John 8:39-47
The Pharisees, claiming to have, first Abraham (vs. 39), then God (vs. 41)- see their confusion/delusion?- as their father, in reality have the devil as their father (vs. 44). What a stark contrast to their original thinking of their heritage. Obviously we would believe Jesus knowing he has the truth and sees the unseen, as opposed to believing the Pharisees. But it is not intentional that they have served the devil, but unintentionally they have served him through their rejection of the truth (vs. 44-45). Jesus warns them that they will indeed seek after him but will not find him (vs. 21). Does this not seem to contradict his promise in Matthew 7:7-8? He promises to those that seek, they will find, the same wording as in Jeremiah 29:13. He clarifies their error in this passage, alluding to the fact that they seek him, not for truth's sake, but out of their selfish desire, using reason and intellect. This is why he tells them that where he is going they cannot come (vs. 22), because he is from above and their seeking is from below (vs. 23). Their pursuit of him is of this world and he is not. Where he is from and where he is going cannot be ventured to by ways of earthly means, such as reason and comprehension. Only faith can travel to Jesus' destination (vs. 24). The proof is their rational approach to his words, stating that he could not possibly be who he says or thinks he is because it does not make sense. In fact, it is humanly impossible (vs. 52, 57). And since he does not appeal to their understanding they reject him and his teaching, and in so doing reject the Father (vs. 19, 47, 54-55) and truth itself (vs. 44-45, 55). And Jesus makes it painfully clear that to reject his teaching, any part of it, is to reject the very truth of God and to begin serving the devil. It is because Jesus is relating to us God's words, not his own (vs. 38, 40). The Father has revealed himself in the Son, glorifying himself in the Son (vs. 50). The Pharisees could not see this glory because they did not believe in Jesus. Jesus' teaching held no influence in their lives because they believed that they were serving God despite their rejection of his authority and teaching. So what about us today? Do we not fall into the same position? Have we not embraced some of Jesus' teaching and rejected others? Is this not to deny both Son and Father, yes, even truth itself? Jesus equated this to offspring of Satan himself. We must understand that to reject any of Jesus' teaching is to reject God. We cannot claim to serve God and follow him and "be saved", while ignoring any of Jesus' commands. We today have fallen into the same trap of rejecting his hard words and tough commands because we cannot bear them. And we cannot bear them because we neither know him, nor the Father (vs. 43, 47). We cannot see the glory of the Father in the self-denying teaching of Jesus. Let us end our pretending and our pretenses and begin to confess that we have accepted from Jesus what we understand, and have rejected from him what we do not (vs. 37). Let us also confess that to do this is to choose the enemy as our father instead of God. Let us begin to admit that we are from below and he is from above, and where he is we cannot go, though we may have attempted such an assault. And let us allow him to impart to us the belief, the faith that will allow us to find him when we seek him, and to truly set us free, that his words and his teaching may find a place in us, because we have a new Father. And this truth alone, this knowledge alone is truly freeing (vs. 36).
Saturday, December 31, 2011
Thursday, December 29, 2011
Misguided Loyalty
John 8:1-11
When Jesus is confronted with the prospect of acting apart from the law, thereby justifying the Pharisees' desire to eliminate him, he revealed their misguided loyalty. The law said to condemn this woman by stoning (vs. 5), but Jesus ends up forgiving her and sending her away (vs. 11). Jesus, instead of condemning, shows mercy, something the law does not allow for. The Law was rigid in its statutes and demands and did not allow for exceptions or mercy, but only retribution. The Pharisees adherence to such law was so devout that it blinded them to all other possible actions, including those of Jesus. This was their downfall. Now, the Law, in itself, is good (Romans 7:12). So, complete adherence to it would have been good, if possible, after all, that is what Jesus did (Matthew 5:17). But the Law does not save, in reality, in fallen man it arouses and intensifies sin and death (Romans 7:8-11), driving us to look to another source for life. But the Pharisees refused, instead blindly adhering to Law, and also those who gave the Law: Abraham and Moses for example. They had pretty much deified these men, claiming their following of them to be evidence of their spirituality. But these men were fallen, just life us, and in need of a Savior just like us. They never deserved the place they held in the Pharisees' life, just like the Law did not deserve the place it held. Both, intended by God to drive us to Jesus, had been perverted and twisted into Jesus-like entities. It was Moses they referenced as giving them the Law, when in reality this was not entirely true (John 6:32). It was Abraham they claimed as father and proof of their religious value (Luke 3:8). Their zeal and loyalty are to be admired, but not repeated, for it was for man and not God that they hungered for and pointed to, which is why they could not see Jesus (John 5:37-42). So let us bring this into our realm today. Are we really that different? What is it exactly that we are patterning our lives after? Is it our allegiance to Jesus that we cling to and his life that we imitate or is our allegiance to mere men, such as an author or pastor or respected friend? Some of these men are surely appointed by God to shepherd the flock but not to be imitated in themselves and blindly followed. Paul warns of this in I Corinthians 4:6, encouraging us to follow only as Christ is followed and it adheres to scripture. The Church in Corinth was suffering the same allegiances to men that the Pharisees did and Paul knew this could not be present within the Church (I Corinthians 1:12-13). These were all godly men who desired the Lord and his will, but they were still fallen men, capable of mistake and perversion. Only Jesus is void of these pitfalls and never leads astray. We cannot blindly follow any man, no matter how godly, or pledge our undying allegiance to any pastor, deacon, teacher, author, or any man. Only the Lord is worthy of this and rightly demands it of us. We follow these men, our authorities ordained by God, only as long as they follow Christ (I Corinthians 11:1), and only as long as their words are scripture. Our lives belong to God alone, who purchased us (I Corinthians 6:20), not to any church or pastor or anyone else. For we cannot follow both God and man (Acts 5:29; Galations 1:10). For if this is the case, we will miss Jesus, just like the Pharisees did. It is those who abide in Jesus' words that evidence their master, not in the words and opinions of man (John 8:31). And when we all face judgement, giving an account for what we have done, attributing (blaming) our deeds to the leading of another is not a valid excuse (Genesis 3:12).
When Jesus is confronted with the prospect of acting apart from the law, thereby justifying the Pharisees' desire to eliminate him, he revealed their misguided loyalty. The law said to condemn this woman by stoning (vs. 5), but Jesus ends up forgiving her and sending her away (vs. 11). Jesus, instead of condemning, shows mercy, something the law does not allow for. The Law was rigid in its statutes and demands and did not allow for exceptions or mercy, but only retribution. The Pharisees adherence to such law was so devout that it blinded them to all other possible actions, including those of Jesus. This was their downfall. Now, the Law, in itself, is good (Romans 7:12). So, complete adherence to it would have been good, if possible, after all, that is what Jesus did (Matthew 5:17). But the Law does not save, in reality, in fallen man it arouses and intensifies sin and death (Romans 7:8-11), driving us to look to another source for life. But the Pharisees refused, instead blindly adhering to Law, and also those who gave the Law: Abraham and Moses for example. They had pretty much deified these men, claiming their following of them to be evidence of their spirituality. But these men were fallen, just life us, and in need of a Savior just like us. They never deserved the place they held in the Pharisees' life, just like the Law did not deserve the place it held. Both, intended by God to drive us to Jesus, had been perverted and twisted into Jesus-like entities. It was Moses they referenced as giving them the Law, when in reality this was not entirely true (John 6:32). It was Abraham they claimed as father and proof of their religious value (Luke 3:8). Their zeal and loyalty are to be admired, but not repeated, for it was for man and not God that they hungered for and pointed to, which is why they could not see Jesus (John 5:37-42). So let us bring this into our realm today. Are we really that different? What is it exactly that we are patterning our lives after? Is it our allegiance to Jesus that we cling to and his life that we imitate or is our allegiance to mere men, such as an author or pastor or respected friend? Some of these men are surely appointed by God to shepherd the flock but not to be imitated in themselves and blindly followed. Paul warns of this in I Corinthians 4:6, encouraging us to follow only as Christ is followed and it adheres to scripture. The Church in Corinth was suffering the same allegiances to men that the Pharisees did and Paul knew this could not be present within the Church (I Corinthians 1:12-13). These were all godly men who desired the Lord and his will, but they were still fallen men, capable of mistake and perversion. Only Jesus is void of these pitfalls and never leads astray. We cannot blindly follow any man, no matter how godly, or pledge our undying allegiance to any pastor, deacon, teacher, author, or any man. Only the Lord is worthy of this and rightly demands it of us. We follow these men, our authorities ordained by God, only as long as they follow Christ (I Corinthians 11:1), and only as long as their words are scripture. Our lives belong to God alone, who purchased us (I Corinthians 6:20), not to any church or pastor or anyone else. For we cannot follow both God and man (Acts 5:29; Galations 1:10). For if this is the case, we will miss Jesus, just like the Pharisees did. It is those who abide in Jesus' words that evidence their master, not in the words and opinions of man (John 8:31). And when we all face judgement, giving an account for what we have done, attributing (blaming) our deeds to the leading of another is not a valid excuse (Genesis 3:12).
