potentially sinful and corrupt. But, I believe David's prayer reflects a heart that trusts God to do his work of penetration and conviction (cf. Heb. 4:12). Therefore, if God is silent and does not bring any of our hidden sins to light, then guess what? There's nothing there to worry about.

At least, not for right now.

(I have a feeling that there may always be more hidden sin in us while we live this fallen life, but God, in his mercy, only reveals it to us in manageable portions, so that we do not despair, but continue to trust in the transforming Spirit of Christ, who will not rest until he has conformed us to his image. See Romans 8:28-29)

"When The Saints" By Sara Groves

2010-07-25T14:57:00.000-04:00

Not Who They Expected

2010-07-22T07:02:00.001-04:00

Mark 8:29-32

And he asked them, "But who do you say that I am?" Peter answered him, "You are the Christ." And he strictly charged them to tell no one about him. And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. And he said this plainly. And Peter took him aside and began to rebuke him.

Mark 8 continues the itinerant healing ministry of Jesus and his followers, but also contains a couple important stories that reveal the confusion of the disciples. The first, in verses 14-21, shows that the disciples could not understand even a simple metaphor and were more quick to think about their stomachs rather than the battle between truth and lies, between Jesus and the Pharisees. Mark ends this passage with "Do you not understand?" - a scathing, unqualified critique of the disciples' obvious disconnect, despite how familiar they were with Jesus and his teaching.

The second story is related above and presents an even more scathing rebuke to Peter and the other disciples. The fact that Peter rebukes Jesus (who he truly believes is the Messiah) is absurd enough, but Mark inserts a little parenthetical statement that makes it even more ridiculous - "And he said this plainly." Jesus was not being cryptic here or speaking in parables; he was making a clear prediction of how He would be rejected, killed, and raised from the dead. Peter makes a willful decision to demand his own version of "Jesus," in place of this inconvenient self-description. "The Messiah can't be rejected and killed! He's the king of Israel. I'll set Jesus straight." Bad idea.

Jesus replies to Peter pretty harshly for at least two reasons. One, Peter's rebuke was in front of others, so Jesus responds in kind, for the sake of Peter, but also for the sake of the other followers. Peter's misconception had to be stopped before it spread, not unlike the "leaven" of the Pharisees he had recently warned them about. But, more importantly, the second reason this rebuke was so harsh, was that Peter's denial here struck at the heart of the gospel itself, the very heart of the message of God's kingdom - namely, that God has arrived, not to condemn the world, but to lay down his life as a ransom for many. The world didn't need another Alexander the Great or Caesar; the world needed someone to pay for the wages of human sin. Only a divine savior could deal with the infinitely dark consequences of human rebellion and sin. Only God in the flesh could rescue mankind, open the eyes of the blind, and miraculously give new hearts to a world that was so fallen. And Peter didn't like it.

Let us be mindful that the gospel message continues to be a radical challenge to our common sense, both inside and outside the church. People in the world are offended by the crucified Christ, insisting on their own goodness and resistant to anyone who tells them of their desperate need for a Savior. People in the church continue to resist the cross-bearing nature of discipleship - the fact that Jesus didn't model an easy or convenient way to fix mankind. It will take blood. It will cost you your life. I pray for myself, that I am careful not to resist the heart of the gospel, that I take up my cross today, whenever the opportunity arises, so that people will see God's determination to redeem a people for himself.

And let's not forget, it doesn't end with death: "...and after three days rise from the dead."

Worse than Diarrhea

2010-07-20T22:03:00.000-04:00

Mark 7:18-22

"Do you not see that whatever goes into a person from outside cannot defile him, since it enters not his heart but his stomach, and is expelled?" (Thus he declared all foods clean.) And he said, "What comes out of a person is what defiles him. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person."

Apparently, the only appropriate way to rebuke religious hypocrisy is to resort to potty language. At least, this is the case in Mark 7 as Jesus responds to the Pharisees' insistence upon ceremonial hand washings. When confronted with strict rules for external rituals, Jesus counters with his own well-aimed rebuke: You Pharisees bend and break the commandments of God for the sake of your man-made traditions. Don't you know that what comes out of your sinful heart and mind is far worse than mere food which is eaten and expelled?

Much could be said about how religious people today are continuing this Pharasaic legacy of restricted pietism (making a short list of extrabiblical rules that will supposedly gain the special favor of God). There are preachers and congregations who rail against cultural trends and lifestyles, and yet conveniently overlook their own gluttony, laziness, or private marital problems. There are average folks who thumb their noses at certain classes of people, or discount certain forms of art because of its rating or reputation. And there are even non-religious pietists as well, who rail against what they see as religious "bigotry" or traditional definitions of family and society.

So, how do we know if our convictions are more like the Pharisees or like Jesus himself? The answer from the immediate context is that we should hold tightly to the clear commands of Scripture and be willing to quickly let go of our extrabiblical religious habits when they contradict with Scripture (9:9-13). This is especially the case when our extra rituals are culturally irrelevant or even detrimental to ourselves and others (cf. Romans 14 & 1 Cor. 9). Another answer from the broader context of the Gospels is to first point the finger at yourself, long before you consider pointing out someone else's weakness or sin (Matt. 7:1-5; note: this passage is often misused to argue that ALL judging is forbidden by God, when in reality it merely forbids "judgmentalism" as an attitude of thoughtless self-righteousness).

An example in my own life may prove to be an appropriate conclusion.

One night, many months ago, I had the opportunity to sit down with my mother-in-law and share this very passage (Mark 7) with her, in an attempt to explain some of my beliefs. I have witnessed in her life the paralyzing effects of restricted pietism. Her disciplined habits of prayer, Bible-reading, and healthy diet are truly remarkable, but in and of themselves, they are hollow forms which provide little substance (see Col. 2:16ff). As I sat with her for over two hours, while Donna and Gracie slept, I sought desperately to show her, as humbly as I possibly could, that her ascetic lifestyle was in fact enslaving her and emaciating her - a result that runs completely counter to the glory and goodness of God, in whose image every person has been created. However, she looked directly at verses like Mark 7:19 (thus he declared all foods clean) and quite simply refused to accept it. She said, No.

I pray that someday she sees how trivial and petty her vision of God appears to be. The One who paints the sunsets each day and formed every human heart to beat and to long for meaning, it is He who created her to be free from the bonds of pietism which keep her depending upon rituals rather than a dynamic relationship with the Living God. Lord, have mercy on each of us as we continue to fight this fight for freedom, through the One who covers us completely in His righteousness. Amen.

The LORD Lives

2010-07-19T06:43:00.000-04:00

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Psalm 18:26

The LORD lives...

These three words may seem obvious, or so simple as to not need elaboration, but in fact these words are a helpful summary of the entirety of Psalm 18. The LORD lives.

When we begin the Psalm, we meet David in the midst of some overwhelming circumstances. He is surrounded by his enemy ("the cords of death encompassed me"), but he quickly turns from his distress to the only true source of deliverance, Yahweh. Verses 7-19 describe in vivid detail the awe-inspiring power and intervention of the Creator God, breaking through the heavens to reach down his mighty hand and lift his servant David out of the enemy's hands. When God exhales, the foundations of the earth are laid bare (v. 19). This description of God's intervention leaves me trembling.

Verses 20-30 should remind us of Psalm 17, as David claims that God has honored his own blamelessness and shown favor because of his own righteousness. While we discussed that conundrum in detail already, it is helpful to note how verse 27 sheds even more light on the matter: "For you save a humble people, but the haughty eyes you bring down." David's claim of righteousness, far from being a haughty boast, was in fact a claim of desperate humility. Only the humble man who admits his own weakness and regularly calls out for God's assistance and grace can truly be considered "righteous."

But, in spite of this humility in weakness, the man of God must not assume that God will do His work independent of our actions. Verses 31-45 make it clear that David was actively involved in overcoming his enemies, even though he attributes his success entirely to the intervention of Yahweh. "For you equipped me with strength for the battle; you made those who rise against me sink under me." If Psalm 18 is a model for the kinds of prayers that God will answer, then we must be ready to be actively involved in "answering" the prayer ourselves, so to speak - getting our hands dirty in the fight against sin and the fight against the Enemy as we seek to love and share truth in a dying world.

So, how is this all summarized in those three simple words - the LORD lives? This weekend, our pastor preached a sermon on prayer from Daniel 9. The example of Daniel served to drive home the message that God is truly alive in the life of the believer! He lives! He is at work through our prayers of faith. Our prayers are not a futile exercise, but rather, when we pray confidently in light of what God has promised in his Word, the very earth will tremble and hosts of angels will be moved to accomplish the work He has set out to do. He is sovereign, but he has ordained the means of OUR prayers to accomplish His miraculous work in the world. We MUST pray expecting the God who truly lives to truly intervene and act in the world. Here's how it sounds from Daniel's mouth (Daniel 9:18-19):

O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. O Lord, hear; O Lord, forgive; O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.

Leaders in Contrast

2010-07-18T09:31:00.004-04:00

Image by Hamed Saber via Flickr

Mark 6:26-27

And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her. And immediately the king sent an executioner with orders to bring John's head.

This chapter continues the narrative of Jesus' healing ministry as he travels from town to town and even sends his apostles to work miracles as well. Then, interjected into the narrative is an excursion describing the death of John the Baptist at the hands of King Herod. In this way, the chapter offers us a striking contrast between the leadership qualities of Jesus and Herod.

Verses 1-6 describe how Jesus was rejected in his own hometown. He preaches the message of the kingdom, but his own neighbors, those he has known his whole life, were offended by him. They questioned his authority because they knew his humble origins. And while Jesus knew they would be offended and would reject him, he did not back down from giving them the truth and then marveling at their unbelief. In Jesus' leadership, we see incredible courage to resist caving into the pressures of culture or the fear of man.

No so with Herod.

Herod's leadership wreaks of people-pleasing - the kind of political hand-kissing that continues to nauseate us on the news media today. And Herod's fear of man went so far as to order the execution of a man he respected. We see in verse 20 that Herod had gladly listened to John's teaching. We see in verse 26 that Herod was exceedingly sorry that he had made an oath that had endangered John's life. But, whatever his conflicting emotions might have been, the fact of the matter was that Herod had arrested, imprisoned, and then ordered the execution of God's prophet. His people-pleasing knew no limits, even in spite of his own grief-stricken consicence.

