Posted by Chris on April 12, 2009 under Sermons
Only by dying could He break the power of the devil, who had the power of death. Only in this way could He set free all who have lived their lives as slaves to the fear of dying. – Hebrews 2:14-15
Victorious Christ
Posted by Chris on under Sermons
“Children’s Sermon”
Read John 14.
Jesus went away, but he is coming back. In the meantime, he has given us another encourager. The first one was Jesus. The second is the Holy Spirit.
“I am the way, the truth, and the life. No one can come to the Father except through me. If you had really known me, you would know who my Father is. From now on, you do know him and have seen him!” – 14:6-7
Let’s get going. . . .
Posted by Chris on March 22, 2009 under Sermons
Books of Samuel
Written during the exile of the 6th century.
Compilation of earlier sources and documents.
Four Stories
The stories are reflecting a transitional time as Israel moves from tribalism to a kingdom.
Transition
God’s Story
Israel is tribal. They are shifting into a kingdom. 1 and 2 Samuel describe the transition that takes place between Judges and 1 Kings.
Hannah
The country is a mess. The culture is a mess. The heroic past events of the exodus, Sinai, the wandering and the conquest under Joshua are almost forgotten. Things have collapsed in the Promised Land.
Dark Days when everyone does what seems right in their own eyes.
Ruth
Posted by Chris on under Sermons
Read John 11:1-33, 34-44, 45.
The Message from Bethany:
Lazarus, brother of Mary and Martha, is sick. The sisters send for Jesus. They know he has the power to heal. They know about the crippled man and the blind man. If Jesus will come there, then he can heal Lazarus. They believe it.
Jesus has escaped Jerusalem where a mob attempted to stone him for blasphemy. Now he is working on the other side of the Jordan where the climate is less heated. Jesus receives the message about Lazarus. He says: “This will not end in death. This is happening for the glory of God.” There is no rush to action. Jesus waits for two days.
His disciples probably assume that this is caution and discretion. Jesus is a marked man in Judea, so it is best that he stay away. After all, Bethany is only a few miles from Jerusalem. Jesus is playing it safe, they think.
That changes when Jesus says, “Let’s go to Judea.” Jesus explains that there’s daylight and that’s when it’s safe. [v. 14-15] – Lazarus is dead. And for your sakes, I’m glad I wasn’t there, for now you will really believe.
Do they really believe? Thomas seems to think they are marching off to their deaths.
The Return to Bethany:
Martha hears that Jesus is coming and she meets him outside the village. “If you had been here my brother would not have died!”
Jesus says, “Your brother will rise again! I am the resurrection! He who believes in me will live even though he dies, and whoever believes in me will never die. Do you believe this?“
Martha knows this and affirms her belief in the resurrection at the last day. Martha believes that Jesus is the Christ. Does she believe the connection between the Christ and the Resurrection?
Mary tells Jesus the same thing “”If you had been here my brother would not have died!” She believes it. Doesn’t she?
They believe that Jesus could have saved Lazarus from death. “Could Have.”
They say they believe Jesus is the Christ. They say they believe in the resurrection. Yet, they are clothed in black and have gathered everyone to mourn and wail. They are still weeping. Do they really believe?
Jesus is “deeply moved in the spirit and troubled.” [What does this mean?] It seems like he is angry and upset. Why would he be angry?
When Jesus instructs them to move the stone, Martha interrupts — she is so concerned about details and decorum, “Lord he’s been in there four days and the stench …”
Martha and Mary delivered their “if” statement to Jesus. Now he delivers his: “Didn’t I tell you that you would see the glory of God, if you believed?”
Jesus said this wouldn’t end in death, so Lazarus’ death is not the end of the story. What happens next is the part where God is glorified. On one level the challenge is between life and death. On another level it is between “If only you had” and “If you believe.”
It begins with Jesus praying. I always heard that we should pray to God and not make commentary to each other when we pray. Jesus must have missed that lesson. He preaches it plain in his prayer and he intends everyone to eavesdrop [v. 41-42] … “Father, thank you for hearing me. You always hear me, but I said it out loud for the sake of all these people standing here, so that they will believe you sent me.”
There it is – that they will believe. Do they believe? If they did, then why the could have’s, the funeral clothes, and the mourners?
Jesus shouts, “Lazarus, come out here!” And Lazarus is revived. He isn’t carried out and given CPR. He walks out on his own wrapped up in his funeral clothes. Jesus has one more command, “Unwrap him and let him go!” You can imagine that Jesus said this in such a way that Lazarus wasn’t the only one set free from the trappings of death.
Some of those who saw this believed. They really believed. But some didn’t. They couldn’t deny what they saw, but belief didn’t change anything. They reported it to the Pharisees and they discussed it. Rather than believe in life, they plotted and planned death. Now who’s wrapped up in death?
Do We Believe? Do We Really Believe?
Do we believe? Do we believe in life? Do we believe that Jesus gives us life – even now? Do we believe he is the Christ? Do we believe in the resurrection? Do we believe in the connection between the Christ and the resurrection?
