The Church and the World
Acts 2: 42 – 47.
I. Introduction.
Today is a big day in the Pittman household. I suppose you noticed that my daughter, JoEllen was one of the preschoolers we recognized this morning. These preschoolers are the “New Kids on the Pew.” They will be joining us for “big church” every Sunday. Of course, they will leave worship early on most Sundays—when we have children’s church.
Today marks a big moment for these preschoolers. They are coming to “big church” now. And we pray they will be coming to “big church” for the rest of their lives. For children like these, this is a normal, natural, even an expected transition. They are entering into church as 4 year olds. Most of these children have been in Sunday School and preschool ministry activities for their entire lives. But, this is not the case with many people in our community. There are adults in Angelina County that have never been in church in their lives.
Sometimes I wonder why people choose not to go to church. Perhaps the most obvious reason is that these people might not be Christians. Truly, some people do not attend church, because they do not know Jesus and have not accepted Jesus’ death and resurrection as the remedy for their sin problem.
Last week I read a blog post by Thom Rainer, the president of LifeWay—LifeWay is what we used to call the Sunday School Board of the Southern Baptist Convention. Thom Rainer has conducted research among a group of people he calls the “formerly unchurched.” These are men and women who became Christians and started going to church. The research focused on the “formerly unchurched” during their first year as Christians. (Perhaps, it would be simpler to say they interviewed adults who had been Christians for less than a year.)
One of the questions the research team asked dealt with the way unchurched people think of Christians. They asked these new Christians “to specify issues, attitudes, actions and words that turned them away from church and the Gospel.”
Five Negatives: Though the responses varied in their specific wording, we were able to group the negatives into five major categories. So what it is that the unchurched don’t like about Christians? Some of the responses hit too close to home for my comfort.
· I don’t like Christians who treat other Christians poorly. The unchurched don’t expect us Christians to be perfect, but they can’t understand why we treat each other without dignity and respect. “I thought Christians were supposed to love one another,” Sandy from Pennsylvania told us. “But the more I observed Christians, the more I thought they really didn’t like each other.”
· I don’t like “holier-than-thou” attitudes. The unchurched know that Christians will make mistakes, and they often have a forgiving attitude when we mess up. But they are repulsed when Christians act in superior ways to them “It would help,” said Bailey of Tampa, “if Christians showed just a little humility.”
· I don’t like Christians who talk more than they listen. Many of the unchurched, at some point, have a perception that a Christian is a person who can offer a sympathetic and compassionate ear. Unfortunately, many of the unchurched thought Christians were too busy talking to listen to them.
· I don’t like Christians who won’t get involved in my life. One of the many surprises of our study was discovering how much many unchurched persons would like to have a Christian as a friend. Yet very few Christians are willing to invest their lives in the messy world that evangelism requires.
· I don’t like Christians who don’t go to church. The unchurched saw the disconnect between belief and practice in the lives of Christians who did not or who rarely attended church. “You would think that Christians would want to have the time together to worship and study,” noted Frances. “But I am amazed how many Christians just are not committed to any church.”[1]
Read Acts 2: 42 – 47.
Have you ever experienced a spiritually high moment? Have you ever had a moment when you felt God working in your life and leading you in fresh, powerful ways? Maybe it happened while you were at youth camp, like our middle school group which returned from Student Life Camp last night. Maybe you were in an old fashioned revival meeting. Maybe you were in the middle of a giant decision, and God gave you unusual wisdom to make the right choice. This is what happened to the disciples when the Holy Spirit was poured out on them.
But there is a difference between what the disciples experienced and what you and I experienced in our spiritual high moments. You and I go through various periods of highs and lows. One moment we feel closer to God than at any other moment of our lives. The next moment, we come crashing down to earth and the real world. We have grown so accustomed to moments like these that we no longer expect our “enthusiasm” to last forever. We watch others—sometimes a new Christian, sometimes a teenager coming home from youth camp—with a skeptic’s eye. We don’t expect “enthusiasm” to last forever.
Do you know what the word “enthusiasm” means? It comes from two Greek words: “en” and “theos.” The Greek word “en” is similar to our English word “in.” The Greek word “theos” means God. To say that a person is “enthusiastic” is to say that people is literally “filled with God.”
Immediately after the story of Pentecost, Luke goes to great lengths to show us how the early Christians maintained their “enthusiasm.” Yes, they were “enthusiastic” on the day of Pentecost. But they were also “filled with God” from that moment on. Their “enthusiasm” took on new meaning and demonstrated itself in a new kind of community. The new community is the church. And, the church is always “filled with God.”
II. The Apostles’ Teachings.
The first way the church demonstrated that they were “filled with God” is the way they devoted themselves to the Apostles’ teachings.
Before the Holy Spirit came at Pentecost, there were 12 Apostles and a total of 120 Christians. All of these people had lived with Jesus. The Apostles had sat at Jesus’ feet and listened to all his teachings. The rest of the Christians had followed Jesus in the crowds, witnessing all the miracles and learning from Jesus’ public sermons. They knew what Jesus had stood for and what he had come to accomplish in his death and resurrection.
After the Holy Spirit came, over 3,000 new believers committed their lives to Jesus as Lord. These people did not have the same kind of knowledge and understanding about what Jesus had done for them. Therefore, it was now necessary for the 12 Apostles to share what they knew about Jesus with others.
The most important thing we can say about the Apostles’ Teaching, is to say that they were teaching others what Jesus had taught them. The Apostles were not making up new teachings to share with the new believers. They were giving others what Jesus had first given them.
In the Twenty-First Century, this is the same thing as teaching the Bible. We teach the Bible, because the Bible is God’s Word. It contains the teachings of Jesus passed down to his Apostles, who in turn wrote it down so that we can know what Jesus has done for us.
III. The Fellowship.
The church was also devoted to a new kind of fellowship. This is the Greek word “Koinonia.” It refers to fellowship in the sense of Christian brothers and sisters relating to each other through the love of Christ. The heart of the word “Koinonia” is the Greek word “koinos,” which means common. In other words, these new Christians had something in common with the original 12 Apostles and the original 120 Christians.
I find it noteworthy that Luke does not say the early church was committed to “fellowship.” He says they were committed to “THE fellowship.” There is something different, something unique about the fellowship these Christians shared with one another. For me, I have always associated fellowship with the church. And, I have always associated church fellowships with pimento and cheese sandwiches with the crust cut off. That might be “a fellowship,” but it is not “THE fellowship” Luke was talking about in this passage.
THE fellowship is the significant bond we share with each other that can only come as a result of our relationship with Jesus. When a man or woman places their faith in Jesus, something supernatural occurs. At the moment we profess our faith, God places his Holy Spirit in us to begin the work of shaping us into the image of Jesus. When a group of people whom God is shaping to become like Jesus get together in the church, God begins to work on that church. God shapes that community of believers into the image of Jesus. Just as God is working on you and me as individuals to make us more like Jesus, so God is working on our church to make us more like Jesus.
THE fellowship of Christian brothers and sisters is different from the community life on non-Christians. God is forming us into a community like no other. He is placing in us the same loves and desires that Jesus demonstrated in his life. THE fellowship we experience is a missional experience. Sure, we like to hang out with each other and laugh together. But, we also feel called—even compelled by God—to meet the needs of the world around us and to share the life-changing message of the cross.
IV. The Breaking of Bread.
There is no better place to see community life in action than to observe people who are eating together. Some have interpreted this as a reference to the Lord’s Supper—the act of eating bread and drinking wine (or grape juice) in remembrance of Jesus’ sacrificial death. Others interpret this as simply sharing food together. I prefer to think of this as simply sharing a meal together.
We believe the book of Acts is the second volume of Luke’s account of Christianity. The first volume is the Gospel According to Luke. One of the many consistent themes in the Gospel According to Luke is the criticism Jesus faced as a result of his eating habits. In Luke, Jesus rarely ate supper with good, religious people. Most of the time, Luke tells us that Jesus ate supper with tax collectors and sinners. The religious folks did not like this, because it was against their customs to eat with people who were different from them. Jesus broke the religious and cultural norms of his day by sharing his meals with “undesirable” people.
Some of you are old enough to remember the civil unrest in our country during the Civil Rights movement of the 1960’s and 1970’s. One aspect of the Civil Rights movement related to the restaurants and lunch counters in our country. The burning question of the day was: Should black men and women be allowed to eat with white people? The reason this was such an issue is because sharing a meal with another person is like saying we consider that person our equal. All social barriers are broken down when people sit shoulder to shoulder at the same table.
I find it remarkable that the 120 Jewish men and women who made up the very first Christians were comfortable eating at the same table with foreigners. They abandoned their Jewish, social norms in favor of a new kind of community where all who believe in Jesus are considered equal.