When I read this chapter, it was verse 20 that followed me around all day long. How often have I experienced heart-felt regret and remorse, only to continue the very behaviors that lead to such feelings. Like a dog to its own vomit, I feel a magnetic attraction to thoughts and actions which run counter to the glory of God and the dignity of man. I grieve, but do I repent? (The contrasting stories of Judas and Peter come to mind as well).

I pray that I may avoid the "exceeding" sorrow which does not lead to repentance, or the unbelief which leads Jesus to "marvel." I want to be a leader like Christ, who considered the potentially offensive nature of his message and preached it anyway, rather than the powerful king who showed how weak he really was by saving his own reputation at the expense of a godly man's life.

Lord, have mercy.

Three Beggars

2010-03-21T09:05:00.003-04:00

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Mark 5:19

And he did not permit him but said to him, "Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you." And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.

I'd like to point out three instances of begging within the story of the demon-possessed man. Then, I'd like to think about how this man's response to Jesus is relevant for me today.

1. The Demons Beg. An ostracized maniac was living naked in the caves outside of the city. A whole battalion of demons were oppressing him, demons who even gave themselves a name - "Legion." And, while the townspeople kept their distance, Jesus approached him in his spiritually destitute state and threatened these demons with banishment. So, they begged. They begged Jesus to not send them away. They begged Jesus to send them into a herd of pigs nearby. "So he gave them permission" (5:13). Think about that little sentence for a moment. It says a lot about Christ's power and the impotency of the demonic world.

2. The Townspeople Beg. When the pig herdsmen saw that Jesus had sent these 100's of demons into their precious herd, they went into the town to tell what had happened. In turn, the townspeople proceeded to come and see for themselves. Amazingly, when they saw that Jesus had shown compassion and set the maniac free from his oppression, they begged Jesus to leave. They begged! When confronted by powerful compassion, their whole way of life was threatened: their personal peace, their comfortable segregation from this maniac, and probably their financial interest in the pigs!

3. The Demoniac Begs. In a very different way, the former demoniac does his own begging of Jesus, but he is begging Jesus for permission to "be with him." Sounds like a good request right? But, Jesus does not permit it! Instead, it was more imperative that this man tell his friends what the Lord has done and about the mercy he has received. Now, this was probably the very thing that the townspeople did NOT want to hear about, for the sake of their comfortable way of life. But, Jesus makes this the priority: Make it known that there is a man who has power over demons, who transformed your life completely, and is worth our allegiance and trust.

This is our message too. We were oppressed by our sinful desires, enslaved to our love for the world and its empty promises. But, Jesus pursued us and demonstrated his love for us right when we had the least to offer, with nothing to commend ourselves (see Rom. 5:8). When we were naked, alone, and ashamed, our Savior came to us and clothed us in the precious jewels of his love and freedom and righteousness (see Ezekiel 16). Jesus has given his almighty "permission" to free our souls from sin and oppression and we too have a message to spread. Will we tell our friends about what the Lord has done and what mercy he has shown? Will our friends beg us to leave too? Or, like verse 20 suggests, might our friends marvel at this message of transformation and begin to investigate it for themselves?

We'll only find out if we go and share the mercy that has forever changed who we are.

Whose Prayers Does God Hear?

2010-03-10T21:01:00.006-05:00

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Psalm 17:1-2

Hear a just cause, O LORD; attend to my cry!
Give ear to my prayer from lips free of deceit!
From your presence let my vindication come!
Let your eyes behold the right!

Talk about getting bold in the face of God! David had a pattern of boldness in prayer that is hard to find today. And, it's not just his tone that is bold, but also what motivates his prayer and his expectation for being heard - namely, his own righteousness!

Isn't this the same David who just described the universal depravity of mankind in Psalms 5 & 15, not to mention many other verses? Isn't this the same David who committed adultery and then murdered an innocent man to cover it up? How can he approach a holy God with this kind of boldness and apparent pride? He may have once been called "a man after God's own heart," but surely there is something amiss in the way he is praying in this passage, right?

Well, as you might have guessed, I'm going to argue that David is completely justified in praying this way. Why? Because he understood that his righteousness did not ultimately come from himself, but was a gift of God through faith. I can say this confidently because of how the New Testament describes David's faith. Romans 4 quotes David's words in Psalm 32 as part of Paul's explanation of the "righteousness that comes by faith." And, David is listed in Hebrews 11:32 as one of the many Old Testament saints who lived by faith in God, looking to Him for the promised Savior who would make them right with Him. While not explicit, this kind of dependent faith really is fleshed out in the words of Psalm 17. David is crying out for salvation to the only hope he has: the strong and loving God whom he calls "Savior" (verse 7).

Now, I have admitted that this psalm does not make that point very explicitly on its own; it really does sound at times like David is claiming to supply his own righteousness. But, the reason David seems to claim this righteousness as his own is that, in one sense, it really is! When we look to God and completely bank on the work of Christ to make us right with him, then he really makes us right, both in our position and in our practice. He sees us as righteous through the blood of Christ; and he sees us as righteous because our actual thoughts, desires, and behavior are becoming more and more righteous, albeit by the power and grace of His Spirit.

All of this assumes that you understand one simple fact: God only hears and answers the prayers of the righteous. You then have to ask yourself: Am I righteous? Am I right with God? On what basis can I claim such holiness? Well, you can try to manage perfection on your own. Or, you can bank on the sacrificial death of the perfect Lamb of God, Jesus.

For further reflection on what the Bible says about prayer, consider linking here: The Locks and Keys of Effective Prayer. While I would urge you not to think about your conversation with the personal God as the same thing as locking or unlocking an impersonal padlock, I can vouch for the Scripture references used and think they are a good summary of how to think about our communication with God. You can start here, but there's much more to discover about the blessings and benefits of prayer.

The Kingdom of Heaven, Part 2

2010-03-07T07:08:00.005-05:00

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Mark 4:21-23

And he said to them, "Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? For nothing is hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear."

I call this post "Part 2" because we have already discussed some of the characteristics of the Kingdom Parables in a previous post. These parables reveal to us the surpassing value, the progressive growth, the final judgment, and the hidden quality of God's kingdom. Mark's gospel provides one kingdom parable that is not found in Matthew or Luke: The Lamp under a Basket. Because of this distinction, it seems appropriate to further address the "hiddenness" of the kingdom.

We have countered the popular gnostic claim that Christianity is a secret religion which makes God a mysterious transcendent being, only knowable through ecstatic experience. Gnosticism is repeatedly denounced in the New Testament, both implicitly (in the reality of the Incarnation) and explicitly (in the teaching of Christ and his apostles). We see this in Christ's affirmation of marriage, of eating and drinking, and his overarching interest in physical healing and financial responsibility. The ordinary material matters of life are of immense significance to God, since our obedience to Him in these matters is essentially what being a citizen of the kingdom is all about, albeit by means of faith in Him and a motivation to glorify Him.

Despite this affirmation of the material world, we have readily admitted that God's kingdom has a hidden quality, rooted in Adam's rebellion and mankind's fallen nature. We "suppress the truth in unrighteousness" (Rom. 1) and literally blind ourselves to God's glory, revealed in creation and in His Word. Strangely enough, even Jesus' closest followers were often blind to the truth of His identity and His message. Mark is also distinctive in his emphasis on the slowness of the disciples to grasp who Jesus was and what His ministry would look like (see Mark 4:38ff).

Fortunately, the parable of the Lamp Under a Basket reminds us that this hidden quality of the kingdom is only temporary. In fact, Jesus tells us that "nothing is hidden except to be made manifest; nor is anything secret except to come to light." In other words, secrets are not meant to be hidden forever. Jesus' teaching was part of undoing this hidden quality; and his cross and resurrection even moreso. That is why the authors of Colossians and Hebrews can both say with confidence that Jesus himself is the glory of God, in whom "all the fullness of deity was pleased to dwell" and in whom we behold "the radiance of the glory of God and the exact imprint of his nature" (Col. 1:19 and Heb. 1:3). What is recorded in Mark's gospel is the record of this Incarnate God and what He has provided as a solution to our deepest need. Rather than some fleeting experience, it is our faith in Jesus Himself and the historical space-time sacrifice for our sins that gives us an objectively right relationship to God. Because of who He is and what He has done, we can stand in His righteousness and know with complete certainty that we are forgiven and accepted and renewed by His Spirit. This is the kingdom to which we belong - a lamp once hidden, but now placed on a stand for all to see.

Lo, His Doom is Sure

2010-01-25T20:50:00.004-05:00

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Mark 3:23-27

How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. But no one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house.

As I stared at this chapter for a few moments, it dawned on me how often Jesus' teaching provides the central theme in a passage. Our eyes are drawn to the red letters, not because they are somehow more inspired than the narrative verses, but because Jesus is the main character. Like any well-written piece of literature, the main character often carries the message of the book, and this is no exception. It is only fitting that the all-knowing Son of God, who was living directly in the middle of this chapter's action, would provide a concise and penetrating commentary on what is going on around him.

So, what is going on around him? People are being healed of incurable diseases. Evil spirits are quite clearly and vocally being driven away from the oppressed. Some people respond to these miracles by crowding around Jesus, almost crushing him (3:9). Others, including his own family, think that he is out of his mind (3:21). The religious leaders especially make their opinion loud and clear: "He is possessed by Beelzebul" (3:22). He is accused openly of relying on Satan to do his work (notice how they were looking for a reason to accuse him all along - 3:2).

So, how does God in the flesh, the Creator of the Universe, respond to these venomous hearts of stone?

He gives them logic.

We know that Jesus was a little angry and grieved by their hard hearts (3:5), but he responds with self-control, using a rhetorical question that is meant to discredit them to the core. "How can Satan cast out Satan?" Of course, you fools! Don't you see that your doubts and skepticism and accusations and oppositions comes not from a righteous interest in the glory of God, but rather from an arrogant self-righteousness that cares only for its own reputation. It boils down to petty jealousy, a verdict that the Gospel writers often make note of.