If we say we do, then why do we get caught up in the trappings of death? Why do we wrap ourselves and our church up in the colors of death and mourning?
The spiritual garb of death comes in colors such as grief, guilt, regret, disbelief. When we wear this garb we fail to see that the daylight of God shines even in the dark evening of death. He is not limited; there is no place beyond his authority – not even the finality of death.
When we come together and worship do we really believe that Jesus can revive us? Do we really believe that he can order us to be unwrapped and let go. I think some people were invested in Lazarus’ funeral that day. They had planned a funeral and Jesus ruined it.
Sometimes we are invested in ways of death and decline. Church literature and church talk right now weeps and wails over the loss of the church in the society. We wonder if Jesus will get here in time to save the church as we know it. We are not like we used to be. We lament and wail and weep.
We get anxious and start worrying. Like Mary and Martha we are concerned about the stench of death and the concerns of the neighbors. Like the disciples, we work hard to protect and preserve our own expectations.
What would Jesus do? What would Jesus do if we walked into our midst and found us worrying and wailing because our expectation and dreams have died? What would Jesus do is he found us nervously worrying because the church seems to be bringing in people who don’t look like us and live like us? What would Jesus do if he found us wailing on each other because we are worried that our congregation is going to die and the great ones of the past have died? What would Jesus do if he found us wailing and lamenting because we are wasting away and we don’t feel like we are as great as we were back in the day?
What would Jesus do? I think he would be “deeply moved in the spirit and troubled.” He would draw us up straight and ask us “Do you believe?” Or do we believe it is too late to matter.
I tell you the truth, unless a kernel of wheat is planted in the soil and dies, it remains alone. But its death will produce many new kernels-a plentiful harvest of new lives. Those who love their life in this world will lose it. Those who care nothing for their life in this world will keep it for eternity.
Posted by Chris on March 15, 2009 under Sermons
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Jew-Gentile Dilemma
Romans 14
Weak and Strong
their own minds” (14:5) |
their own minds” |
judgment and condemnation (14:3) |
and contempt (14:3) |
The weak in faith have no self-confidence. They depend on the external boundaries and the strict observance of rules. They are not differentiated from others so that the actions of others threatens their own faith. They depend on precedent.
The strong are more flexible and creative.
The Real Problem
Who are you to judge another man’s servant? It is inappropriate. James 4:11-12, Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. There is only one Lawgiver and Judge, the one who is able to save and destroy. But you-who are you to judge your neighbor?
The Stumbling Block (14:13)
There’s a difference.
Meaning for Us
Paul would never imagine a situation in which someone actually took advantage of being the weaker party. No one would admit to that. Whenever we can articulate our weakness to a situation we have actually proven ourselves strong enough to be convinced in our own mind. There’s a difference between making my brother stumble and making my brother grumble.
It is not right to assume that those who are further right are okay and those who diverge from a more conservative stance are okay. We can always fellowship to the right is not a sound principle. It is based on the notion that the more exclusionary and limiting that you are, the more righteous you are. That’s Pharisaical game-playing.
We cannot avoid growth and fellowship because of imagined or hypothetical stumbling blocks. There is no end to imaging the problem of appearances and what others think. Jesus encountered the problem of perceptions – Matthew 11
Building Up or Tearing Down
Paul is giving us a positive principle to guide us. Instead of worrying about what not to do, we can focus on what we should do. Replace the watchdog mentality with an inspirational mentality. We can kill the weeds or we can make the grass grow.
Romans 15:1-13
Romans 16:25-27
All of our praise rises to the One who is strong enough to make you strong, exactly as preached in Jesus Christ, precisely as revealed in the mystery kept secret for so long but now an open book through the prophetic Scriptures. All the nations of the world can now know the truth and be brought into obedient belief, carrying out the orders of God, who got all this started, down to the very last letter.
All our praise is focused through Jesus on this incomparably wise God! Amen!
Posted by Chris on under Sermons
Read John 10:1-18.
Maybe its time that Jesus drew some firm lines. One could say that he’s been sort of soft with this talk of coming to save rather than condemn. At first it seems like this is a teaching that defines who’s on the inside and who’s on the outside. Isn’t there some point when we must define “us” against “them”? Isn’t there a point when we say that you are either with us or against us?
1) What’s this talk of other sheep about?
At first it seems that Jesus is talking about leading his sheep out and separating them out. But then he seems to switch his emphasis and say that he’s going to gather up all these other sheep that we don’t even know about and we’ll all be one.
Is Jesus saying that there are many paths to God?
Has Jesus gone all fuzzy and mushy?
It’s sort of alarming to hear about other sheep. Sometimes it would be nice to really be the only sinner that Jesus died for, because then I wouldn’t have to put up with all those other sinners!
Just when we think we’ve sorted out our own flock, Jesus tells us there are more out there. That’s like a really big family reunion: Sometimes, it’s tough enough to go there and deal with the relatives you know you have. But then you have to go and deal with some you’ve never met!
