Month: October 2019

Today, we get to read about a tragedy. Strictly speaking (in, the classical Greek drama sense), a tragedy involves a fall from glory, because of a fatal flaw.

When Jesus is approached by the Ruler in Luke 18.18-30, the man (Matthew’s gospel says he’s young) is about to crash and burn. Only, the Ruler doesn’t know it.

Good Teacher, what must I do to inherit eternal life? The Ruler asks (:18, ESV). Right away, we note some problems: the Ruler thinks that salvation results from something he will DO. The Ruler assumes that salvation is his entitlement. The Ruler presumes that he knows what GOOD is.

Jesus’ answer deflects the question: Why do you call me good? No one is good except God alone (:19). Jesus isn’t denying His own goodness. He just wants the Ruler to think about what He is saying. And, Jesus wants the Ruler to think about knowing God’s goodness. Knowing God’s goodness will recognize that God Himself is the final standard of good, and that all God is and does is worthy of approval. (See Wayne Grudem’s Systematic Theology, 197-199, for a good summary here.) More, doing good will be the desire for everyone who knows God.

Jesus continues: You know the commandments … And then Jesus lists commandments 7,6,8,9 and 5, from the 10 Commandments of Exodus 20. Why? These are commandments dealing with human relations. If the Ruler understands God’s goodness, he will especially want to keep these!

All these I have kept from my youth! the Ruler declares with enthusiasm (:21).

One thing you still lack, Jesus responds, Sell all that yo have and distribute to the poor, and you will have treasure in heaven; and come, follow me (:22). In other words, give up every claim you have to righteousness. Let me be enough for you, and you will know God’s goodness. Then, I will teach you to obey the commandments from the heart. Then, I will teach you to love people.

At this, …  the Ruler becomes sad, for he was extremely rich (:23). Jesus has found the Ruler’s fatal flaw. Jesus has found something the Ruler wants more than God’s goodness. Jesus has learned that He is not enough for the Ruler. Jesus has learned that the Ruler doesn’t really love people after all, but only himself …

At this point, I must ask myself, What is it the I wouldn’t give up for Jesus? Tough one, isn’t it? Maybe, it’s a thing, a person, a lifestyle, an experience, an entitlement, a possibility.

Is Jesus enough for me, so that I know the goodness of God?

The account could end here, but Jesus, as He so often does, turns to the disciples and won’t let the thing drop, until they’ve learned. How difficult it is for those who have wealth to enter the kingdom of God! (:24). He then gives a visual picture of a camel trying to go through the eye of a needle. It’s not a hard image, but a slapstick one. The biggest thing can’t go through the smallest thing. Doesn’t work materially, and it won’t work spiritually. The disciples are perplexed, probably because they assume the wealthy were blessed by God; and, if not them, who will be blessed?

What is impossible with man is possible with God, Jesus concludes (:27). And, once again, the account could end here. In fact, I have to believe there was an awkward silence at this point. Then, dear old Peter asks what everyone else is thinking.

See, we have left our homes and followed you (:28).

This is one of those amazing places where Jesus takes my life situation and His plan for the ages, and then He draws them all together in one statement:

Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life (:30).

Some things to notice here:

• Jesus is not talking about leaving things, but people. “House” here doesn’t mean four walls and a chimney, it means “household”—wife, brothers, parents, and children. And, for His immediate followers, as well as us, following Jesus COULD mean you lose your people. Maybe, they don’t think you’re cool anymore. Or, they turn on you and kick you out.
• Second, Jesus’ promise of blessing follows the NOW, but NOT YET scheme of the Kingdom. It includes eternal life, that we associate with Jesus’ second coming and the resurrection. But, His blessing also includes knowing God’s goodness IN THIS LIFE, … in this time. 

I believe this is an oblique (not straightforward) reference to the church. Jesus has always been about gathering up people for Himself. He’d told Peter, Don’t be afraid; from now on you will be catching men (5.10). He’d told His disciples, My mother and my brothers are those who hear the word of God an do it (8.21). And, we’ll see early believers in Acts 5 who do just what the Ruler won’t. They’ll sell their possessions and distribute their goods among poor, but joyous, followers of Jesus.

When Jesus is enough for you, God puts you together with others in the church, so that you have a new family. That’s the goodness of God that we see today in places like Woodland when, together, we recognize that Jesus is enough.

