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We’re beginning today to look at the first section of requests found in the Lord’s prayer, and we start with the first one – “hallowed be your name.” This is probably the least understood request of the whole prayer, so I want us to spend some time looking at what it means.

The meaning of the request

1. First of all, this is not an offering of praise to God. We’re not saying, ‘Father, we hallow your name,’ so that we begin our prayer with praise. Now this is a good thing to do as Psalm 100:4 tells us, “Enter his gates with thanksgiving, and his courts with praise!” But that’s not what we’re doing here.

Rather this is a petition to God. This is clear in the grammar that’s used in both Matthew and Luke. (It’s an aorist imperative – an imperative of entreaty; a request.) We’re asking God to do something.

2. The phrase “hallowed be your name”– notice the passive voice here –  is what’s called a divine passive. This is a deferential, respectful way of speaking of God that uses a passive grammatical construction, but has an active meaning. It means, “God, hallow your name.” This is kind of odd to us, but was fairly common in Judaism at this time.

But, what does it mean to ask God to hallow his name?

3. A person’s name stands for the person, their character and identity. It has to do with their reputation or renown; who they are and how they’re seen by others. So we’re asking God to act. Show who you are, so that people will know who you are. Make yourself known.

4. The word “hallow” means to regard as sacred or holy. We don’t use this word anymore, except in the word Halloween (all hallows or saints eve) which isn’t much help here. Sometimes it’s translated “sanctify” as in, “your name be sanctified.” But I don’t think this get us much further in terms of understanding the meaning.

“Hallow” is from the word “holy” which means ‘set apart or different’ with the idea of ‘better or special’ connected to it. So we’re praying that people will see that God is different and better than all else – whether people or any other so-called gods. God’s in a class all God’s own in terms of power and character.

5. When people see who God is they will hallow God and God’s name. To truly know who God is leads us to be in awe of God and to glorify God. In Isaiah 29:23 we see that to “hallow” or “sanctify” God’s name is the same as to “stand in awe” of God (synonymous parallelism).

Putting all this together so far, we can say that this is:

  • a request
  • for God to act (divine passive)
  • to reveal who he is (his name)
  • so that people will see God’s unique greatness (hallow)
  • and will respond with awe and praise (hallow)

 Next we look at a bit more at –

How God hallows his name

There’s a process involved. 1. God acts. This is what we’re asking God to do when we pray “hallowed be your name.” The hallowing process begins with God acting to do great things that show who he is.

2. God displays his glory through his people, by acting for them. Since we bear God’s name as his people, we’re connected to God. So when God acts for us to bless and help, or uses us as his instruments to accomplish his will, or we faithfully live out God’s wisdom in this world – this reflects back on God as others see this. This is how God makes his name or identity known to others.

  • Leviticus 10:3 says, “Through those who are near me I will show myself holy and before all the people I will be glorified.”
  • In Matthew 5:16 Jesus says, “Let your light shine before others, so that the world may see your good works and give glory to your Father who is in heaven.”

We are God’s instruments. And it is through us that God makes himself known to the world.

3. Those who see this come to know and acknowledge God’s greatness. They hallow his name.

The background to this petition is that the world doesn’t know God or it has distorted ideas about God. In the context of idolatry the question is, “Who is the true God among the various gods?” Today we ask, “Is there really a God? Is God alive? Does God care?”

So this request is missional – we’re praying that people who don’t know God will have their eyes opened to who God is, so that they will know and glorify God. And sometimes this is a request for God’s people, who should know God, but easily forget how great and awesome God is, and need to be reminded.

An example of the hallowing process: Ezekiel 36

The context here is that Israel has been judged by God for their unfaithfulness. They have gone into exile among the nations; into Babylon. But this has profaned God’s name, which is the opposite of hallowing God’s name, for the nations say, “Yahweh must be weak, for his people, have been defeated!” (Ezekiel 36:20-21)

What does God do to hallow his name? 1. God acts. v. 22 – “It is not for your sake, O house of Israel, that I am about to act . . .” (NRSV) God is going to do a great thing. In this case God will act to bring them back from exile (v. 24).

2. God displays his glory through his people, by acting for them. v. 23 – “I will hallow my great name . . . when through you I display my holiness before their eyes.” (NRSV with “hallow” for “sanctify.”) God’s greatness will be seen in that he can bring his people back from exile and re-establish them in the promised land.

The result is that 3. Those who see will come to know and acknowledge God’s greatness. v. 23 – “the nations shall know that I am the Lord, says the Lord God, when through you I display my holiness before their eyes.”

 Notice again the missional part of this request – those who currently don’t know God, will know that Yahweh is God.

Now in this example God’s people are unfaithful and he acts despite them, for his name’s sake. But what God wants is to act through our faithfulness to bring glory to his name.

Finally, let’s look at some –

Different ways of praying this request

We can pray it in different time frames. God’s kingdom has begun, but will only be completely here on the final day. So God hallows his name now by working in the world, and will also more fully hallow his name on the final day.

In the future tense we pray that God will bring about the end when every knee will bow before Jesus and glorify the Father, as Paul says in Philippians 2:9-11. This is when God will fully reveal who he is and even those who have spurned God will have to acknowledge how great and good God is. They will hallow his name.

In the present tense we pray that God will act day by day to do great things in the world so that people will come to know and honor him.

Also, in the present tense, we can pray it on two levels, individually or corporately.
As it’s written it’s both at the same time, as we saw, but we can focus on one or the other.

Pray that God will bring glory to his name through your own life

Pray that God will bring glory to his name through our local church, as well as the church world-wide.

Finally, we can also use different words. This request actually shows up lots of times in Scripture, said a little differently, and we can use these to pray this request. Here are a few examples:

  • Psalm 57:5 – “Be exalted, O God, above the heavens! Let your glory be over all the earth.” Let everyone see who you are and glorify you.
  • Psalm 67:2-3“May . . . your way be known on earth, your saving power among all nations. Let the peoples praise you, O God!” This has to do with the nations seeing how God provides for and blesses his people.
  • John 12:28 – “Father glorify your name.” Jesus prays this as he begins to face the cross.