V. The Prayers.
Literally, Luke tells us the new community was devoted to “THE prayers.” This leads many scholars to interpret this as reference to the official Jewish practice of religion. In other words, the church abandoned their traditional social norms but did not abandon the worship of God in the Temple. In fact, we will continue to see the Apostles teaching and preaching in the Temple and showing how Jesus is the fulfillment of everything the Jews had been hoping for in the Old Testament.
That is a great historical fact, but it does not translate very well to our Twenty-First Century American, Christian lives. What does translate is the way the early Christians were committed to the power of God that is only possible through prayer.
What do you think about people who pray? Some people think prayer is a sign of weakness. They think people who pray cannot take care of their own needs under their own power and abilities. These people are exactly right. This is why we pray. We pray, because we need God. We pray, because we cannot make it on our own power and abilities. We pray in order to express our total dependence on God for even our smallest needs. Without God and his power, we can do nothing.
VI. Selling Their Possessions, They Gave…
This is a source of great debate. Among many theologians, there is a belief that the early church practiced a form of socialism. They claim that individual church members did not own property. They think this is God’s ideal for us, even today.
I do not subscribe to this interpretation. In fact, there is evidence here that Luke did not want to communicate this kind of shared property. Luke described the church’s action by using a Greek Imperfect tense. The Imperfect tense is translated as “continuous action in past time.” In other words, we can translate this as “they kept on selling their possessions to give to those in need.”
The best way to describe what the Christians were doing here is to compare it with stewardship. They used their personal possessions and their personal wealth in ways that demonstrated the life of Jesus. They gave to those in need, and they gave to advance the Kingdom of God missionally.
VII. Conclusion: The Favor of All the People.
When a church is “filled with God,” people outside the church will notice. Being “filled with God” is not something we can hide easily. It should be visible to the world. This is what I believe our church needs right now…Visibility.
A friend of mine is pastor of First Baptist Church in Longview. He recently met a man, who asked him where he worked. He told the man he was pastor of First Baptist Church. The man asked where First Baptist is. When he told him the church’s location, the man asked, “How long has there been a church there?” The pastor replied, “136 years.”
Perhaps there was a time when downtown Lufkin was a thriving and booming place. I have heard some of our seniors reminisce about families gathering around the courthouse square on Saturday afternoons. But that doesn’t happen anymore. In fact, buying a marriage license and disputing your property taxes are the only reasons people would pass by our church buildings during the week.
Yet, if Thom Rainer’s research is correct…We are visible. There are people watching us and making judgments about how we live our lives.
If people outside our church do not see us living out the Gospel in our daily lives, they will not want to be a part of what we are doing.
[1] http://www.thomrainer.com/2009/07/what-the-unchurched-dont-like-about-christians.php , also cited in http://www.abpnews.com/index.php?option=com_content&task=view&id=4253&Itemid=53
Sunday, July 26, 2009
Sunday, July 19, 2009
Sunday, July 19, 2009: Our Children, Our Future
Our Children, Our Future
Mark 10: 13 – 16 AND Mark 9: 36 – 37.
I. Introduction.
There is an age-old expression about the Christian faith. “Christianity is always one generation away from extinction.” I don’t remember where I was when I first heard this, but I do remember that I didn’t like it. I didn’t like thinking that our faith—the only true faith—could pass away in just one generation. Surely that is not true. But surely it is true. If we fail to reach the next generation with the Gospel, Christianity will surely die out with us.
Perhaps this will be easier for us to imagine if we simply think about our own church. Take a minute to think about our church as a microcosm of Christianity. What if no one ever joined our church again? How many of our own children will return to Lufkin and First Baptist Church when the graduate high school and college? If no one ever joins our church, what will our attendance and budget be like ten years from today? Twenty years from today? Fifty years from today?
At the very least, I perform 12 funerals a year for members of our church. Realistically, if no one ever joins our church, we will have 120 fewer people in ten years; 240 fewer people in twenty years; and 600 fewer people in fifty years. Again, let’s be realistic as we dream about the future of our church. Ten years from now, we would still have a decent attendance and a respectable budget. However, twenty years from now, we would be in a real crisis. Fifty years from now, we might not have the budget to support a full time pastor!
I suppose I could use this opportunity to emphasize the importance of outreach and evangelism for the future of our church. And, I suppose that is a part of what I am saying… But what about our children? If we fail to reach the next generation, our church will be dead and gone in twenty to fifty years! On one hand, we need to reach our own children. We need to invest the Gospel into the lives of every preschooler, child and youth in our families. On the other hand, we need to think seriously about how we can reach beyond the walls of this church—and the families of this church—and make the same Gospel investment in the children and youth of Angelina County. I don’t want to imagine what the future of Lufkin, Hudson and Angelina County will be like without First Baptist Church or a Christian witness.
A friend of mine grew up in West Texas in a church that made the decision to place a lesser emphasis on children and youth. They didn’t think they could afford to continue supporting the expensive children and youth ministries. They believed their finances would be better invested in ministry to adults through discipleship and Christian growth. They were surprised with the results. An adults-only church very quickly becomes a SENIOR-adults-only church. If there are not quality ministries for children and youth, the only adults who come to your church are adults with no children at home.
The economic times we are living in are difficult on everyone. All over the United States, families and individuals are facing job losses, foreclosures, bank failures, inflation and tight budgets. Churches are not exempt from financial problems. I have heard of churches in Texas that are cutting ministries and laying off staff. Our church is not exempt from financial problems. Our financial picture is comparable to where we were at this time last year. We are using a little over $60,000 of our reserve funds to keep up with our expenses to date. I am not suggesting that we lay off staff. Here I am recommending a new staff position.
Can we afford to call a children’s minister right now? I don’t think we can afford NOT to call a children’s minister right now!
Ministry to children and families IS the future of our church. Sure, we could save some money by not calling a children’s minister. But what good will that money do us if there is no one left in our church twenty years from now?
You cannot find a children’s minister in the New Testament—and I will not try to pretend there is one there. However, we have a New Testament mandate to minister to children. It actually comes directly from the teaching and example of Jesus!
Read Mark 10: 13 – 16.
II. Verse 13.
People were bringing little children to Jesus to have him touch them…
The idea of a healing touch is found throughout the Gospels. There was probably an idea that for a “Holy Man” to touch a child was like a special blessing. If so, then the crowds of people recognized there was something special about Jesus. He was holy, righteous and close to God. Therefore they wanted him to touch and bless their children.
But the disciples rebuked them…
Were the disciples just having a bad day? Were they just tired and irritable from their travels with Jesus? Possibly. But more than likely they were jealous of the children. In the First Century world, children were “non-persons.”
Children were viewed differently in Jesus’ day than they are today. In our world, parents are accustomed to scheduling their lives around the activities of children: piano, dance, baseball, soccer, football, school, social gatherings… This was not the case in the ancient world. The ancients viewed children as unwise, unable, unequipped, dependent, vulnerable and needy. They had no inherent rights of their own. They were little more than the property of their fathers.
The disciples had entered into their discipleship relationship with Jesus wanting to spend time alone with Jesus and learn from his teachings. However, everywhere they went, sick and demon-possessed people took Jesus’ attention away from them. And now it is children…These insignificant, little, unwise and needy people.
III. Verse 14.
When Jesus saw this, he was indignant…
Notice the use of the word “indignant.” When I began my doctoral dissertation on the Gospel of Mark, I had always believed there was only one time when Jesus got angry. It was the story of the money changers in the Temple. These men were using the Jewish feasts and festivals as a time to make money. They had stolen the significance of worship by setting up shop and turning a profit on the religious feelings of worshippers.
But four years ago, this word “indignant” just jumped off the page at me. Here is another example of Jesus’ getting angry. I’m not trying to say that Jesus was an angry person. And I am definitely not saying that Jesus sinned. Jesus had a “righteous indignation.” The only times (plural) Jesus was angry, he was angry at injustice.
When Jesus was in the Temple, he became angry about the perversion of worship. In this story, Jesus was angry at the mistreatment of children. Children are real human beings with rights just like their parents. Specifically, children ought to have an opportunity to “come to Jesus.”
We need to share Jesus’ passion for children.
He said to them, “Let the children come to me, and do not hinder them”…
Beginning in the Second Century, the Catholic Church started using this verse as a way to justify the practice of infant baptism—as if Jesus had said, “Do not hinder the children from being baptized.” But I do not think this is about baptism.
I believe Jesus is teaching us, “Do not hinder the children from spending time in the presence of Jesus.”
Give the children every opportunity to learn about Jesus and to experience Jesus and to receive the Gospel message about Jesus. Do not keep children away from Jesus. Do not put obstacles in between children and Jesus.
Modern day obstacles:
1. Parents who do not share their faith with their children.
2. Parents who do not bring their children to church.
3. Parents who drop their children off at church, teaching them that they will one day outgrow the need for discipleship and spiritual growth.