Even as I write this, I think about the times when I have let accusatory thoughts boil and churn in my mind concerning some brother or sister in Christ. Verse 3 penetrates me so deeply when I read it because I know my own tendencies to look for reasons to accuse. It's ironic really, because as the religious leaders accused Jesus of working by Satan's power, it was really them all along who were tearing down themselves and others by the power of the evil one. When we dwell on the mistakes and failings of those around us, we are not only being unforgiving and wasting a lot of time, but we are doing the devil's work. How can we, who claim to cast all our hope on the humble Son of God, turn from his throne of grace and seek to blame and condemn our fellow believers? Perhaps a quiet hour meditating on the mercies of God (Rom. 8) or thinking through the folly of judgmentalism (Rom. 14) would be a good place to start.

Or, maybe we can start in Mark 3, by meditating on the Man who poured out his life in healing the weakest of the weak so that our Enemy would be forever bound and his unholy house forever destroyed. May we turn to our Savior, who not only holds the staff of comfort, but the rod of protection, to keep us from the evil one. And we know too, that "lo, his doom is sure," as Luther so powerfully sang:

And though this world, with devils filled, should threaten to undo us,
We will not fear, for God hath willed His truth to triumph through us:
The Prince of Darkness grim, we tremble not for him;
His rage we can endure, for lo, his doom is sure,*
One little word shall fell him.

That word above all earthly powers, no thanks to them, abideth;
The Spirit and the gifts are ours through Him Who with us sideth:
Let goods and kindred go, this mortal life also;
The body they may kill: God’s truth abideth still,
His kingdom is forever.

*see Rev. 12:12 and 20:7ff.

In Memory of Lynn

2010-01-18T21:21:00.002-05:00

Psalm 16:9-11

Therefore my heart is glad,
and my whole being rejoices;
my flesh also dwells secure.
For you will not abandon my soul to Sheol,
or let your holy one see corruption.
You make known to me the path of life;
in your presence there is fullness of joy;
at your right hand are pleasures forevermore.

These words were so powerfully exemplified in the life of Lynn McGary. While I only knew her for a relatively short while, she convinced me that true joy could only be found in a deeply experienced relationship with God, through Christ. There is no other way to explain the fullness of joy that characterized her during periods of such physical pain and suffering. Lynn found her joy in the presence of her Savior, and it showed.

The LORD is my chosen portion and my cup; you hold my lot.

There are very few people who have experienced a life of complete dependence on God. Lynn, you have made the Lord your portion in ways that have been truly amazing. You have seen miracles great and small: bills paid, needs met, people saved, and lives transformed. You have spent your life banking on the "beautiful inheritance" of obedience to God, rather than experiencing the "sorrows of those who run after another god."

I bless the LORD who gives me counsel; in the night also my heart instructs me.

We can sing with the psalmist about the gratitude we feel for Lynn's incredible counsel. How did you have the strength to stay up into the morning hours, pouring out your wisdom to bumbling young people? How could you know that your words would fundamentally shape the way that Donna and I look at each other, look at our children, and look at the world God has made? You knew, because you were drawing up the waters of wisdom from a well that has stood the test of time: the eternal Word. Truly, God has used you to "make known to me the path of life."

The last time we saw you, you were lying in a hospital bed. We came all that way to perhaps bring some small bit of comfort or encouragement. But, when we brought Gracie in to see you, you mustered the strength to smile, and even play peek-a-boo using your oxygen mask. Your fullness of joy could not be overcome. Instead, your joy overflowed and overcame the sadness. You depended upon the Source of life, and He shone through you so brightly, it was almost too much to behold.

Why did you love so deeply, so joyfully, so selflessly?

I want to spend the rest of my life finding out.

Thank you for the life you gave.

New Wineskins

2009-11-30T10:02:00.003-05:00

Image by KOREphotos via Flickr

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

2009-11-29T07:48:00.005-05:00

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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

2009-11-28T09:03:00.003-05:00

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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

2009-09-13T10:27:00.005-04:00

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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

2009-09-11T05:45:00.003-04:00

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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)

Update

2009-08-03T20:52:00.002-04:00

Sorry for the lapse in posts....we've been moving in to our new place in Jeffersonville, IN. Check back soon!

Human Depravity

2009-07-16T06:20:00.003-04:00

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

2009-07-13T06:33:00.004-04:00

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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

2009-07-09T06:35:00.003-04:00

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.

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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

2009-07-08T06:58:00.006-04:00

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.

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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

2009-07-05T07:36:00.003-04:00

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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 on-demand cesarean section birth 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

2009-06-29T06:57:00.004-04:00

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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

2009-06-25T07:04:00.005-04:00

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.

Image by Darwin Bell via Flickr

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

2009-06-18T05:30:00.003-04:00

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.

Image by drurydrama via Flickr

(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

2009-06-17T07:00:00.003-04:00

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.

Image via Wikipedia

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

2009-06-15T06:20:00.011-04:00

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.

Image via Wikipedia

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

2009-06-12T05:49:00.003-04:00

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

2009-06-10T06:14:00.008-04:00

Image by TW Collins via Flickr

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

2009-06-08T06:06:00.004-04:00

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

2009-06-03T06:04:00.007-04:00

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.

Image by swisscan via Flickr

(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

2009-06-01T06:09:00.003-04:00

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?

2009-05-29T06:04:00.003-04:00

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?

2009-05-28T06:02:00.003-04:00

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

2009-05-22T06:09:00.004-04:00

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

2009-05-21T06:37:00.005-04:00

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

2009-05-20T06:51:00.003-04:00

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.

God's Daily Indignation

2009-05-18T06:06:00.003-04:00

Psalm 7:11

God is a righteous judge,
and a God who feels indignation every day.

Whenever the Bible makes these kinds of blunt characterizations of God, we should stop and think about it for a while. God is love. Jesus is the Way, the Truth, and the Life. I am that I am. These statements should give us pause to consider who God is in Himself. And this Psalm is inescapably about God's character as Judge.

Two points to note in this Psalm. One, this is a great example of David calling upon God for justice against his enemies, while also vindicating himself in light of his own integrity. This is a theme throughout the Davidic psalms. For instance:

The LORD judges the peoples;
judge me, O LORD, according to my righteousness
and according to the integrity that is in me (7:8).

You begin to realize what a very bold statement David is making by the time you get to the end of the Psalm. Indeed, the second point in the psalm is that God's wrath is incredibly serious, unstoppable, and completely fair. We see in the verse at the top that God feels, that God not only feels love and joy, but also wrath, and that God feels this wrath everyday! This is very serious. "If a man does not repent, God will whet his sword; he has bent and readied his bow; he has prepared for him his deadly weapons, making his arrows fiery shafts" (7:12-13). So, we see that God feels indignation against sin, and that this wrath is serious and deadly. But, let's not forget that it is also fair. As David describes the targets of God's anger, he makes this statement:

His mischief returns upon his own head,
and on his own skull his violence descends (7:16).

While it is not common in devotional life to dwell on the wrath of God, we must stop and consider this part of God's feelings. I'm not so sure that wrath is "essential" to God's nature, as He surely had none in eternity past, when He lived in perfect harmony within the love of the Trinity. But, because of the Fall, He has justly responded to man's sin by first cursing us and then eventually bringing all thoughts and deeds into judgment. There will be a final separation, and God will be entirely just in letting man's mischief return "upon his own head."

The Kingdom of Heaven

2009-05-16T08:16:00.005-04:00

Matthew 13:44

The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.

The parable of the Hidden Treasure falls in the middle of a collection of parables in Matthew 13, all of them concerning the nature of God's kingdom and the nature of those who are its citizens. The following will be merely a brief list of characteristics of this kingdom, based on themes that are found in many of these parables.

(1) Hiddenness. We have already seen in Matthew 12 that there were many times in Jesus' healing ministry that he commanded people to keep secret the miracles that he performed. And, we have already discussed how this secretiveness was not driven by fear, but more by Jesus' character and timing. Here, we see yet another reason for the early secretiveness in Jesus' ministry: the very nature of the kingdom of heaven is that it is hidden from some.

This hiddenness has often been distorted into a gnostic kind of mysticism, in which God is completely unknowable except through some ecstatic experience. These parables do not lead in that direction. Rather, the parables are poetic ways of describing what has been "hidden since the foundation of the world" (13:35). This verse, and the Isaiah passage quoted in 13:14-15, make very clear that the kingdom's hiddenness is rooted in mankind's chosen rebellion. I am reminded of the paradox of Pharaoh's hardened heart in the Exodus story. It is true that God hardened his heart, but many verses in Exodus also describe Pharaoh as hardening his own heart. We see this in Romans 1 as well, where those who suppress the truth in unrighteousness are ultimately given over to their desires, in a sense abandoned by God. The hidden nature of God's kingdom is somewhat paradoxical, rooted in our own chosen sinfulness, but also perpetuated by God who justly withholds light and knowledge from those who have chosen self-rule in their own kingdoms.

(2) Progressive Growth and Value. We see in the parables of the Mustard Seed, the Hidden Treasure, and the Pearl of Great Price that God's kingdom is coming with progressive growth and is of greatest value. Briefly, the reason why God's kingdom is of greatest value and should be sought after with joy, is that it is the essentially the wise and good rulership of our heavenly Father. Indeed, every treasure and joy of this life should be considered second-rate rubbish in comparison to this kingdom, to this reality. While we enjoy the goodness of this earth and its reflection of the Creator's goodness, we also look forward to the coming kingdom and its superior peace and wholeness. Thy kingdom come, indeed.

(3) Reward and Punishment. The Parable of the Weeds is explained by Jesus in verses 36-43. We see that there are two very distinct groups of people from the perspective of the kingdom of heaven: the "children of the kingdom" (13:38) and the "causes of sin and all law-breakers" (13:41). In this parable, and in the parables of the Sower and the Net, we see that there will be a final separation between these two groups, the first being granted eternal favor in God's presence, the latter being "thrown into the fiery furnace" where there will be "weeping and gnashing of teeth" (13:42). The fact that this is part of Jesus' literal explanation makes clear that he is not making some figurative reference to blessings and curses in this life alone. The literal King of the literal kingdom is literally coming to earth to make a final separation and bring his children home.

I pray that we are given eyes to see our King at work in this life, consider the surpassing value of His rulership and wisdom, and tremble at the reality of the coming judgment, when everyone will be held accountable for whose kingdom they were submitting to, their own kingdom or the kingdom of King Jesus.