Sunday, December 18, 2011
The Official's Son
John 4:46-54
It is interesting in this situation that when this man approaches Jesus to ask for healing, Jesus responds by telling him that unless he sees a sign he will not believe (vs. 48). We are told that Jesus does in fact give this man a sign by healing his son (vs. 50-51), and that this man and his household do in fact believe (vs. 53). It is interesting because this situation is somewhat similar to the one that occurred in Matthew 12:39 and Matthew 16:4 where he rebukes the Pharisees for asking for a sign. In both situations a sign is mentioned as the crux of the interaction. In one it is condemning and deserving of rebuke, in the other it is given as a means to belief. Why the difference? The key is the heart. In the case of the Pharisees, their heart is one of self-righteousness, a prove yourself to us type mentality. They have come to Jesus not out of a pure heart, but an evil heart that walks by sight, not faith. They are set in their religious ways and will not abandon them unless one proves to them otherwise (an asking for the opposite of faith: proof). They are asking for the very thing that contradicts what is necessary: faith. However, in the case of this official, Jesus simply takes what is already present in his heart and completes it through a miracle. Jesus said that all it takes is faith as small as a mustard seed (Matthew 17:20). This man obviously had enough faith to approach Jesus for the healing to begin with (vs. 47). Jesus' reply indicates that Jesus saw this meager faith that brought the official to him, and insinuates that by performing this miracle, according to this man's faith, he will complete his faith into belief. If this man did not start with at least a little faith then the miracle would never have been performed (Matthew 13:58). Jesus' reply is not a condemning remark, but a statement as to why he is going to perform this miracle. He is going to consent to this man's request that he may believe in him, that the Father may be glorified (John 14:13). This is the will and the work of the Father (John 6:29). This is the purpose of the miracles performed, to attest to Jesus' identity so that they may believe(John 10:38). Jesus has simply honored what faith is already there by completing it through a miracle, not creating faith by performing a miracle, as the Pharisees demanded. There is a huge difference. Do we not see the grace and mercy and love of our Savior in this passage? Jesus had every right to refuse this man's request, as he did with the Pharisees. But, if Jesus' statement in vs. 48 holds true, then by refusing the miracle, this man would have lost faith and never believed in Jesus and both he and his household would have been condemned. And Jesus would have been just in doing so. But he did not. He showered love and mercy upon him, in accordance with his promises towards our faith (Matthew 9:29). He does not leave us hanging. He does not arbitrarily perform miracles and healing, but all have a purpose and it is according to our faith and his mercy and love. He could have left this man doubting or even driven him away, but he honored what faith was there, even faith as small as a mustard seed. He completed his faith into belief, thereby saving both him and his household. What grace. We truly have a Savior who loves and cares. Let us then be leery of how we approach him. Let us not approach him with the attitude of the Pharisees, demanding he prove himself before we will step out and walk according to his commandments. We must first prove our faith, no matter how small, and he promises that, according to our faith, it will be done to us (Matthew 9:29). Let us hold to this promise and come to him and we will see miracles! For although we serve a holy and just God, we also serve a loving and gracious and merciful Savior. Feel the compassion and mercy that this official experienced and be overwhelmed by Jesus' faithfulness.
It is interesting in this situation that when this man approaches Jesus to ask for healing, Jesus responds by telling him that unless he sees a sign he will not believe (vs. 48). We are told that Jesus does in fact give this man a sign by healing his son (vs. 50-51), and that this man and his household do in fact believe (vs. 53). It is interesting because this situation is somewhat similar to the one that occurred in Matthew 12:39 and Matthew 16:4 where he rebukes the Pharisees for asking for a sign. In both situations a sign is mentioned as the crux of the interaction. In one it is condemning and deserving of rebuke, in the other it is given as a means to belief. Why the difference? The key is the heart. In the case of the Pharisees, their heart is one of self-righteousness, a prove yourself to us type mentality. They have come to Jesus not out of a pure heart, but an evil heart that walks by sight, not faith. They are set in their religious ways and will not abandon them unless one proves to them otherwise (an asking for the opposite of faith: proof). They are asking for the very thing that contradicts what is necessary: faith. However, in the case of this official, Jesus simply takes what is already present in his heart and completes it through a miracle. Jesus said that all it takes is faith as small as a mustard seed (Matthew 17:20). This man obviously had enough faith to approach Jesus for the healing to begin with (vs. 47). Jesus' reply indicates that Jesus saw this meager faith that brought the official to him, and insinuates that by performing this miracle, according to this man's faith, he will complete his faith into belief. If this man did not start with at least a little faith then the miracle would never have been performed (Matthew 13:58). Jesus' reply is not a condemning remark, but a statement as to why he is going to perform this miracle. He is going to consent to this man's request that he may believe in him, that the Father may be glorified (John 14:13). This is the will and the work of the Father (John 6:29). This is the purpose of the miracles performed, to attest to Jesus' identity so that they may believe(John 10:38). Jesus has simply honored what faith is already there by completing it through a miracle, not creating faith by performing a miracle, as the Pharisees demanded. There is a huge difference. Do we not see the grace and mercy and love of our Savior in this passage? Jesus had every right to refuse this man's request, as he did with the Pharisees. But, if Jesus' statement in vs. 48 holds true, then by refusing the miracle, this man would have lost faith and never believed in Jesus and both he and his household would have been condemned. And Jesus would have been just in doing so. But he did not. He showered love and mercy upon him, in accordance with his promises towards our faith (Matthew 9:29). He does not leave us hanging. He does not arbitrarily perform miracles and healing, but all have a purpose and it is according to our faith and his mercy and love. He could have left this man doubting or even driven him away, but he honored what faith was there, even faith as small as a mustard seed. He completed his faith into belief, thereby saving both him and his household. What grace. We truly have a Savior who loves and cares. Let us then be leery of how we approach him. Let us not approach him with the attitude of the Pharisees, demanding he prove himself before we will step out and walk according to his commandments. We must first prove our faith, no matter how small, and he promises that, according to our faith, it will be done to us (Matthew 9:29). Let us hold to this promise and come to him and we will see miracles! For although we serve a holy and just God, we also serve a loving and gracious and merciful Savior. Feel the compassion and mercy that this official experienced and be overwhelmed by Jesus' faithfulness.
Sunday, December 11, 2011
Earthly Perspective
John 3:1-15
In Nicodemus' encounter with Jesus, we have an individual who comes to Jesus from an earthly perspective. He has seen the miracles and is impressed and led to believe in Jesus as, at least, a prophet (vs. 2). At this point their interaction takes a confusing turn. As Jesus goes on the explain eternal life and the reasons for which he has come, Nicodemus is left bewildered and confused. He cannot grasp these truths. He has come to a man who has impressed him, one that he respects and admires and honors. But he is still earthly-minded about things. Jesus tells him that as long as we testify to what we see and know, we cannot comprehend heavenly truths and wisdom (vs. 10-12). Nicodemus is a Pharisee (vs. 1). So his whole life has been spent learning and studying laws and rules and scripture from an earthly perspective. Their religion is based on intellectual comprehension of spiritual truths. This is exposed as he approaches Jesus from an intellectual, earthly perspective. He cannot comprehend what Jesus is saying and telling him because he is still caught up in the tangible, the earthly and intellectual. It is all he can attest to because it is all he knows. Thus the necessity of abandoning all these things, that he may begin to believe and understand heavenly things (vs. 12, 16-18). He must move past knowing to believing. He must move past the physical to the spiritual, from the seen to the unseen. If one can only go as far as he can see or understand, then he is doomed. Jesus did not come simply to do miracles and impress people, but to seek and to save, to bestow eternal life and to open people's eyes to the truth. If we are content to see miracles (admire and respect Jesus) and walk by sight, then our life will consist of nothing more than flesh and earth. But if we are to see Jesus in the kingdom of heaven, our perspective, our beliefs, our very nature of who we are must be re-birthed (vs. 3, 5). We need a do-over. Nicodemus could not understand this because he could not look past the physical, the see-able, the understandable. And belief (faith) is the required key. We are quick to supposedly understand these truths and accept them (pray to receive Christ), but what have we really accepted? A Jesus who impresses us, who we admire and appreciate, who we praise and honor, who we boast in his humanitarian efforts and sympathy? Well Nicodemus did that also, and Jesus clearly pointed out to him his lack. No, we must move beyond these things. We must move to the realm of being exposed as evil and sinful, as wretched and in darkness, not because we make mistakes or mess up sometimes, but because we desire these evil things, because we love them and prefer them to Jesus (vs. 19-20). We do not sin because of lapses in judgement, we sin because we love it. If given a choice, we choose sin every single time, no exceptions (Isaiah 53:6). This is why we cannot understand the concept of new birth, even though we think we do. Nicodemus thought he understood the things of God and Jesus exposes that he does not. We too must submit to Jesus' exposition of us or we cannot come to him. His light must expose our darkness or we cannot see the kingdom of God. Do not suppose because we have said we are sorry for our sins and have accepted Jesus that we have been re-born. Nicodemus, being a Pharisee, would have prayed and asked forgiveness as well, and yet he is confounded by Jesus's words. Have we been exposed? Have we had our heart's darkness brought to light and remained there? Have we been re-born? Have our affections and desires and direction changed? Have we abandoned earthly understanding and perspectives in favor of the "foolishness" of Christ crucified (I Corinthians 1:23)? For we cannot begin to see heavenly things until we abandon earthly views (vs. 11). To be re-born is to completely change, from the inside out. Does your life look different? What has changed since your heart was supposedly re-born? Have you exchanged earthly mindsets in favor of heavenly ones? If still walking according to this world and what it says is wise is to be blinded to heavenly truth (vs. 12). Only in re-birth is this changed. Nicodemus, one of the wisest teachers in Israel could not grasp this (vs. 10). Are we so proud and arrogant to be sure we have? Have we given him every aspect of our lives or simply been content to have him lead in some areas, but not others?
