John 12:1-11
After the raising of Lazarus from the dead, many people begin to put their faith in Jesus. We see this in the life of Mary, who anoints Jesus with oil after witnessing the miracle (vs. 3). We also see many coming to Jesus on account of Lazarus and his testimony (vs. 11). It is incredible to see the fruit already being born from the witness of these individuals. They have truly experienced life and been born again, and now they are testifying to it and leading others to life, literally raising these individuals from the dead. Jesus is the resurrection and the life, and these people are passing it on to others. But there is another aspect to consider that comes along with this new life: that of immediate opposition. We see it in the life of Mary, as Judas denounces her act of anointing Jesus (vs. 4). We also see this in the life of Lazarus as the religious leaders decide he must be eliminated on account of his testimony (vs. 10-11). When we follow in obedience to Christ's command to tell others, as stated in Matthew 28:19, we must not forget his second command in verse 20: teaching them to obey all that I have commanded you. This is just as essential as the first command to go and tell, especially in light of the struggles and attacks, both inward and outward, that will inevitably come. Why else would he include both if not equally important? The argument will be raised that as long as we lead them to Christ, ensuring their future heavenly destination, then they are set, and all is well. But remember Jesus' words in John 10:11-13, telling us that a shepherd who abandons the flock is in reality not a shepherd at all. He is nothing more than a hired hand, who is a thief and robber (vs. 8). A true shepherd, one who had the Good Shepherd dwelling within him, lays down his life for the sheep. How can we ever think that simply leading them to Christ and then abandoning them to live this life on their own, to figure things out by themselves, is true Christianity? That is nowhere close to resembling what Jesus did. Nowhere are we commanded to simply make converts and then leave them to their own. Paul tells of one planting a seed, but one also that waters the seed (I Corinthians 3:6-7). The seed must be planted but also watered. For when seed is planted, opposition will immediately arise, and these people, who have no root yet, must be watered and cultivated. Jesus warns that the world will hate us because of him (John 15:18-20). We are told that persecution will become ordinary (II Timothy 3:12). We will be kicked out of the church (Matthew 10:17) and our families will turn against us (Matthew 10:21). When we lead people to Christ, not only are they given true life, but also hardship, difficulty and persecutions. From the moment they put their trust in Christ, the enemy will mark down their name and send opposition their way. He will test them and try them and tempt them. He will attack and raid their lives. If they have no root then they will either be snatched away by the enemy, or driven away by persecution, or lured away by the pleasures of the world (Luke 8:11-14). This is our gift to those God converts through us. They are given life, along with hardship, struggle and difficulty. When we read Paul's encouragements offered in II Corinthians 4:8-10, do not neglect the hardships associated with the encouragements. Although pressing on and enduring to the glory of God, we will be struck down, afflicted in every way, perplexed, persecuted, carrying around the death of Jesus. To abandon them using the excuse of God is sovereign so He will ensure their development, or He is the only one who can protect them so what use am I is to neglect our duty, our privilege, his very command to us. All those statements are true, but yet and still, he commands us to be the ones to carry out those responsibilities. Will we ignore the design of the body of Christ described in I Corinthians 12 or Hebrews 13:3? Jesus is our Great High Priest, who forever lives to intercede on our behalf (Hebrews 7:25), shall we not do the likewise?