4. Parents who take their children to church but gripe about the sermon, the music, the church leadership, the hypocrites at church…teaching their children that church is a miserable place.
5. Television, Internet, schools and friends who do a better job at defining the worldview and priorities for our children. Our children will never learn about Jesus from television, Internet, school or friends.
For the Kingdom of God belongs to such as these…
Does the Kingdom of God really belong to children? No. I think Jesus is using a metaphor. The Kingdom of God belongs to men, women, boys and girls who possess Childlike Characteristics.
1. Innocence…Humility…Dependence…Trusting…Helpless…Receptive…
2. Eager…Learning…Expecting to Grow…Willing to Bring Friends…
In our world today, children are the church members who are most likely to “bring a friend” to church. If church is a normal and natural part of their lives, children want their friends to be involved in church. We would all be better off if we were a little more childlike—innocently wanting the important people in our lives to be involved in our church.
IV. Verse 15.
“I tell you the truth, anyone who will not receive the Kingdom of God like a little child will never enter it”…
In this verse, Jesus described the Kingdom of God in two ways. He mixes his metaphors and would have made a “C” if he had written this in a high school term paper.
First, the Kingdom of God is “Something We Receive…” It is a gift. We do not earn the Kingdom of God, we do not work for it, and we can never deserve it.
Second, the Kingdom of God is “Something We Enter…” It is a new realm in which God is the King. Once we receive this Grace gift, we hand over control of our lives to God.
In the first church I served as pastor, I had a woman speak to me about her grown children. They were both in their 30’s and she was very concerned about their salvation. She was concerned that it was too late for her children to become Christians, because neither had made a profession of faith. She cited this verse from the King James Version, “I tell you the truth, anyone who will not receive the Kingdom of God AS a child will never enter it.”
Jesus is not telling us that you have to make a profession of faith before you turn 18, or else it will be too late. Jesus is saying that everyone who becomes a Christian must become like a little child first. Innocent…Humble…Trusting…Dependent… Helpless…
V. Conclusion.
This story is most often used to illustrate Jesus’ love for children. There is even a song, “Jesus Loves the Little Children…All the children of the world…” And the story does express Jesus’ love and concern for the children. But, if you want to know what Jesus really thought about children, we will have to read another passage…
Read Mark 9: 36 – 37.
Did you hear that? Welcoming children is the same thing as welcoming Jesus! I wonder what that says about our churches? I wonder what that says about our church budget? Churches that welcome children are welcoming Jesus. The money we spend to reach children with the Gospel is money we are spending in a Christ-like manner.
You have heard the statistic published by the George Barna Group…64% of all Christians today became Christians before the age of 18…13% became Christians between the ages of 18 – 21…Only 24% of all Christians accepted Christ as adults.[1]
Still another way to state that is to look at our church…How much money do we invest annually to minister and evangelize people under the age of 18? Is it 76%? Or have we reversed the equation? Are we trying to spend the majority of our financial resources on an age group that is less responsive to the Gospel? What about our church facilities? What about our church staff?
Jesus said that welcoming children is like welcoming Jesus. Jesus also said, “Let the children come...Do not hinder the children…”
[1] http://www.barna.org/barna-update/article/5-barna-update/196-evangelism-is-most-effective-among-kids
Mark 10: 13 – 16 AND Mark 9: 36 – 37.
I. Introduction.
There is an age-old expression about the Christian faith. “Christianity is always one generation away from extinction.” I don’t remember where I was when I first heard this, but I do remember that I didn’t like it. I didn’t like thinking that our faith—the only true faith—could pass away in just one generation. Surely that is not true. But surely it is true. If we fail to reach the next generation with the Gospel, Christianity will surely die out with us.
Perhaps this will be easier for us to imagine if we simply think about our own church. Take a minute to think about our church as a microcosm of Christianity. What if no one ever joined our church again? How many of our own children will return to Lufkin and First Baptist Church when the graduate high school and college? If no one ever joins our church, what will our attendance and budget be like ten years from today? Twenty years from today? Fifty years from today?
At the very least, I perform 12 funerals a year for members of our church. Realistically, if no one ever joins our church, we will have 120 fewer people in ten years; 240 fewer people in twenty years; and 600 fewer people in fifty years. Again, let’s be realistic as we dream about the future of our church. Ten years from now, we would still have a decent attendance and a respectable budget. However, twenty years from now, we would be in a real crisis. Fifty years from now, we might not have the budget to support a full time pastor!
I suppose I could use this opportunity to emphasize the importance of outreach and evangelism for the future of our church. And, I suppose that is a part of what I am saying… But what about our children? If we fail to reach the next generation, our church will be dead and gone in twenty to fifty years! On one hand, we need to reach our own children. We need to invest the Gospel into the lives of every preschooler, child and youth in our families. On the other hand, we need to think seriously about how we can reach beyond the walls of this church—and the families of this church—and make the same Gospel investment in the children and youth of Angelina County. I don’t want to imagine what the future of Lufkin, Hudson and Angelina County will be like without First Baptist Church or a Christian witness.
A friend of mine grew up in West Texas in a church that made the decision to place a lesser emphasis on children and youth. They didn’t think they could afford to continue supporting the expensive children and youth ministries. They believed their finances would be better invested in ministry to adults through discipleship and Christian growth. They were surprised with the results. An adults-only church very quickly becomes a SENIOR-adults-only church. If there are not quality ministries for children and youth, the only adults who come to your church are adults with no children at home.
The economic times we are living in are difficult on everyone. All over the United States, families and individuals are facing job losses, foreclosures, bank failures, inflation and tight budgets. Churches are not exempt from financial problems. I have heard of churches in Texas that are cutting ministries and laying off staff. Our church is not exempt from financial problems. Our financial picture is comparable to where we were at this time last year. We are using a little over $60,000 of our reserve funds to keep up with our expenses to date. I am not suggesting that we lay off staff. Here I am recommending a new staff position.
Can we afford to call a children’s minister right now? I don’t think we can afford NOT to call a children’s minister right now!
Ministry to children and families IS the future of our church. Sure, we could save some money by not calling a children’s minister. But what good will that money do us if there is no one left in our church twenty years from now?
You cannot find a children’s minister in the New Testament—and I will not try to pretend there is one there. However, we have a New Testament mandate to minister to children. It actually comes directly from the teaching and example of Jesus!
Read Mark 10: 13 – 16.
II. Verse 13.
People were bringing little children to Jesus to have him touch them…
The idea of a healing touch is found throughout the Gospels. There was probably an idea that for a “Holy Man” to touch a child was like a special blessing. If so, then the crowds of people recognized there was something special about Jesus. He was holy, righteous and close to God. Therefore they wanted him to touch and bless their children.
But the disciples rebuked them…
Were the disciples just having a bad day? Were they just tired and irritable from their travels with Jesus? Possibly. But more than likely they were jealous of the children. In the First Century world, children were “non-persons.”
Children were viewed differently in Jesus’ day than they are today. In our world, parents are accustomed to scheduling their lives around the activities of children: piano, dance, baseball, soccer, football, school, social gatherings… This was not the case in the ancient world. The ancients viewed children as unwise, unable, unequipped, dependent, vulnerable and needy. They had no inherent rights of their own. They were little more than the property of their fathers.
The disciples had entered into their discipleship relationship with Jesus wanting to spend time alone with Jesus and learn from his teachings. However, everywhere they went, sick and demon-possessed people took Jesus’ attention away from them. And now it is children…These insignificant, little, unwise and needy people.
III. Verse 14.
When Jesus saw this, he was indignant…
Notice the use of the word “indignant.” When I began my doctoral dissertation on the Gospel of Mark, I had always believed there was only one time when Jesus got angry. It was the story of the money changers in the Temple. These men were using the Jewish feasts and festivals as a time to make money. They had stolen the significance of worship by setting up shop and turning a profit on the religious feelings of worshippers.
But four years ago, this word “indignant” just jumped off the page at me. Here is another example of Jesus’ getting angry. I’m not trying to say that Jesus was an angry person. And I am definitely not saying that Jesus sinned. Jesus had a “righteous indignation.” The only times (plural) Jesus was angry, he was angry at injustice.
When Jesus was in the Temple, he became angry about the perversion of worship. In this story, Jesus was angry at the mistreatment of children. Children are real human beings with rights just like their parents. Specifically, children ought to have an opportunity to “come to Jesus.”
We need to share Jesus’ passion for children.
He said to them, “Let the children come to me, and do not hinder them”…
Beginning in the Second Century, the Catholic Church started using this verse as a way to justify the practice of infant baptism—as if Jesus had said, “Do not hinder the children from being baptized.” But I do not think this is about baptism.