In Nicodemus' encounter with Jesus, we have an individual who comes to Jesus from an earthly perspective. He has seen the miracles and is impressed and led to believe in Jesus as, at least, a prophet (vs. 2). At this point their interaction takes a confusing turn. As Jesus goes on the explain eternal life and the reasons for which he has come, Nicodemus is left bewildered and confused. He cannot grasp these truths. He has come to a man who has impressed him, one that he respects and admires and honors. But he is still earthly-minded about things. Jesus tells him that as long as we testify to what we see and know, we cannot comprehend heavenly truths and wisdom (vs. 10-12). Nicodemus is a Pharisee (vs. 1). So his whole life has been spent learning and studying laws and rules and scripture from an earthly perspective. Their religion is based on intellectual comprehension of spiritual truths. This is exposed as he approaches Jesus from an intellectual, earthly perspective. He cannot comprehend what Jesus is saying and telling him because he is still caught up in the tangible, the earthly and intellectual. It is all he can attest to because it is all he knows. Thus the necessity of abandoning all these things, that he may begin to believe and understand heavenly things (vs. 12, 16-18). He must move past knowing to believing. He must move past the physical to the spiritual, from the seen to the unseen. If one can only go as far as he can see or understand, then he is doomed. Jesus did not come simply to do miracles and impress people, but to seek and to save, to bestow eternal life and to open people's eyes to the truth. If we are content to see miracles (admire and respect Jesus) and walk by sight, then our life will consist of nothing more than flesh and earth. But if we are to see Jesus in the kingdom of heaven, our perspective, our beliefs, our very nature of who we are must be re-birthed (vs. 3, 5). We need a do-over. Nicodemus could not understand this because he could not look past the physical, the see-able, the understandable. And belief (faith) is the required key. We are quick to supposedly understand these truths and accept them (pray to receive Christ), but what have we really accepted? A Jesus who impresses us, who we admire and appreciate, who we praise and honor, who we boast in his humanitarian efforts and sympathy? Well Nicodemus did that also, and Jesus clearly pointed out to him his lack. No, we must move beyond these things. We must move to the realm of being exposed as evil and sinful, as wretched and in darkness, not because we make mistakes or mess up sometimes, but because we desire these evil things, because we love them and prefer them to Jesus (vs. 19-20). We do not sin because of lapses in judgement, we sin because we love it. If given a choice, we choose sin every single time, no exceptions (Isaiah 53:6). This is why we cannot understand the concept of new birth, even though we think we do. Nicodemus thought he understood the things of God and Jesus exposes that he does not. We too must submit to Jesus' exposition of us or we cannot come to him. His light must expose our darkness or we cannot see the kingdom of God. Do not suppose because we have said we are sorry for our sins and have accepted Jesus that we have been re-born. Nicodemus, being a Pharisee, would have prayed and asked forgiveness as well, and yet he is confounded by Jesus's words. Have we been exposed? Have we had our heart's darkness brought to light and remained there? Have we been re-born? Have our affections and desires and direction changed? Have we abandoned earthly understanding and perspectives in favor of the "foolishness" of Christ crucified (I Corinthians 1:23)? For we cannot begin to see heavenly things until we abandon earthly views (vs. 11). To be re-born is to completely change, from the inside out. Does your life look different? What has changed since your heart was supposedly re-born? Have you exchanged earthly mindsets in favor of heavenly ones? If still walking according to this world and what it says is wise is to be blinded to heavenly truth (vs. 12). Only in re-birth is this changed. Nicodemus, one of the wisest teachers in Israel could not grasp this (vs. 10). Are we so proud and arrogant to be sure we have? Have we given him every aspect of our lives or simply been content to have him lead in some areas, but not others?
Saturday, December 10, 2011
We Cannot be Trusted
John 2:23-25
Jesus has called his first disciples, performed his first miracle, and now his ministry is beginning. From the outset it is stated that he knew what man really is, not needing anyone to testify to him of this, therefore he did not entrust himself to them. What a statement. Jesus sees behind the scenes in our lives, looking into what drives and motivates us even when we do not (Proverbs 20:24). This is a frightening thought. Jesus, knowing man, decided not to entrust himself to them, knowing they would pervert and twist whatever was given to them. Look at what they had done with the Lord's temple, which had been entrusted to them (2:14). In mere moments (comparatively speaking) they had defiled a temple that had taken 46 years to construct (vs. 20). It was perverse and serving man's interest now, not God's. How could people of this nature be trusted with real truth and heavenly treasure? They could not, and Jesus knew this. This is why he spoke in parables, and why not everyone was privy to the secrets of the kingdom (Luke 8:10). In fact, in reality no one is deserving of anything from Jesus (Romans 3:9-10). He reminded the disciples that even though they had received the keys to understanding, it was not because they were deserving of it (John 15:16). We must take this to heart: no one is deserving of anything but judgement and condemnation. We are not lovable. There is nothing in us that is appealing or worthy of grace and mercy. However, what is more frightening about this scenario, aside from us realizing this, is to realize that Jesus knows this also. From this vantage point we are eternally doomed. He has seen what is in the heart of man and it is stated that he could not entrust himself to them. This should bring us to our knees. What a gift Jesus is to us; his life, his sacrifice, his workings in our lives, his attention to us, his love, his mercy and grace, etc. We are not deserving of any of these. Our tendency is to pervert and twist and taint with self-benefit and self-glory, the "What's in it for us" mentality (Isaiah 53:6). And this does not stop after conversion. In Acts 8:17-24, a man, Simon, is radically transformed by the Holy Spirit (vs. 13). However, even after this change, he perverts the gift of the Holy Spirit, seeking the benefits for himself and the advancement of his agenda and pleasure. Heed this example! We are never, at any moment, righteous in ourselves, or able to do good. Only Christ in us is capable of doing good (John 15:5), the exact confession of Paul (Philippians 3:3-4). The subject matter in a majority of the New Testament letters to churches deals with this issue: the believer's flesh penetrating the church and the horrific ramifications that occur as a result. Read the warnings to the churches in Revelation and see the same issue. This theme (flesh vs. Spirit) is all over scripture, this is the battle. We are told to do nothing more than offer ourselves as living sacrifices (Romans 12:1). A sacrifice is not opinionated or demanding or trying. It simply lies on the altar to be given and done with as another decides. This is our stance and position and only when we assume this position are we cleansed and worked through by Jesus himself, and only then are we bearing fruit, the good deeds. All other workings and doings are of the flesh and are opposed to godliness (8:7). No matter the righteous or godly appearance from the outside, the flesh is unable, at any moment, post or pre-conversion, to do good. Never! Only Jesus through his Spirit in us. Only! He does not come to change us, but to replace us (Ezekiel 36:25-27). This is why he tells Nicodemus he must be born again, because the first birth is into death and cursing (John 3:3; Galations 3:13). It is the second birth that gives life, nor the first. Jesus could not entrust himself to man because of the self-life, our own agendas, ourselves. He cannot entrust himself to us today for the same reason, saved and unsaved alike. Perhaps we (Christians) do not experience him because we too have perverted and twisted things into our own agendas and slants and preferences. We too, like Simon, must repent and ask that the intents of our hearts be forgiven (Acts 8:22). Then, and only then, can Christ entrust himself to us.