These are some of the ways that I pray this request that try to capture some of the nuances we’ve talked about:

  • Do great things in the world so that everyone will know who you are and honor you.
  • Cause all people to know that you are God through your mighty acts which display your character.
  • Glorify your name through your people. May others come to know you through our witness.
  • Act in the world, O Lord; show everyone that you are alive. Make known your power and your character. May we all come to honor and glorify you.
  • Bring forth the final day when every knee will bow and rightfully glorify your name.

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If you were teaching a Sunday school class, or talking to your kids or grand-kids, or if someone just came up to you and said, “teach me how to pray” – how would you respond? What would you say?

Luke 11:1-2 says, “Now Jesus was praying in a certain place, and when he finished, one of his disciples said to him, ‘Lord, teach us to pray, as John taught his disciples.’ And he said to them, ‘When you pray, say . . ..’” Then he gives them the Lord’s prayer.

Would you have said this to your imaginary inquisitor?? The disciples wanted to learn to pray and Jesus’ answer was to teach them the Lord’s prayer.

I think most of us want to learn to pray as well, so I want to spend some time teaching the Lord’s prayer because, as our text indicates, the Lord’s prayer teaches us how to pray. It doesn’t teach us everything about prayer for sure, but it gives us the foundation.

Today I want to begin this series by looking at the form of this prayer and then we’ll look at some basic lessons on praying that we learn from this prayer.

The form of the Lord’s prayer

There are two versions of the prayer of Jesus:

lp1

You can see they’re a bit different.

A second observation. There are three parts to this prayer (in both versions).

lp 2

First there’s the address to God.

And then, there are two distinct sections of requests. Even without getting into the details of what these requests mean this is obvious based on the different pronouns used:

  • The first section (the first two requests) uses “your” language (or second person singular pronouns) with reference to God. >These requests have to do with God’s concerns.
  • The second section uses “we/us/our” language (or first person plural pronouns) with reference to us. >These requests have to do with our concerns and needs.

There are five requests in this prayer, as you can see below:

lp3

But, you might ask, what about the two extra phrases in Matthew’s version? Well, they’re simply parallels that occur at the end of the first and second sets of requests that say the same thing.

  • To pray “your will be done on earth as it is in heaven” is the same as praying “your kingdom come.” They’re different ways of saying the same thing (synonymous parallelism).
  • And also to pray “deliver us from the evil one” is the same as praying “lead us not into testing.” The evil one is the one who tests us.

So both versions of the prayer of Jesus have five petitions.

The petitions have the same meaning.

lp4

This, even though the 3rd and the 4th requests have some different wording:

  • “each day” vs. “this day”
  • “sins” vs. “debts”
  • “for” vs. “as”,
  • and “forgive” (present tense) vs. “have forgiven” (perfect tense)

Certainly there are differences of nuance, which we’ll look at when we get to them. But this really is one and the same prayer in both versions.

One final observation.  The doxology at the end of Matthew is probably not original. Matthew 6:13 says, “Yours is the kingdom and the power and the glory forever. Amen.” Most Bibles put this in the footnotes or in brackets because it’s not in the earliest Greek manuscripts.

Now, in Jewish practice it was customary to add an ending like this, so something like this was probably used. And I like to use this one from time to time because, even if not original, it’s a very ancient way of ending this prayer (The Didache).

Now let’s look at some basic –

Lessons about prayer from the Lord’s prayer

1. We learn about priorities in prayerNotice God’s concerns come first, in the first set of requests. They come first because they’re the most important: the glory of God’s name and the coming of God’s Kingdom to this earth. Nothing’s more important than these things. Our needs come second, after God’s concerns.

As we look at this, I ask, “How many of us ever even get to God’s concerns in our prayers?” Our own needs are always right in front of us and therefore so pressing. But I want to challenge you on this. True, authentic prayer covers both our concerns and God’s concerns, with priority given to God concerns.

2. We learn what our most important requests are. These are –

  • Bread – God’s provision of our material needs
  • Forgiveness – God’s mercy for our failings
  • Deliverance from testing or difficult situations that make us choose whether we’ll be faithful to God or not.

Jesus teaches us here what we should focus on. Although we certainly pray for other things, this keeps us focused on what we absolutely have to have.

3. We pray to God our “Father.” Not only does Jesus teach us this in the Lord’s prayer, in the examples we have of Jesus praying, he addresses God as Father in all but one (Matthew 11:25-26, Mark 14:36, Luke 23:34, 23:46, John 11:41-42, 12:28, 17:1ff), where he’s quoting Psalm 22:1 (Mark 15:34).

We can certainly use other addresses as we see in the rest of Scripture. But there’s something fundamental about God as our father. To address God as father is to acknowledge that God is both protector, provider and authority, and also one who loves us in close relationship.

But please note – God is not male! God is neither male nor female. It was in the pagan world that the gods had gender, either male or female. Scripturally, both male and female are created in the image of God (Genesis 1:27). And there are also feminine metaphors for God in Scripture (Deuteronomy 32:18; Isaiah 42:14; 49:15; 66:13; Jeremiah 31:20; Matthew 23:37). Let’s not be confused by the use of father language to think that God is a man. God is God.

4. It’s fine to use a set prayer, that is, something written out or memorized that helps you to pray.

In our tradition we think it isn’t real prayer unless it’s totally spontaneous and we’re suspicious of something that’s too formal. But in Jewish tradition this was common, and various teachers would give a set prayer to their disciples. Which is why the disciples asked for one. John the Baptist had taught his disciples how to pray with a set prayer and the twelve wanted this too from Jesus, which is what the Lord’s prayer is.

What I’ve learned is that you can use a set prayer – as a pattern – and still allow the Spirit to guide you, as you embellish it, extend it and apply it to your situation. In fact it’s my testimony to you that praying the prayer of Jesus – meaningfully, from the heart (not rote reading), can be a very powerful Spirit experience as the Spirit guides you through this prayer.

5. Prayer can be brief. A Jewish proverb says, “the prayers of the righteous are short.” Jesus said, “When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words” – Matthew 6:7.

Indeed, in Luke’s version of the Lord’s prayer there are only 36 words in English (ESV; 38 in Greek). Not a lot! It takes about 30 seconds to pray it meaningfully (not just reading it). So we can’t say we don’t have time to pray!