I believe Jesus is teaching us, “Do not hinder the children from spending time in the presence of Jesus.”
Give the children every opportunity to learn about Jesus and to experience Jesus and to receive the Gospel message about Jesus. Do not keep children away from Jesus. Do not put obstacles in between children and Jesus.
Modern day obstacles:
1. Parents who do not share their faith with their children.
2. Parents who do not bring their children to church.
3. Parents who drop their children off at church, teaching them that they will one day outgrow the need for discipleship and spiritual growth.
4. Parents who take their children to church but gripe about the sermon, the music, the church leadership, the hypocrites at church…teaching their children that church is a miserable place.
5. Television, Internet, schools and friends who do a better job at defining the worldview and priorities for our children. Our children will never learn about Jesus from television, Internet, school or friends.
For the Kingdom of God belongs to such as these…
Does the Kingdom of God really belong to children? No. I think Jesus is using a metaphor. The Kingdom of God belongs to men, women, boys and girls who possess Childlike Characteristics.
1. Innocence…Humility…Dependence…Trusting…Helpless…Receptive…
2. Eager…Learning…Expecting to Grow…Willing to Bring Friends…
In our world today, children are the church members who are most likely to “bring a friend” to church. If church is a normal and natural part of their lives, children want their friends to be involved in church. We would all be better off if we were a little more childlike—innocently wanting the important people in our lives to be involved in our church.
IV. Verse 15.
“I tell you the truth, anyone who will not receive the Kingdom of God like a little child will never enter it”…
In this verse, Jesus described the Kingdom of God in two ways. He mixes his metaphors and would have made a “C” if he had written this in a high school term paper.
First, the Kingdom of God is “Something We Receive…” It is a gift. We do not earn the Kingdom of God, we do not work for it, and we can never deserve it.
Second, the Kingdom of God is “Something We Enter…” It is a new realm in which God is the King. Once we receive this Grace gift, we hand over control of our lives to God.
In the first church I served as pastor, I had a woman speak to me about her grown children. They were both in their 30’s and she was very concerned about their salvation. She was concerned that it was too late for her children to become Christians, because neither had made a profession of faith. She cited this verse from the King James Version, “I tell you the truth, anyone who will not receive the Kingdom of God AS a child will never enter it.”
Jesus is not telling us that you have to make a profession of faith before you turn 18, or else it will be too late. Jesus is saying that everyone who becomes a Christian must become like a little child first. Innocent…Humble…Trusting…Dependent… Helpless…
V. Conclusion.
This story is most often used to illustrate Jesus’ love for children. There is even a song, “Jesus Loves the Little Children…All the children of the world…” And the story does express Jesus’ love and concern for the children. But, if you want to know what Jesus really thought about children, we will have to read another passage…
Read Mark 9: 36 – 37.
Did you hear that? Welcoming children is the same thing as welcoming Jesus! I wonder what that says about our churches? I wonder what that says about our church budget? Churches that welcome children are welcoming Jesus. The money we spend to reach children with the Gospel is money we are spending in a Christ-like manner.
You have heard the statistic published by the George Barna Group…64% of all Christians today became Christians before the age of 18…13% became Christians between the ages of 18 – 21…Only 24% of all Christians accepted Christ as adults.[1]
Still another way to state that is to look at our church…How much money do we invest annually to minister and evangelize people under the age of 18? Is it 76%? Or have we reversed the equation? Are we trying to spend the majority of our financial resources on an age group that is less responsive to the Gospel? What about our church facilities? What about our church staff?
Jesus said that welcoming children is like welcoming Jesus. Jesus also said, “Let the children come...Do not hinder the children…”
[1] http://www.barna.org/barna-update/article/5-barna-update/196-evangelism-is-most-effective-among-kids
Sunday, July 12, 2009
The Impulse to Sin: Sunday, July 12, 2009
The Impulse to Sin
James 1: 13 – 18.
I. Introduction.
It always seems to happen at the worst possible time. Those dark, unspeakable thoughts move from the back of your mind to the front.
For example, when you are standing at the edge of a bridge or the side of a mountain drop off, you think about falling or jumping off. We all do it. Most people think it, then instinctively take a step backward.
It’s a normal part of being human, to imagine the worst thing that can possibly happen. Then, to imagine it is happening.
Or what about meeting someone for the first time at a dinner party or get-together? Have you ever thought about throwing your glass of water into their face? Or perhaps acting like the Three Stooges and throwing a coconut cream pie.
Or maybe you have a thought running through your head right now to wait until the quietest moment of the church service and yell at the top of your lungs.
I read an article from the New York Times this week (Wednesday, July 7, 2009) about thoughts like these. I was relieved to discover that you have the same dark side that I have. And, I was relieved to learn the reason why we have these inappropriate thoughts. By simply imagining the worst thing we could possibly do, we are actually taking precautions against doing those things.[1]
To imagine inappropriate behavior is completely different from acting inappropriately. Most people will imagine the scene, chuckle to themselves and resist the temptation. But, there are some people who will imagine it and continue to imagine it until they act out their impulses.
These are some pretty dark thoughts. But, they are nothing compared to the dark thoughts Christian people have. We struggle with the same impulses that are common to the rest of the world. The difference is that we recognize these impulses as the temptation to sin. Again, let me remind you that imagining inappropriate behavior is not the same as acting inappropriately. AND, temptation is not the same thing as sin.
A great example of this comes to us from the life of Jesus. Matthew, Mark and Luke all tell us that Jesus went into the wilderness where he was tempted by Satan. Yet, we also read in the book of Hebrews that Jesus was “tempted in every way, just as we are—yet was without sin (Hebrews 4: 15 NIV).”
If Jesus was tempted in every way, just as we are and was able to live his life without ever sinning, then there must be a difference between temptation and sin. Jesus’ own brother, James, gives us a good theological perspective on this difference.
Read James 1: 13 – 18.
I am going to do something a little differently this morning as we look at this Scripture. I am going to read through the Scripture, a verse at a time, and draw points from each verse.
II. Verse 13…When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone…
James begins this passage with a very important word, “when.” It is not a very theological word, but in the context it carries a great theological truth. Notice that he did not say, “If you are ever tempted.” There’s a big difference between “if” and “when.” “If” would sound like a warning for us to avoid temptation. (Of course, it is always a very good idea to avoid places and situations where we know we will be tempted.) But that is not the message James has for us.
James seems to make an assumption that we will all face temptation. This is interesting when we compare this assumption with verse 16, “Don’t be deceived, my dear brothers.” James is writing these words to Christian men and women, the church! In fact, we can even say that there are two types of people in our worship service this morning: those who are right now struggling with temptation, and those who will face temptation later today.
When you face temptation, do not think that God is the one tempting you. God cannot be tempted, and God cannot tempt. In other words, God is unaffected by evil. On one hand, evil cannot touch God. On the other hand, God cannot be accused of doing evil. This is one of the theological claims which separates Christianity from Islam. In Islam, Allah causes all things to happen—the birth of a child or the death of a child; the miraculous escape of 3,000 people or the death of 3,000 people.
III. Verse 14…but each one is tempted when, by his own evil desire, he is dragged away and enticed.
I did not expect James to say this. I expected James to say something about Satan. I expected him to say, “God does not tempt. Satan tempts.” But neither Satan nor evil show up in verse 14.
You may argue that the word “evil” does, in fact, appear in verse 14. However, that is an interpretation by the translators of the New International Version. Actually, the Greek word here is the word traditionally translated “lust.” And, by the way, lust is an evil desire.
Even if we do admit the use of “lust” or “evil desire” in this verse, there is still no mention of external evil. James is writing about the “evil” which lives inside each of us. We typically refer to this as our “flesh” or our “sinful nature.”
In other words, when you find yourselves tempted, there is no one to blame it on but yourself. God does not tempt. The devil did NOT make you do it. You cannot blame it on your father and mother or even the way you were reared. Temptation is a result of your own “evil desires.”
This is remarkable when we read the rest of the verse. My own evil desires drag me off. Your own evil desires drag you off. This is the side of sin we simply do not like to talk about.
In Genesis 4, we read the story of Cain and Able. In Genesis 3, Adam and Eve sinned for the first time in all of human history. In just one short chapter of the Bible, sin had escalated from eating forbidden fruit to brother murdering brother. Just before the murder, God intervened and tried to warn Cain. The LORD said to Cain, “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it (Genesis 4: 7 NIV).”
We don’t mind talking about individual sins—note the plural. But we don’t like to talk about sin—note the singular. Sins are the individual acts of disobedience against God and his commandments. Sin is a systemic problem of all human beings. We have an opportunity to choose. We know the difference between right and wrong. Yet, we choose to rebel against God’s will and exert our own will in its place. Not only do we choose evil over good, serving self over serving God, satisfying our own lust versus satisfying God’s righteous demands. But there is something in us that prevents us from making the right choice. God does not prevent us. Satan does not prevent us. We prevent ourselves!