Saturday, January 7, 2012
Friday, January 6, 2012
The Truly Dead
John 11:38-44
This is a story we are all familiar with, but I fear we may have missed the actual truths contained in the story. Word is sent to Jesus that one whom Jesus loves is ill (vs. 3). But instead of leaving to go to them, Jesus delays and remains where he is for two more days (vs. 6). Eventually Jesus arrives where Lazarus is, only after he has died and been buried in a tomb. He reassures the family, as well as his disciples, that this is only temporary and that Lazarus will rise again (vs. 23). But when we intently look at Jesus' words and the interactions we see a whole new perspective open up. It really comes to light best when he tells Martha that he, Jesus, is the resurrection and the life, and that all who believe in him will live, though they die, in fact, they will never die (vs. 25-26). An interesting statement since Lazarus has just died. But how can Jesus say he is, current tense, the resurrection when the resurrection does not exist yet? As Martha equates it, the resurrection is not now, but yet to come, future tense (vs. 24). And this is when it all begins to make sense. It is not Lazarus that needs resurrecting, that will be resurrected in this instance, but those around him. Jesus said that the illness that Lazarus has does not lead to death (vs. 4). When referring to the passing on of Lazarus, Jesus simply calls it falling asleep, only changing his language when the disciples fail to comprehend what he is saying (vs. 11, 14). Death is referring here to spiritual death, separation from God, not physical death, which is only falling asleep. The type illness Lazarus had does not spiritually kill anyone, it simply destroys the physical body. Since Lazarus is referred to as "the one whom you love", we can assume there was a relationship there, and that he knew Jesus. It was not Lazarus who was dead, but those around them. The illness he suffered does not lead to death, the illness those around him had does: unbelief. Look at Jesus' words to his sisters (vs. 25-26): He tells them that he is the resurrection, and the life and that those who believe in him will never die but live. It now makes sense in light of Lazarus' condition. He is not dead, merely asleep. He knows Jesus, so although he has died, truly he lives. It is his family and the witnesses around them that need resurrecting. They are the ones who need life, and Jesus is going to wake Lazarus in order that they may believe and therefore live, not so Lazarus will live. He tells his disciples this (vs. 15), he tells this to Martha (vs. 40), and this is the reason why he prays out loud, that the people may believe (vs. 42). Perhaps this is why it says that Jesus was deeply moved and troubled and weeps when he sees the tomb (vs. 33-35). Their weeping demonstrate their unbelief, and he is troubled by their spiritual darkness. But we know that they pass from death to life, that in this instance it is not Lazarus who is resurrected, but those around him who have witnessed this happening. We assume this because Jesus says in vs. 40 that if they believed they would see the glory of God. Indeed they see the glory of God, therefore they must have believed. Lazarus is not the one who has died. Lazarus is not the one who is raised, or in need of raising. Lazarus actually had been resurrected long ago, whenever he had first met Jesus and became known as the one whom Jesus loved (vs. 3). This is why Jesus can say he is, currently, right now, the resurrection and the life. He is spiritually raising these people from the dead as this episode takes place. We read about and witness, not Lazarus, but the Jews around him being resurrected and given life. What an amazing God. However, they almost missed it. These women and Jews were so overcome when Lazarus died that it led some to become indignant towards Jesus (vs. 37). But Jesus was using "tragedy" to raise people to life, true life. What they considered a grievous loss, a monumental devastation, was nothing of the sort (Luke 12:4-5). The real tragedy was their lack of belief. Lazarus dying was nothing more than falling asleep. Can we not take heart in this? What we consider tragedy or great loss, could in actuality be God using our circumstances to raise others to life and show forth his glory. Therefore we can give thanks in all circumstances,which is the will of God in Christ Jesus for us (I Thessalonians 5:18).