Here’s one of the more challenging aspects of following Jesus: He’s always flocking his people together. There’s this nice idea that we can just follow Jesus in our hearts and have a one-on-one personal relationship. Love Jesus, forget the church. After all, Jesus is fine, but church? Those are the others and that’s where we have the problem.
As long as Jesus is going to be drawing all these other sheep in, someone needs to be around to sort them out and tag them, right. Let’s be sure he hasn’t put some sheep in the wrong pen after all. Let’s be sure a goat hasn’t snuck in. We can do that for Jesus right?
No. We cannot. Because Jesus doesn’t want any hired hands. The hired hand isn’t the same as the shepherd. Hired hands are not committed to sheep. They are committed to their own connection to a flock. And when that connection is a threat, they leave it all behind.
Jesus is perfectly capable of gathering his flock and owning each and every sheep. We are not hired hands. We are just sheep.
But who “manages” this flock? This probably isn’t the right question to ask. But as they say, Jesus is the Answer.
2) Gate and shepherd. Center and circumference. Something very important is being said by Jesus that should determine how we understand ourselves as church. How we should understand the boundaries and limits of our fellowship. It is a teaching that plainly indicates that Jesus is both the center and the circumference of our flock …
In lesson on shepherding Jesus makes two simple, but extremely important statements:
3) Centered Set and Bounded Set
The Bounded Set is a fenced off group. We can draw a boundary and clearly define who’s in and who’s out. This works. But it begs the question: Who draws the line and who determines who is inside the fence and outside the fence?
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The Centered Set is another way of understanding how we group and organize. Think of how animals in the wild or in the free range gather around a watering hole. It’s a source of life. Your cattle and sheep might gather there, but so do other little animals. A flock and herd form as sheep move closer to the center. The center is a source of life. All these animals gathering together haven’t been caught and caged, they are coming together for a common purpose – water and life.
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The Shepherd – Jesus is saying that he is the shepherd. His sheep know his voice. The sheep know Jesus’ voice. Those who recognize the truth and salvation in Jesus’ word are drawn to him. They follow. We follow. [Lynn Anderson once described how sheep follow their shepherd. He described the scene of three shepherds coming over a hill. The three parted company and went in different directions. They each called for their sheep and the sheep went in the direction of the call of their shepherd.]
The Gate – We cannot tell the shepherd how to enter thru the gate, or how to open the gate. He is messiah and the criteria that define messiah. We cannot define the role of messiah and then fit Jesus into it.
Jesus is the entry to life and salvation. Jesus is not saying that we get to draw the boundary. He is the gate, not us! We are sheep, not gatekeepers.
Exclusive and Inclusive – Jesus is the only way, but it is a way that is open to all. Jesus stands at the gate. And if you want to get to sin and death, Jesus is standing in the way.
So how do we know him? The sheep know his voice.
The question is not “Who is with us?” The first question is “Are we with Jesus?”
Jesus knows his sheep. We can spend a lot of time trying to figure out which sheep are Jesus’ sheep. Or, we can just follow Jesus voice and those heading in the same direction to the source of life we can safely assume are his sheep. The Good Shepherd knows his sheep. Do you know the Good Shepherd? Are you following his voice?
The good shepherd knows his sheep. He knows their name. We are not forgotten overlooked or missed.
God came down and dwelled amongst us smelly sheep. He’s not a hired hand who’s paid to take care of us. He’s the Good Shepherd who paid to save us.
The question is, are you in Christ? Are you following the voice of the shepherd? Are we?
1 Corinthians 8:2-3 … The one who thinks he knows something does not yet know as he ought to know. But the one who loves God is known by God.
Posted by Chris on March 8, 2009 under Sermons
Romans 12
Romans 13
POLITICAL CHANGE
Despite his lack of political experience, Claudius proved to be an able administrator and a great builder of public works. His reign saw an expansion of the empire, including the conquest of Britain. He took a personal interest in the law, presided at public trials, and issued up to twenty edicts a day; however, he was seen as vulnerable throughout his rule, particularly by the nobility. Claudius was constantly forced to shore up his position-resulting in the deaths of many senators. Friend of Herod Agrippa …
Why So Hopeful?
Nero became emperor at 16, the youngest emperor up until that time. Ancient historians describe Nero’s early reign as being strongly influenced by his mother Agrippina, his tutor Lucius Annaeus Seneca, and the Praetorian Prefect Sextus Afranius Burrus, especially in the first year. Other tutors were less often mentioned, such as Alexander of Aegae.
Very early in Nero’s rule, problems arose from competition for influence between Agrippina and Nero’s two main advisers, Seneca and Burrus.
In 54, Agrippina tried to sit down next to Nero while he met with an Armenian envoy, but Seneca stopped her and prevented a scandalous scene.
In 49 AD, Claudius’ new wife Agrippina had Seneca recalled to Rome to tutor her son, then 12 years old, who was to become the emperor Nero. On Claudius’ death in 54 AD, Agrippina secured the recognition of Nero as emperor over Claudius’ son, Britannicus.