Once my own evil desires have dragged me away, I will find myself “enticed” to sin. This word “entice” might make a good fishing word, because it literally means to lure something or someone by use of bait. What this tells me is that there is a point in time when our internal struggle with sin becomes an external expression of sin. That transitional moment is usually when we encounter the object of our “evil desires.”
Let me use a silly example. Have you ever had a craving for chocolate? (Since we are in Texas…have you ever had a hankering for chocolate?) You desire to touch something chocolate. You would give anything just to smell some chocolate. You might even sell your birthright to have a creamy, smooth taste of chocolate in your mouth. BUT, there is no chocolate in the house. Your wife won’t buy chocolate at Brookshire Brothers, because she knows you will eat it.
The desire is in you. But you cannot fulfill your desire, because the object of your desire is out of reach. You must wait until the desire within you can meet up with the object of your desire in the real world. The object of your desire does not cause you to sin. It cannot even tempt you to sin. The desire was already in you. You are responsible when you act on your desires. We can apply the same illustration to sex, money, drugs, murder.
IV. Verse 15…Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
This verse begins by complementing the end of the verse before it. Temptation in itself is not sin. But, when temptation comes into contact with the object of desire, we must make a choice. Will we resist the impulse to act? Or will we act?
When we act out our impulse to sin, our temptations give birth to sin. And James is consistent with other biblical writers in saying that sin always leads to death. The Apostle Paul said in Romans 6: 23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (NIV).” God told Adam and Eve in Genesis 3, that if they eat from the Tree of the Knowledge of Good and Evil, they will surely die. We can make a case that it was this first act of sin which led to physical death, that Adam and Eve would not live forever. Or we can make a case that through this act of sin, Adam and Eve—as well as all humans who follow them—experience a spiritual death characterized by our separation from God. In either case, sin leads to death.
I love the poetic language James used in this verse. Desire conceives and carries a baby. When the baby reaches full term, sin is born. Sin grows up and kills anyone and anything in its path. We might compare this to a parasite. It lays its eggs somewhere in our bodies. The eggs hatch and the parasite begins to eat. At the point when the parasite is full grown, it has killed its host.
V. Verses 16 – 17 …Don’t be deceived, my dear brothers. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
Here James is reminding his readers that he is writing to Christians, not non-Christians. In the New Testament, the word “brothers” is usually a reference to the Christian men and women who make up the Church. It seems that James is answering two closely related questions. First, where does temptation come from? Second, where do the blessings of life come from?
We can actually tie these two questions together into one question with a two part answer: What is God’s role in temptation?
God does not tempt us, because God is unaffected by evil. Instead, when you are tempted, God continues to give you good gifts. Everything that comes from God is good. Everything that is good comes from God.
VI. Verse 18…He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.
This is, very simply, the greatest “good gift” God has given us. God has given us “birth.” I would argue here that James is NOT referring to the gift of life and breath we are all exercising right now. No, James is writing about the “new birth.”
New Birth is the direct result of God’s choice. Please don’t think I am trying to promote election over free will. The Bible speaks of both election and free will. We do a terrible disservice to the Scriptures when we try to separate what God himself has never separated. New Birth comes as a result of God’s choice to extend grace to us and our response to God’s grace.
Notice the difference between God’s choice and human choices. Human choices lead to death. God’s choice leads to New Birth.
Notice that our New Birth is accomplished through “the word of truth.” I believe this is a reference to the Gospel. First we hear the Gospel. Then we respond through faith.
Now notice the word “firstfruits.” On one hand, we could interpret this in light of the Old Testament tradition of offering the first grain of the harvest, the first lamb of the herd and the first child of the family as a sacrifice to God. (Of course, the first child was not sacrificed, but he must be purchased by a lamb sacrifice.) On the other hand, we could interpret it closer to how Paul used it in 1 Corinthians 15: 20, “But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep (NIV).” Jesus was the first one raised from the dead. All who are faithful will also be raised to eternal life.
In this context, James is referring to God’s new creation at the end of time. Our New Birth is the first sign that all creation will be re-created. The second creation will be accomplished the same way as the first creation…The Word of God.
[1] http://www.nytimes.com/2009/07/07/health/07mind.html?_r=1
James 1: 13 – 18.
I. Introduction.
It always seems to happen at the worst possible time. Those dark, unspeakable thoughts move from the back of your mind to the front.
For example, when you are standing at the edge of a bridge or the side of a mountain drop off, you think about falling or jumping off. We all do it. Most people think it, then instinctively take a step backward.
It’s a normal part of being human, to imagine the worst thing that can possibly happen. Then, to imagine it is happening.
Or what about meeting someone for the first time at a dinner party or get-together? Have you ever thought about throwing your glass of water into their face? Or perhaps acting like the Three Stooges and throwing a coconut cream pie.
Or maybe you have a thought running through your head right now to wait until the quietest moment of the church service and yell at the top of your lungs.
I read an article from the New York Times this week (Wednesday, July 7, 2009) about thoughts like these. I was relieved to discover that you have the same dark side that I have. And, I was relieved to learn the reason why we have these inappropriate thoughts. By simply imagining the worst thing we could possibly do, we are actually taking precautions against doing those things.[1]
To imagine inappropriate behavior is completely different from acting inappropriately. Most people will imagine the scene, chuckle to themselves and resist the temptation. But, there are some people who will imagine it and continue to imagine it until they act out their impulses.
These are some pretty dark thoughts. But, they are nothing compared to the dark thoughts Christian people have. We struggle with the same impulses that are common to the rest of the world. The difference is that we recognize these impulses as the temptation to sin. Again, let me remind you that imagining inappropriate behavior is not the same as acting inappropriately. AND, temptation is not the same thing as sin.
A great example of this comes to us from the life of Jesus. Matthew, Mark and Luke all tell us that Jesus went into the wilderness where he was tempted by Satan. Yet, we also read in the book of Hebrews that Jesus was “tempted in every way, just as we are—yet was without sin (Hebrews 4: 15 NIV).”
If Jesus was tempted in every way, just as we are and was able to live his life without ever sinning, then there must be a difference between temptation and sin. Jesus’ own brother, James, gives us a good theological perspective on this difference.
Read James 1: 13 – 18.
I am going to do something a little differently this morning as we look at this Scripture. I am going to read through the Scripture, a verse at a time, and draw points from each verse.
II. Verse 13…When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone…
James begins this passage with a very important word, “when.” It is not a very theological word, but in the context it carries a great theological truth. Notice that he did not say, “If you are ever tempted.” There’s a big difference between “if” and “when.” “If” would sound like a warning for us to avoid temptation. (Of course, it is always a very good idea to avoid places and situations where we know we will be tempted.) But that is not the message James has for us.
James seems to make an assumption that we will all face temptation. This is interesting when we compare this assumption with verse 16, “Don’t be deceived, my dear brothers.” James is writing these words to Christian men and women, the church! In fact, we can even say that there are two types of people in our worship service this morning: those who are right now struggling with temptation, and those who will face temptation later today.
When you face temptation, do not think that God is the one tempting you. God cannot be tempted, and God cannot tempt. In other words, God is unaffected by evil. On one hand, evil cannot touch God. On the other hand, God cannot be accused of doing evil. This is one of the theological claims which separates Christianity from Islam. In Islam, Allah causes all things to happen—the birth of a child or the death of a child; the miraculous escape of 3,000 people or the death of 3,000 people.
III. Verse 14…but each one is tempted when, by his own evil desire, he is dragged away and enticed.
I did not expect James to say this. I expected James to say something about Satan. I expected him to say, “God does not tempt. Satan tempts.” But neither Satan nor evil show up in verse 14.
You may argue that the word “evil” does, in fact, appear in verse 14. However, that is an interpretation by the translators of the New International Version. Actually, the Greek word here is the word traditionally translated “lust.” And, by the way, lust is an evil desire.
Even if we do admit the use of “lust” or “evil desire” in this verse, there is still no mention of external evil. James is writing about the “evil” which lives inside each of us. We typically refer to this as our “flesh” or our “sinful nature.”
In other words, when you find yourselves tempted, there is no one to blame it on but yourself. God does not tempt. The devil did NOT make you do it. You cannot blame it on your father and mother or even the way you were reared. Temptation is a result of your own “evil desires.”
This is remarkable when we read the rest of the verse. My own evil desires drag me off. Your own evil desires drag you off. This is the side of sin we simply do not like to talk about.
In Genesis 4, we read the story of Cain and Able. In Genesis 3, Adam and Eve sinned for the first time in all of human history. In just one short chapter of the Bible, sin had escalated from eating forbidden fruit to brother murdering brother. Just before the murder, God intervened and tried to warn Cain. The LORD said to Cain, “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it (Genesis 4: 7 NIV).”