As we see from this, petitionary prayer can be direct and to the point. That’s because there’s no correlation between the amount of words you use and the effectiveness of your prayers.

Now, there are other types of prayer that do require more time, for instance listening prayer. But with our requests to God, we don’t need to labor on and on unless we sense the Spirit leading us to do this. What’s important is our heart and the content of the request, not the length of the prayer or the amount of words.

6. Prayer is communal.That is, it’s to build community among us. Remember that in the second section of requests, the pronouns are all plurals – “our,” “we, ” or “us.” So even when we pray this as individuals we’re never just praying as an individual. We always have others in mind – our brothers and sisters in our local congregation and spread throughout the world.

This breaks us out of our individualist mindset – just me and God. It’s not, “Father give me this day the bread that I need.” It’s “give us this day our daily bread.” “Father, I need bread and my sisters and brothers need bread also.” Our prayers are both petitions for us and intercession for others at the same time. And because we pray this way we’re constantly reminded of our broader Christian community.

 

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We’re looking today at Matthew 5:43-48. In this passage Jesus teaches us to love our enemies.

These verses are a part of the Sermon on the Mount found in Matthew 5-7. And in chapter 5 this topic of loving enemies is the culminating example of the six that Jesus gives of how his teaching goes beyond what Moses taught.

You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven.

For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same?

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

 As we begin, I invite you to think about someone who’s an enemy to you. That is, someone who has harmed or hurt you or those you love, who seems threatening, who opposes you, who slanders you, who dislikes you. Now, this may well be someone very close to you, even a family member – and you may not technically classify them as an “enemy” – but this teaching applies nevertheless.

My prayer this morning is that as we look at this passage – God will work in us a deep love for our enemies and bring about in us an ever greater Christ-likeness in this area.

Let me share four things with you from this passage about loving enemies:

1. Jesus teaches us to return good for harm

Moses, of course, taught that we’re to return harm for harm. This comes out clearly in the example just before ours in Matthew 5:38, where Jesus quotes Moses regarding “an eye for an eye.”

But it’s also in our passage. For although Moses taught in Leviticus 19:18 to forsake revenge and love your neighbor – that is, your fellow Israelite, he also taught in Deuteronomy 23:3-6 to hate the enemy who is an outsider, who does you harm, that is, the Ammonite and the Moabite.

These were the descendants of Lot who didn’t give the Israelites food and water in their time of need after the Exodus, but rather tried to curse them by hiring Balaam the prophet. Because of this, Israel is commanded never to act for their well-being. Deuteronomy 23:6 says, “You shall not seek their peace or their prosperity all your days forever.” So you have the harm they did to Israel, and then how Israel is to harm them in return. This is harm for harm or the pattern of an eye for an eye.

Indeed, this is where Jesus gets the phrase in v. 43 – “You have heard that it was said . . . hate your enemy.” But Jesus changes this. After laying out Moses’ position he says in v. 44 – “But I say to you . . ..”  If you have an enemy, don’t hate them – love them. If someone persecutes you, don’t curse them – pray for them. As is the case in all six examples of righteousness in Matthew 5, Jesus is calling us to a higher standard. Even when someone harms you, return good for evil.

This teaching is echoed by the apostle Peter in 1 Peter 3:9 – “Do not repay harm for harm or abuse for abuse; but on the contrary repay with a blessing.” The apostle Paul says it this way in 1 Thessalonians 5:15 – “See that none of you repay harm for harm, but always seek to do what is good to one another and to all.”

Although returning harm for harm is the standard of Moses and the standard of worldly governments in dealing with evil, Jesus calls us to his higher way. And this is how we are to treat our enemies – even the person you have thought of this morning.

 2. This teaching is packaged in a contrast between incomplete and complete love

In v. 48 the word “perfect” can also be translated as “complete.” This is, at least in part, where I’m getting this idea of complete love from.

  • Incomplete love means loving only certain people – those who are in your group, or those who do good to you.
  • Complete or perfect love means loving everyone: those who do good to you and those who harm you; those who are a part of your group and who are not a part of your group (whether it’s your religious, ethnic, cultural or national group)

It’s complete love because it encompasses all people.

Jesus gives two examples of incomplete love.

  • In v. 46 – tax collectors love only those who love them, a subset of all people.
  • In v. 47 – Gentiles greet only those in their own group, again a subset of all people.

Now these are, obviously, negative examples. You can tell this by reading vs. 46-47 – “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same?” Again, Jesus is calling us to a higher standard than what “tax collectors,” “Gentiles,” or as he says in Luke 6 (vs. 32 and 33), “sinners” live by – the standard of incomplete love.

Jesus also gives us two examples of complete love.

  • In v. 45 – the Father gives sunshine to the good and the evil.
  • In v. 45 – the Father gives rain to the just and the unjust.

And, of course, in an agricultural context, giving sunshine and rain means that God supplies food to all. God feeds even his enemies.

The point here is that the Father’s love is complete. It includes everyone. And if tax collectors and Gentiles are not a model for us, here the Father certainly is, for Jesus calls us to emulate this love of the Father.

Now, we always try to draw boundaries on who we have to love, to make our lives easier. We are often like the lawyer in Luke 10, who, knowing that he’s called to love his neighbor, asked Jesus, “who really is my neighbor?” Does it really include my enemies, like the wretched Samaritans???

We try to tame Jesus’ words. But his teaching is clear here. Our love is to include all people – any enemies we might have. As he says in v. 48 about love, “You therefore must be complete in your love, as your heavenly Father is complete in his love.” And yes, it includes the person you have thought of today, who has harmed you.

3. Loving enemies is about actions that benefit them

Love is not merely an emotion or an inner intention that doesn’t bear fruit in good actions. After all, Jesus teaches us that a tree is known by its fruit. That is to say, what is within our hearts is what comes out in the fruit of our deeds and words (Matthew 7:20; 12:33-34). If we love someone it will show up in our deeds; how we act toward them.

Here are some examples from our verses:

– When Jesus says, “love your enemies,” it can be paraphrased, don’t harm, but care about and do good to your enemies. Right? This is what love means.

– When he says, “pray for those who persecute you,” it can be paraphrased, ask God to be merciful and bless those who persecute you.