From 54 – 62 AD, Seneca acted as Nero’s advisor, together with the praetorian prefect Sextus Afranius Burrus. Seneca’s influence was said to be especially strong in the first year. Many historians consider Nero’s early rule with Seneca and Burrus to be quite competent. Over time, Seneca and Burrus lost their influence over Nero. In 59 AD they had to reluctantly agree to Agrippina’s murder, and afterwards Seneca wrote a dishonest exculpation of Nero to the Senate. With the death of Burrus in 62 AD and accusations of embezzlement, Seneca retired and devoted his time to more study and writing.
Jew and Gentile in Rome
Paul’s Worldview
Paul – Ancients
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Moderns – Us
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Politics Now and Then
Ancients
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Us
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Principles vs Rules
Posted by Chris on under Sermons
Read John 9.
Most people have never bothered to know my name. For most of my life I was know as the blind man, or the blind beggar. The most compassion I was ever shown was the sound of coins falling on the ground in front of me. People have always felt sorry for me, but few cared enough to know my name. I was just the blind man.
Of course to some I was less than that. To them, I was a sinner. “Blind since birth,” they would comment. “That is truly judgment from God!” Some assumed that my parents had committed some great sin, and I was the punishment for their sin. I confess that there were days I even believed that myself.
I had been the object lesson for many a Rabbi before. Teachers of the Scripture would wander by and point me out and I would hear them discuss the severity of sin and the justice of God. If I hadn’t been dependent on their compassion I would have screamed out at them for treating me like a case study instead of a human being.
It was fairly typical the day I heard a group coming my way and one of them asked his teacher “Who sinned, this man or his parents?” I wasn’t surprised by those sort of questions. I just waited to hear one of the standard replies and then the familiar clink of coins falling into my pan.
“Suffering is a sign of iniquity, my children – show mercy to this poor sinner for God’s sake! Plink, Plink!”Or … “The consequences of sin are visited upon the children unto the fourth generation. Give thanks my children that you are not as this one! Plink, Plink.”
But on that day, I heard an answer I never heard before. To that same old question about who had sinned the man replied, “Neither!” I was always listening in my world of sound, but when that Rabbi said, “Neither this man nor his parents sinned,” I really listened. Then the Rabbi said, “This man is blind so that the work of God might be displayed in his life.”
I was so amazed by that teaching. It was the first time I ever thought of my blindness as anything but a curse from God. I didn’t care anything about coins. All I cared about was seeing that light of the world. Living in darkness all my life, I couldn’t even imagine what light was. I stopped thinking about it because I knew I would never experience it. But now I felt differently.
I was really unprepared for what happened next. The Rabbi touched my eyes. At least I think it was the Rabbi, but his hands weren’t like the average Rabbi. This teacher’s hands were rough. His touch was cold, and then I realized that it was mud. He had put mud on my eyes. I remember when I was little, my parents used to take me to healers and they would put all sorts of stuff on my eyes – spit, mud, smelly ointments. I got used to it, and I also got used to the disappointment, but this time I felt differently, maybe it was what the Rabbi had said. When he pulled his hands away he said to me, “Go wash in the pool of Siloam.” Then I heard them leave.
I sat there for a moment just stunned. My eyes were wet; the mud had started to cake. And then his words sunk in – “Go wash in the pool of Siloam.” I knew I had to do what he said; after all he said that I was blind so that the work of God might be displayed in my life. No one had ever said such a thing about me.
I cried out for help to get to the pool of Siloam. When I was there I washed my face. I splashed water on my face and rubbed my eyes. And then suddenly – I saw light. I didn’t know what it was then, but now I know it was light. And I kept washing and then I saw water. For all my life water had meant wet. But now I saw ripples and drops and then my reflection. It took me a moment to figure out that my reflection wasn’t just the way water looked. It took me even longer to figure out that the reflection was my face. For the first time ever I could see my face.
I could see. I could see and it was because of what this Rabbi, this Jesus of Nazareth had said. Most of my life I felt like God frowned on me. But thanks to Jesus I finally knew what it was like to think that God might be smiling.
Of course I had to tell everyone about this. And I didn’t have to try hard. I mean as soon as my neighbors and people who knew me saw me walking around and matching their stares, they instantly knew something had happened. I couldn’t help staring. “So those are noses,” I thought. “What a variety!” It was so strange to see me staring and walking without a guide that some people said it wasn’t me, just someone who looked like me.
I remember how old Eli, our neighbor, came up to me and said, “You must be a demon.” “No, Eli!” I smiled, “It’s me.” “If it’s you,” he asked, “then how are you able to see?” By this time everyone in the neighborhood had gathered around. I spoke up, “A teacher, a healer, put mud on my eyes. He told me to wash in the pool of Siloam. I did and then the next thing I knew, I could see.” I heard everyone whispering; I had heard whispers before but now I could “see” people whisper. I noticed the way they glanced aside at me and covered their mouth as they muttered to their friends. Finally, Eli spoke up “Where is this man now?” I didn’t know. I wanted to know, but for different reasons than my neighbors. You see, even though some of our neighbors were kind, they too believed that I was blind because of sin. It didn’t make sense to them that I could suddenly see – how could the punishment of sins just be removed so quickly. They were amazed, but they wanted to know what this meant. If they could have found the Rabbi, I think they would have asked him. But since we didn’t know his whereabouts, they decided to ask the experts – the Pharisees.