• Jesus promises to MULTIPLY what we’ve given up for Him in this life. That’s the many times more language. The rest of the New Testament talks about how this works. And, I think it works this way: when I understand that God’s goodness is found in Jesus, my attitudes toward everything else that ISN’T Jesus is transformed.

BEFORE I trust in Jesus, my bank account (to use the example of this passage) could be my fatal flaw. But, when Jesus is enough, my money becomes a means for caring for my new family in Jesus. BEFORE  I trust in Jesus, my set of friends could be my fatal flaw. But, when Jesus is enough, I find out I have family everywhere.

In In His Image Jen Wilken writes: “Possessing the good and perfect gift of Christ, we can count all generosity as affordable loss. God gives good things to us generously, risking no loss in doing so. We, too, should give good things to others generously, recognizing that we, too, risk no loss in doing so. We can be generous with our possessions, our talents, and our time on behalf of others because we see these good gifts as a means to bring glory to their Giver instead of to us” (51).

We know God’s goodness, when Jesus is enough. 

 

Here’s some questions to consider with others:

1. What are some “fatal flaws” that keep people from following Jesus and knowing God’s goodness?
2. If you’re following Jesus, what fatal flaw did God touch in your life to get you there? (What desires of your heart did you have to repent of?)
3. How have you seen God restore “in this time” what you gave up to follow Him?
4. How has God transformed (or, how is He transforming) the desires of your heart as you learn that Jesus is enough.
5. Is Jesus always enough for you? How do you feel about this statement?

 

Have you ever felt powerless?

Maybe, you put a charge on a credit card that you later couldn’t repay. Or, you told a friend something you wished you hadn’t. Or, you were with a hurting person, and you just didn’t know what to do.

Terrible feeling, isn’t it? Made you weary, didn’t it?

The Parable of the Persistent Widow in Luke 18 is a story for those who are weary in their powerlessness. Jesus tells this parable as part of a larger conversation with the Pharisees that begins in 17.20. Then, He pulls back (apparently) to explain His teaching to His disciples.

The wider conversation involves the coming of the Kingdom of God and when it will come. Naturally, the Pharisees (and, probably, everybody else) thought that Messiah would ride in, kick out the Romans and be ruler of the whole earth. They weren’t far from wrong. But, they didn’t factor in the cross!

Jesus responds by teaching that the Kingdom is present with the King, who is “in their midst” (7.21). And, Jesus teaches that the fulness of the Kingdom will only come after Messiah has suffered (7.24-25), after which time evil will be destroyed (7.27-30).

The Pharisees’ problem (and ours, sometimes) is that they didn’t recognize Jesus’ two comings. Till Messiah returns God’s people will suffer and wait expectantly for His coming … “the days are coming when you will desire to see one of the days of the Son of Man, and you will not see it” (7.22).

In the parable itself, we have an unrighteous judge who neither fears God nor “respects” man (ESV). The word can mean “be ashamed”. In the shame-based eastern culture of the parable, the judge makes no effort to help others save face. He almost certainly takes bribes, and he doesn’t care.

The Widow is the other character. In the man-dominated world of the middle eastern court system, the fact that she must represent herself indicates that she has no man in her life. She is certainly too poor to pay a bribe. Perhaps, there’s a dispute over her late husband’s estate. A state of injustice exists.

She does have one advantage: she can abuse the judge! Because nobody takes her seriously, she can stand on the perimeter of the court and hurl insults at the judge. A man would be kicked out. Nobody cares about the widow.

The judge finally gives in, because he fears the widow will “beat me down”. The term is one taken from boxing. It means, literally, “to beat black and blue”. “Oi weh!” we imagine the judge exclaiming. “Enough already! Bring her here. What does she want?”

In Jesus’ commentary from verses 6-8, two lessons and a question come from this parable. In the character of the judge we learn that unlike the unrighteous judge, God will bring justice to His people. The logic is taken from a rabbinic rhetorical teaching method, the Hebrew name for which we would translate as “from the light to heavy”. It’s a “if this … then how much more?” kind of argument. So, if even an unrighteous judge—who doesn’t care about God or people—will reward perseverance with justice, how much more will the one, true God give justice to His people He has chosen?

The second lesson comes from the Widow. Through her character we learn that the LORD will be patient with believer’s persistence in prayer while they endure injustice, until Jesus comes again in power to vindicate them.

“Will not God give justice to his elect?” Yes, He will. “Will he delay long over them?” No, He won’t, but ” … he will give justice to them speedily” (verse 8a).