– When he talks about the example of the Father it shows us that God feeds his enemies, and so we are to feed our enemies.

– When he says don’t be like the Gentiles who only greet people of their own group he points us to bless all people with the greeting of “peace” or “shalom” which was the standard Jewish blessing, a wish for their well-being.

As a side note here, notice the contrast in these last two examples of feeding and blessing enemies with Moses in Deuteronomy 23:

  • The Ammonites and Moabites did not give Israel food. Instead of returning the same, as Moses commanded, we are to feed our enemies.
  • Also, the Ammonites and Moabites sought to curse Israel. Instead of returning harm for harm, as Moses said, we are to bless our enemies.

If we look further in the New Testament and the example of God, love includes self-sacrifice for enemies. Not only does God give food to his enemies, he gave his Son.

Romans 5:8 says, “But God proves his love for us in that while we were still sinners, Christ died for us.” And Romans 5:10 goes on to say, “while we were enemies we were reconciled to God.” God loved us when we were his enemies.

And following the example of God, loving our enemies means that we are to act for their well-being even to the point of self-sacrifice. And this applies to the person you have thought of today.

Now, although this might not be a temptation with regard to the person you’re thinking about, let me say that based on what we’ve just seen, whatever love means, it doesn’t include killing them.

4. There’s a promise here for those who love their enemies

Loving enemies is really hard. When we’re wronged it can make us angry. It can cause us fear and distress. It can deeply wound us. All of these things make us want to strike back. An eye for an eye – if not more. We need strength from the Spirit to overcome the desires of our flesh. We have to give our anger and fear and pain over to God and trust that God will take care of us and help us.

Not that this means you allow people to continue to harm you. It simply means that whatever you do, you don’t resort to the pattern of harm for harm.

Loving enemies is really hard. So, as an encouragement to us, Jesus gives us a promise, which gives us hope.

In v. 45 he says that we are to love our enemies, “so that you may be sons of your Father in heaven.” To be a “son” here is not about being male. It’s not about gender, but about a certain social status – the status of an inheritor. The son inherits the Father’s blessings.

When we look at the overall context of Matthew 5:17-48 it’s all about “Who will inherit the Kingdom?” “Who will gain the Father’s blessings?” In Matthew 5:20 Jesus says, “Unless your righteousness exceeds that of the scribes and Pharisees you will never enter the Kingdom of Heaven.”

Then Jesus gives us the six examples of the greater righteousness necessary to enter the Kingdom, culminating in the example of enemy love. So what Jesus is saying, is that those who don’t practice enemy love are no better than tax collectors and Gentiles. Their practice of righteousness is no different. As he says in v. 46 – “What reward do you have?”

But, 1) those who love their enemies, by God’s help, imitate the Father. And by imitating the Father, 2) they show that they are true sons of the Father – for like Father, like son. And since they’re true sons or children, they show that 3) they will inherit the Father’s blessings; that is, the kingdom of God.

So in the midst of the difficulty of loving our enemies, we have a promise of blessing and reward. It’s worth it. And we need to remember this in our struggles with our enemies.

 

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The literary structure of Mark 7:32-37

We’re back in the Gospel of Mark today looking at 7:32-37 and how Jesus heals a man who can’t hear or speak well. (This is one of three stories in Mark that are not a part of any other Gospel.)

Last time we saw how Jesus went into the region of Tyre and Sidon – a Gentile area – and he did so to get away from the conflict and crowds in Galilee. Well, today he continues on his –

Trip through Gentile territory

Mark 7 trip thru Gentile territory

On the map you can see how he left Galilee to the region of Tyre. v. 31, which comes just before our story says, “Then Jesus returned from the region of Tyre and went through Sidon to the Sea of Galilee, in the region of the Decapolis.” So he goes over 20 miles north to Sidon, and then to the South Eastern shore of the Sea of Galilee, which is also a predominantly Gentile area – called the Decapolis (Although see Robert Stein, Commentary on Mark)

Which brings us to –

 

Our story

32And they brought to him a man who was deaf and had a speech impediment, and they begged him to lay his hand on him.

So this man, most likely a Gentile, can’t hear. And he also has a speech impediment. The word used here literally means “to speak with difficulty,” which could just mean that he’s been deaf from birth and so has trouble speaking.

How did these people know about Jesus? Well, it could be from word of mouth, like with the Syrophoenician woman who had heard about Jesus far away from Galilee. But also remember that when Jesus cast out the Legion of demons from a man, from this area, he said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” And Mark goes on, “And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.” (Mark 5:19-20) Perhaps this is why Jesus is known in this region.

They want Jesus to touch this man, which means heal him (Mark 5:23; 8:22). And they’re imploring Jesus to do this.

 33And taking him aside from the crowd privately . . .

Now there’s a crowd in a Gentile area, not just in Galilee! Jesus’ reputation is spreading. But Jesus doesn’t want to draw a lot of attention to himself; he’s trying to get away from crowds. So he goes to a more private place with the man and presumably those who brought him to be healed.

. . . he put his fingers into his ears, and after spitting touched his tongue.

This is one of the most detailed descriptions of how Jesus went about healing someone, although there’s no reason to think he did the same things each time.

Here Jesus touches the body parts that need healing. He puts his finger into his ears and apparently he spits on his finger and then touches it to the man’s tongue. Jesus uses his saliva here and in two other places (Mark 8:23, John 9:6). Now this strikes most of us, I would think, as pretty gross! But some ancients thought that saliva had healing properties, especially from great people.

Is Jesus showing the deaf man, through motions, what he’s doing – seeking to heal his ears and tongue? A kind of sign language? Maybe.

34And looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.”

Jesus is praying and the sigh seems to be a part of this prayer (Romans 8:26), perhaps expressing his compassion for the man and his suffering and the intensity of his prayer.

And then Jesus commands that the body parts function. The command is an Aramaic word, the common language of the day for Jews and others in this region.

35And his ears were opened, his tongue was released, and he spoke plainly.

His ears are immediately opened in response to Jesus’ command. And here we see that he could speak, but not clearly. But now his tongue is released. The imagery is that of a tongue that is bound in place. The phrase can also be translated, “the chain of his tongue was loosed.”

36And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it.