The next day I told the Pharisees all that happened. I didn’t mind telling anyone what had happened. Not just because I could see, but because I felt, for the first time, that God was pleased with me. I noticed the whispering again. But this time it was different. As I told my story some of them scowled and shook their head. Before I finished one of them spoke up and said, “When did this take place?” “Uhm, yesterday.” “And wasn’t yesterday the Sabbath?” he asked. Honestly, I hadn’t really thought about it. You see, the Sabbath didn’t mean much to me. Not that I don’t respect it, I do. But on the Sabbath one isn’t supposed to work. Well, when your only career is begging, I suppose everyday is the Sabbath – I was blind, I couldn’t ever work!
At the mention of the Sabbath, the Pharisees sort of forgot about me and started arguing to one another. I remember one of them saying that kneading was a forbidden activity on the Sabbath and if this Rabbi made mud then he kneaded. Someone suggested that if this Rabbi really respected God’s Word then it would not have mattered if he had waited a day for me to be healed. I sort of resented that. I bet he had never been blind – and I was blind my whole life.
At first I didn’t get it, but then it dawned on me that they were accusing this Rabbi who had helped me of sinning. That seemed to make some of them nervous. I remember one of them, a short stocky one (I never noticed such features before), saying “But if this man is a sinner, then how did he heal, for healing only comes from God?” I thought for a moment this man was defending the Rabbi, but then his tall friend replied “Hmmm, an interesting dilemma. How can a sinner heal?”The debate went on and I was ready to leave when one of the men stood up and shouted at me, “What do you say about him? It was your eyes he opened, yes?”
What did I think? No one had ever asked me that before. I always heard what people thought about me, but no one ever asked me what I thought. I had told everyone what he did. I knew he was a Rabbi, but what sort of Rabbi has the power to heal? All I could think of was the stories I had heard as a child. Stories about Moses and Elijah – great prophets. So, I answered the Pharisees, “He’s a prophet.” No one had suggested that. I thought it was a good answer. There was a silence. Then someone from the back said, “Why are we asking him?” Another one from the side said, “He was probably never even blind. This is all a lie.”
My mouth dropped open. A lie? Did they really think I pretended to be blind all those years? Did they really think I enjoyed receiving pity all those years? Did they really think I wanted to be labeled the punishment of parent’s sins my whole life? Something great had happened to me and these so-called experts were making a mockery of it. One of them suggested summoning my parents to give testimony. I never imagined it would go this far.
I’m not mad that my parents were scared that day. My father is old and I have no brothers. He and my mother have known for years that they would one day have to rely on the benevolence of the synagogue. After all, their only son was born blind and he couldn’t support them. It also took them a little longer to make sense of my restored sight. Like me, they lived with a feeling that God was angry. They too were getting their sight restored. They were just beginning to see that God could be pleased with them as well.
My parents weren’t there when Jesus restored my sight. They testified that I was their son and I had been born blind. “If your son was born blind then how is it that he is able to see?” asked an old gray-bearded Pharisee. “We don’t know,” said my father. My mother nodded. “If you want to know,” said my father, “ask him. He’s of legal age.” Of course I had already told them how it happened. But they were technically right. It was proper to ask me. After all I was the “eyewitness” to the event (no pun intended — well okay maybe). I suppose I was disappointed that mother and father feared expulsion from the synagogue if they acknowledged what Jesus had done. But I was more disappointed that the rulers of God’s people were so, so – blind!
They called me back in and asked me to swear – to “give glory to God” and tell the truth. They wanted me to confess. But I had no idea what they wanted me to confess. Were they accusing me of being a liar? Were they trying to intimidate me too and get me to confess against the Rabbi? One of them said, “We know this man is a sinner.” So, they had made up their mind. It really didn’t matter what I said.
“I don’t know,” I said. I suppose it was obvious I was a little annoyed. “I don’t know if this man is a sinner or not. But here’s what I do know. I was blind. From the day I was born I was blind, and right now I can look into all of your faces. I can see!”
The short fat Pharisee interrupted, “What did he do to you? Exactly how did he open your eyes?”
I shot back, “I’ve already told you that! Weren’t you listening? Why do you want to hear it again? Do you want to become his disciples too?”
Something I’m not used to when it comes to seeing is reading faces. When I said that I saw their faces get really twisted. And I never imagined a face could turn red, but of course colors were a new concept.
They shouted insults at me, but I was used to that. They said I had revealed myself as one of the Rabbi’s disciples. It wasn’t true, but if the Rabbi would have me I would be proud to be his disciple. “We know God spoke to Moses,” they said, “but as for this man, we don’t even know where he came from.”
Now that amazed me. I seem to remember a Scripture that spoke of God restoring sight to the blind in the age to come. God certainly wouldn’t listen to some sinful charlatan or pagan miracle man. It was right there before them but they refused to believe it. What experts! I told them this. I said, “If the Rabbi (or Prophet or whatever he is) was not from God, then I would not be able to see.”