Jesus has called his first disciples, performed his first miracle, and now his ministry is beginning. From the outset it is stated that he knew what man really is, not needing anyone to testify to him of this, therefore he did not entrust himself to them. What a statement. Jesus sees behind the scenes in our lives, looking into what drives and motivates us even when we do not (Proverbs 20:24). This is a frightening thought. Jesus, knowing man, decided not to entrust himself to them, knowing they would pervert and twist whatever was given to them. Look at what they had done with the Lord's temple, which had been entrusted to them (2:14). In mere moments (comparatively speaking) they had defiled a temple that had taken 46 years to construct (vs. 20). It was perverse and serving man's interest now, not God's. How could people of this nature be trusted with real truth and heavenly treasure? They could not, and Jesus knew this. This is why he spoke in parables, and why not everyone was privy to the secrets of the kingdom (Luke 8:10). In fact, in reality no one is deserving of anything from Jesus (Romans 3:9-10). He reminded the disciples that even though they had received the keys to understanding, it was not because they were deserving of it (John 15:16). We must take this to heart: no one is deserving of anything but judgement and condemnation. We are not lovable. There is nothing in us that is appealing or worthy of grace and mercy. However, what is more frightening about this scenario, aside from us realizing this, is to realize that Jesus knows this also. From this vantage point we are eternally doomed. He has seen what is in the heart of man and it is stated that he could not entrust himself to them. This should bring us to our knees. What a gift Jesus is to us; his life, his sacrifice, his workings in our lives, his attention to us, his love, his mercy and grace, etc. We are not deserving of any of these. Our tendency is to pervert and twist and taint with self-benefit and self-glory, the "What's in it for us" mentality (Isaiah 53:6). And this does not stop after conversion. In Acts 8:17-24, a man, Simon, is radically transformed by the Holy Spirit (vs. 13). However, even after this change, he perverts the gift of the Holy Spirit, seeking the benefits for himself and the advancement of his agenda and pleasure. Heed this example! We are never, at any moment, righteous in ourselves, or able to do good. Only Christ in us is capable of doing good (John 15:5), the exact confession of Paul (Philippians 3:3-4). The subject matter in a majority of the New Testament letters to churches deals with this issue: the believer's flesh penetrating the church and the horrific ramifications that occur as a result. Read the warnings to the churches in Revelation and see the same issue. This theme (flesh vs. Spirit) is all over scripture, this is the battle. We are told to do nothing more than offer ourselves as living sacrifices (Romans 12:1). A sacrifice is not opinionated or demanding or trying. It simply lies on the altar to be given and done with as another decides. This is our stance and position and only when we assume this position are we cleansed and worked through by Jesus himself, and only then are we bearing fruit, the good deeds. All other workings and doings are of the flesh and are opposed to godliness (8:7). No matter the righteous or godly appearance from the outside, the flesh is unable, at any moment, post or pre-conversion, to do good. Never! Only Jesus through his Spirit in us. Only! He does not come to change us, but to replace us (Ezekiel 36:25-27). This is why he tells Nicodemus he must be born again, because the first birth is into death and cursing (John 3:3; Galations 3:13). It is the second birth that gives life, nor the first. Jesus could not entrust himself to man because of the self-life, our own agendas, ourselves. He cannot entrust himself to us today for the same reason, saved and unsaved alike. Perhaps we (Christians) do not experience him because we too have perverted and twisted things into our own agendas and slants and preferences. We too, like Simon, must repent and ask that the intents of our hearts be forgiven (Acts 8:22). Then, and only then, can Christ entrust himself to us.
Thursday, December 8, 2011
Close Encounter of the Third Kind
John 1:35-42
When the first disciples came to Jesus, it was because of John the Baptist's testimony. He referred to Jesus as the Lamb of God (vs. 36). This was overheard by two men who then turned to follow Jesus, eventually becoming his disciples (vs. 37). We infer from their confession and statements that these men were familiar with the Old Testament and the scriptures and the coming Messiah (vs. 41, 45). The fact that John's words and testimony had such an impact would also lead us to believe that these men were familiar with his ministry and who he was and who he served. So when John worships and praises Jesus, it carries with it some weight and pull, enough so that these men inquire more of Jesus (vs. 38-39). John was really doing nothing all that out of the ordinary, simply following God in obedience (vs. 31-34). But his simple obedience was used by God to draw people to his Son Jesus. John knew that in himself he offered nothing to these people, aside from Jesus himself (vs. 20, 36). He never meant to possess the spotlight or have people see him, but to prepare the way for Jesus, knowing that only Jesus could help these people, forgive and save these people. His only mission was to point people to Jesus. This is the same position that we must assume in our lives. No matter how much we may want to flatter ourselves, we offer people nothing outside of Jesus. We cannot save or forgive or redeem or lead people into what God has for them. Only Jesus can do these things, therefore we must point them to him. No matter how much we serve people, help people, care for people, give to people, or love people, if we are not doing with the intention of pointing them to Jesus, in obedience to his leading, then we have done nothing at all (John 15:5). They are dead works, to be burned at the judgement (I Corinthians 3:11-15). However holy and righteous our works may appear, Jesus is all there is (Isaiah 64:6). John knew this, and therefore desired that all people would see is Jesus, nothing else (John 3:30). What do people encounter when they meet and interact with us? If it is simply a nice person or a helpful person or a caring person, and not Jesus, then we have failed to be salt and light as commanded. John does not desire to be a nice and caring person in people's eyes (Luke 3:7-9), and neither did Jesus (Matthew 10:34). We are characterized by our love for others and commanded to be peacemakers, but it is all in the name and leading (Holy Spirit) of Jesus, in the advancement of his kingdom and his name, not ours. People must encounter Jesus when they encounter us. Paul wrote that one plants, another waters, but God gives the growth (I Corinthians 1:5-7). In either case, the person is sowing gospel truth, leading people to an encounter with Jesus. So what if we feel like we do not fall into either of these categories? Jesus said that we are either gathering or scattering (Matthew 12:30), so if we feel we fit into neither category then we fall into the opposite category: drawing people away from Jesus. There is no middle or in between according to Jesus. John drew people to encounter Jesus, as seen in the lives of the first disciples and the people coming to him to be baptized. Whether a person runs to Christ or from Christ is not ours to determine. We simply point them to Jesus and God gives the growth. We just must be the fragrance (II Corinthians 2:15). What do people encounter when encountering us? Is it Jesus? Or is it anything else? If it is not Jesus then we are scattering people and set against Jesus (Matthew 12:30), not matter how nice and pleasant we are. Even Satan, who lusts after our demise, appears nice and pleasant (II Corinthians 11:14; Daniel 11:32). Do not be deceived. We cannot claim to know Jesus and continually forsake showing him to people. Because if this is the case, then in reality we are showing the very opposite of Christ.
When the first disciples came to Jesus, it was because of John the Baptist's testimony. He referred to Jesus as the Lamb of God (vs. 36). This was overheard by two men who then turned to follow Jesus, eventually becoming his disciples (vs. 37). We infer from their confession and statements that these men were familiar with the Old Testament and the scriptures and the coming Messiah (vs. 41, 45). The fact that John's words and testimony had such an impact would also lead us to believe that these men were familiar with his ministry and who he was and who he served. So when John worships and praises Jesus, it carries with it some weight and pull, enough so that these men inquire more of Jesus (vs. 38-39). John was really doing nothing all that out of the ordinary, simply following God in obedience (vs. 31-34). But his simple obedience was used by God to draw people to his Son Jesus. John knew that in himself he offered nothing to these people, aside from Jesus himself (vs. 20, 36). He never meant to possess the spotlight or have people see him, but to prepare the way for Jesus, knowing that only Jesus could help these people, forgive and save these people. His only mission was to point people to Jesus. This is the same position that we must assume in our lives. No matter how much we may want to flatter ourselves, we offer people nothing outside of Jesus. We cannot save or forgive or redeem or lead people into what God has for them. Only Jesus can do these things, therefore we must point them to him. No matter how much we serve people, help people, care for people, give to people, or love people, if we are not doing with the intention of pointing them to Jesus, in obedience to his leading, then we have done nothing at all (John 15:5). They are dead works, to be burned at the judgement (I Corinthians 3:11-15). However holy and righteous our works may appear, Jesus is all there is (Isaiah 64:6). John knew this, and therefore desired that all people would see is Jesus, nothing else (John 3:30). What do people encounter when they meet and interact with us? If it is simply a nice person or a helpful person or a caring person, and not Jesus, then we have failed to be salt and light as commanded. John does not desire to be a nice and caring person in people's eyes (Luke 3:7-9), and neither did Jesus (Matthew 10:34). We are characterized by our love for others and commanded to be peacemakers, but it is all in the name and leading (Holy Spirit) of Jesus, in the advancement of his kingdom and his name, not ours. People must encounter Jesus when they encounter us. Paul wrote that one plants, another waters, but God gives the growth (I Corinthians 1:5-7). In either case, the person is sowing gospel truth, leading people to an encounter with Jesus. So what if we feel like we do not fall into either of these categories? Jesus said that we are either gathering or scattering (Matthew 12:30), so if we feel we fit into neither category then we fall into the opposite category: drawing people away from Jesus. There is no middle or in between according to Jesus. John drew people to encounter Jesus, as seen in the lives of the first disciples and the people coming to him to be baptized. Whether a person runs to Christ or from Christ is not ours to determine. We simply point them to Jesus and God gives the growth. We just must be the fragrance (II Corinthians 2:15). What do people encounter when encountering us? Is it Jesus? Or is it anything else? If it is not Jesus then we are scattering people and set against Jesus (Matthew 12:30), not matter how nice and pleasant we are. Even Satan, who lusts after our demise, appears nice and pleasant (II Corinthians 11:14; Daniel 11:32). Do not be deceived. We cannot claim to know Jesus and continually forsake showing him to people. Because if this is the case, then in reality we are showing the very opposite of Christ.