This is a story we are all familiar with, but I fear we may have missed the actual truths contained in the story. Word is sent to Jesus that one whom Jesus loves is ill (vs. 3). But instead of leaving to go to them, Jesus delays and remains where he is for two more days (vs. 6). Eventually Jesus arrives where Lazarus is, only after he has died and been buried in a tomb. He reassures the family, as well as his disciples, that this is only temporary and that Lazarus will rise again (vs. 23). But when we intently look at Jesus' words and the interactions we see a whole new perspective open up. It really comes to light best when he tells Martha that he, Jesus, is the resurrection and the life, and that all who believe in him will live, though they die, in fact, they will never die (vs. 25-26). An interesting statement since Lazarus has just died. But how can Jesus say he is, current tense, the resurrection when the resurrection does not exist yet? As Martha equates it, the resurrection is not now, but yet to come, future tense (vs. 24). And this is when it all begins to make sense. It is not Lazarus that needs resurrecting, that will be resurrected in this instance, but those around him. Jesus said that the illness that Lazarus has does not lead to death (vs. 4). When referring to the passing on of Lazarus, Jesus simply calls it falling asleep, only changing his language when the disciples fail to comprehend what he is saying (vs. 11, 14). Death is referring here to spiritual death, separation from God, not physical death, which is only falling asleep. The type illness Lazarus had does not spiritually kill anyone, it simply destroys the physical body. Since Lazarus is referred to as "the one whom you love", we can assume there was a relationship there, and that he knew Jesus. It was not Lazarus who was dead, but those around them. The illness he suffered does not lead to death, the illness those around him had does: unbelief. Look at Jesus' words to his sisters (vs. 25-26): He tells them that he is the resurrection, and the life and that those who believe in him will never die but live. It now makes sense in light of Lazarus' condition. He is not dead, merely asleep. He knows Jesus, so although he has died, truly he lives. It is his family and the witnesses around them that need resurrecting. They are the ones who need life, and Jesus is going to wake Lazarus in order that they may believe and therefore live, not so Lazarus will live. He tells his disciples this (vs. 15), he tells this to Martha (vs. 40), and this is the reason why he prays out loud, that the people may believe (vs. 42). Perhaps this is why it says that Jesus was deeply moved and troubled and weeps when he sees the tomb (vs. 33-35). Their weeping demonstrate their unbelief, and he is troubled by their spiritual darkness. But we know that they pass from death to life, that in this instance it is not Lazarus who is resurrected, but those around him who have witnessed this happening. We assume this because Jesus says in vs. 40 that if they believed they would see the glory of God. Indeed they see the glory of God, therefore they must have believed. Lazarus is not the one who has died. Lazarus is not the one who is raised, or in need of raising. Lazarus actually had been resurrected long ago, whenever he had first met Jesus and became known as the one whom Jesus loved (vs. 3). This is why Jesus can say he is, currently, right now, the resurrection and the life. He is spiritually raising these people from the dead as this episode takes place. We read about and witness, not Lazarus, but the Jews around him being resurrected and given life. What an amazing God. However, they almost missed it. These women and Jews were so overcome when Lazarus died that it led some to become indignant towards Jesus (vs. 37). But Jesus was using "tragedy" to raise people to life, true life. What they considered a grievous loss, a monumental devastation, was nothing of the sort (Luke 12:4-5). The real tragedy was their lack of belief. Lazarus dying was nothing more than falling asleep. Can we not take heart in this? What we consider tragedy or great loss, could in actuality be God using our circumstances to raise others to life and show forth his glory. Therefore we can give thanks in all circumstances,which is the will of God in Christ Jesus for us (I Thessalonians 5:18).
Thursday, January 5, 2012
The Voice of a Stranger
John 10:1-11
Jesus is telling the people that he is the Good Shepherd, that his voice is the one the true sheep will recognize and follow. The voice of a stranger they will not recognize and therefore will not follow (vs. 3-5). Jesus makes it clear here: his followers will hear his voice and will follow accordingly. How many of us readily admit that we do not hear his voice, or there is confusion when trying to hear from him? How many times do we say that things would be so much easier if only He would tell us what we should do? Or how many of us simply neglect even attempting to hear his voice out of indifference? What a scathing indictment against ourselves! Are we not confessing a serious issue? This is not to be taken lightly. If we admit that we are not hearing his voice, then there are only two conclusions: (1) we are not a part of his flock (vs. 26-27), or (2) we have heard the voice of a stranger and have grievously wandered (vs. 5, 12-13). Neither or these two conclusions are acceptable. If we are comforted by the fact that we believe we fall into the second category, whereby we are still saved, just simply gone astray, then we are probably deceived and fall into the first category. For there is, or at least should not be any comfort found in this second category for a true believer. Not hearing his