We don’t mind talking about individual sins—note the plural. But we don’t like to talk about sin—note the singular. Sins are the individual acts of disobedience against God and his commandments. Sin is a systemic problem of all human beings. We have an opportunity to choose. We know the difference between right and wrong. Yet, we choose to rebel against God’s will and exert our own will in its place. Not only do we choose evil over good, serving self over serving God, satisfying our own lust versus satisfying God’s righteous demands. But there is something in us that prevents us from making the right choice. God does not prevent us. Satan does not prevent us. We prevent ourselves!
Once my own evil desires have dragged me away, I will find myself “enticed” to sin. This word “entice” might make a good fishing word, because it literally means to lure something or someone by use of bait. What this tells me is that there is a point in time when our internal struggle with sin becomes an external expression of sin. That transitional moment is usually when we encounter the object of our “evil desires.”
Let me use a silly example. Have you ever had a craving for chocolate? (Since we are in Texas…have you ever had a hankering for chocolate?) You desire to touch something chocolate. You would give anything just to smell some chocolate. You might even sell your birthright to have a creamy, smooth taste of chocolate in your mouth. BUT, there is no chocolate in the house. Your wife won’t buy chocolate at Brookshire Brothers, because she knows you will eat it.
The desire is in you. But you cannot fulfill your desire, because the object of your desire is out of reach. You must wait until the desire within you can meet up with the object of your desire in the real world. The object of your desire does not cause you to sin. It cannot even tempt you to sin. The desire was already in you. You are responsible when you act on your desires. We can apply the same illustration to sex, money, drugs, murder.
IV. Verse 15…Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
This verse begins by complementing the end of the verse before it. Temptation in itself is not sin. But, when temptation comes into contact with the object of desire, we must make a choice. Will we resist the impulse to act? Or will we act?
When we act out our impulse to sin, our temptations give birth to sin. And James is consistent with other biblical writers in saying that sin always leads to death. The Apostle Paul said in Romans 6: 23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (NIV).” God told Adam and Eve in Genesis 3, that if they eat from the Tree of the Knowledge of Good and Evil, they will surely die. We can make a case that it was this first act of sin which led to physical death, that Adam and Eve would not live forever. Or we can make a case that through this act of sin, Adam and Eve—as well as all humans who follow them—experience a spiritual death characterized by our separation from God. In either case, sin leads to death.
I love the poetic language James used in this verse. Desire conceives and carries a baby. When the baby reaches full term, sin is born. Sin grows up and kills anyone and anything in its path. We might compare this to a parasite. It lays its eggs somewhere in our bodies. The eggs hatch and the parasite begins to eat. At the point when the parasite is full grown, it has killed its host.
V. Verses 16 – 17 …Don’t be deceived, my dear brothers. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
Here James is reminding his readers that he is writing to Christians, not non-Christians. In the New Testament, the word “brothers” is usually a reference to the Christian men and women who make up the Church. It seems that James is answering two closely related questions. First, where does temptation come from? Second, where do the blessings of life come from?
We can actually tie these two questions together into one question with a two part answer: What is God’s role in temptation?
God does not tempt us, because God is unaffected by evil. Instead, when you are tempted, God continues to give you good gifts. Everything that comes from God is good. Everything that is good comes from God.
VI. Verse 18…He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.
This is, very simply, the greatest “good gift” God has given us. God has given us “birth.” I would argue here that James is NOT referring to the gift of life and breath we are all exercising right now. No, James is writing about the “new birth.”
New Birth is the direct result of God’s choice. Please don’t think I am trying to promote election over free will. The Bible speaks of both election and free will. We do a terrible disservice to the Scriptures when we try to separate what God himself has never separated. New Birth comes as a result of God’s choice to extend grace to us and our response to God’s grace.
Notice the difference between God’s choice and human choices. Human choices lead to death. God’s choice leads to New Birth.
Notice that our New Birth is accomplished through “the word of truth.” I believe this is a reference to the Gospel. First we hear the Gospel. Then we respond through faith.
Now notice the word “firstfruits.” On one hand, we could interpret this in light of the Old Testament tradition of offering the first grain of the harvest, the first lamb of the herd and the first child of the family as a sacrifice to God. (Of course, the first child was not sacrificed, but he must be purchased by a lamb sacrifice.) On the other hand, we could interpret it closer to how Paul used it in 1 Corinthians 15: 20, “But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep (NIV).” Jesus was the first one raised from the dead. All who are faithful will also be raised to eternal life.
In this context, James is referring to God’s new creation at the end of time. Our New Birth is the first sign that all creation will be re-created. The second creation will be accomplished the same way as the first creation…The Word of God.
[1] http://www.nytimes.com/2009/07/07/health/07mind.html?_r=1
Monday, July 06, 2009
Sunday, July 5, 2009: Theology of Hope
Theology of Hope
1 Thessalonians 4:13 – 5:11
I. Introduction.
Read 1 Thessalonians 4:13 – 5:11.
There are two contexts we need to examine in order to understand how this Scripture is being used in 1 Thessalonians. I will call the first context the “small picture” and the second context the “big picture.”
The small picture view of 1 Thessalonians 4 and 5 deals with the purpose for Paul’s writing this letter to the church at Thessalonica. The Bible only describes one visit Paul made to Thessalonica. Perhaps there were many other visits, but the Bible only records one. This story is found in Acts 17: 1 – 9. Paul spent three weeks in Thessalonica, preaching the Gospel in the Jewish synagogue. As a result, the first church was established in Thessalonica with “some of the Jews…a large number of God-fearing Greeks…and not a few prominent women (Acts 17: 4).”
The books in our Bible known as 1 and 2 Thessalonians were originally letters, written by Paul to instruct and to encourage the church established when he first preached in Thessalonica. He began the letter by describing his prayers for the church at Thessalonica: “We always thank God for all of you, mentioning you in our prayers. We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ (1 Thessalonians 1: 2 – 3 NIV).”
Paul’s prayers for this church were prayers of thanksgiving. Specifically, Paul thanked God for the “faith, love and hope” found in Thessalonica. This is not the only time Paul wrote about the themes of “faith, love and hope.” However, I find it interesting the order Paul used to list them in this letter. In 1 Corinthians 13: 13, Paul wrote: “And now these three remain: faith, hope and love. But the greatest of these is love (NIV).”
The order “faith, hope and love” makes a lot of sense to me. After all, Paul says “the greatest of these is love,” so it makes sense that love would be listed last. This places more emphasis on love, over against faith and hope. The list in 1 Corinthians 13, is a kind of progression from least to greatest. However, the order in 1 Thessalonians is different. (These are the kinds of questions we are supposed to ask as we read the Bible.)
When we continue reading 1 Thessalonians, we come to chapter 3, verse 6. Paul tells the church that he is pleased to have received a good report about them from Timothy. But, look at what Paul writes: “But Timothy has just now come to us from you and has brought good news about your faith and love…”
What happened to “hope?” For some reason, Paul began the letter by giving thanks for the “faith, love and hope” of the church. Now, Timothy is reporting back that the church is excelling in “faith and love.” What happened to “hope?”
I prefer not to think this was just an accident. I don’t think Paul simply forgot to mention what Timothy said about their hope. No. I think Paul intentionally left out the word “hope,” because of something that was going on in the life of the church. The church had great faith and demonstrated Christ like love, but something had stolen their hope.
That brings us back to the Scripture we read earlier. Paul told the church that he did not want them to “grieve like the rest of men, who have no hope.” The context tells us that Paul is writing about the Christian brothers and sisters who have died.
Notice that Paul does not say “Christians should never grieve.” This would be a ridiculous thing for us to assume. Of course, we are going to grieve when someone we love dies. It is a loss. It is a separation. Grief is something we will all deal with in our lives. BUT…Paul says that Christian grief is supposed to be different from those who grieve without hope. Christians grieve with hope.
In the rest of the passage, Paul describes the Christian’s hope. This is why I said this Scripture fits into two contexts. The first context is the “small picture” context of Paul’s writing to the church at Thessalonica. The second context is the “big picture” context of what Jesus promised his disciples.
The Gospels of Matthew, Mark, Luke and John tell us the story of Jesus’ earthly life and ministry. Jesus healed the sick, raised the dead, cast out demons and taught about the Kingdom of God. Often, Jesus taught his disciples that the Kingdom of God is “at hand.” The Kingdom of God is near us. The Kingdom of God is right here and right now. The Kingdom of God exists in every person who makes Jesus the Lord of our lives. However, Jesus also taught about a coming Kingdom.