Wednesday, December 7, 2011
I Myself Did Not Know Him
John 1:29-34
When John begins preparing the way for Jesus, he confesses that he was unaware of who this man was that he was preparing the way for (vs. 31, 33). He is but one person crying out to prepare the way (vs. 23). Although he does not yet know Jesus or who this man will be, he has been anointed by God and he stands on the promise that God will reveal this man to him (vs. 33). His faith in what was hoped for though not yet seen carried him on in strength and confidence leading him to abandon all (Mark 1:6). He needed nothing more than the words and promises of God. It is the same with the disciples when first called. John merely mentions that Jesus is the Lamb of God and two of them begin following Jesus (vs. 36-37). Another is simply told to follow, and he does (vs. 43). Their confidence is so strong at this point that they even begin to go to others and tell of the Messiah, leading them to follow as well (vs. 41, 45). They are already confessing him as Messiah and leaving things behind to follow after him. They have had no promises from Jesus or guarantees of anything. They simply believe he is the promise of God, worth everything. On the opposite side, the religious of the day (the Pharisees) send a delegation to gather more proof, some concrete evidence from John as to what it is that is going on (vs. 19-27). They are not willing to put things on the line here without further evidence and guarantees. They want to know the specifics and the details before they are willing to risk their lives and reputations. We see this same thing in the rich man who wants eternal life, but needs some guarantees first. He is not willing to put his possessions and reputation on the line for just anybody (Mark 10:17-22). He is given no guarantee and therefore leaves sad. Jesus just isn't worth his life and possessions. He cannot venture out on a "whim". He wants assurance from Jesus, not faith, but one cannot have both simultaneously. One comes, then the other (Galations 3:2; Romans 10:17). This was their holdup, their stumbling block in the form of Jesus (I Corinthians 1:23). You see, they had constructed a religion around selfish guarantees. Following the law, a tangible see-able standard, that one could measure and read and ensure compliance, involved no faith. This made things somewhat easier. There was no unknown or reliance on something unseen. Their whole religion was based on human ability and capability within a written code. If someone wanted eternal life, they could give them a list, tell them to follow it, and then guarantee them eternal life. No faith, no walking blindly, no guessing. Just simple rule following, followed by guaranteed eternal life. As long as the standard measured up, it did not really matter what else one's life consisted of. Just don't venture from the standard. But suddenly Jesus comes on the scene preaching things unseen and difficult to follow and understand (John 3:3-8; I Corinthians 1:18). It now takes faith and walking without seeing. The only things he guaranteed us was suffering and hardship (Matthew 10:16-18, 21-25, 34-39; II Timothy 3:12; Philippians 1:29), and eternal life to come (Matthew 19:29; John 6:40), presuming we endure and persevere. Is this enough for us? In that day they could have ease and pleasure in this world and the next, as long as standards and laws were maintained. Jesus tells us that we forsake the riches of this world in favor of riches in another (Mark 4:19; Matthew 6:19-20; Luke 12:33; Luke 14:33). They did not approach this dilemma because their religion said they did not have to. Only Jesus did. Our religion today says the same thing, so neither do we approach this dilemma. However, if we are to follow Christ we must approach it with no guarantee except for his promises to come. He will care for us (Matthew 6:33), but not in the way we prefer, but in his way. Is this enough of a promise for us to lose everything for? The Pharisees wanted proof before they venture out, seeking it both from John (John 1:25) and from Jesus (Matthew 16:1). What is our coming to Jesus like? Complete faith in him and his words or are we out for more of a guarantee? Is he worth everything or just something? For John and the disciples he was worth everything, and they bet their whole lives on it, according to his commands (Matthew 10:39; I Corinthians 6:19-20). Do we believe these words of Jesus that demands losing all to gain all, or the leaven of the Pharisees that says we can simply have it all?
When John begins preparing the way for Jesus, he confesses that he was unaware of who this man was that he was preparing the way for (vs. 31, 33). He is but one person crying out to prepare the way (vs. 23). Although he does not yet know Jesus or who this man will be, he has been anointed by God and he stands on the promise that God will reveal this man to him (vs. 33). His faith in what was hoped for though not yet seen carried him on in strength and confidence leading him to abandon all (Mark 1:6). He needed nothing more than the words and promises of God. It is the same with the disciples when first called. John merely mentions that Jesus is the Lamb of God and two of them begin following Jesus (vs. 36-37). Another is simply told to follow, and he does (vs. 43). Their confidence is so strong at this point that they even begin to go to others and tell of the Messiah, leading them to follow as well (vs. 41, 45). They are already confessing him as Messiah and leaving things behind to follow after him. They have had no promises from Jesus or guarantees of anything. They simply believe he is the promise of God, worth everything. On the opposite side, the religious of the day (the Pharisees) send a delegation to gather more proof, some concrete evidence from John as to what it is that is going on (vs. 19-27). They are not willing to put things on the line here without further evidence and guarantees. They want to know the specifics and the details before they are willing to risk their lives and reputations. We see this same thing in the rich man who wants eternal life, but needs some guarantees first. He is not willing to put his possessions and reputation on the line for just anybody (Mark 10:17-22). He is given no guarantee and therefore leaves sad. Jesus just isn't worth his life and possessions. He cannot venture out on a "whim". He wants assurance from Jesus, not faith, but one cannot have both simultaneously. One comes, then the other (Galations 3:2; Romans 10:17). This was their holdup, their stumbling block in the form of Jesus (I Corinthians 1:23). You see, they had constructed a religion around selfish guarantees. Following the law, a tangible see-able standard, that one could measure and read and ensure compliance, involved no faith. This made things somewhat easier. There was no unknown or reliance on something unseen. Their whole religion was based on human ability and capability within a written code. If someone wanted eternal life, they could give them a list, tell them to follow it, and then guarantee them eternal life. No faith, no walking blindly, no guessing. Just simple rule following, followed by guaranteed eternal life. As long as the standard measured up, it did not really matter what else one's life consisted of. Just don't venture from the standard. But suddenly Jesus comes on the scene preaching things unseen and difficult to follow and understand (John 3:3-8; I Corinthians 1:18). It now takes faith and walking without seeing. The only things he guaranteed us was suffering and hardship (Matthew 10:16-18, 21-25, 34-39; II Timothy 3:12; Philippians 1:29), and eternal life to come (Matthew 19:29; John 6:40), presuming we endure and persevere. Is this enough for us? In that day they could have ease and pleasure in this world and the next, as long as standards and laws were maintained. Jesus tells us that we forsake the riches of this world in favor of riches in another (Mark 4:19; Matthew 6:19-20; Luke 12:33; Luke 14:33). They did not approach this dilemma because their religion said they did not have to. Only Jesus did. Our religion today says the same thing, so neither do we approach this dilemma. However, if we are to follow Christ we must approach it with no guarantee except for his promises to come. He will care for us (Matthew 6:33), but not in the way we prefer, but in his way. Is this enough of a promise for us to lose everything for? The Pharisees wanted proof before they venture out, seeking it both from John (John 1:25) and from Jesus (Matthew 16:1). What is our coming to Jesus like? Complete faith in him and his words or are we out for more of a guarantee? Is he worth everything or just something? For John and the disciples he was worth everything, and they bet their whole lives on it, according to his commands (Matthew 10:39; I Corinthians 6:19-20). Do we believe these words of Jesus that demands losing all to gain all, or the leaven of the Pharisees that says we can simply have it all?