SPECIAL REPORT - God is not Trite

2009-05-15T06:25:00.007-04:00

Romans 12:1-2

I appeal to you therefore, brothers,
by the mercies of God,
to present your bodies as a living sacrifice,
holy and acceptable to God,
which is your spiritual worship.
Do not be conformed to this world,
but be transformed by the renewal of your mind,
that by testing you may discern what is the will of God,
what is good and acceptable and perfect.

This has been on my mind all morning. I cannot help but write about it.

God is not trite.

He is not petty. He is not narcissistic, schizophrenic, unreasonable, or unstable. Why am I saying all of this? What is happening that makes God appear to be petty?

The Church.

The Church is what is making God appear so small, so irrelevant, and so detached from reality. It drives me mad just thinking about. Now, before I get into the details, this is not a full-fledged condemnation of God's church. The Church is God's holy bride that will be washed in his blood and taken into the new heavens and new earth to live with him forever. I love the church. That's why it's imperative that we call her out of darkness. And, the particular kind of misrepresentation that is driving me mad this morning is this: WORSHIP.

Consider, how many times does the New Testament make reference to singing? How many times in the book of Acts, for instance, do we see the early church singing? In Acts 4:42 we have a brief summary of the life of the church. "And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers." Does anybody see singing in there? The point is, WORSHIP IS NOT WHAT MOST CHRISTIANS THINK IT IS. Worship does not equal singing, raising your hands, trembling, feeling awe, getting slain in the Spirit, or any other ecstatic experience. God demands worship, in Spirit and in truth, and he promises eternal hell for those who do not worship him. I'll say that again: He promises hell for those who do not worship.

Whoa, wait a minute! Hell? For not singing? For not attending a weekly "worship" service? Why, God sounds like a petty, immature, narcissistic, maniac!! What a waste, why would I ever worship a God like that?!

And, those are the appropriate questions the church has to face. We've painted God to be petty and then demanded people to worship. Our children grow up thinking this way and they end up turning away by the time they hit college. The problem is, the Church continues to try and solve this problem in the wrong way. Emergent churches try to make "worship" more trendy and in line with the surrounding culture (God is somehow lagging behind culturally?). Mainstream churches make "worship" more formalized and liturgical, hoping to bring people a sense of reverence or nostalgia (God wants to be lagging behind culturally?). And, Evangelical churches just switch the music around, fire the choir, and hire a twenty-something guitar player to lead us in a "worship experience." All of this is under the pseudonym "worship."

Romans 12 gives us another definition of worship: putting every aspect of your life on the alter, and conforming those details to the will of God, rather than to the world. That is worship, in a nutshell. Doing EVERYTHING to the glory of God. But, it's not doing everything with a Jesus-stamp on it. It's not just slipping people a gospel pamphlet with their receipt at the register. Or, whispering prayers while you toss boxes or punch in numbers on the keyboard. No, doing everything to the glory of God is really seeing what you do in a new way. That may require some basic changes in what you do with the majority of your time. Or, it may mean merely changing the WAY you do what you do with the majority of your time. Either way, it is comprehensive, all-encompassing, and powerfully relevant.

God is not trite. He cares so much more about the ins and outs of your daily life than in whether you had a certain kind of experience or sang a certain kind of song on Sunday morning. And, when we start to see the comprehensive nature of the worship that He demands, it begins to make a little more sense why Hell is the alternative. For those who make their lives into a personal kingdom of self-rule and self-worship, Hell is the only logical destination. We condemn ourselves by making God into a petty, distant, immature music-leader. He doesn't just want our songs.

He wants our lives.

(P.S. I do enjoy singing and think the Church has plenty to sing about!)

He Will Not Quarrel

2009-05-14T06:02:00.005-04:00

Matthew 12:19

He will not quarrel or cry aloud,
nor will anyone hear his voice in the streets;
a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice in victory;
and in his name the Gentiles will hope.

I have been having the hardest time knowing what to say about this chapter. I have considered outlining the four accusations of the Pharisees that are recorded here. I thought about having a tangential discussion of the "unforgivable sin" in verse 31. I keep trying to find the common theme in the whole chapter, but I've realized that these chapter divisions are sometimes arbitrary; there may not be a common theme in some chapters.

So, let's talk about this Isaiah quotation and how in the world this passage was "fulfilled" by Jesus when he "ordered them not to make him known" (verse 16). Many have speculated on the secretive aspect of Jesus' early public ministry. He would often heal people and then tell them to keep it to themselves; don't tell anybody. And, just as often, they would go and tell everybody anyways! Was Jesus just afraid of the authorities? After all, they were conspiring against him, "how to destroy him" (verse 14).

Well, this passage makes clear that Jesus was not being secretive out of fear. Rather he was fulfilling an Old Testament description of the Messiah. If you are familiar with Isaiah 53, the prophecy of the Suffering Servant, than you are already acquainted with the "Servant Songs" of Isaiah. This quotation in Matthew 12 is just from another part of that Servant Song, Isaiah chapter 42. This passage says a number of things about what the Messiah will be like.

- He is chosen and beloved of God (verse 18 - notice the reference made to this at Jesus' baptism by the voice of God from heaven)
- He has the Spirit of God upon Him.
- He will proclaim justice to the Gentiles
- He will not quarrel
- He will not shun those of little faith (a bruised reed he will not break)
- He will bring justice to victory
- The Gentiles will hope in Him.

There is so much to be said about these few descriptions. But, the immediate context demands emphasis upon the fact that Jesus "will not quarrel." It's not that he was afraid of the Pharisees and their plot to destroy him; he knew all about that and where it would lead. But, his time had not yet come and he was not quarrelsome by nature.

He was not quarrelsome by nature.

Isn't that nice to know? That Jesus is not a "devil's advocate" (oh boy, that's obvious). He wasn't looking for a fight with the Pharisees. When he challenged them in public, it was not to be quarrelsome, but to pierce their hearts with the truth of the kingdom, to show them who was really king, and to denounce their false teaching publicly for the sake of his flock. We've seen in chapters 10 and 11 that Jesus was not afraid of publicly foretelling the downfall of his unbelieving enemies. He sounds rather judgmental at times (He is the Judge of all creation!). But, remember also that his yoke is easy and his burden is light. For those of little faith, he will welcome them without quarreling; he will not quench their smoldering flame of faith.

The Last Breath

2009-05-12T05:57:00.003-04:00

Psalm 6:4-5

Turn, O LORD, deliver my life;
save me for the sake of your steadfast love.
For in death there is no remembrance of you;
in Sheol who will give you praise?

There are some realities that are too full of emotion to put into words. That may sound trite, but consider how much poetry has been written through the centuries concerning the two great mysteries: love and death. Perhaps that is why so many believers have turned to the Psalms in their desperate hours, when life is hanging on by a thread because of some unspeakable injustice, or some stomach-turning grief.

David found himself at a loss for words. We don't know what the context of this Psalm was, what caused David's eye to waste away because of grief. But we do know that it shut his mouth.

Be gracious to me, O LORD, for I am languishing;
heal me, O LORD, for my bones are troubled.
My soul also is greatly troubled.
But you, O LORD---how long?

That last line resonates in my mind as I consider the pain I have witnessed this year in the hearts and in the eyes of some of my closest friends. When the sorrows come there can be only few words. And, even those few words may be truncated by tears or loss of breath. David can only get out that last line with trembling and quivering lips. Don't gloss over the words here; the sentence structure says it all. The pain is too great for exposition. Only emotion remains.

I notice the repetition of "O LORD" and wonder at the focus and direction of this prayer. He is fixated on the source of Life, his only hope in the midst of this disaster that threatens him. O LORD! O LORD! O LORD! Where else can I turn? And then he reasons with God, the best that he can in the midst of this.

For your sake, O LORD; for the sake of your reputation, deliver me. Who will praise you in death? Who will remember you by dying? Reach out and deliver me and let it be to your praise.

And he did. This time. God heard David's weeping and accepted his prayer. David's confidence grew and he began to trust that his enemies would be turned away and defeated. But, this is not always the case with sorrow.

But, before you despair of the pain and grief that God may choose to leave with you, consider also the Man of Sorrows. Turn to Isaiah 53. Consider His grief and wonder at the cross. It is a balm to the weary, and comfort to know that someone is with you, someone who cares is with you to hear your truncated prayers, to hear those last breaths, those wordless breaths, and he will never leave you nor forsake you.

SPECIAL REPORT - My Excellent Wife

2009-05-11T06:53:00.006-04:00

Proverbs 31:10-11

An excellent wife who can find?
She is far more precious than jewels.
The heart of her husband trust in her,
and he will have no lack of gain.

I had the rare opportunity last night to eavesdrop on a conversation between my wife and one of her best friends, Bethany. They were discussing parenting and getting into the details of correction and discipline, as well as the fundamentals of how we should view our children -- primarily as sinners, or as bearers of God's image. The more I listened, the more grateful and undeserving I felt. What a shame that I do not realize EVERY day what a treasure of wisdom and thoughtfulness I have here in my own house. I am so blessed to have a wife who is both my best friend and deepest love. I pray that she is blessed today in knowing how much I love and appreciate her...

Donna, you have given me every reason to trust in you.

You have carried our second child through months of sickness and weakness, all while caring for Gracie with your whole heart. You've given until it hurts, and then gave some more. You've prayed for me, encouraged me, and served me too many times to count.

I know that you will do me good, and not harm, all the days of your life.

You have proven time and again how to pinch a penny, make a dollar go farther, and find creative ways to get us through to the next paycheck. You've denied yourself dozens of times by putting off haircuts, buying generic off-brands, and considering the future before the decisions of today. You work your butt off, both in physical effort and intellectually, doing your research on parenting and real estate and cake decorating. These efforts, I truly know, are part of how you are strengthening this household.

You have dressed yourself with strength and made your arms strong.

I look to you before anyone else in my moments of doubt and confusion. You are a woman of incredible wisdom, not satisfied with pat answers, but digging deeply to find a genuine answer for the toughest questions. You are a woman of conviction, and you have stuck with your conscience so many times, even when there were few (or none) around you who agreed. That is true humility. You've put our family even above your own reputation, and I love you for it.

You open your mouth in wisdom and the teaching of kindness is on your tongue.

I am so very grateful for your sacrifice, for your constant affection and encouragement, and for the wisdom and thoughtfulness that you exude in every circumstance. You are truly praiseworthy, my bride and my friend. I will trust you all of my days, because I know that you are on my side, for my good, and for the good of our family.