But, will God’s people persist in prayer till Jesus comes back? “Will he find faith on earth” (verse 8b). That’s the question.

Like the Pharisees, we sometimes mistake this time between Jesus’ two comings for the fulness of the kingdom. We experience powerlessness, and we say “Why does God not change my situation now?!”

In so complaining, we forget that Jesus hasn’t come back yet. And, why? Second Peter 3.8-9 helps.

But, do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance (ESV).

God is yet gathering “the elect” to Himself. But, until Jesus comes again, we persist in prayer. What keeps us from growing weary is knowing that God is not like the unrighteous judge. In fact, since the time of the telling of this parable, Jesus has taken up residence with the Father, again. Romans 8 describes how He intercedes for us:

Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than than, who was raised—who is at the right hand of God, who indeed is interceding for us. 

That’s really Good News! Not only are we, unlike the Widow, not unrepresented in court. But, Jesus Himself represents us before God! Knowing this keeps us from losing heart.

Those who “get” Jesus persist in prayer knowing God hears (now) and will deliver them, finally and completely, very soon. 

 

Find somebody to discuss this parable with. Talk through these questions:

What is the hardest part for you to take in about this parable? 

 

Where do you struggle in your times of prayer with God? 

 

What about the work of Jesus is most important for you in not growing weary? 

 

What methods for prayer have you found helpful? Prayer journals? A certain kind of list-making or note-taking? What would you recommend to others to help them organize their times of prayer with the Lord and help them be persistent? 

This Sunday at Woodland, I’ll read Question 38 from The New City Catechism. This is the series of doctrinal questions we’re teaching our Truth Seekers at Woodland. We call them “Terrific Truths”.

This question goes “What is prayer”? And, it’s answered: Prayer is pouring out our hearts to God in praise, petition, confession of sin, and thanksgiving. 

I like to take matters to God in this order: confession (I can’t do this, God!) … petition (Please, help me, Lord!) … praise (You’re doing something wonderful in my life here, God) … and thanksgiving (I’m giving you all the credit for what you’ve done, Lord).

What is the advantage in having a scheme like the one above that we regularly prayer through? How might this “Traffic Truth” help you persist in prayer? 

 

Tough week in the news, don’t you think?

Political instability, an invasion in Turkey and Syria, unrest in Hong Kong. The financial markets don’t like this much, either.

Who’s going to fix this? Who will make all wrongs right? What’s going to happen in the end? How will we find safe passage through turmoil? And, with increasing bias in the media, how do we even find out what’s true?

These are paralyzing questions for those who don’t believe the gospel, because politics seem like the last, best option to those without Christ. They’re pressing questions for those of us who do believe in the perfect life, death and resurrection of Jesus, because we’re always tempted to forget Jesus and join in the hysterics.

Luke 17.20-37 is puzzling to read and hard to teach. Jesus is traveling to the cross and identifying true followers as He goes. And, in chapters 17-18 in particular, He’s preparing these true followers for the time between His two comings. Among the other characteristics they’ll demonstrate, these true followers will press toward the fulness of the Kingdom of God.

The Kingdom has come in Jesus (:20-21). When is the Kingdom coming? Jesus’ opponents wanted to know. In other words, When will we finally see God’s reign and rule? When will all wrongs be made right?

Jesus answers in two parts. First, He tells them that His Kingdom does (present tense) not come with a lot of fanfare. In fact, you could miss it. (Kinda like the nine former-lepers missed Jesus in the passage just before this one, 19.11-19). Second, ” … the Kingdom of God is in the midst of you” (:21). In other words, I’m right here! You’re looking at the very presence of the Kingdom, because the Kingdom of God is always present with the King.

This “NOWness” of the Kingdom is a big deal! And, at different places in His gospel, Luke describes just what takes place, because Jesus is on the scene: the power of Satan is broken (10.18); evil is dealt a fatal blow (11.20); the New Covenant is cut (22.19); the Spirit (soon) will come (24.49). And, throughout, forgiveness of sins is offered, based on Jesus’ gospel cross-work.