voice is a serious problem, that should not sit well with anyone truly following Jesus. Let us review the example for us here in John 10. The Jews gathered around him asking him to simply reveal himself as either being the Christ or not (vs. 24). A seemingly honest and genuine request to hear his voice. The problem is that he had already told them, they just hadn't heard (vs. 25). See the major issue of not hearing his voice? Even when he tells them things plainly they do not hear, they do not believe. In fact, when he does reveal himself, as in vs. 33, they pick up stones to stone him. Is he not revealing the answer to the very question they have asked him only 9 verses ago? Although hearing and seeing, they were not actually hearing and seeing (Matthew 13:13-15). See the problem? We absolutely must hear his voice, or we will hear without hearing and see without seeing. Their action of wanting to stone him reveals that, although not Jesus' voice, they were hearing someone's voice that was leading them to action (stoning). Jesus warns that there will be other voices heard (vs. 5). His voice is not the only one speaking. There is a thief who has come who will lead the "sheep" astray into destruction (vs. 10-13). And he will lead them (us) into believing there is another way into the kingdom (vs. 1). We see this in the life of the Pharisees and Jews in this passage. They rejected Jesus, not because they wanted to go to hell, or outright rejected scripture, but because they had heard a stranger's voice and been led astray. They had been convinced that Jesus was not the way into the kingdom, and that they could climb in another way, circumventing Jesus. Jesus preached that he is the way, the only way into heaven (John 14:6). We would readily admit and claim this, as we too want to go to heaven, just like these Jews did. But we are also told that this life of belief in Jesus will manifest itself in rejection and hatred by the world (John 15:18-19), many persecutions and hardships (Philippians 1:29; II Timothy 3:12), rejection by family (Matthew 10:36; Luke 12:53), a loss of life and comfort, indeed everything (Luke 14:26-27; 33; Philippians 3:8), for it is with much tribulation that we enter the kingdom of God (Acts 14:22), and in this life we will hear his voice (vs. 3-4, 27-28). Perhaps we do not hear his voice because we have listened to the voice of another, convincing us there is another way, an easier way into the kingdom. A way where one can climb in, avoiding these hard commands and sufferings admonished by Jesus. Have we not bought into this idea? No wonder we do not hear his voice, for we are too busy listening to the voices of thieves and robbers (vs. 1, 8), which we are warned is a typical response in our day (II Timothy 4:3-4). Do not be deceived, we are hearing someone's voice because we have all taken some kind of action or steps. We must go to him and implore him to reveal to us his voice, and his voice alone. We must admit our wanderings and our neglect of listening to him, indeed our desire to not hear from him, except in dire circumstances, that we may direct our own lives (which in reality is to hear the voice of the enemy). Are we desperate to hear his voice? Or have we accepted the other way to climb in? Let us now ask what he says.
Jesus is telling the people that he is the Good Shepherd, that his voice is the one the true sheep will recognize and follow. The voice of a stranger they will not recognize and therefore will not follow (vs. 3-5). Jesus makes it clear here: his followers will hear his voice and will follow accordingly. How many of us readily admit that we do not hear his voice, or there is confusion when trying to hear from him? How many times do we say that things would be so much easier if only He would tell us what we should do? Or how many of us simply neglect even attempting to hear his voice out of indifference? What a scathing indictment against ourselves! Are we not confessing a serious issue? This is not to be taken lightly. If we admit that we are not hearing his voice, then there are only two conclusions: (1) we are not a part of his flock (vs. 26-27), or (2) we have heard the voice of a stranger and have grievously wandered (vs. 5, 12-13). Neither or these two conclusions are acceptable. If we are comforted by the fact that we believe we fall into the second category, whereby we are still saved, just simply gone astray, then we are probably deceived and fall into the first category. For there is, or at least should not be any comfort found in this second category for a true believer. Not hearing his voice is a serious problem, that should not sit well with anyone truly following Jesus. Let us review the example for us here in John 10. The Jews gathered around him asking him to simply reveal himself as either being the Christ or not (vs. 24). A seemingly honest and genuine request to hear his voice. The problem is that he had already told them, they just hadn't heard (vs. 25). See the major issue of not hearing his voice? Even when he tells them things plainly they do not hear, they do not believe. In fact, when he does reveal himself, as in vs. 33, they pick up stones to stone him. Is he not revealing the answer to the very question they have asked him only 9 verses ago? Although hearing and seeing, they were not actually hearing and seeing (Matthew 13:13-15). See the problem? We absolutely must hear his voice, or we will hear without hearing and see without seeing. Their action of wanting to stone him reveals that, although not Jesus' voice, they were hearing someone's voice that was leading them to action (stoning). Jesus warns that there will be other voices heard (vs. 5). His voice is not the only one speaking. There