Her children rise up and call her blessed;
her husband also, and he praises her.

P.S. Thanks for packing my lunch today! You are so sweet!

Mistaken Identity

2009-05-10T08:28:00.005-04:00

Image by ACCD Digital Collections Lab via Flickr

Matthew 11:27

All things have been handed over to me by my Father,
and no one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son chooses to reveal him.

This appears to be a rather cryptic statement in the middle of Jesus' public ministry. No person knows the Son unless the Son chooses to reveal himself to them? How can that be? There were plenty of people who could see Jesus in the flesh, who witnessed His miracles and acts of mercy, and even those closest to Him heard His teaching about Himself in very intimate encounters. Surely, somebody knew Him. This "knowing" must refer to some deeper kind of knowledge, right? The "knowing" of a Father-Son relationship, perhaps? Yes, I think that is part of what Jesus is saying -- this is the intimate knowing that is equivalent to being reconciled with God and being "chosen" by Jesus to have eternal life. I completely agree with the Calvinistic/Reformed usage of this verse in that regard.

But, I think this "knowing" is also referring to a more basic kind of knowledge -- identity.

I get that idea from the rest of the chapter, which can be seen as a kind of case study in mistaken identity. The fallen world of common man appears in this chapter to be completely at a loss when it comes to identifying spiritual realities. These people really were "dwelling in darkness" (Mt 4:16). Here are some examples of mistaken identity from Matthew 11.

(1) "Are you the one who is to come, or shall we look for another?" (Verse 3). If anybody should know that Jesus was the Messiah, it was John the Baptist. Not to say that John was living in total darkness. He understood more than most about who Jesus was and what kind of ministry he came to carry out. However, when he was locked up in prison, John could not escape the nagging doubts that Jesus might not be who he thought he was. John needed some confirmation. So, he sent messengers to ask and he received in response a description straight from the Old Testament -- a description of a healer, a preacher, and a leader who could be none other than the Messiah himself (Isa. 61:1-12; see also Luke's account of Jesus describing himself with these very words, Lk. 4:18-19).

(2) "For John came neither eating nor drinking, and they say, 'He has a demon.' The Son of Man came eating and drinking, and they say 'Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is justified by her deeds" (Verses 18-19). The second case of mistaken identity in this chapter concerns both John and Jesus. The crowds are likened to children who are not satisfied with mirth or tears, joy or solemnity. They are essentially always looking for an excuse to ignore the teachings of these men. So, they accuse John of having a demon, and they accuse Jesus of being a drunkard. Nothing is good enough for these people, no matter how many types of prophets God sends to them. They are stubborn-hearted and set in their ways. But wisdom will be justified by her deeds; that is, the rightness of their teaching will eventually be justified by the fruit it bears and the victory it attains.

(3) "Then he began to denounce the cities where most of his mighty works had been done, because they did not repent" (Verse 20). Finally, the fact that these cities refused to turn from their ways in the face of such astonishing miracles is further proof that they just didn't get it. They knew that Jesus was an amazing person, perhaps even a prophet. But the kind of knowledge that is necessary for repentance and faith was sorely lacking. It will be more bearable for Sodom on the last day, than for these unrepentant cities.

In case you are feeling a bit pessimistic about this fallen world and its perpetual darkness, remember there is a sign of hope after all this. In true prophetic fashion, Jesus concludes this segment of righteous indignation and warning with a message of genuine hope and invitation (verses 28-30). May we consider the sad reality of this dark world and be motivated to turn back to Christ, whose arms remain open to welcome us to a true knowledge of himself:

Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.

Have No Fear

2009-05-09T12:56:00.005-04:00

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Matthew 10:26

So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known.

This chapter appears worlds away from the common experience of American Christians. Jesus gives directions for his Twelve apostles to go out for an itinerant ministry of healing and teaching. He then gives his second teaching discourse, focusing on the eventual persecution to be faced by the early church. Let's first consider the potential causes of fear in the persecuted believers, then we will look at the command to "have no fear," and the motivating reasons that can keep us from fear in the face of trials.

(1) The Potential for Fear in the midst of Persecution.

Jesus sends out his followers and says that our experience in the world will be like "sheep amongst wolves." We are surrounded by fearful dangers, a world that is essentially in opposition to the claims of Christ and His kingdom. We are told to "beware of men" who will drag believers into court, make false accusations, and deliver some to death. The history of the early church which we now know is filled with these kinds of stories. And, the unfortunate reality is that this kind of danger continues to face believers all over the world. (Check out www.persecution.com for a clear picture of this present reality).

This chapter carries a heavy tone about it, and it should be clear to the reader that this persecution is a heart-breaking byproduct of the universal curse of sin which has infected every person on the planet. Our world is broken, from the actions of nations to the inner thoughts of the smallest child. We carry in us the very image of God (Gen 1:26-27), but it has been torn and tattered through generations of self-worship (see Rom. 1 for a rundown of the effects of sin on the world).

Topping off all this human wickedness, Jesus comes with a sword (10:34), perhaps an allusion to the intrinsically offensive character of the call to repentance. My own speculation is that the "sword" is something like a scalpel, and that the household dissensions caused by the gospel can be likened to the pain of surgery. The Physician has entered a wounded humanity with a message that is sharper than any two-edged sword, which divides soul and spirit, joints and marrow, "discerning the thoughts and intentions of the heart" (Heb. 4:12). It is only through such pain that healing and salvation can come.

What courage do we have in ministry in the midst of this broken and dangerous world?

(2) Motivations to Have No Fear

Jesus does not leave us in despair concerning the persecution that will surely come to his followers. Verses 26-33 especially give us a list of reasons to "have no fear" in our ministry to those around us.

Justice will eventually be done. "For nothing is covered that will not be revealed, or hidden that will not be revealed" (10:26). We are to have no fear in our trials because we know the truth that God is judge and will bring everyone to account for their every word and deed. All injustice will be uncovered at the final judgment. We can have real courage in the face of persecution because we know that God is just and will vindicate his adopted children.

Our enemies cannot kill the soul. "And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell" (10:28). We are to have no fear in our trials because we know the truth that our souls are eternally secure, preserved by the almighty hands of our Maker and Redeemer. Rather, we are to have a proper fear of God, who can kill the soul as well as the body. This may be yet another allusion to the Justice that will be done, when God will bring eternal condemnation on His enemies, sealing the rebellious fate they have deserved.

God's children are valuable to Him. "Fear not, therefore; you are of more value than many sparrows" (10:31). Verses 29-31 have been an encouragement to many believers over the centuries. And, while we should never allow the concept of human value to morph into some man-centered religion (as if Jesus died for us only because of our great value), there is a real comfort here in knowing that my heavenly Father likes me! He loves me! The Fatherhood of God is not incidental to our relationship with Him; it is fundamental. And, just as earthly fathers allow trials and challenges to come into the lives of their children, they still remain fathers, and (the good ones at least) will never leave their post as protectors and saviors (see Ps 121 for a reminder of God's character in this respect).

I pray that you and I will not be ashamed of proclaiming the Word of God in a dangerous world, because we know these three unchangeable truths: Justice will be done, our enemies cannot kill the soul, and we are valuable children in the arms of the most loving Father imaginable.

Who is Righteous?

2009-05-08T06:21:00.006-04:00

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Psalm 5:12

For you bless the righteous, O Lord;
you cover him with favor as with a shield.

On first reading, this sounds like salvation by works. The Psalms contain many verses that sound that way, especially when David is banking on his integrity in order to obtain God's protection in some dire circumstance. But, does this verse really mean that God gives his favor to those who have made themselves righteous? God helps those who help themselves?

Two reasons from this very chapter that go against that notion:

(1) The immediate context (verse 11) reads,

But let all who take refuge in you rejoice;
let them ever sing for joy,
and spread your protection over them,
that those who love your name may exult in you.

This puts the primacy on the power of God, not man. The order of things is, first, we should take refuge in God and find our joy in Him. Then, we are considered righteous and receive his favor and protection. Here is, yet again, a reference to "heart-religion" in the fact that "those who love your name" is the description of those who seek refuge in God and are therefore considered righteous. Genuine love for God, and trust in his protection, will proceed any state of rightness with him.

(2) Verses 9 and 10, along with their reference in Romans 3.

For there is no truth in their mouth;
there inmost self is destruction;
their throat is an open grave;
they flatter with their tongue.
Make them bear their guilt, O God;
let them fall by their own counsels;
because of the abundance of their transgressions cast them out,
for they have rebelled against you.

Here again, we get the general vibe that David is justifying himself in the face of his enemies' threats, willing to confess his hatred of them, and then calling down the judgment of God upon them. Should we emulate such "hatred?" I believe the answer is NO.

This passage is used by Paul to under gird his argument in Romans that "all have sinned and fall short of the glory of God" (Rom. 3:23). The curse of sin is all-pervasive, touching every person who ever lived and binding them all together under the just wrath of God. We have all rebelled, not just David's enemies. None are righteous, "no not one." Yet another reason to say that Psalm 5 is no encouragement for us to trust in our own righteousness and walk around with an attitude of self-righteous indignation and bravado. Rather, we should fly to the refuge that God has provided - his own house (5:7). While we deserve to be cast out because of the "abundance of [our] transgressions" (5:10), we have received, in Christ, quite the opposite:

But I, through the abundance of your steadfast love,
will enter your house.

The Minister's Job Description

2009-05-07T06:05:00.006-04:00

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Matthew 9:35-38

Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, "The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field."

This chapter provides a wonderful balance for the minister's job description. As I have read through these accounts and descriptions of Jesus, I have been stung by how far I have to go to be even close to the kind of person He was. Well, no duh! We all have infinitely far to go to be like Jesus. But, while we will never quantitatively match our Savior in any respect, there are qualitative aspects to his ministry that we should expect to reflect in our own, whether it's in a church, or in our workplace, or in the ministry we have in our homes. I see three qualities in this chapter that we should strive to reflect:

(1) Healing. "Those who are well have no need of a physician, but those who are sick. Go and learn what this means, 'I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners" (9:12-13). Doesn't this passage hit you like a laser beam? I spend every waking hour trying to perform for my boss, for my family, for my Lord....and God does not desire sacrifice! At least not in comparison to MERCY. Now, some acts of sacrifice are motivated by mercy, but the passage here is loud and clear. We are called to show mercy, which implies being around people who need mercy, like the "sinners and tax collectors." There is no shortage of needs in this world, so we have no excuse really. While we can never match the quantity of healing work accomplished by the Great Physician, there is a quality here that we must emulate.

