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.
Saturday, December 31, 2011
Whoever is of God
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).
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).
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.
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