is a thief who has come who will lead the "sheep" astray into destruction (vs. 10-13). And he will lead them (us) into believing there is another way into the kingdom (vs. 1). We see this in the life of the Pharisees and Jews in this passage. They rejected Jesus, not because they wanted to go to hell, or outright rejected scripture, but because they had heard a stranger's voice and been led astray. They had been convinced that Jesus was not the way into the kingdom, and that they could climb in another way, circumventing Jesus. Jesus preached that he is the way, the only way into heaven (John 14:6). We would readily admit and claim this, as we too want to go to heaven, just like these Jews did. But we are also told that this life of belief in Jesus will manifest itself in rejection and hatred by the world (John 15:18-19), many persecutions and hardships (Philippians 1:29; II Timothy 3:12), rejection by family (Matthew 10:36; Luke 12:53), a loss of life and comfort, indeed everything (Luke 14:26-27; 33; Philippians 3:8), for it is with much tribulation that we enter the kingdom of God (Acts 14:22), and in this life we will hear his voice (vs. 3-4, 27-28). Perhaps we do not hear his voice because we have listened to the voice of another, convincing us there is another way, an easier way into the kingdom. A way where one can climb in, avoiding these hard commands and sufferings admonished by Jesus. Have we not bought into this idea? No wonder we do not hear his voice, for we are too busy listening to the voices of thieves and robbers (vs. 1, 8), which we are warned is a typical response in our day (II Timothy 4:3-4). Do not be deceived, we are hearing someone's voice because we have all taken some kind of action or steps. We must go to him and implore him to reveal to us his voice, and his voice alone. We must admit our wanderings and our neglect of listening to him, indeed our desire to not hear from him, except in dire circumstances, that we may direct our own lives (which in reality is to hear the voice of the enemy). Are we desperate to hear his voice? Or have we accepted the other way to climb in? Let us now ask what he says.
Tuesday, January 3, 2012
The Authority of the Son
John 10:7-18
Jesus equates himself here to a shepherd leading sheep. He says that his validity as the good shepherd rests in the demonstration of his giving his life up for his sheep (vs. 15). The Father has given him authority to do with his life as he pleases (vs. 18). No one takes his life or forces him to do anything. He is constrained by nothing. It is out of willful obedience and love that he lays down his life, volunteers his spirit (vs.17). It is in foregoing his authority in this life that he displays his love. Can one obey and love where his hand is forced without choice? Certainly not! Did Jews join concentration camps out of love and obedience? Do children soldiers fight and kill because they love and obey? Jesus chose the cross. And we are to do the same (Matthew 16:24-25). Are we not given the same authority over our own lives as Jesus was given his? When Jesus gave his disciples the Great Commission he told them that all authority was given to him, and that they (we) are to go out baptizing and teaching in his name (Matthew 28:18-19). When John spoke of his baptism he related it simply to water, nothing more. However, when Jesus came he would bring a baptism of fire and power and Spirit (Mark 1:8). Is this not evidence that Jesus is passing his authority on to us (as we see our baptizing now equated with his)? He told Peter that whatever he bound or loosed in heaven would be done likewise in heaven (Matthew 16:19). Do we not see Jesus' autonomous gifting to us? This is why he tells us that we must deny ourselves and take up our cross and follow him; that we must lose our lives to find them (Luke 9:23-24). If we have to be told to do this, does this not insinuate the choice not to? Of course, Jesus' coming was predetermined, but so was his obedience, willfully. Of course, God is sovereign and draws us, but we cannot dismiss our responsibility, our choice to do with our lives as we determine. Jesus never did (John 9:41). If he became human like we are, and clearly made choices, is this not a demonstration of our own lives as humans? Hebrews 4:15 tells us that he was tempted in EVERY way that we are, including the temptation to savor his own life (Matthew 26:39-42). Philippians 2:6-8 tells us that he was found to be in human likeness, taking the form of a servant, BECOMING obedient... It was in this obedience that Jesus pleased the Father (John 8:29). He laid down his life out of his own authority to do so, which demonstrated his love out of obedience (vs. 18). Our lives and authority are no different. We demonstrate our love in the exact same way. All of Jesus' teaching and serving and speaking were not the clues that lead us to conclude his love, but it is in his giving of his life (John 15:13-14). We too demonstrate our love for God in the giving of our lives, and he has given us the authority to do this. That means that all the acts of service we do, all the teaching we do, all the giving we do, must stem from a life that has been laid down, or it is not out of love, and therefore it is of no value (I Corinthians 13:1-3). God have given us authority, as he did Jesus, that we may give it right back to him, as Jesus did. It is a beautiful picture of true love being shown in the grandest of gestures. Asking us to lay down our lives and deny ourselves is a gift from God himself (I Peter 1:10-12). It is not to be despised or demised. It is to be embraced as our one and only gift that we may return to the Godhead, born out of his grace. Lord, thank you for the choice to die.