The Pharisees started shouting at me and swearing to God. Some of them tore their clothes (but not very much). Then the old gray bearded Pharisee stood up and said, “You were steeped in sin at birth! How dare you lecture us! Get out!” That was odd … First they tried to accuse me of lying about my blindness from birth. Now they were certain of it. Nothing they said made sense. I was glad to be away from their confusion, but then it dawned on me that I would never be welcome into the synagogue. I was an outcast when I was blind, but now I was an outcast because I could see.
A few days later I was looking for work. I couldn’t beg, but I didn’t have many skills. I was willing to learn, but some people were afraid to have anything to do with me after what happened. So I was surprised when a man approached me one day in the marketplace and said, “Do you believe in the Son of Man?”
Did I believe in the Son of Man? The judge who would come and make everything right? Sure I did. As I thought about it, the Rabbi that I called a prophet just might be the Son of Man. Maybe he was the Messiah. I answered the man, “Who is the Son of Man, sir? Tell me, I want to believe in him.” That’s when I recognized the man’s voice. It was the Rabbi. This was the first time I saw him. He said “You see him right now, in fact he is the one speaking with you.”
And I thought – I do see him. I can see. I fell down at his feet. I said, “Lord, I believe.” I worshipped the Messiah, the Christ, and I was ready to become his disciple. Now I was certain that God could be pleased with me. It was as though I gained my sight all over again. For this time I saw not ordinary light, but I saw the light of the world, the Christ.
As I walked with him through the marketplace I asked him why some people didn’t realize who he was. He said it was about judgment. Not that he came to judge people, but their acceptance or denial of him and the truth was their own self-imposed judgment. Jesus was the light of the world. His light brought sight to the blind, but those who thought they could see without his light actually became blind.
When he said all this there was a crowd that had gathered. I looked into the crowd and there was the short Pharisee and the tall one, and the gray-bearded one. I looked over at Christ and he was looking right back at them. The gray-bearded man asked Christ, “So? Are we blind too?”
The Rabbi turned to the Pharisees and said, “If you were blind, you would not be guilty of sin; but since you claim you can see, your guilt remains.”
That’s when it all came together for me. That’s when I understood that self-righteousness is sin and blindness. I thought about what Jesus said: He said that the work of a loving God would be revealed in me. If were to lose my sight again, I would still be able to see. Not with my eyes, but with my spirit. For in all my days of blindness I wasn’t as blind as those who cannot, who will not, see the Light of the world.
I thought physical blindness was a curse. Now I know that the real curse is refusing to believe in Jesus. You may have perfect vision, but still be blind. Or maybe you feel like you live with curse. Maybe you think, like I once did, that God could never smile on you. Wash your spirit in the pool of Siloam. When you “see” Jesus, and hear his words, then you’ll know that God can smile on you.
Posted by Chris on March 1, 2009 under Sermons
Read John 8:1-11.
What happens (the mechanics of the trap): This woman is a test. She is not the real issue. They have asked Jesus, the Rabbi, for a ruling. They want him to be the judge and they will execute the sentence. They think they have him in a no-win. They aren’t interested in condemning the woman as much as they want to condemn Jesus (who threatens them).
They’ve asked Jesus to rule so he does. His rule is this: Execute her according to the law. You do it. But here’s the one condition – You have to be without sin and perfect to throw the sin. You have to be perfectly righteous. You must be like God to throw the stone.
Are we that good? Maybe not perfect, but might be better than some.
The woman caught in adultery is a sympathetic figure. It’s fairly easy to say that we are not any different than her. ” There but for the grace of God go I.” We can feel for her.
But what about unsympathetic characters?
Are we that good? Maybe not perfect, but might be better than _________________.
I must confess that I think I might be able to pick up that stone. Even if I didn’t throw to kill, I would like to throw to hurt. Just something to balance the scales. Isn’t that justice? There is a moral outrage at people whose inability and inconsiderate sense of boundaries (compulsions) hurt all of us or the innocents.
Yes, some of them are hurt and have been hurt. Some are victims, but how do we tell them to stop. How do we tell them that if they do not stop then the community is going to punish you. The law was meant to put boundaries on society. There has to be boundaries. If we don’t, then we will just destroy each other.
Does the Scripture really say that all sins are just alike? If we can make a distinction, then why can’t God? It does no good to read this text and hear, “That when I jaywalk or tell a white lie, then I am just as bad as greedy corporate thief, the murderer, or the child molester. We recognize the difference between misdemeanor and felony. Doesn’t God? I just don’t think it makes sense to level out all sins so that one is just the same as the other. I would rather you jaywalk than steal my retirement. I would rather you tell me a white lie than hurt my family.
This scripture is not about flattening out sin (misreading). This scripture does not communicate the message that one sin is as bad as another. This scripture says what Paul said in Rom 3 – all have sinned. This teaching is saying that there has to be a different way that saying, “We’re not perfect, but we are better than _________________.”