The charge to silence here is quite similar to Mark 1:44-45. Jesus doesn’t want to overwhelmed by crowds. He can’t fulfill his mission if all he does is heal everyone’s needs day and night.

He charges the man and his companions, apparently several times. Think how hard it would be for the friends to stay quiet about this. And then think how hard it would be for the man, who’s not only healed, but can now, for the first time speak clearly! Yet Jesus wants him to stay quiet!

Well, they do disobey, but you can be sympathetic as to why – Jesus’ greatness seems to demand it. The word “proclaimed” is a positive word throughout this gospel referring to proclaiming the good news of the salvation Jesus brings – which is what they’re doing.

37And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”

 Jesus’ power amazes them – “they were astonished beyond measure.” What they just witnessed is not a common event. It’s extraordinary and it produces over the top amazement on their part.

There are two echoes of the Old Testament in this verse. First, the phrase “he has done all things well,” alludes to what Israel said about King David in his early reign in 2 Samuel 3:36 – “all things the king did pleased all the people.” Jesus is, of course, David’s descendant and his promised son; the Messiah.

The second echo comes from the last phrase “he even makes the deaf hear and the mute speak.” This is a reference to Isaiah 35:5-6 which says, “Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.” This passage speaks of God’s salvation of Israel, promised at the time of the exile, now coming to pass in Jesus – as this healing indicates – for a man who was deaf and mute is healed, just as predicted.

(This connection is confirmed in that the word used for “speech impediment” in v. 32 is only used in this verse in all the New Testament. And it is used only one time in all the Greek Old Testament (LXX) in Isaiah 35:6. Mark wants us to get the point.)

Let’s end with –

The take home

-for us today. In as much as this healing is a sign, that is, it points to truths beyond just the physical healing itself:

1. It tells us who Jesus is. Once again Jesus is the anointed one, the reference to 2 Samuel 3:36 and Jesus as the Son of David, come to fulfill the promises of God’s salvation, here from Isaiah 35:5-6.

2. It also symbolically portrays that Gentile ears can be opened to hear the good news and their tongues loosened to glorify God, just as with the Jews. (Alan Culpepper, Commentary on Mark, p. 243). This looks forward to what will be after Jesus is raised from the dead.

And in general we learn again that 3. Nothing is too difficult for Jesus. He can heal any condition. He can deal with any situation, even what we think is impossible. We too can be “astonished beyond measure.” Jesus still does all things well, as he works salvation and blessing in our lives.

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We’re finishing up our series on Christians and suffering today. Last time we looked at three kinds of suffering we go through as Christians.

  • First, there’s the lowliness and suffering that comes from living in a fallen and sinful world – sickness, brokenness, tragedies and death.
  • Second there’s the lowliness and suffering we freely choose, in that we lower ourselves to love and serve others.
  • And finally there’s the lowliness and suffering that comes our way because of our connection to Jesus – rejection and persecution.

Anytime we go through these kinds of suffering it unleashes a struggle within us. Will we remain faithful to God? Will we take the easy way out of the test? Will we lay down our cross to find relief?

This struggle is a part of what I’m calling the inner cross. And my message today is this – the secret to being victorious in our times of suffering is to overcome by the Spirit in the realm of the inner cross.

First we look at –

Jesus’ inner cross: Mark 14:32-42

When Jesus faced his greatest trial – the cross – he experienced the inner turmoil of it all. Jesus was fully human and as he said to the disciples about humanity, “the flesh is weak” (Mark 14:38).

Mark tells us, “And he took with him Peter and James and John, and began to be greatly distressed and troubled. And he said to them, ‘My soul is very sorrowful, even to death.’” (Mark 14:33-34). Jesus doesn’t want to die, and certainly not the shameful death of a criminal or blasphemer on a cross (Hebrew 12:2).

Three times he prayed for deliverance. This, even though he knew it was God’s will for him to go to the cross. (He told his disciples this three times – Mark 8:31; 9:31; 10:33-34). But this is a final discernment. Is there not some other way, God? “And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him. And he said, ‘Abba, Father, all things are possible for you. Remove this cup from me.’” (Mark 14:35-36). (See also Hebrews 5:7-8)

During these times of prayer he received help from the Spirit. As he said, “the Spirit indeed is willing” (Mark 14:38). The word “willing” can also be translated as “eager to be of service” or “ready.”

We see the evidence of the Spirit’s enablement in two ways: 1) Jesus prayed, “not what I will, but what you (Father God) will” (Mark 14:36). He submits his heart to the Father. And then 2) He rose up from prayer to do God’s will. He said, “The Son of Man is betrayed into the hands of sinners. Rise, let us be going; see, my betrayer is at hand.” (Mark 14:41-42). And he then went to the cross.

By the power of the Spirit Jesus crucified his human desire to live and be honored. He denied himself and took up his cross (Mark 8:34). He received strength to endure arrest, slander, shame, torture, crucifixion and death.

So there’s a death within before there’s a death without. He finds victory by the Spirit at Gethsemane, which allows him to find victory in his circumstances of suffering at Golgotha.

Paul’s teaching on the inner cross – Romans 8:1-17

There are several points of contact between Paul’s teaching here and the story we’ve just looked at. Paul seems to have Jesus’ experience in Gethsemane in the background as he teaches. 1) There’s the struggle between the flesh and the Spirit (Romans 8:5-8). 2) He talks about prayer to “Abba, Father” (Romans 8:15). 3) There’s a theme of suffering (Romans 8:17; also 18-39). 4) And he highlights how the Spirit enables us to overcome (Romans 8:3-4, 13). We’ll focus on this last theme.

Because Jesus suffered for us and overcame, we receive the benefits of God’s salvation. After presenting in Romans 7 the futility of trying to obey God from the heart without the Spirit, Paul describes this salvation. We are forgiven – “there is now no more condemnation” (Romans 8:1). And we receive the Spirit of God into our lives (Romans 8:9, 15-16).

And because of our new relationship with God and the presence of the Spirit within in us we are enabled to fulfill “the righteous requirement of the law” (Romans 8:4). We are empowered to do God’s will. And we can do this because we “walk not according to the flesh but according to the Spirit” (Romans 8:4).