(2) Teaching. "Teaching in their synagogues..." This chapter does not belong to one of the five major teaching sections of the book of Matthew, but don't gloss over the teaching aspect here. Jesus is mostly healing people, but even these healings are occasions to make a point, and Jesus never misses such an opportunity to explain the nature of His kingdom. The explanation about fasting (9:15-17) is the largest exposition here. I would also include the reference to "sheep without a shepherd" as an allusion to the need for ministers who teach, admonish, encourage, and generally use all types of words to keep their flocks from being "harassed and helpless."

(3) Laboring. "The harvest is plentiful, but the laborers are few." There is no doubt that ministry is labor. I must confess the tendency to slide into "accidental" ministry, hoping for opportunities to hit me in the face, rather than laboring for a chance to glorify Christ in what I do. Picking up on the "harvest" imagery, and taking a look forward to the farming analogies of Matthew 13, I think we should be reminded that the labor of ministry may sometimes be like planting seeds, or at other times, like reaping a harvest. Let us not belittle one aspect over another.

Before I leave the whole quantitative-qualitative concept, I'd like to include one more verse that keeps popping into my head throughout this discussion. In Colossians 1:10, Paul describes what it means to "walk in a manner worthy of the Lord, fully pleasing to him." It means...

bearing fruit in every good work and increasing in the knowledge of God.

There is a similar balance here that is incredibly vital to our growth and encouragement in the faith. The quantity of our good works may not be infinite, but the quality of our ministry includes many different kinds of good deeds (including healing, teaching, and laboring). And I love the reminder that a life which is truly pleasing to God is not made up of mere externals, but consists of an increasing knowledge of Him. Do I know Him better this year than last year? That may be hard to measure, but I sure hope the measure of my ministry includes such an important, and biblical, criteria.

How's the Weather?

2009-05-06T05:59:00.006-04:00

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Matthew 8:27

And the men marveled, saying, "What sort of man is this, that even winds and sea obey him?"

If you are feeling awkward in a social situation, there is always the weather. This is especially so in Louisville, KY. Now, I know many cities claim the axiom that we use here, but it is still appropriate: "If you don't like the weather, just wait (a day or 10 minutes or whatever)." This is par for the course here in River City, where the weather can be light flurries of snow in the morning and sweltering hot in the afternoon, no joke. And this past year has been exceptionally freakish, giving yet more fodder to the awkward socialites like myself. An earthquake, a hurricane, and an ice storm, the last two of which caused record-breaking power outages and no shortage of grief. There is always the weather.

So, it is quite appropriate to be flabbergasted by someone who has control over the weather. This guy is something to talk about. Matthew 8 records many amazing things that Jesus did, which drew crowds and caused exclamation among the people. But, it was this calming of the storm which brought his closest followers to the end of their logical ropes. This is no ordinary Messiah. He's not just a healer and teacher and potential political leader. He might be the King. The King of Kings Himself.

A couple other things about this chapter bring verse 27 into stark relief. The chapter begins with crowds of people following Jesus down from the mount, after a sermon that would forever be ingrained in their memories. He cleansed a leper, he healed the centurian's servant with a word, he (almost casually) healed Peter's mother-in-law from a fever.

And then the cost.

Verses 18-22. Talk about disillusionment. I have a feeling that when the disciples got into their boat, many people in the crowds were ready to turn back anyway. This points us to the end of the chapter where we find a stark contrast to how the chapter begins. "And behold, all the city came out to meet Jesus, and when they saw him, they begged him to leave their region" (8:34). After yet another astonishing miracle, cleansing the two demon-possessed men, Jesus finds himself kicked out of town. It wasn't the healings that had changed. It wasn't the person that had changed. People were starting to realize that this guy was no ordinary revolutionary. If you followed this guy, it would be no use talking about the weather anymore. Daily life would never be the same.

I'm going to try to be more amazed at Jesus than I am about the weather. Ask me how it's going and we'll see how I respond. :)

The God Who Hears

2009-05-05T06:00:00.003-04:00

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Psalm 3

Father, You alone are my righteousness.
You alone can make me right with you.
You alone have made me right with you.
Answer me.

You have given me relief in the past,
when I was distressed, upset, and alone.
Be gracious to me in this moment of need
and answer me.

My honor has been turned into shame.
My enemies love vain words and seek after lies.
But You have set apart the godly for Yourself.
and You will answer me.

I will not sin in my anger,
but I will ponder in the night and be silent.
My offering, and my trust, I give to You.
Lord, answer me.

Many say, "Who will bring any good?
Where is God's face in this darkness?"
Their doubts rail against me, O Lord.
Please, answer me.

But You have poured joy into this heart,
more joy than their abundant grain,
more joy than their flowing wine.
You have answered me.

In peace I will lie down and sleep.
In Your righteousness, I have found my rest.
for You alone make me dwell in safety.
I know that You hear me, O Lord,
You have answered me.

A Tall Glass of Perfection - Part 3

2009-05-04T05:55:00.006-04:00

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Matthew 7:23

And then will I declare to them, "I never knew you; depart from me, you workers of lawlessness."

I promised to give some practical encouragement on how to avoid hypocrisy. Well, the more I thought about it, and thought about the Sermon on the Mount, the harder it became to make this practical. I've already said that this issue is one of internal transformation, rather than a superficial spirituality. The heart of the matter is a matter of the heart. Our Father sees what is done in secret and rewards us accordingly.

A wise man once said, "Integrity is who you are when no one else is around." That's true to an extent, but I think Matthew 7 gives us some clues to how a person of integrity (in contrast to a hypocrite) would act around other people. Rather than giving you another spiritual "to-do" list, Matthew 7 provides some characteristics, some signs, that someone is genuinely living for God from the heart.

(1) A person of integrity will search their souls carefully before confronting sin in others. "You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye" (7:5). It is important to note that rebuking someone is not forbidden here, and confronting someone's sin is not antithetical to having integrity. Rather, the sign of a true believer is confronting self before confronting others.

(2) A person of integrity will treat others the same way that they want to be treated. "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets" (7:12). The Golden Rule. 'Nough said.

(3) A person of integrity will be careful not to follow the teaching hypocrites. "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves" (7:15). How do we know if we're following a false teacher? "You will know them by their fruits" (It's so important, he says it twice in this passage, and gives an illustration).

(4) A person of integrity is more interested in knowing God than impressing Him. Matthew 7:23, quoted at the top, is the key verse here. False teachers will be known by their bad fruits, and one of those bad fruits is a showmanship that is for one's own glory. If we are truly seeking first His kingdom and His righteousness, we will avoid this kind of self-glorifying behavior. Let us be careful too, that our tendency toward works-righteousness does not lead us to trust in ourselves and our own merit rather than only in the blood of Christ - the once for all sacrifice that has torn the veil and brought us back into the presence of our Creator.

(5) A person of integrity will build his life on the promises and commands of God. "Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock" (7:24). It's easy to yawn at this point and say, "Every sermon application I've ever heard tells me to read the Bible more!" Well, it kind of looks like that is how Jesus is ending His sermon, too! But, look carefully and notice that it is not about the quantity of Scripture that you take in to your life. Rather, the man who will withstand life's stormy trials (and eventually withstand the storm of God's judgment) is the one who trusts in those promises and banks on the wisdom and goodness of those commands. Such a person will remain standing no matter what happens.

Again, this is not a spiritual "to-do" list. The glass of perfection is still too tall for us to handle in our own strength. We would end up like the man who built his house on the sand if we tried to impress God with our own wisdom and strength. And He wouldn't want it that way. He would rather that we come to him, trust him like a child with a father, and let our hearts be transformed from the inside out.

A Tall Glass of Perfection - Part 2

2009-05-02T09:02:00.002-04:00

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Matthew 6:33

But seek first the kingdom of God and his righteousness and all these things will be added to you.

We've seen that hypocrisy is at the center of Jesus' critique of the Pharisees and the common spirituality of his day. What is this hypocrisy and how do we avoid it? A quick definition from Webster's may be helpful:

Hypocrisy
"1: a feigning to be what one is not or to believe what one does not ; especially : the false assumption of an appearance of virtue or religion."

The word comes from the Greek for "play-acting," a technical term from the world of the theater. Jesus was accusing the religious leaders of being insincere in their beliefs and practices. They were wearing a mask of sorts, a crime that is condemned again and again in the New Testament. For example, Paul argues that "no one is a Jew who is merely one outwardly," but rather "a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter" (Rom. 2:28-29). The author of Hebrews quotes from the prophet Jeremiah concerning the new covenant that will be written on our hearts (Heb. 8:8-12; Jer. 31:31-34). There is yet another reference to God giving us a new heart in the prophet Ezekiel (Ezek. 11:19-21). In both prophets there is a concluding vision of what this new heart is really all about: "And they shall be my people, and I will be their God" (Jer. 31:33 & Ezek. 11:20).

Matthew 6:33 gives us a similar conclusion when Jesus is wrapping up his critique of superficial spirituality, i.e. being consumed with the worries of the present moment.

Seek first his kingdom and his righteousness.

You may check off everything on your spiritual "to-do" list, but if you leave this out, everything is in vain. The problem is that the glass of perfection is still too tall. The Bible won't settle for external conformity to some religious "to-do" list. The Word of God demands genuine love, for our Creator, for his kingdom, and for his creatures. The fact that the prophets described this love as coming from a "new heart" (not to mention the teaching that Jesus gives about the necessity of a "new birth" in John 3) reminds us that we are utterly incapable of producing the righteousness that God requires. Hence, the command to seek "His righteouness;" that is, the righteousness that comes through faith in Christ and banks everything on the substitutionary atonement that he accomplished on the cross. It is what theologians call an "alien righteousness," something outside of ourselves that has been imputed to us. (Check out Romans 4 and 5 for a refresher on "faith counted as righteousness.")

So, if we are utterly incapable of giving ourselves this "new heart," what can I do to follow Jesus' teaching? How can I avoid the hypocrisy he condemned and instead "Seek first His kingdom?" Maybe we'll get to some practical encouragement on this matter tomorrow!