Jesus is confronting all of us with the reality that each of us must be born from above. We have to convert to an entirely different way of living and not just a religion that adapts to our view of the world.
The no-win situation is not Jesus’ trap. The no-win situation is our condition when we are without God. Everyone wonders what Jesus drew in the dirt. I wonder if he drew a line. His line was a false boundary and what he intended was for those who thought they had the sufficient righteousness to judge to stand on one side of the line and execute all those who didn’t meet up. (You must be this righteous to throw a stone.)
Jesus is showing us our inattention to redemption and our mixed up definition of righteousness. If that’s the way we encourage righteousness then we will end up with two people ready to throw huge rocks at each other. We are bad judges.
This text has had an impact on society. The fact that we have some sympathy for this woman is evidence of this. We are gracious with those who are judged and tagged with a scarlet A.
But how much more does this text need to shape us?
Two ways to hear the text.
But that means that unjust people are going to get way with their sin. Right, and that’s always been the case. The only thing guaranteed is that there will be justice at the end of time.
Let’s strive for redemption.
Put down the stones, go, and sin no more.
Posted by David on February 26, 2009 under Sermons
(Note to presenters: this lesson contains four graphics [Figures 1-4]. Consider projecting each figure when appropriate as an overhead if your facilities can accommodate such projection, or consider handing the printed graphics to people to refer to as you speak.) Click here to download the PowerPoint file.
This lesson begins a series of lessons which will seek to focus on what God does for us in Christ so He can re-establish relationship with all who are guilty of sin. To approach this series, we need to begin with some background. Our objective is to understand the problem as it existed when Christianity began. Our objective is NOT to be defined by (a) imposing twenty-first century questions on first-century problems, or (b) imposing twenty-first century problems on first-century problems, or (c) or seeking to understand twenty-first century answers to twenty-first century concerns.
Think as we consider–do not just react prior to considering all the information even if the information requires you to think about your concepts. Genesis chapters 1-6 introduce us to the problem. In chapter 1 when creation is completed, God is so pleased with His creation that He calls the creation good (Genesis 1:31). People are in 100% relationship with God. In only 6 chapters, human sin produced such total rebellion against God that He is sorry that He made people (Genesis 6:5, 6). Consider that in only 6 chapters we go from 100% relationship with God to 0% relationship with God! The result: God decided to destroy most of His creation with a flood (Genesis 6:7) At the moment God made His decision, there were no humans in relationship with God. In the first book of our Bible, the first 6 chapters declared people went from total relationship with God to no relationship with God, and the Bible message has hardly begun.
The problem: how will God re-establish relationship with people who have yielded to sin? Will that solution exist on a foundation of human acts or on a foundation of divine acts? Will humans place their trust in what they do, or place their trust in what God does?
Most of us are familiar with the fact that God worked through the nation of Israel to bring His planned Christ or Messiah to the world. (See Figure #1)
Do not allow the use of the words "Christ" and "Messiah" to confuse you.
Both words refer to the same act of God.
The only difference in the two words is that they come from two different languages–"Christ" comes from a Greek word and "Messiah" comes from a Hebrew word. The two words merely reflect two different languages.
The meaning of both words focus on the fact that the person sent by God is anointed by God.
The Bible is not a record of all acts of God, but a record of God’s acts as He worked in Israel to bring the Christ to the earth.
You are asked to note two things.
First, you are asked to note that it was God’s beginning purpose to bring a blessing to all mankind through the Christ. (God’s intent to produce a Savior through Jesus Christ was in God’s intent in His promises to Abraham–the solution is ancient, pre-Israel!)
Genesis 12:3b, ‘And in you all the families of the earth will be blessed."
Second, you are asked to note that renewed relationship with God would be possible with "all families of the earth" because God sent the Christ.
The nation of Israel was merely a means (or a vehicle) to achieve God’s objective, not the objective itself.
Israel is a single nation, a single people.
God’s objective is to provide a blessing that had the potential of benefiting all families of this world. That is God’s beginning objective. (See Figure #2)
It is essential for everyone to understand that God’s plan from the beginning of His efforts through Abraham was to re-establish relationship with sinful humanity through faith.
God’s intent: to work through a man who trusted God, through that man produce a nation who trusted God, through that nation send the Christ or Messiah, and through that Christ or Messiah produce a blessing that could be extended to all people.
Stated in another way, God would work through a man of faith, to produce a nation of faith, to produce God’s Savior, and to grant the possibility of salvation to all.
Or, by faith Abraham would be righteous before God, by faith Israel would be righteous before God, the Savior would come, and anyone could be righteous before God if they placed their faith in what God did in the Christ or Messiah.
Consider this statement:
Genesis 15:6, "Then he believed in the LORD; and He reckoned it to him as righteousness."
Context:
God promised Abraham again that He would protect and reward Abraham.
Abraham was an old man with an old wife, and they had no children.
God’s promised blessings must begin with Abraham having a son–without a son there could be no nation.
Abraham begged God to accept Eliezer, his chief servant to be his heir (a solution that was acceptable in Abraham’s time).