More specifically, we are enabled to crucify the desires of the flesh by the SpiritPaul says, “So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” (Romans 8:12-13).

Paul is saying here that by the power of the Spirit within us, we are strengthened to be able to crucify our own desires that oppose God’s way. “By the Spirit we put to death” these desires and thus any deeds that would come from these desires. As he says in Galatians 5:16, “walk by the Spirit, and you will not gratify the desires of the flesh.”

Again, the Spirit is key. And again the inner cross – putting to death our wrong desires by the Spirit – is the key to walking faithfully before God in our times of suffering.

Let’s look at –

How this works

When we’re in a time of testing and suffering, and we’ve discerned that it’s God’s will for us to go through this, and we’re struggling within – so that “the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh” (Galatians 5:17), like Jesus – we can call out to God our Father for help.

And in prayer we can receive encouragement and strength from the Spirit. Without the Spirit we would easily cave in. The desires of our flesh want to avoid suffering. The flesh wants the easy way out, it wants comfort and security. Or it leads us to just give up.

But the Spirit strengthens us to say no to the desires of our flesh. And when we say no a crucifixion takes place. There’s a death within to our own desires, so that we don’t act on these unfaithful desires of our flesh. By the Spirit we put them to death (Colossians 3:5). Our “old person” (Romans 6:6) dies a little bit more. This is the inner cross.

Also, there’s a resurrection within. The new person God is creating us to be is strengthened to walk in the path God has for us. We are raised to new life within so that we can walk in newness of life without.

Just as Jesus had to gain the victory at Gethsemane before he could gain the victory at Golgotha, so it is with us. We must prevail in the realm of the inner cross by the Spirit, before we will prevail in our lowliness and suffering.

Let me end with –

A word of encouragement

 1. We’ve been given all that we need to overcome by God’s grace. As 2 Peter 1:3 says, “His divine power has granted to us all things that pertain to life and godliness.” We’re not left to our own resources. We rely on God’s Spirit and power. As Paul says in talking about suffering, “in all these things we are more than conquerors through him who loved us” – Romans 8:37.

2. Even if we fail, God’s grace is sufficient. It’s true, as James tells us, “we all stumble in many ways” (James 3:2). We will not always respond correctly to our times of trials and cross bearing. But as 1 John 1:9 teaches, //“if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” And then we can move forward again by God’s grace.

3. God will come through on his promises. As we’ve seen, the faithful will be exalted and blessed (Matthew 23:12, Luke 6:20-26, Mark 8:35). As Romans 8:17 says, we are “heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.”

On the day of the great reversal, when the kingdom comes in its fullness, we will inherit the blessings of the kingdom and we will be lifted up by God to receive honor and glory.

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If one way of thinking about and processing our suffering is to see it as testing, which we’ve talked about, today we look at another way of framing it – our suffering as a cross. As we saw last time, Jesus calls every believer to take up their cross and follow him. And a cross involves lowliness and suffering. Today we go into more detail, starting with –

The three stages of the way of the cross – Philippians 2:6-11

The first two stages have to do with our downward movement. In Stage 1: We lower ourselves to love and serve others. Here the lowliness and suffering is freely chosen.

We not only experience the suffering of living in a fallen, broken world, we lower ourselves further. We choose to give up our privileges and rights, and use whatever gifts and strengths we have to love and serve others. We deny ourselves and lay down our lives for others to meet their needs and lift them up (Mark 8:34; 1 John 3:16-17). To follow Jesus in this way can bring great joy, but it will also involve loss, pain and suffering.

Let’s look at the example of Jesus: He set aside his glory at the right hand of the Father to come into our world to love and serve us. Paul says in Philippians 2:6-7 – “. . . though he was in the form of God, (he) did not count equality with God a thing to be grasped (or clung to), but emptied himself, by taking the form of a servant . . ..” As Jesus said about himself in Mark 10:45, “the Son of Man came not to be served but to serve . . ..”

When he walked this earth he bore our troubles and burdens (Matthew 8:17; 17:17), he suffered through conflict, long hours of ministry work and stress to serve us (Mark 3:20). He was even betrayed and deserted by those closest to him. He laid down his life for us in all these ways (John 10:11; 1 John 3:16; Mark 10:45). And he did this without the honor that was due him as God’s Son, or often without any appreciation or thanks.

Jesus knew what it was like to be lowly and suffer because of his love and service to others.

In Stage 2: We lower ourselves to accept rejection and persecution. We don’t seek this kind of suffering, it finds us. We’re mistreated by others because of our connection and service to Jesus. This can involve ridicule, shame, insults, exclusion and even death (Luke 6:22). This takes us even lower.

Here’s the example of Jesus: Paul says in Philippians 2:8, “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” As Jesus said about himself in Mark 10:45, “the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

He accepted mockery, dishonor and torture. He also suffered within, saying in Gethsemane “my soul is sorrowful, even to the point of death” (Mark 14:34). He literally took up his cross and died on it (Mark 8:34-35). He was faithful unto death.

Jesus knew what it was like to suffer rejection and persecution and to go as low as one can go.

In Stage 3: God lifts us up. If we’re faithful in the first two stages of the way of the cross – we will experience the great reversal. God will intervene to exalt and bless us. This is how the kingdom of God works.

The example of Jesus: Paul says in Philippians 2:9-11, “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” The “therefore” that begins these verses has to do with Jesus’ faithfulness in lowering himself in the first two stages of the cross. Because he did this, God has exalted and blessed him.

Hebrews 12:2 says of Jesus, “for the joy that was set before him (he) endured the cross, despising the shame.” But then it goes on to say, “and (he) is seated at the right hand of the throne of God.” He lowered himself and suffered. But God vindicated and exalted him.

Now this will most definitely happen for us when Jesus returns. But it can also happen even in this life as God blesses us and lifts us up in various ways. But these experiences are only a small taste compared to what’s to come – when we experience the fullness of the power, honor, wealth and well-being that awaits us.

Next, we look at –

Two questions

– that, I think, are pretty important. 1. Is our suffering just like Jesus’? Well, his suffering is certainly an example to us and an encouragement for us (Hebrews 12:3). As we just saw, if we remain faithful we too will be blessed by God.