Jesus’ work to establish the Kingdom of God was unpredictable for his disciples. Jesus did not begin a revolution and overthrow the Roman Empire in order to create a new political order. Jesus gave his life on the cross. In fact, Jesus specifically told his disciples about this plan ahead of time. The Gospel of Mark, for example, tells us that Jesus predicted his crucifixion and resurrection three times to his disciples (Mark 8: 22 – 10: 52). Then in Mark 13, Jesus predicted that all “men will see the Son of Man coming in clouds with great power and glory (Mark 13: 26).” This is the same prediction Jesus repeated when he was questioned by the Jewish high priest before the Sanhedrin. The high priest asked, “Are you the Christ, the Son of the Blessed One?” Jesus replied, “I am. And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven (Mark 14: 61 – 62).”
Jesus predicted to his disciples and to the Jewish high priest that he would one day return to earth, coming on the clouds of heaven. Everything else Jesus predicted came to pass—Jesus predicted his death on the cross, his betrayal by one of his closest followers, Peter’s denial, the resurrection and the coming of the Holy Spirit. This prediction will also come to pass.
This is the reason Christians have hope. The world we live in today will not last forever. One day, Jesus is coming back to create a new heaven and new earth. Our daily struggle with sin and evil will not last forever. One day, Jesus is coming back to complete his final victory over Satan. Death is not an eternal state for those who place their faith in Jesus. For those who have faith, death is nothing more than sleep. One day, Jesus is coming back to “wake us up,” to bring us from death to life.
Christian hope is based on these promises. Our hope is faith that the future is in God’s hands. God was at work in the past. God is at work in the present. God is at work in the future, shaping the future into the heaven and earth God has been planning all along. The future belongs to God. Sin, death and evil have no control over God’s future.
II. Hope Is Not Optimism.
The word “hope” in common English is little more than optimism…or even wishful thinking. For example, have you ever said something like, “I hope it doesn’t rain on the Fourth of July?” That is nothing more than wishful thinking. Wishing and hoping that our plans will not be ruined by outside, uncontrollable forces.
Or perhaps you have “hopes” that your son will be drafted in the first round of the Major League Baseball draft someday. If he does get drafted, he is going to take care of his Momma. Have you noticed that? When athletes get drafted and sign their first lucrative contract, the first thing they do is buy their mothers a new house and a new car. If your hopes for the future depend on your child becoming a professional athlete and an overnight millionaire…That is nothing more than optimism. Wishing and hoping for the very best in the future.
In theological circles, this was the common view in the Nineteenth Century and at the beginning of the Twentieth Century. There was a common belief that the world was day by day becoming a better place. In some ways, this idea of progress is still with us. But, it does seem to be dying a slow death.
Nineteenth Century theologians believed the world was becoming a better place. Eventually, the world would become so good that Jesus would come back and rule the world, physically present. But something happened in 1914 to change our ideas about progress. It was World War 1. The world at war took away our optimism. The world was not a better place. It was a scary place.
III. Hope Is Not Pessimism.
In the early Twentieth Century, many Christians started associating hope with pessimism. It actually started in 1895 in a series of Bible conferences in Niagara Falls, Ontario Canada and was fully realized when the Scofield Reference Bible was published in 1909. It is the view commonly known as Dispensationalism.
The Dispensationalist version of hope was based on the notes from Scofield Reference Bible. It taught that all of world history can be divided into seven dispensations, which describe the different ways God has related to humanity. The current dispensation is the church era, which represents a parenthesis in God’s plan, since the church era is the only time God has related to someone other than national Israel.
I call this a pessimistic view, because it teaches that the world will become worse and worse, until one day the world will enter into a great tribulation period. But, don’t worry. God will not allow his church to suffer in the great tribulation. Just before the great tribulation occurs, there will be a “secret rapture,” in which the church will be rescued from tribulation. With all the Christians gone from the earth, God will allow the rest of humanity to blow themselves up, destroying both humanity and creation in the process.
This is a pessimistic view of the end, because it focuses on the destruction of the earth. It doesn’t matter how we treat humanity or the creation, because it will all be destroyed one day.
IV. Hope Is Not Status Quo.
If hope is neither optimism nor pessimism, should we presume that it is about maintaining the status quo? That is not what Jesus or Paul told us to expect. The status quo is a world filled with sin, death and evil. This is where we live today. But this is not the world we were created for. We were created for relationship with God and fellowship with one another. Sin, death and evil make relationship with God and fellowship with one another strained and difficult. So, we must wait for our resurrection.
V. Conclusion.
This is our hope… “For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. He died for us so that whether we are awake or asleep, we may live together with him (1 Thessalonians 5: 9 – 10).”
We can describe our hope as having two stages. First, Jesus died for us and was resurrected. Second, God will do for us and for the creation what he has already done for Jesus. Those who have faith in Jesus will be resurrected and welcomed into a new heaven and new earth. This is what we were created for!
So, when our loved ones die, we will grieve. But, we will not grieve like those who have no hope. We grieve with hope. The dead in Christ will not miss out on the return of Jesus. They will be given new bodies and a new life. Then, we will all be together in the presence of Jesus in a new heaven and a new earth.
Hope is not optimism that the world will become a better place. Hope is not pessimism that the world will blow itself up one day. Hope is not the status quo of sin, death and evil. Hope is the resurrection…The resurrection of Jesus and the resurrection of all who place their faith in Jesus.
1 Thessalonians 4:13 – 5:11
I. Introduction.
Read 1 Thessalonians 4:13 – 5:11.
There are two contexts we need to examine in order to understand how this Scripture is being used in 1 Thessalonians. I will call the first context the “small picture” and the second context the “big picture.”
The small picture view of 1 Thessalonians 4 and 5 deals with the purpose for Paul’s writing this letter to the church at Thessalonica. The Bible only describes one visit Paul made to Thessalonica. Perhaps there were many other visits, but the Bible only records one. This story is found in Acts 17: 1 – 9. Paul spent three weeks in Thessalonica, preaching the Gospel in the Jewish synagogue. As a result, the first church was established in Thessalonica with “some of the Jews…a large number of God-fearing Greeks…and not a few prominent women (Acts 17: 4).”
The books in our Bible known as 1 and 2 Thessalonians were originally letters, written by Paul to instruct and to encourage the church established when he first preached in Thessalonica. He began the letter by describing his prayers for the church at Thessalonica: “We always thank God for all of you, mentioning you in our prayers. We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ (1 Thessalonians 1: 2 – 3 NIV).”
Paul’s prayers for this church were prayers of thanksgiving. Specifically, Paul thanked God for the “faith, love and hope” found in Thessalonica. This is not the only time Paul wrote about the themes of “faith, love and hope.” However, I find it interesting the order Paul used to list them in this letter. In 1 Corinthians 13: 13, Paul wrote: “And now these three remain: faith, hope and love. But the greatest of these is love (NIV).”
The order “faith, hope and love” makes a lot of sense to me. After all, Paul says “the greatest of these is love,” so it makes sense that love would be listed last. This places more emphasis on love, over against faith and hope. The list in 1 Corinthians 13, is a kind of progression from least to greatest. However, the order in 1 Thessalonians is different. (These are the kinds of questions we are supposed to ask as we read the Bible.)
When we continue reading 1 Thessalonians, we come to chapter 3, verse 6. Paul tells the church that he is pleased to have received a good report about them from Timothy. But, look at what Paul writes: “But Timothy has just now come to us from you and has brought good news about your faith and love…”
What happened to “hope?” For some reason, Paul began the letter by giving thanks for the “faith, love and hope” of the church. Now, Timothy is reporting back that the church is excelling in “faith and love.” What happened to “hope?”
I prefer not to think this was just an accident. I don’t think Paul simply forgot to mention what Timothy said about their hope. No. I think Paul intentionally left out the word “hope,” because of something that was going on in the life of the church. The church had great faith and demonstrated Christ like love, but something had stolen their hope.
That brings us back to the Scripture we read earlier. Paul told the church that he did not want them to “grieve like the rest of men, who have no hope.” The context tells us that Paul is writing about the Christian brothers and sisters who have died.
Notice that Paul does not say “Christians should never grieve.” This would be a ridiculous thing for us to assume. Of course, we are going to grieve when someone we love dies. It is a loss. It is a separation. Grief is something we will all deal with in our lives. BUT…Paul says that Christian grief is supposed to be different from those who grieve without hope. Christians grieve with hope.
In the rest of the passage, Paul describes the Christian’s hope. This is why I said this Scripture fits into two contexts. The first context is the “small picture” context of Paul’s writing to the church at Thessalonica. The second context is the “big picture” context of what Jesus promised his disciples.