Tuesday, December 6, 2011
Shadow of Light
John 1:1-18
Christ's entrance into the world at this time brought with it some incredible things that meant a significant and sometimes controversial change to the order of things. The light and truth that he brought meant freedom for the people of that day who were religiously laboring under a law-driven religious system that was bondage and darkness (Galations 3:13, 23-25). Of course it was also freedom for those who were under no system and in darkness of soul (lost). Ever since Moses had been given the law, the people were kept captive under it, as a form of guard (Galations 3:24) until Christ could come. The problem was that instead of treating it as such, they had embraced it as life, as the means to God and holiness, which was never its intention (Hebrews 10:4). A whole religious system was formed around this, leading people astray, laying heavy burdens on them that they could not possibly fulfill (Matthew 23:4). The leaders of this religion (Pharisees) lorded it over them and constantly subjected them to bondage and slavery to this law-driven system. Although the law is in itself good (Romans 7:12), it was never meant to bring life, as they were intending it (John 5:39). The problem is that they only had a copy of life, a shadow of things to come (Hebrews 8:5, 10:1), a form of a hight priest, fallible and fallen (Hebrews 8:6). This entire system was based on man's ability to do and to follow and to fulfill, all the while coming up woefully short of atonement (Hebrews 7:27-28, 10:4). And since they looked to the law for life, they were now under a curse, obligated to fulfill the entire law (Galations 3:10). The copy of heavenly things, the shadow given to them was abused to the point of being embraced as life, so that when true life did come, it was overlooked and unrecognized (1:10-11). But for those who did hear his voice and did recognize the light, it was a burden lifting, soul quenching truth that truly set them free to serve the living God instead of statutes (Hebrews 9:14). Some of the impact of this eludes us today. We do not see ourselves as in bondage as they did during their day, for we already "have" Christ. So the "freedom" that Christ offers us, the light shining in the darkness, is not as bright and freeing. But in this we are deceived. The bondage we naively think is absent is still there, just in different forms. Do we not also have lists of rules that we place on people when they "come to Christ"? Do we not immediately begin to tell them what their life should look like and how they should be involved and what steps should be taken next to ensure spiritual growth? We place burdens on them just the same, only ours are more modern. We are content to have them stand in beams of light instead of driving them to the source of light. We are nothing more than modern-day Moses's. What God has started in setting them free, we snuff out in chaining them to modern expectations and appearances that should characterize a "Christian". Why else do we so often confess how tired and weary we are in living this life? Why do we so often burn out quickly and just need to get away? This is not the life that Jesus provides (Matthew 11:30; Isaiah 40:30-31; I John 5:3). So what is it? Nothing more than updated, modernized bondage, law-keeping, slavery to rules and regulations and expectations. We are expected to conform to these present-day standards to appear like all other Christians, and it in no way requires Jesus to do it, just simple will-power and dedication. In fact, almost anyone can do it, with or without Jesus. Do we not see this as a problem? We claim Christ, but a veil still remains (II Corinthians 3:14). We must turn to Christ, to the true light of men, to the true life-giver and bestower of grace and easy yokes and light burdens. We have trouble understanding and appreciating the freedom he brings because we have not yet experienced it. If we would but turn to him he would lift our burdens and remove the veil and truly set us free, and then life would truly be experienced, the life that Jesus said he brings (John 10:10), for grace is another gift he offers (1:17).
Christ's entrance into the world at this time brought with it some incredible things that meant a significant and sometimes controversial change to the order of things. The light and truth that he brought meant freedom for the people of that day who were religiously laboring under a law-driven religious system that was bondage and darkness (Galations 3:13, 23-25). Of course it was also freedom for those who were under no system and in darkness of soul (lost). Ever since Moses had been given the law, the people were kept captive under it, as a form of guard (Galations 3:24) until Christ could come. The problem was that instead of treating it as such, they had embraced it as life, as the means to God and holiness, which was never its intention (Hebrews 10:4). A whole religious system was formed around this, leading people astray, laying heavy burdens on them that they could not possibly fulfill (Matthew 23:4). The leaders of this religion (Pharisees) lorded it over them and constantly subjected them to bondage and slavery to this law-driven system. Although the law is in itself good (Romans 7:12), it was never meant to bring life, as they were intending it (John 5:39). The problem is that they only had a copy of life, a shadow of things to come (Hebrews 8:5, 10:1), a form of a hight priest, fallible and fallen (Hebrews 8:6). This entire system was based on man's ability to do and to follow and to fulfill, all the while coming up woefully short of atonement (Hebrews 7:27-28, 10:4). And since they looked to the law for life, they were now under a curse, obligated to fulfill the entire law (Galations 3:10). The copy of heavenly things, the shadow given to them was abused to the point of being embraced as life, so that when true life did come, it was overlooked and unrecognized (1:10-11). But for those who did hear his voice and did recognize the light, it was a burden lifting, soul quenching truth that truly set them free to serve the living God instead of statutes (Hebrews 9:14). Some of the impact of this eludes us today. We do not see ourselves as in bondage as they did during their day, for we already "have" Christ. So the "freedom" that Christ offers us, the light shining in the darkness, is not as bright and freeing. But in this we are deceived. The bondage we naively think is absent is still there, just in different forms. Do we not also have lists of rules that we place on people when they "come to Christ"? Do we not immediately begin to tell them what their life should look like and how they should be involved and what steps should be taken next to ensure spiritual growth? We place burdens on them just the same, only ours are more modern. We are content to have them stand in beams of light instead of driving them to the source of light. We are nothing more than modern-day Moses's. What God has started in setting them free, we snuff out in chaining them to modern expectations and appearances that should characterize a "Christian". Why else do we so often confess how tired and weary we are in living this life? Why do we so often burn out quickly and just need to get away? This is not the life that Jesus provides (Matthew 11:30; Isaiah 40:30-31; I John 5:3). So what is it? Nothing more than updated, modernized bondage, law-keeping, slavery to rules and regulations and expectations. We are expected to conform to these present-day standards to appear like all other Christians, and it in no way requires Jesus to do it, just simple will-power and dedication. In fact, almost anyone can do it, with or without Jesus. Do we not see this as a problem? We claim Christ, but a veil still remains (II Corinthians 3:14). We must turn to Christ, to the true light of men, to the true life-giver and bestower of grace and easy yokes and light burdens. We have trouble understanding and appreciating the freedom he brings because we have not yet experienced it. If we would but turn to him he would lift our burdens and remove the veil and truly set us free, and then life would truly be experienced, the life that Jesus said he brings (John 10:10), for grace is another gift he offers (1:17).
Monday, December 5, 2011
Where the Mind Falls Short
Luke 24:13-35
It is in these interactions between Jesus and his disciples, post-resurrection, that we come to more fully understand the inner-workings of faith. These disciples had sat under his teaching for years. He explained parables to them in detail, so that they may understand when others did not. He told them on numerous occasions how he would be handed over, suffer and die, then buried and raised again to life. They had confessed him as the Messiah, forsaking all to follow him in obedience. And yet, at a most crucial time, they reveal their hearts by saying, in their disappointment, that they had hoped he was the one to redeem Israel (vs. 21). Everything he had taught them about himself and upcoming events was unfolding before their eyes and they were completely missing it (vs.20, 23). They understood things conceptually but could not grasp it practically. Even when he appeared among them from the dead they did not believe (vs. 41), instead thinking him to be a spirit (vs.37). Jesus, once again, explains the Old Testament to them, from the beginning, laying it out clearly for them, but still it missed the mark (vs. 27), since they continue to disbelieve (vs. 41). They "understood" what he had been saying to them, they just didn't believe it. Even the Pharisees had understanding of scripture. They knew what their life should look like scripturally; they were anticipating the Messiah, understanding and aware of his coming. They knew where he was to be born and what his purpose was to be in coming. They were filled with understanding, but it did not lead to belief. It is not until Jesus opens his disciple's eyes (heart) to scripture that their understanding finally leads to belief, instead of doubt (vs. 45). How interesting that what their minds finally grasp, their hearts had already been speaking to them (vs. 32). And this is the key to understanding, true understanding. Understanding (folly- I Corinthians 2:14) originates in the mind, but belief (true understanding) originates in the heart. One can easily have one without the other. The disciple's hearts cried out for belief, but their minds overcame this belief with mental comprehension and reasoning, which subdued their belief. No matter how incredible an occurrence may be, intellect will never rise up to grasp it as belief, even when involving something as amazing as one rising from the dead (vs. 41, Luke 16:29-31). Belief originates in the heart, not the mind. We may understand things, and comprehend them, but it is with the heart that true belief is cultivated (Romans 10:9). Jesus is the one that opened their eyes. It is the Spirit that opens eyes to see, that imparts truth and understanding, and this takes place within the heart, a place the mind does not dwell or venture. These are spiritual matters, worked out within one's heart spiritually, according to the workings of the Spirit, matters unconcerned with comprehension (I Corinthians 2:10-14). We must stop waiting for things to make sense to us or until we understand things better before we walk in faith. That is not faith. We also must never think that because we grasp concepts, because we understand them, that we automatically believe them also. Neither one ensures the other. One leads to eternal life, the other to eternal condemnation. Our minds, like the disciples, play too active a role. They are too involved in matters that do not concern them. Our minds must be renewed by matters of the heart (Romans 12:2), not the other way around. Heart first, then mind. To reverse this order is to invite deception, and to ignore the burning hearts within.