To be continued...

A Tall Glass of Perfection - Part 1

2009-05-01T06:02:00.005-04:00

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Matthew 5:48

You therefore must be perfect, as your heavenly Father is perfect.

What can be said about Matthew 5 and the Sermon on the Mount that hasn't already been said? Men and women have spent lifetimes studying this passage, attempting to tease out the meaning of "the Law" and whether Jesus really meant for us to obey these commands, or whether the apparent impossibility of the commands was meant to be instructive concerning our depravity and utter need for a Savior. My short answer is: both.

This is yet another great opportunity for a lesson in interpretation. There are many key verses in this passage. I was inclined to think that 5:17 was really the window to understanding the whole chapter. But, I also think that 5:48 is a good candidate. Two reasons: It comes at the conclusion of this section (Jesus often summarized parables and teachings with memorable one-liners at the very end), and the verse contains a "therefore," adding more weight to the idea that Jesus is summing up all that he has just said. And the conclusion is, you must be perfect as your Father is perfect. No big deal, right?

Well, this verse is quite discouraging at first. It parallels verse 20, where Jesus said that our righteousness must exceed that of the scribes and Pharisees. In what sense is our righteousness supposed to exceed theirs? I think from the examples that Jesus subsequently gives, it is clear that the kind of righteousness he is commanding is a lifestyle of obedience without hypocrisy.

You could say, with some weight, that the entire sermon is merely a scathing critique of religious hypocrisy. Your loving actions mean nothing if there is anger in your heart, or if you only love those who love you. Your chastity is nothing if there is lust in your heart. Your "certificate" of divorce means nothing, period! Your just retribution is nothing, since God also wants to display mercy on the righteous and unrighteous. Furthermore, Jesus exposes in the hypocritical motives behind the religious leaders' alms, their prayers, and their fasting in chapter 6.

So, what is this tall order of "perfection?" It is probably referring to obedience to the whole counsel of God, the whole Law, and more importantly, obedience in such a way that is completely heart-felt and motivated by love for God and all people. And you thought the Ten Commandments were a tall order on their own!

To be continued...

Turning Points

2009-04-30T06:00:00.002-04:00

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Psalm 3:3-4

O LORD, how many are my foes!
Many are rising against me;
many are saying of my soul,
there is no salvation for him in God.

After seeing the temptations of Christ in Matthew 4, it is a little easier to understand why Jesus might have been a big fan of the Psalms. Aside from many of the Messianic references, the majority of the Psalms are technically classified as "laments." While Jesus was not well known for his melancholy, he was a "man of sorrows, and acquainted with grief" (Is 53). In fact, it was to the Psalms of lament that he turned when he was hanging on the cross, betrayed by his closest friends and bearing the curse of sin for those he loved (see Mt. 27:46, quoting Ps. 22:1, and see Gal. 3:13 about the curse).

The beautiful thing about the Psalms is that they almost always have a turning point of hope. After beginning with a prayer of desperation in Psalm 3, the writer immediately turns to what he knows is true, and this changes everything:

But you, O LORD, are a shield about me,
my glory, and the lifter of my head.
I cried aloud to the LORD,
and he answered me from his holy hill.

I admit, there is something romantic about wallowing in your problems. Human nature takes a sick delight in self-pity, and we must be aware that this in not the pattern in the laments of Scripture. There must always be a turning to what is outside of oneself (a pointer to the objective beauties of the gospel, especially the finished work of salvation accomplished by Christ - go to Romans 8 for a refresher). The psalmist gains hope by (forcefully, if necessary) reminding himself of what he knows is true, based on God's former actions and the promises He has made. Let this be a pattern we also follow when we are facing life's many trials: a prayer of desperation, followed by a declaration of truth to match.

Interpretative Light

2009-04-29T05:56:00.002-04:00

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Matthew 4:5-7

Then the devil took him to the holy city and set him on the pinnacle of the temple and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will command his angels concerning you,' and 'On their hands they will bear you up, lest you strike your foot against a stone.'" Jesus said to him, "Again it is written, 'You shall not put the Lord your God to the test.'"

Jesus did not have a problem with Scripture passages that were in contradiction. Or, are they really in contradiction? I mean, God said the angels would take care of His chosen one, right? But, God also said not to put Him to the test. Does one type of Scripture overrule another? How do you know when you've found one of these overruling passages? No, overruling is not the issue; Light is the issue.

The Bible is a book with meaning, like many others, and that meaning has always been meant to be accessible to the average reader. If that is true, then what do we make of this biblical "contradiction" between Jesus and Satan? I said Light is the issue, rather than overruling. It is true that there are different levels of brightness with Light, and that a strong Light might "overrule" a weaker Light. The difference is that the weaker Light is not, therefore, diminished or done away with; it is enhanced and aided by the stronger Light. Matthew 4:5-7 can be aided by at least three "stronger" Lights.

First, the immediate context of 4:5-7 sheds light on what the temptation of Jesus was all about. Jesus was tempted to break his fast, to throw himself to his death, and to worship Satan. Sounds like a biblical "no-brainer" - DON'T DO THAT! But, as many have pointed out, these temptations, like our own daily struggles, are reflections of what hounds our souls most. Jesus dealt with feelings of despair, perhaps, that threatened to undo his ministry from the start. As in all three temptations, the weapon to fight these thoughts was Scripture itself. The Bible cuts through the thoughts and intentions of the heart (Heb. 4:12) and zeroes in on the root sources of our struggles; in this case, despairing was akin to testing God, and Jesus would have none of it.

Second, as mentioned in a previous post, the Light of the whole Bible must be combined with the particular passage in question. Fortunately, many difficult passages contain their own specific allusions to others passages, and this is no exception. You want more Light on what it means for Jesus to struggle with putting God to the test? Well, check out the passage that He quotes, Deuteronomy 6:16. The Light from there will only strengthen the visibility of this passage.

And third, Matthew 4 actually gives us a little hint to what is the greatest Light of all: Jesus himself. In Matthew 4:16 we read,

The people dwelling in darkness have seen a great light,
and for those dwelling in the region and shadow of death,
on them a light has dawned.

The allusion is to Jesus and his kingdom ministry, as described in the verse immediately following. Jesus steps into a dark world (in the shadow of the curse of sin and death) and he makes quite a scene, calling people to follow him, teaching in public, proclaiming the gospel of the kingdom, "and healing every disease and every affliction among the people" (4:23). How is Jesus the Light that aids us in reading Scripture? He, in His very person, provides the picture of what every passage of Scripture is pointing to: the good news of God in the flesh, sent to bear the sin of the world, draw sinners to himself, and restore all creation as the only good and wise King of Kings.

The Fruit of Repentance

2009-04-28T05:54:00.001-04:00

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Matthew 3:8-9

Bear fruit in keeping with repentance.
And do not presume to say to yourselves,
"We have Abraham as our father,"
for I tell you, God is able from these stones
to raise up children for Abraham.

It is fitting that the forerunner of the Messiah would be an iconoclast. For hundreds of years, the people of Israel had lived without a prophet, without an authoritative word from God. The Temple had been destroyed and the locus of Jewish religion had shifted to the home, to the community, and to the local rabbis. Rabbinical orders like the Pharisees and Sadducees had developed, along with a rabbinic tradition of wisdom sayings and interpretations (midrash) of the Torah. Significantly, the people of Israel had become comfortable in their culture and traditions, believing that God's favor upon them as an ethnic group was secure and unchanging (a complacency not really warranted by the warnings of the Old Testament, however).

Into this cultural complacency came the iconoclast, John the Baptist. Even his diet and clothing were against the grain. People were flocking to him from all over Judea and Jerusalem because he was calling everyone to a changed life, a new start, and also alluding to some mysterious figure who was one the way. Some speculated whether John himself was the Messiah spoken of in the Hebrew Scriptures, the specially anointed king who would lead the ethnic people of Israel to a restored Davidic kingdom. Boy, were they wrong.

Not only was John not the Messiah, but he was pissed off (at least concerning the Jewish leaders). His mind was so fixed on the coming of Christ and preparing people's hearts for what was about to take place, that he had little time for the "brood of vipers," the Pharisees, who thought that their ethnicity was tantamount to a cosmic "get out of jail free" card. Nobody likes a freeloader, especially one with an inflated sense of entitlement. These guys fit that description to a "T." John warned them that God had no partiality for ethnic origin, saying that he could make children of Abraham out of the stones (Paul will later argue in Romans and elsewhere that those who have faith in Christ are the true "children of Abraham"). No, what truly mattered to God was a changed life, a life that was radically transformed by repentance and faith.

As a closing illustration, the Apostle Paul gave a stirring example of what it meant to have no regard for one's race or cultural background with reference to salvation and acceptance before a holy God. A former Pharisee himself, he made a laundry list of his heritage and accomplishments, and then stated this, in Philippians 3:7-9:

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 come through faith in Christ, the righteousness from God that depends on faith...

Jesus' Hymnbook

2009-04-27T05:55:00.002-04:00

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Psalm 2:11-12

Serve the LORD with fear,
and rejoice with trembling.
Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.
Blessed are all who take refuge in him.

The psalms are notoriously difficult to interpret. As a young believer, I turned to the psalms of the Old Testament for daily encouragement in my faith. I found solace especially in the transparent quality of the psalmist's doubts and fears, born from struggles with everything from envy (see Ps. 73) to adultery (see Ps. 51) to persecution (see Ps. 63 among others).

The problem is, poetry is cryptic. It is meant to be. My poetry professor in college taught us a pithy little statement I will never forget: "Art is a lie that tells the truth." Sounds very postmodern, right? Well, you get the point. Artistic expression never gives you all the cards; the artist leaves much to the imagination, forcing the viewer or listener to contribute their own attention and mental energy to the artistic experience. In the case of the psalms, this shared experience came through corporate singing, both then (3,000 years ago) and now (in the singing of the Psalter or other Psalm-based songs). *Note: Just because poetry is cryptic doesn't mean it has NO rules for interpreting. Any cursory reading of the Psalms will give you an idea of the patterns, the parallelisms, and the poetic structures throughout that make interpretation very possible. The following is a brief example of how to interpret a psalm.