Jesus equates himself here to a shepherd leading sheep. He says that his validity as the good shepherd rests in the demonstration of his giving his life up for his sheep (vs. 15). The Father has given him authority to do with his life as he pleases (vs. 18). No one takes his life or forces him to do anything. He is constrained by nothing. It is out of willful obedience and love that he lays down his life, volunteers his spirit (vs.17). It is in foregoing his authority in this life that he displays his love. Can one obey and love where his hand is forced without choice? Certainly not! Did Jews join concentration camps out of love and obedience? Do children soldiers fight and kill because they love and obey? Jesus chose the cross. And we are to do the same (Matthew 16:24-25). Are we not given the same authority over our own lives as Jesus was given his? When Jesus gave his disciples the Great Commission he told them that all authority was given to him, and that they (we) are to go out baptizing and teaching in his name (Matthew 28:18-19). When John spoke of his baptism he related it simply to water, nothing more. However, when Jesus came he would bring a baptism of fire and power and Spirit (Mark 1:8). Is this not evidence that Jesus is passing his authority on to us (as we see our baptizing now equated with his)? He told Peter that whatever he bound or loosed in heaven would be done likewise in heaven (Matthew 16:19). Do we not see Jesus' autonomous gifting to us? This is why he tells us that we must deny ourselves and take up our cross and follow him; that we must lose our lives to find them (Luke 9:23-24). If we have to be told to do this, does this not insinuate the choice not to? Of course, Jesus' coming was predetermined, but so was his obedience, willfully. Of course, God is sovereign and draws us, but we cannot dismiss our responsibility, our choice to do with our lives as we determine. Jesus never did (John 9:41). If he became human like we are, and clearly made choices, is this not a demonstration of our own lives as humans? Hebrews 4:15 tells us that he was tempted in EVERY way that we are, including the temptation to savor his own life (Matthew 26:39-42). Philippians 2:6-8 tells us that he was found to be in human likeness, taking the form of a servant, BECOMING obedient... It was in this obedience that Jesus pleased the Father (John 8:29). He laid down his life out of his own authority to do so, which demonstrated his love out of obedience (vs. 18). Our lives and authority are no different. We demonstrate our love in the exact same way. All of Jesus' teaching and serving and speaking were not the clues that lead us to conclude his love, but it is in his giving of his life (John 15:13-14). We too demonstrate our love for God in the giving of our lives, and he has given us the authority to do this. That means that all the acts of service we do, all the teaching we do, all the giving we do, must stem from a life that has been laid down, or it is not out of love, and therefore it is of no value (I Corinthians 13:1-3). God have given us authority, as he did Jesus, that we may give it right back to him, as Jesus did. It is a beautiful picture of true love being shown in the grandest of gestures. Asking us to lay down our lives and deny ourselves is a gift from God himself (I Peter 1:10-12). It is not to be despised or demised. It is to be embraced as our one and only gift that we may return to the Godhead, born out of his grace. Lord, thank you for the choice to die.
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