It is in these interactions between Jesus and his disciples, post-resurrection, that we come to more fully understand the inner-workings of faith. These disciples had sat under his teaching for years. He explained parables to them in detail, so that they may understand when others did not. He told them on numerous occasions how he would be handed over, suffer and die, then buried and raised again to life. They had confessed him as the Messiah, forsaking all to follow him in obedience. And yet, at a most crucial time, they reveal their hearts by saying, in their disappointment, that they had hoped he was the one to redeem Israel (vs. 21). Everything he had taught them about himself and upcoming events was unfolding before their eyes and they were completely missing it (vs.20, 23). They understood things conceptually but could not grasp it practically. Even when he appeared among them from the dead they did not believe (vs. 41), instead thinking him to be a spirit (vs.37). Jesus, once again, explains the Old Testament to them, from the beginning, laying it out clearly for them, but still it missed the mark (vs. 27), since they continue to disbelieve (vs. 41). They "understood" what he had been saying to them, they just didn't believe it. Even the Pharisees had understanding of scripture. They knew what their life should look like scripturally; they were anticipating the Messiah, understanding and aware of his coming. They knew where he was to be born and what his purpose was to be in coming. They were filled with understanding, but it did not lead to belief. It is not until Jesus opens his disciple's eyes (heart) to scripture that their understanding finally leads to belief, instead of doubt (vs. 45). How interesting that what their minds finally grasp, their hearts had already been speaking to them (vs. 32). And this is the key to understanding, true understanding. Understanding (folly- I Corinthians 2:14) originates in the mind, but belief (true understanding) originates in the heart. One can easily have one without the other. The disciple's hearts cried out for belief, but their minds overcame this belief with mental comprehension and reasoning, which subdued their belief. No matter how incredible an occurrence may be, intellect will never rise up to grasp it as belief, even when involving something as amazing as one rising from the dead (vs. 41, Luke 16:29-31). Belief originates in the heart, not the mind. We may understand things, and comprehend them, but it is with the heart that true belief is cultivated (Romans 10:9). Jesus is the one that opened their eyes. It is the Spirit that opens eyes to see, that imparts truth and understanding, and this takes place within the heart, a place the mind does not dwell or venture. These are spiritual matters, worked out within one's heart spiritually, according to the workings of the Spirit, matters unconcerned with comprehension (I Corinthians 2:10-14). We must stop waiting for things to make sense to us or until we understand things better before we walk in faith. That is not faith. We also must never think that because we grasp concepts, because we understand them, that we automatically believe them also. Neither one ensures the other. One leads to eternal life, the other to eternal condemnation. Our minds, like the disciples, play too active a role. They are too involved in matters that do not concern them. Our minds must be renewed by matters of the heart (Romans 12:2), not the other way around. Heart first, then mind. To reverse this order is to invite deception, and to ignore the burning hearts within.
Sunday, December 4, 2011
Faith Forsaken
Luke 23:44-49
In Luke's account of the crucifixion Jesus calls out to the Father, committing his spirit into his hands, yielding his spirit unto death (vs. 46). He breathed his last. If we turn to both Matthew and Mark's accounts of the crucifixion, they offer us a few more details that, when brought into this account, offer us an intense glimpse of faith. Matthew (27:46-50) and Mark (15:34-37) tell us that Jesus cried out to the Father, asking why he had forsaken him, and then cries out again some time later, yielding up his spirit. We are told here in Luke what the second crying out was: committing his spirit to the Father. At the moment just after Jesus loses fellowship with the Father, he commits his spirit into his hands. What faith! There is no sense of the Father's presence, no gaze falling upon the only begotten Son, no oneness or unity, only darkness, for the first and only time ever. And at this most desperate and direst of moments is when Jesus fully surrenders himself to God unto death. He does it without emotion or feeling, simply trusting. Is this not the kind of faith we all must have (James 1:6-8)? Paul wrote that God was leading him to Jerusalem, not telling him what awaited him there aside from suffering and hardship (Acts 20:22-24). Paul did not have to see what lay ahead or have more details and plans, for he knew that God awaited him wherever he went, whether he felt it or sensed it or not. Jesus offered himself up unto death when God had forsaken him. How much more confident can we walk blindly knowing God will never do that to us (Hebrews 13:5). Why must we have more details and more confirmation upon confirmation and guarantees of safety or success before we go out? Why do we wait for some type of anointing or feeling or maturity before we are willing to strike out not knowing where we are going? Is this not our flesh, our human understanding jumping in to offer bits of earthly "wisdom"? Some kind of promise that our flesh seeks to ensure its own vitality? And yet we are told that only in faith is God pleased (Hebrews 11:6), not in our figuring it out and playing it safe. And not even is he pleased in our going if not in faith. Our lives have grown too valuable and important to us, therefore faith affords us little, for God's promises are spiritual in nature, not carnal guarantees. Paul was able to walk blindly into suffering because he knew his life to be of no value apart from his following and fulfilling God's set purposes in his life. Jesus too was able to offer his spirit at the darkest of moments since he knew the reason for which he had come (John 12:27-28). They trusted in a sovereign God and his plans and will, not in the value of their own lives, which allowed them to walk in faith. If we continually await for guarantees and confirmations before we walk, we will never walk. All God has promised is to accomplish his will, and honor and provide for those who are dedicated to the like. Our lives are instruments of glory in the hands of a sovereign God; instruments of death otherwise. Let us yield our lives up in faith to God, even in the most desperate of circumstances, for he has promised to guard and keep what is his, and to never forsake us. Even Jesus did not have this guarantee.
In Luke's account of the crucifixion Jesus calls out to the Father, committing his spirit into his hands, yielding his spirit unto death (vs. 46). He breathed his last. If we turn to both Matthew and Mark's accounts of the crucifixion, they offer us a few more details that, when brought into this account, offer us an intense glimpse of faith. Matthew (27:46-50) and Mark (15:34-37) tell us that Jesus cried out to the Father, asking why he had forsaken him, and then cries out again some time later, yielding up his spirit. We are told here in Luke what the second crying out was: committing his spirit to the Father. At the moment just after Jesus loses fellowship with the Father, he commits his spirit into his hands. What faith! There is no sense of the Father's presence, no gaze falling upon the only begotten Son, no oneness or unity, only darkness, for the first and only time ever. And at this most desperate and direst of moments is when Jesus fully surrenders himself to God unto death. He does it without emotion or feeling, simply trusting. Is this not the kind of faith we all must have (James 1:6-8)? Paul wrote that God was leading him to Jerusalem, not telling him what awaited him there aside from suffering and hardship (Acts 20:22-24). Paul did not have to see what lay ahead or have more details and plans, for he knew that God awaited him wherever he went, whether he felt it or sensed it or not. Jesus offered himself up unto death when God had forsaken him. How much more confident can we walk blindly knowing God will never do that to us (Hebrews 13:5). Why must we have more details and more confirmation upon confirmation and guarantees of safety or success before we go out? Why do we wait for some type of anointing or feeling or maturity before we are willing to strike out not knowing where we are going? Is this not our flesh, our human understanding jumping in to offer bits of earthly "wisdom"? Some kind of promise that our flesh seeks to ensure its own vitality? And yet we are told that only in faith is God pleased (Hebrews 11:6), not in our figuring it out and playing it safe. And not even is he pleased in our going if not in faith. Our lives have grown too valuable and important to us, therefore faith affords us little, for God's promises are spiritual in nature, not carnal guarantees. Paul was able to walk blindly into suffering because he knew his life to be of no value apart from his following and fulfilling God's set purposes in his life. Jesus too was able to offer his spirit at the darkest of moments since he knew the reason for which he had come (John 12:27-28). They trusted in a sovereign God and his plans and will, not in the value of their own lives, which allowed them to walk in faith. If we continually await for guarantees and confirmations before we walk, we will never walk. All God has promised is to accomplish his will, and honor and provide for those who are dedicated to the like. Our lives are instruments of glory in the hands of a sovereign God; instruments of death otherwise. Let us yield our lives up in faith to God, even in the most desperate of circumstances, for he has promised to guard and keep what is his, and to never forsake us. Even Jesus did not have this guarantee.
Friday, December 2, 2011
Small Jesus
Luke 23:35-38
When Jesus is dying on the cross, the religious leaders come to him, mocking him and saying that he is so limited in his power and authority he cannot save himself from this death, from this cross. They rely on this as proof that he clearly cannot be the Messiah. Right after this, the soldiers join in the mocking (vs. 36), and then one of the criminals joins in as well (vs. 39). They relied on what they were seeing as evidence, concrete evidence against Jesus, and their small view of him was then ingested by those around them, infecting them like a disease. It spread quick. It is plain to see Jesus cannot save himself, so let us determine from this he is not the Messiah, let us move on, and let us continue to do religion the way we always have, so they concluded. What rash, deceived, blasphemous, damning remarks they are making and wicked hearts they are manifesting. And they are passing this along to others, leading them astray from their only hope by their skewed, small view of Jesus. Are we really that different today? Is this heart not manifested in us continually? Is this same small view of Jesus not shared by us presently? Jesus cannot provide for us, especially in these economic times, so let us do it for ourselves. Jesus cannot sufficiently draw people to himself, especially with these outdated phrases and methodologies, so let us use our wisdom to update and modernize the gospel. Jesus cannot fully captivate and sufficiently satisfy, so let us not forsake him, but healthily mesh him with entertainment, worldliness and culture. Jesus cannot actually lead us in every single area, so let us rely on him and our own common sense. Jesus cannot come down off the cross, so let us move on. Is there really a difference? Do these views not all stem from the same heart and mind? How small is our view of Jesus? How limited is he in our opinion? These religious leaders portrayed a small, impotent Jesus who not only could not save himself, but could not save others either. We too have portrayed such a small, insignificant, impotent "savior" to the world that we border on their same heresy. What does our life say to others about Jesus? None of us would openly say these things, in fact we would deny them vehemently and condemn anyone that would say them. But it is not our words so much that condemn us in this, but our actions, our methods, our way of life and how it is ordered day to day, Sunday to Sunday. How many things in our lives do we interpret that Jesus "cannot" do? Even if it is one thing, or a host of things, it makes no difference, because if Jesus is limited in anything then we have questioned his deity, limiting his omnipotence and sovereignty, stripping of his glory and robbing him of his worship, the exact thing the Pharisees, Sadducees, scribes, and chief priests were doing in this instance. The seed is the same, though the plant may look different once sprouted. Is he all powerful? Is he all-knowing? Is he perfect and good and trustworthy? Is he sufficient? Is he worthy of all glory and complete praise? If we believe this then we must repent and begin to live like it, and he will be gracious and merciful to do so in our broken hearts. If we do not, then we might as well move on and stop the charade.