Rule number one in interpreting the Psalms is to look to the New Testament. Psalm 2, verses 1, 2, and 7, are all quoted in the New Testament (in Acts 4 and Hebrews 1). A good study Bible will give cross-reference notes for these kinds of quotations. While not every psalm is a direct allusion to Messiah, today's chapter is clearly one of them. While verse 12 is not quoted in the New Testament in this way, it is fair to the context of the psalm to include it as part of the allusion to Christ.

Allowing for a Christological reading, verses 11 and 12 are a strong exhortation to us that our affectionate reverence to the Son of God is not optional; it is absolutely necessary. "Rejoice with trembling" conjures ironic images, but the point is made: The LORD is both terrible and beautiful, like the fiercest thunderstorm or the erupting of a volcano. As the Beaver in Narnia described Aslan, “Safe?” said Mr. Beaver. “Don’t you hear what Mrs. Beaver tells you? Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you.” This combination of emotions is fitting for the Man we meet in the Gospel accounts of Jesus. One who spoke with authority, who controlled nature and demons with a word, and who wept for his friend and bled drops of blood in the agony of the garden. The Psalms are devotional material of the highest caliber, because they add these soaring melodies of emotion to the concrete truths of Christ's kingdom as described in the Gospels.

Flight Report

2009-04-26T14:10:00.003-04:00

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Matthew 2:13

Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, "Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him."

Getting a bachelor's degree in Religious Studies from a public university has had its advantages and disadvantages. On the plus side, I've been given a glimpse into a method of biblical interpretation that has raised important questions and often provided reasonable answers. My credibility as a Christian, I hope, has increased because of my familiarity with higher criticism, source criticism, etc. On the other hand, because of my experiences in the classroom (studying the New Testament under a Jewish professor, for instance) I have had to face subjects like Matthew's Infancy narrative and scratch my head a little bit.

Critics of "biblical inerrancy" often misunderstand what is being claimed by those who deny any errors in Scripture. If I believe that Matthew 2 is absolutely without error (in the original Greek), then it is claimed that I am blind to the authorial restructuring and the obvious literary retooling that the author engaged in to make his theological point (that Jesus is the new Moses, fulfilling prophecy and ushering in Messiah's kingdom). The misunderstanding is located in this obviously ridiculous premise: that historically inerrant texts must be disorganized, devoid of the author's personality, and have no interest in theological agendas. Sounds like the (impossible) constraints of historical objectivity being forced upon the written text.

The two most contested issues in Matthew 2 are the "Flight to Egypt" and the "Massacre of the Innocents." The historicity of the first (2:13-15) is questioned for its apparently "forced" parallel with the nation of Israel, orchestrated by Matthew in order to fulfill the Hosea prophecy. There is also the dilemma of this account being completely absent from Luke's version of the infancy narrative. The historicity of the second (2:16-18) is also questioned due to the claim that such an important event surely would have been recorded somewhere outside the Bible, though no such evidence has ever been found.

These objections have answers: the journey of one ancient family and the infanticide of one very small village were probably too insignificant to be noticed by contemporary historians like Josephus. As mentioned earlier, the "forced" parallel to Old Testament prophecy does reflect a theological agenda, but this does not necessitate it being historically false or untrustworthy. In fact, what we do know about the times (i.e. Herod's notoriety as a violently unstable ruler) seems to coroborate the biblical account.

Perhaps what is more important than these specific questions is the more fundamental issue of authority: Where do we get our basis for discerning Truth? The Bible itself claims to be such a basis for finding Truth. Modern interpretative methods, like academic higher criticism, certainly do not. Our finite historical knowledge, though substantial, must always submit to the final authority of God's infinite knowledge, which has been unchangeably revealed in Scripture.

Angels Overruled

2009-04-25T08:06:00.001-04:00

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Matthew 1:21

"She will bear a son,
and you shall call his name Jesus,
for he will save his people from their sins."

Angels are many things, but they are not necessarily "innocent." It is odd how the common conception of angels is that they are pure, holy beings. If I see another piece of infant clothing that refers to a "little angel" I will gag. This is quite foreign to the biblical account because angels are first and foremost, created beings, and second, mere messengers.

First, the fact that angels are created beings should clue us in that they are something less then "holy." Isaiah 6 is a clear example of this. Rather than being holy, they forever testify to the infinitely superior holiness of God: "Holy, Holy, Holy is the Lord God Almighty!" Matthew 1 hints at this as well, by describing the angel as "of the Lord." Its being is not independent of God's, but rather is entirely attached to the source of its existence.

Secondly, that angels are mere messengers is even more clear from Scripture. The first two chapters of Hebrews are prime real estate for this topic. "Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?" (1:14). This is what we are seeing in Matthew 1. Joseph is met by an angel in a dream and he is brought the message of salvation - the gospel - that through Jesus people can be saved from their sins.

Why does all this matter? This appears to be rather trivial, but the importance of defining angels as created messengers becomes clear in Galatians 1:8 - "But even if we or an angel from heaven should preach to you a gospel contrary to the one we preach to you, let him be accursed." Paul is adamant that angels can be overruled. They are not an independently certain source of true knowledge. Our epistemic foundation is better situated in the gospel message of the apostle, over and above a supernatural visit from an angel, who could potentially preach a lie and find himself accursed. Let this be a warning to the extreme mysticism of cults which are based more on visions and angels than on the unchanging promises of God in Scripture (see also Col. 2:18-19). Let this also be a warning to us who pride ourselves in being "biblical" but who daily struggle with trusting God's promises and find ourselves searching for circumstantial signs to direct us in our decision-making. May we continue to put our final hope in God, rather than created messengers or mystical signposts.

Ecology of the Soul

2009-04-24T06:25:00.001-04:00

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Psalm 1:3

He is like a tree
planted by streams of water
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.

Ecology is not the end of the world. Oh well, in a sense it is, but what I mean is that it is not everything. In fact, the Bible puts ecology in its right place in the grand drama of human history. Genesis 1 and 2 show us that the creation was originally good in every way. Adam and Eve were created on the sixth day as sort of a culmination of this "very good" creation. Why did they get top billing over the rest of the earth? Because they were made in the very image of God, a unique description that sets them apart from the created order and begs the question, "what is the image of God?" More on that another time.

The point is that God is more concerned with human souls than he is with planting trees. It is very important that we did not arrive at this conclusion by means of some gnostic anti-materialistic bent. Rather, we are seeking use the priorities that God uses in his Word. The created world reflects the glory of God in a most agreeable and profound way, see Psalm 19:1-6, but the Bible declares that God's glory is even more evident in his Word, see Psalm 19:7-11. Today's verse puts this clearly and throws the whole issue into focus. God is looking for men and women to reflect his glory by planting themselves in the nourishing streams of his Word. By all means, plant a tree and save the earth; this pleases God and is clearly underappreciated by evangelicals. But please, do not neglect the nourishment of your soul for sake of the planet. Not that these two activities are diametrically opposed, but in our culture we are forgetting the ecology of the soul and soon we will wither. As Schaeffer and others have pointed out, ours is a "cut-flower" culture: the beautiful blossom of Western Civilization has been severred from its biblical roots and it is only a matter of time before it withers away.

All this points to a conclusion that I must mention: ours is a personal universe. Beware that your fixation on saving the planet does not overshadow your interest in persons. I know most environmentalists are also human rights advocates as well, but be careful here. Believers must distinguish themselves by their passionate love for persons, God first and also our neighbor likewise. Let us not display an impersonal worldview by getting caught up in ecology to the neglect of our neighbor next door and our families as well. When we do ecology, let's put it in the framework of a personal universe, ruled by a personal God, to whom all persons will one day give account for what they have done. Gladly, the Lord is concerned with the earth. He grieves over the curse of sin which has broken the ground (Gen. 3) and caused all creation to groan (Rom. 8), but he is altogether more concerned that His children find new life in the streams of water that flow from His own personal thoughts - the Word of God.

An evening of Appalachian music and sweet family moments

2008-12-20T22:05:00.000-05:00

Ringing in my ears are the deep vibrations of the bellowing strings - the cello races, the double bass pulses, and the fiddle flies over them all, notes jumping, dancing on the air. Lights twinkle gently through the branches of our decorated tree and the rising anticipation of secret gifts and surprised joy begins to crescendo along with the music.

We are home, and we are grateful for another day lived with fullness. We discover at the end of each day once again how our nobility and our fallenness have intermingled to create yet another story of gratefulness to our Creator. As I watch the fingers pressing and gliding over the strings I cannot help but rejoice over the noble capacities each and every one of us possess as image-bearers of an infinite-personal God. We can stand over our songs, our words, our homes, and our lives, and in a very real sense exclaim "It is good." And yet, we fall so far throughout each day that the sound of creation's beauty is drowned out in the noise, wars without and fears within, very much like the most virtuous music heard through fathoms of deep water.

Virtuouso. I think of one who has so honed a skill, so beat his body and mind as to plum the depths of the image of God and arise with a glimpse of the divine to share with a broken world. And so often the message is blurred, twisted, choked, misused, even worshiped, all to no good end. It saddens the heart. Four teenagers lost this past week in a tragic car accident, as their stolen car was pursued by the police right past our home on 1st street. What meaning could there be to such a pointless end to human life? I think of my neighbor who works at the Galt House downtown, telling me about the church group who demanded the dismantling of the hotel's Christmas decorations and asked for light jazz in the lobby, rather than holiday music. When life already seems so petty and pointless, why must those who claim Christ add to the pettiness? Can there be no beauty, no appreciation for the world and its wonders, including those wonders made by human hands?

Music. After the last notes have rung clear, I desperately try to hang on to the sound, hoping that memory will do justice to the emotion, the longing expressed in wordless streams of melody. But it fades. Fading lives, fading songs, fading hopes and dreams. Let it linger, let it stir our hearts toward the source of such beauty and find there a real refuge in this vaporous world. We do ourselves such a disservice by shunning material things which were intended to be thoroughly enjoyed - so much enjoyed that they point us to the source (1 Tim. 4).

Is there some small pleasure in your life that sends a thrill through your spine? Does even the memory of it draw you in and fixate your thoughts? Consider what this experience is telling you. If you're like me, it's in the strains of harmony, strings vibrating and notes resounding, telling me that creations of beauty are not in vain - they are a most desirable signpost in an often gloomy world.

Merry Christmas to you all!
Jason Shaw