But his suffering is also different than ours. His suffering and death on the cross is what provides for our salvation. Our suffering can be used by God, but it doesn’t save us or anyone else. It is, rather, the proper expression of our faith, lived out in deeds. It’s not about us becoming Jesus the savior, it’s about us taking up our cross and following after Jesus the savior (Mark 8:34).

2. What about the suffering of living in a broken world? Here the suffering is what comes to everyone; the trials that are common to all people (1 Corinthians 10:13). This includes sickness, disabilities, tragic accidents – among so many other things.

Jesus himself said that each day has “its own trouble” (Matthew 6:34); and he’s talking here about everyday life stresses like obtaining food and clothing. And Jesus experienced this kind of suffering. His step-father Joseph died, apparently when he was a child. And he lived in a land that was poor and under the oppressive rule of Rome.

Although this lowliness and suffering is not due to our faith, as Christians we understand that there will be no more tears, no more death and a new creation in the end, because Jesus overcame this on the cross. The solution to all suffering is the cross.

And as Christians we should see the suffering of living in a broken world that we experience in cruciform terms. Paul does this while referencing our general human lowliness and weakness in several places (e.g. 1 Corinthians 1:26-28; 2 Corinthians 4:7; 12:9) including his own lack of bodily strength and skill in public speaking (2 Corinthians 10:10; 1 Corinthians 2:1-5). So although this kind of suffering isn’t unique to Christians, we view it and respond to it as a part of the way of the cross. Which is what we turn to now.

Viewing our suffering through the lens of a cross

There are many things we can do to find comfort, help and strength when we suffer. But here we’re looking at key aspects of a fundamental attitude or approach to our suffering.

1. Freely accept your suffering, whether it’s suffering that comes from our love and service to others, or from rejection and persecution, or from living in a fallen world.

Yes, pray for deliverance from suffering (Matthew 6:13, Philippians 1:19). Yes, use the means God makes available to you to overcome suffering, for instance treatment if you’re not well (1 Timothy 5:23). Yes, pray for healing. God loves to heal and he does so to glorify his name and to have mercy on us. Yes, if you can escape from persecution you are free to do so (Matthew 10:23).

And as we learn from the examples of Jesus and Paul we can even press God three times on a matter before we accept it. Jesus prayed three times to be spared the cross (Mark 14:32-42). Paul prayed three times to be spared his thorn (2 Corinthians 12:7-10). But once God said no three times, they accepted their suffering – without bitterness – and lived into it as God’s choice for them.

In the same way once we know that God wants us to go through this suffering, at least for a time, accept it and move forward knowing that God is in it.

2. In faith endure suffering knowing that it’s not the last word. It’s something we go through for now, but there’s an end and there’s great blessing in the end.

Hebrew 12:2 says, “for the joy that was set before him (Jesus) endured the cross.” The joy set before him was what was on the other side of the suffering – resurrection and blessing. In the same way Hebrews 12:1 encourages us to “run with endurance the race that is set before us.”

As we saw in the three stages of the cross, after our lowliness and suffering comes resurrection and blessing. And God will come through for us just as he did for Jesus:

  • The lowly will be exalted (Matthew 23:12)
  • Those who suffer for the sake of the kingdom will be blessed (Luke 6:20-26)
  • and whoever loses their life for Jesus will truly gain their life for the world to come (Mark 8:35).

So we ought not give up no matter the pain of our suffering. Because of God’s promises we know that suffering is not the last word and so we can have hope in the midst of our suffering.

3. Our suffering helps bring about the kingdom of God. God used Jesus’ cross suffering to establish the kingdom; the great reversal. Because the powers of evil, both spiritual and human, the same ones who preside over this broken world that we suffer in – because they killed an innocent Jesus, they are judged and brought down, while he is saved, vindicated and raised up.

In the same way, although our suffering doesn’t establish our salvation, we participate in this process that Jesus has begun of bringing down the powers of evil and advancing the kingdom, until this is completed with Jesus’ return. God uses us and our suffering to advance the kingdom of God, which puts a new light on what we go through.

Paul talks about this in 1 Corinthians 1:26-28 – “For consider your calling, brothers and sisters: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are.” Notice he’s not just saying there will be a reversal. He’s saying that God will use us to help bring about the great reversal; “to shame” and “bring to nothing” the powers of evil. God uses our lowliness and suffering to advance his kingdom.

Seeing our suffering through the lens of the cross gives us a different perspective on our suffering, and one that can sustain us to endure in the midst of it.

 

 

 

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Of all things Jesus used a cross to talk about following him. A cross was used for killing criminals. A cross involved great suffering; it was an excruciatingly painful way to die. And to die on a cross was shameful. Only the lowest died this way, naked, on full display to the public. He used a cross in order to communicate a key truth about Christianity – suffering and following Jesus go together.

Jesus had to take the way of the cross – lowliness, suffering and death before God raised him up and blessed him. And the same is true for us.

This comes out clearly at a crucial transition in the center of the Gospel of Mark, in chapter 8. Jesus is rightly acknowledged as the Messiah (8:29). And so he immediately begins to teach his disciples what kind of Messiah he is. And he’s clear that he takes the lowly way of suffering and is about to die on a cross (8:31).

But Peter rebuked Jesus (8:32). This can’t be right! Peter was “seeing things merely from a human point of view” (8:33 NLT). He wanted a victorious Messiah reigning in worldly power in great pomp and circumstance.

And later James and John, the rest of Jesus’ inner circle, showed they were in the same place. In chapter 10 they saw the Messiah as one who is served, not one who serves; as one who lords it over others, not one who lays down his life (10:42-45). And they wanted the two highest seats next to Jesus in his earthly glory.

All three of Jesus’ closest disciples had their hearts set, not on the way of the cross – but on what we can call – the way of glory. The way of glory emphasizes this world and what it has to offer. It’s about moving up and gaining what you can of power, honor, wealth and comfort.

But not only did Jesus take the way of the cross, he calls any who follow him to do the same. As he said after rebuking Peter, “If anyone would come after me, let him deny himself and take up his cross and follow me” (Mark 8:34). Jesus’ life of lowliness, self-denial and suffering is our model. Just as Jesus’ life was cruciform, our lives are to be cross shaped as well; marked by lowliness, self-denial and suffering. Suffering and following Jesus go together.