When Jesus is dying on the cross, the religious leaders come to him, mocking him and saying that he is so limited in his power and authority he cannot save himself from this death, from this cross. They rely on this as proof that he clearly cannot be the Messiah. Right after this, the soldiers join in the mocking (vs. 36), and then one of the criminals joins in as well (vs. 39). They relied on what they were seeing as evidence, concrete evidence against Jesus, and their small view of him was then ingested by those around them, infecting them like a disease. It spread quick. It is plain to see Jesus cannot save himself, so let us determine from this he is not the Messiah, let us move on, and let us continue to do religion the way we always have, so they concluded. What rash, deceived, blasphemous, damning remarks they are making and wicked hearts they are manifesting. And they are passing this along to others, leading them astray from their only hope by their skewed, small view of Jesus. Are we really that different today? Is this heart not manifested in us continually? Is this same small view of Jesus not shared by us presently? Jesus cannot provide for us, especially in these economic times, so let us do it for ourselves. Jesus cannot sufficiently draw people to himself, especially with these outdated phrases and methodologies, so let us use our wisdom to update and modernize the gospel. Jesus cannot fully captivate and sufficiently satisfy, so let us not forsake him, but healthily mesh him with entertainment, worldliness and culture. Jesus cannot actually lead us in every single area, so let us rely on him and our own common sense. Jesus cannot come down off the cross, so let us move on. Is there really a difference? Do these views not all stem from the same heart and mind? How small is our view of Jesus? How limited is he in our opinion? These religious leaders portrayed a small, impotent Jesus who not only could not save himself, but could not save others either. We too have portrayed such a small, insignificant, impotent "savior" to the world that we border on their same heresy. What does our life say to others about Jesus? None of us would openly say these things, in fact we would deny them vehemently and condemn anyone that would say them. But it is not our words so much that condemn us in this, but our actions, our methods, our way of life and how it is ordered day to day, Sunday to Sunday. How many things in our lives do we interpret that Jesus "cannot" do? Even if it is one thing, or a host of things, it makes no difference, because if Jesus is limited in anything then we have questioned his deity, limiting his omnipotence and sovereignty, stripping of his glory and robbing him of his worship, the exact thing the Pharisees, Sadducees, scribes, and chief priests were doing in this instance. The seed is the same, though the plant may look different once sprouted. Is he all powerful? Is he all-knowing? Is he perfect and good and trustworthy? Is he sufficient? Is he worthy of all glory and complete praise? If we believe this then we must repent and begin to live like it, and he will be gracious and merciful to do so in our broken hearts. If we do not, then we might as well move on and stop the charade.
Thursday, December 1, 2011
A Bondservant
Luke 22:50
This is a seemingly insignificant person mentioned here in the form of the bondservant who has an ear cut off and healed. But it is of extreme importance, providing us with a crucial truth and warning. A bondservant is a slave who has fulfilled his term as a servant for 6 years, and then in the seventh year he is set to go free, equipped with provision from his master, to help ensure his success as he ventures out on his own. However, when this time comes, out of pure love and devotion to his master, he revokes his right to freedom, and instead chooses to remain a slave for life to his master, giving up whatever rights or entitlements he would have been given. He will now serve his master for the rest of his life (Deuteronomy 15:12-17). This is a truly beautiful picture of love and devotion, when one's heart is truly wrapped up and lost in his master. Numerous people throughout the Bible refer to themselves as bondservants of Jesus Christ. It is an incredible relationship and statement made when one opts for this life in Christ. But should it be that surprising? Should this not be anyone's natural reaction when encountering Jesus? After all, he is the only one deserving of this type of commitment, as he alone is purely loving, good, kind, gracious, merciful, holy and righteous, all-sufficient, perfect, and worthy of our heart's and affections and desires. He alone is worthy of giving up all our "freedoms" for and all that entails and implies, for however long our life may be here on this earth. Why, in light of who he is, would we ever choose anything or anyone else to give ourselves to in bondservanthood? He alone can be trusted. And yet, here in this verse, we see a horrific perversion of this truth, as this man here has forever linked himself and devoted himself to a mere mortal, another human being, in the form of a high priest. He has revoked any chance and opportunity for freedom and liberty in order to serve another human being, who offers benefits and advantages in this life only, and at some point will perish just like his bondservant. He has chosen to bind himself to an earthly creature, an empty vessel, that is going down with the ship, all stemming from a fleshly mindset, which is death and deception (Romans 8:5-6). He has given himself over in deception and neglect to eternal life and truth, and will pay for it for eternity. But let us not be so quick to pity this man, for we are this man. Everyone of us, not matter what you may think, have latched ourselves, yoked ourselves to someone or something (Romans 6:16). To think otherwise is to be deceived and in disagreement with God's Word. We all are a bondservant to someone or something. We all have revoked our rights in order to serve something, in obedience to something. We all listen to and follow something, either Jesus or something else, and it really doesn't matter what that something else is, for if it is not Jesus it is eternal damnation. And if we are of the mindset that we are still trying to decide who we will be a bondslave of, we have in reality already made our choice. And once one has chosen his lifetime commitment it cannot be changed, for it is a lifetime covenant. It is impossible to retake one's own life after having given it away. One would have to die to be freed from their previous covenant, and then raised to life in a new covenant, which is clearly impossible. However, praise be to God that one has come and done the impossible and one has come and died to the previous and been raised to life in the new. And praise be to God that he now offers us this if we will but turn to him in weakness and repentance, asking the God of the impossible to do the impossible within us.
This is a seemingly insignificant person mentioned here in the form of the bondservant who has an ear cut off and healed. But it is of extreme importance, providing us with a crucial truth and warning. A bondservant is a slave who has fulfilled his term as a servant for 6 years, and then in the seventh year he is set to go free, equipped with provision from his master, to help ensure his success as he ventures out on his own. However, when this time comes, out of pure love and devotion to his master, he revokes his right to freedom, and instead chooses to remain a slave for life to his master, giving up whatever rights or entitlements he would have been given. He will now serve his master for the rest of his life (Deuteronomy 15:12-17). This is a truly beautiful picture of love and devotion, when one's heart is truly wrapped up and lost in his master. Numerous people throughout the Bible refer to themselves as bondservants of Jesus Christ. It is an incredible relationship and statement made when one opts for this life in Christ. But should it be that surprising? Should this not be anyone's natural reaction when encountering Jesus? After all, he is the only one deserving of this type of commitment, as he alone is purely loving, good, kind, gracious, merciful, holy and righteous, all-sufficient, perfect, and worthy of our heart's and affections and desires. He alone is worthy of giving up all our "freedoms" for and all that entails and implies, for however long our life may be here on this earth. Why, in light of who he is, would we ever choose anything or anyone else to give ourselves to in bondservanthood? He alone can be trusted. And yet, here in this verse, we see a horrific perversion of this truth, as this man here has forever linked himself and devoted himself to a mere mortal, another human being, in the form of a high priest. He has revoked any chance and opportunity for freedom and liberty in order to serve another human being, who offers benefits and advantages in this life only, and at some point will perish just like his bondservant. He has chosen to bind himself to an earthly creature, an empty vessel, that is going down with the ship, all stemming from a fleshly mindset, which is death and deception (Romans 8:5-6). He has given himself over in deception and neglect to eternal life and truth, and will pay for it for eternity. But let us not be so quick to pity this man, for we are this man. Everyone of us, not matter what you may think, have latched ourselves, yoked ourselves to someone or something (Romans 6:16). To think otherwise is to be deceived and in disagreement with God's Word. We all are a bondservant to someone or something. We all have revoked our rights in order to serve something, in obedience to something. We all listen to and follow something, either Jesus or something else, and it really doesn't matter what that something else is, for if it is not Jesus it is eternal damnation. And if we are of the mindset that we are still trying to decide who we will be a bondslave of, we have in reality already made our choice. And once one has chosen his lifetime commitment it cannot be changed, for it is a lifetime covenant. It is impossible to retake one's own life after having given it away. One would have to die to be freed from their previous covenant, and then raised to life in a new covenant, which is clearly impossible. However, praise be to God that one has come and done the impossible and one has come and died to the previous and been raised to life in the new. And praise be to God that he now offers us this if we will but turn to him in weakness and repentance, asking the God of the impossible to do the impossible within us.
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