God said, "No! Your heir will come from you, and your descendants will be uncountable.")
Childless Abraham believed (trusted) God in this matter, and it was this trust (faith) that God accepted to consider Abraham a righteous person.
Was it an inactive trust? No!
Abraham continued to be a nomad in a dangerous place.
Later, He even was willing to kill Isaac as a sacrifice to God to demonstrate his deep trust in God (Abraham trusted the God who gave the gift of Isaac rather than trusting the gift that God gave him).
Note two things:
First, Abraham was accepted as righteous before God because he trusted (had faith in) God before the nation of Israel existed.
The principle of being righteous by faith in God is older than the Jewish nation.
Second, after Jesus was crucified and resurrected, all non-Jews were relying on an ancient truth older than the nation of Israel when they trusted what God did in Jesus in order to be a part of God’s people, God’s kingdom.
Galatians 3:28-29, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise.
Thus, Jews and gentiles would be a part of God’s people or God’s kingdom by the same means: all of them would trust (have faith in) what God did and does in Jesus Christ to restore relationship with God.
When Paul, the Christ-appointed apostle to the gentiles, presented this message (the understanding that any non-Jewish person from any nation outside of Israel had access to God through Jesus Christ), Paul was quickly labeled as Israel’s enemy (though Paul had been a prominent, devout Israelite–see Galatians 1:13, 14 and 1 Timothy 1:12-16). (See Figure #3)
Among the Jewish attacks on Paul by Jewish people, these two were prominent.
First, Paul was not one of the twelve apostles and never had been.
This was basically an attack on Paul’s credibility.
The argument seems to have been, "If Paul is not credible, anything he teaches is false, lacking in credibility."
Second, Paul was presenting new ideas about the gospel.
What Paul taught was Paul’s ideas and nothing more.
Everyone knew from scripture that God worked through Israel.
Gentiles certainly were welcome to come to God through Christ, but only if they surrendered first to be a part of Israel (by becoming proselytes)–gentiles were not qualified to come to Christ unless they first came to Israel.
Paul said that gentiles could come to Christ by trusting what God did in the death and resurrection of Jesus–no gentile had to be accepted by Israel to come to Christ.
Just as Abraham was made righteous by trusting God (which occurred before Israel existed), gentiles were made righteous by God by trusting what God did in Jesus’ death and resurrection.
Gentiles did not have to come to Christ and God the Father through the nation of Israel.
The argument was basically this:
The Jewish argument: gentiles must keep the Jewish law or they cannot be saved.
Acts 15:1-5, Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren. When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. But some of the sect of the Pharisees who had believed stood up, saying, "It is necessary to circumcise them and to direct them to observe the Law of Moses."
Paul’s argument:
God made an agreement of promise to Abraham over 400 years before the Jewish law came into existence.
Abraham was made righteous by God’s promise, not by the Law given by God to the Jews.
While the Law surely came from God, it was not the basis of Abraham’s righteousness.
Neither is the Law the basis of any gentile’s salvation–gentiles are saved by trusting what God did in Jesus Christ.
Listen to these words Paul wrote to gentile Christians in Galatia, and you should be able to see the problem that existed between the Jewish Christian Paul and many of the Jews of his day.
Galatians 3:15-18, Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. Now the promises were spoken to Abraham and to his seed He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ. What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise.
The big argument in Christianity in the first-century focused on God’s work in Israel (the nation) versus God’s work in Jesus Christ. (See Figure #4)
Paul declared that God made a person righteous when the person placed his or her trust (faith) in God’s promises (which produced in time God’s works or acts).
Most Jewish people said God saves by Jewish Law and Jewish practices
This argument can be expressed in this way: is salvation (being made righteous before God) the result of performing human acts or the result of divine acts.
Today many miss the focus of the argument by thinking the argument was and is about obedience.
That is not true!
Paul never suggested a person should refuse to obey God.
The Jews who opposed Paul’s teachings never suggested a person should refuse to obey God.
They both obeyed!
They both were doers!
They both would have taken the disobedient to task!
The issue did not focus on obedience, but on the why of obedience.
First, be certain your obedience is a response to God’s priorities, not your own priorities.
Second, be certain that your obedience is not an attempt to manipulate God through your acts, but be certain that your obedience is an expression of appreciation for what God has done and will do for you.
Third, never place your trust (faith) in what you have done, but place your trust (faith) in what God has done and does for you.
Fourth, you never obey in an attempt to place God in your debt.
Fifth, you always obey because you acknowledge your debt to God.
The struggle in early Christianity did not focus on the necessity of obedience, but on the motivation for obedience.
Gentiles were not second class citizens in God’s kingdom.
Jews were not first class citizens in God’s kingdom.
Differences in knowledge or ability do not equate to differences in God’s love for those He saves through Jesus Christ.
Several times we have declared or recognized God did something phenomenal in Jesus Christ. It is in Jesus Christ that God saves. What phenomenal things did God plan and do through Jesus’ death and resurrection? This will be the focus of our future thoughts.