Now, our Christian lives are not just about suffering. Perhaps it’s helpful to talk about –

Three types of Christianity

 Before I noted the ‘already – not yet’ character of the kingdom of God; how God’s salvation has come – but it’s not yet all the way here. This idea helps us to spell out these three types.

1. “Not yet” Christianity. In this view our current lives are only about lowliness and suffering. God gives us the grace of his forgiveness, but little changes in us, nor does God work through us in powerful ways. (This view minimizes discipleship because we are not really able to follow Jesus.)

On the “already – not yet” scale, there’s very little of the kingdom here now and almost everything is yet to come. This is, I believe, an anemic form of Christianity.

And then there’s 2. “Already” Christianity. God’s kingdom has come in power; it’s here, except for the resurrection. And the kingdom is not about suffering but about earthly power, honor, wealth and comfort.It includes these things now.

On the “already – not yet” scale, almost all of the kingdom is here now and only a little is yet to come. This is a Christianity of glory.

  • The “super apostles” who boasted of their pedigree and gifts and exalted themselves over others are an example of this view (2 Corinthians 10-12).
  • Another example is when Christians seek to run the world now through the State and politics, as if their nation was the kingdom of God. Jesus will rule the world, but not until he returns. (This view minimizes discipleship because we have to have a low enough ethic to run the world, which involves an eye for an eye.)
  • Another illustration is when Christians teach that Jesus is the one who gives us the ‘American dream.’ God wants us to always have health and wealth here and now.

Instead of lowliness, this emphasizes being lifted up now.

If the first view overemphasizes our current lowliness and suffering, and the second overemphasizes our current freedom from lowliness and suffering, the final view presents the right balance.

3. “Already and not yet” ChristianityYes, this life will have its share of lowliness and suffering, because suffering and following Jesus go together. But it’s also true that the Spirit is working in and through us in powerful ways to make the kingdom real now. Yes, this life is not where we should seek out power, honor, wealth and comfort, but God gives us victory in all things.

On the “already – not yet” scale, this is in the middle. Much of the kingdom is here, but much is yet to come for sure. And just to be clear, what I’m saying is that this is New Testament Christianity.

Jesus is our model right? He calls us to follow him. And no one was more lowly or suffered like Jesus. But also no one was as full of the power of the Spirit to do great things for the kingdom as he.

We have to understand that lowliness and suffering, and the power of the Spirit go hand in hand. Paul says in 2 Corinthians 4:7 – “We have this treasure (the kingdom or the presence of the Spirit) in jars of clay (our weak, broken bodies), to show that the surpassing power belongs to God and not to us.” Here we see weakness and surpassing power together in us at the same time. God said to Paul in 2 Corinthians 12:9 – “My grace (in lowliness and suffering) is sufficient for you, for my power is made perfect in weakness.” There is weakness and there is God’s power in our lives, not one or the other.

The fullness of power, honor, wealth and well-being come when the fullness of the kingdom comes. And it comes from God, not people. And it comes precisely to those who are now lowly, deny themselves and suffer for the kingdom. (This view maximizes discipleship. We are called to take up our cross and the Spirit empowers us to do just this. Lowliness and power are held in balance.)

Jesus talks in several places about how –

A great reversal is coming

Those who are high and exalted now, will be lowered and those who are low now, will be exalted. For instance in Matthew 23:12 he says – “Whoever exalts himself will be humbled,and whoever humbles himself will be exalted.” Those who lift themselves up seeking power, honor, wealth and comfort will be humbled, that is, God will bring them low. But whoever is lowly now for the sake of the kingdom, God will lift up on that day.

This reversal is stated in very stark terms in the beatitudes of Luke 6:20-26. Just to take one example, Blessed are you who are poor; for yours is the kingdom of God.”(v. 20). And“woe to you who are rich, for you have received your consolation.” (v. 24) Jesus tells us that those who compromise their faith to seek wealth (and also food, entertainment and reputation) will not enter the kingdom. But those who are lowly and suffer for faithfulness to the kingdom, that is, they experience poverty for this (and also hunger, weeping and slander) these faithful ones will enter the fullness of the kingdom.

In Mark 8:35 Jesus said, “For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.” If we seek to save, preserve or focus on our life in this world, we will lose our life. But if we give up everything, deny ourselves and suffer for Jesus (Mark 8:34) we will find our lives in the fullness of the kingdom.

It is those who now follow Jesus in the way of the cross in lowliness, self-denial and suffering who will experience the promises of exaltation and blessing on that day.

Let me end with –

Some things to remember about suffering

 We shouldn’t glorify it. Suffering is terrible and without our faith in God it can crush and destroy us. Jesus didn’t seek the suffering of the cross, but rather prayed to avoid it (Mark 14:36). And Hebrews 12:2 tells us that although Jesus “endured the cross” he also “despised the shame.”

The end we all want is peace and well-being, when there will be no more suffering or tears. We’re able to rejoice in suffering, not because we enjoy it. No, this would be a sign of sickness. We can rejoice in suffering because it demonstrates that the kingdom is ours (Matthew 5:10).

The way of the cross is foolishness to the flesh and the world. As Paul said, “The word of the cross is folly to those who are perishing . . ..” (1 Corinthians 1:18a). It looks like a good way to miss out on all that this life has to offer. “Lower yourself and accept suffering and then trust God to lift you up? And most of this won’t take place until the final day? That’s crazy!”

  • Just as the disciples – Peter, James and John didn’t understand it and Peter tried to talk Jesus out of it, so we struggle with it today.
  • Just as the powers of this world didn’t understand it when they “crucified the Lord of glory” (1 Corinthians 2:8) so they don’t now.

Despite this, the way of the cross is how God brings about his purposes in this world. It is folly to the world, but as the rest of 1 Corinthians 1:18 says, “but to us who are being saved the word of the cross is the power of God.” The wisdom of this world is all about the way of glory – seek and strive for what you can get in this life; lift yourself up to obtain power, honor, wealth and well-being.

But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are . . ..” (1 Corinthians 1:27-28). This is God’s “secret and hidden wisdom” (1 Corinthians 2:7). This is how God overthrows evil and establishes his kingdom in this world.

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