All this is true, because Jesus is on the scene. But, for the unbelieving Pharisees, Jesus is curt and cryptic. After this, though, He turns to His disciples in the remainder of the passage. And, for those who believe, He gives more …

The fulness of the Kingdom will come in Jesus (:22-37). Not everything in God’s plan of redemption was accomplished at Christ’s first coming. There’s also a NOT YET part of the Kingdom. These works of God, tied up in Jesus’ second coming, include the complete removal of sin, Jesus’ obvious reign and rule, the restoration of all things, and resurrection from the dead for everybody. And, they include the execution of God’s justice, judgment, and the separation of the righteous and the unrighteous.

In other words, all wrongs will be made right. But, what of Jesus’ followers? In contrast to Luke’s strong emphasis on the “NOWness” of Jesus’ reign and rule that we read about in his gospel, the remainder of this passage provides color and detail about what will happen when Jesus returns. Four questions structure the passage:

1. When will the fulness of the Kingdom come? (:22-25) Jesus’ basic answer is that He can return at any point after He goes to the cross. (Christ’s return in their own lifetime has been the hope of every generation of believers ever since.) In the meantime, believers (that’s us!) shouldn’t get confused. We’re not to get worked up over blood moons and cryptic readings from ancient Jewish calendars. We’re not to follow rumors from those who think they’ve found Jesus in remote places (See Matt 24.23a … 26). When Jesus comes, His return will be as obvious as lighting: For as the lighting flashes and lights up the sky from one side to the other, so will the Son of Man be in his day (:24).
2. How will the Kingdom come in fulness (:26-30). Jesus’ answer is that the Kingdom will come in fulness suddenly, when people are thinking about other things. He then gives two historical examples of how this will be. The first involved Noah (Gen 9). People were having a great time while Noah built his ark, in obedience to God. And, when God’s judgment came, God provided safe passage on the ark through His own judgment. The second example is Lot and the destruction of Sodom and Gomorrah (Gen 19). Once again, people were doing their thing, until God judged these cities, and provided safe passage for Lot. (His wife chose not to follow and became part of the landscape). In the same way, Jesus’ return will catch the upright off guard.
3. What should you do when the fulness of the Kingdom comes? (:31-36). Jesus answer: don’t prepare … It’s too late for that. Don’t try to rescue your stuff. Don’t try to find some solution apart from Jesus. As Darrell Bock says in his commentary, “If one is not already prepared for the day, there will be no time to prepare. There will be time only to flee.” Two will be in one bed. Two will be milling grain. In both case, one will be taken and the other left. The real answer to Jesus’ question, of course, is each of us should EMBRACE JESUS NOW! Jesus has been saying this all along. In 9.24 He has said, For what does it profit a man if he gains the whole world and loses or forfeits himself? And then in our passage, Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it (:33). The first half of verse 33 describes material things. We’ll lose them, if we try to hang onto them. The second half describes spiritual salvation. If we turn from our sin and trust Jesus, we will be saved.
4. What will result with the coming of the Kingdom in fulness (:37)? The disciples want to know where this will take place. Jesus seems to believe they’ve asked the wrong question. It’s not that you can leave and avoid God’s judgment. It’s that God’s judgment will be obvious when He comes, like lightning, like a cloud of vultures.

True followers of Jesus cling to Jesus by faith and will find safe passage into the fulness of the Kingdom at His coming. 

In case you’re wondering, this is probably not the first passage I’d share with someone who doesn’t already know Jesus. My conviction is that people seldom do what we tell them to do, and scaring people only produces short-term change. Rather, I want people to see my deep concern for them and (even more!) my love for Jesus—as well as my excited anticipation of His coming.

That’s been the attitude of followers of Jesus since the days of the early church. Glance through the related passage of 1 Thessalonians 5.2-11 and you’ll see that those who trust Jesus 1) aren’t destined for wrath, but have safe passage (5.9), 2) should “encourage one another” with expectation of Jesus’ return, and 3) should look for Jesus (:3), like a woman in labor expects to meet a person at the end of her ordeal.

At Jesus’ coming, wrongs will be made right, injustices will be wiped away, and we’ll be with Jesus.

Now, how does that make you feel?

Here’s a few questions to discuss with others:

1. This is a difficult passage, for lots of reasons. What about this is new to you? What is unclear? How does reading about God’s judgment make you feel?
2. How is God’s just, righteous character revealed in this passage?
3. How does knowing that Jesus will right all wrongs help you when you read or watch scary news from our troubled world?
4. What should you do to prepare for Jesus?
5. What wonderful, grand and beautiful aspects of the NOT YET coming of God’s Kingdom are you looking forward to?
6. How should you, together with others, increasingly pray for our world?