The Gospels of Matthew, Mark, Luke and John tell us the story of Jesus’ earthly life and ministry. Jesus healed the sick, raised the dead, cast out demons and taught about the Kingdom of God. Often, Jesus taught his disciples that the Kingdom of God is “at hand.” The Kingdom of God is near us. The Kingdom of God is right here and right now. The Kingdom of God exists in every person who makes Jesus the Lord of our lives. However, Jesus also taught about a coming Kingdom.
Jesus’ work to establish the Kingdom of God was unpredictable for his disciples. Jesus did not begin a revolution and overthrow the Roman Empire in order to create a new political order. Jesus gave his life on the cross. In fact, Jesus specifically told his disciples about this plan ahead of time. The Gospel of Mark, for example, tells us that Jesus predicted his crucifixion and resurrection three times to his disciples (Mark 8: 22 – 10: 52). Then in Mark 13, Jesus predicted that all “men will see the Son of Man coming in clouds with great power and glory (Mark 13: 26).” This is the same prediction Jesus repeated when he was questioned by the Jewish high priest before the Sanhedrin. The high priest asked, “Are you the Christ, the Son of the Blessed One?” Jesus replied, “I am. And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven (Mark 14: 61 – 62).”
Jesus predicted to his disciples and to the Jewish high priest that he would one day return to earth, coming on the clouds of heaven. Everything else Jesus predicted came to pass—Jesus predicted his death on the cross, his betrayal by one of his closest followers, Peter’s denial, the resurrection and the coming of the Holy Spirit. This prediction will also come to pass.
This is the reason Christians have hope. The world we live in today will not last forever. One day, Jesus is coming back to create a new heaven and new earth. Our daily struggle with sin and evil will not last forever. One day, Jesus is coming back to complete his final victory over Satan. Death is not an eternal state for those who place their faith in Jesus. For those who have faith, death is nothing more than sleep. One day, Jesus is coming back to “wake us up,” to bring us from death to life.
Christian hope is based on these promises. Our hope is faith that the future is in God’s hands. God was at work in the past. God is at work in the present. God is at work in the future, shaping the future into the heaven and earth God has been planning all along. The future belongs to God. Sin, death and evil have no control over God’s future.
II. Hope Is Not Optimism.
The word “hope” in common English is little more than optimism…or even wishful thinking. For example, have you ever said something like, “I hope it doesn’t rain on the Fourth of July?” That is nothing more than wishful thinking. Wishing and hoping that our plans will not be ruined by outside, uncontrollable forces.
Or perhaps you have “hopes” that your son will be drafted in the first round of the Major League Baseball draft someday. If he does get drafted, he is going to take care of his Momma. Have you noticed that? When athletes get drafted and sign their first lucrative contract, the first thing they do is buy their mothers a new house and a new car. If your hopes for the future depend on your child becoming a professional athlete and an overnight millionaire…That is nothing more than optimism. Wishing and hoping for the very best in the future.
In theological circles, this was the common view in the Nineteenth Century and at the beginning of the Twentieth Century. There was a common belief that the world was day by day becoming a better place. In some ways, this idea of progress is still with us. But, it does seem to be dying a slow death.
Nineteenth Century theologians believed the world was becoming a better place. Eventually, the world would become so good that Jesus would come back and rule the world, physically present. But something happened in 1914 to change our ideas about progress. It was World War 1. The world at war took away our optimism. The world was not a better place. It was a scary place.
III. Hope Is Not Pessimism.
In the early Twentieth Century, many Christians started associating hope with pessimism. It actually started in 1895 in a series of Bible conferences in Niagara Falls, Ontario Canada and was fully realized when the Scofield Reference Bible was published in 1909. It is the view commonly known as Dispensationalism.
The Dispensationalist version of hope was based on the notes from Scofield Reference Bible. It taught that all of world history can be divided into seven dispensations, which describe the different ways God has related to humanity. The current dispensation is the church era, which represents a parenthesis in God’s plan, since the church era is the only time God has related to someone other than national Israel.
I call this a pessimistic view, because it teaches that the world will become worse and worse, until one day the world will enter into a great tribulation period. But, don’t worry. God will not allow his church to suffer in the great tribulation. Just before the great tribulation occurs, there will be a “secret rapture,” in which the church will be rescued from tribulation. With all the Christians gone from the earth, God will allow the rest of humanity to blow themselves up, destroying both humanity and creation in the process.
This is a pessimistic view of the end, because it focuses on the destruction of the earth. It doesn’t matter how we treat humanity or the creation, because it will all be destroyed one day.
IV. Hope Is Not Status Quo.
If hope is neither optimism nor pessimism, should we presume that it is about maintaining the status quo? That is not what Jesus or Paul told us to expect. The status quo is a world filled with sin, death and evil. This is where we live today. But this is not the world we were created for. We were created for relationship with God and fellowship with one another. Sin, death and evil make relationship with God and fellowship with one another strained and difficult. So, we must wait for our resurrection.
V. Conclusion.
This is our hope… “For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. He died for us so that whether we are awake or asleep, we may live together with him (1 Thessalonians 5: 9 – 10).”
We can describe our hope as having two stages. First, Jesus died for us and was resurrected. Second, God will do for us and for the creation what he has already done for Jesus. Those who have faith in Jesus will be resurrected and welcomed into a new heaven and new earth. This is what we were created for!
So, when our loved ones die, we will grieve. But, we will not grieve like those who have no hope. We grieve with hope. The dead in Christ will not miss out on the return of Jesus. They will be given new bodies and a new life. Then, we will all be together in the presence of Jesus in a new heaven and a new earth.
Hope is not optimism that the world will become a better place. Hope is not pessimism that the world will blow itself up one day. Hope is not the status quo of sin, death and evil. Hope is the resurrection…The resurrection of Jesus and the resurrection of all who place their faith in Jesus.
Sunday, June 28, 2009: Freedom Is Not Free
Freedom Is Not Free
Mark 10: 45 and Hebrews 2: 14 – 18.
I. Introduction.
This Saturday will be Independence Day, also known as the Fourth of July. This is the official day Americans have set aside to celebrate the freedoms we enjoy as Americans. However, our freedom was not actually granted on the Fourth of July.
The reason we celebrate on July 4 every year is because July 4, 1776 is written across the top of the Declaration of Independence. This was a document which was originally written by Thomas Jefferson and submitted to congress. The congressmen debated and revised Jefferson’s document and eventually signed it as a statement to the British Empire that the thirteen colonies would no longer submit to British rule. Some of the congressmen might have signed the Declaration of Independence on July 4, but the final signatures did not come until August 2, 1776.
What’s interesting to me is how the signing of the Declaration of Independence was neither the beginning nor the end of the American Revolution. The Revolution had begun at least six years before the Declaration of Independence was written and signed. At least that is what all my history teachers told me, when they said that Crispus Attucks was the first person killed in the American Revolution when he was killed on March 5, 1770 in the Boston Massacre.
In the years following the Boston Massacre, the American Colonists revolted against the British Parliament and seized control of the way each colony was governed. Then, they organized their own representative congress in 1775. In my opinion, July 4, 1776 became the famous date, because it takes at least a year and a half for anything to get accomplished in congress!
While the fledgling American congress was working on the Declaration of Independence, there was a war raging around them. The British Empire brought the most powerful military on earth to American soil in 1775 to try to disband the American congress and force the colonies into submission. Eventually, this American Revolution became a full-fledged world war. The war did not end until 1783. The war began over a year before the Declaration of Independence was written and signed. The war ended seven years AFTER the Declaration of Independence was signed.
I do not intend to minimize the significance of the Declaration of Independence. It is the foundational document of our country. However, freedom cannot be declared. Freedom for the American Colonies did not become a reality until the war ended. Freedom was “purchased” by the blood and deaths of those men like Crispus Attucks, who died for freedom.
Perhaps we are witnesses today to a similar phenomenon in modern day Iran. The men and women of Iran are protesting more than just the results of an election. They are protesting against an oppressive government. They are losing their lives for the sake of freedom. And freedom is not free. If freedom ever comes to the people of Iran, it will not be free…Just as freedom in the United States of America has never been free.
There is an even greater freedom I want to focus on today. It is the freedom we have as Christian men and women. Again, freedom is not free. Freedom always comes at a high price. For Iranian men and women, it might come as a result of their sacrifices. For American citizens it has been won and preserved by millions who have given their lives. For Christians, freedom comes through Jesus. Specifically, our freedom was won once and for all when Jesus Christ, the Son of God, was crucified and resurrected.
There are many places where we can read about freedom in the New Testament. Perhaps the most famous passage about freedom is found in Galatians 5: 1, “It was for freedom that Christ has set us free.” But, I want to read about the things from which Christ has set us free.
Read Hebrews 2: 14 – 18.
The book of Hebrews begins with a comparison and contrast between Jesus and the angels. We should not be surprised that Hebrews teaches that Jesus is better than angels. Jesus is the Son of God.
Then, Hebrews 2 compares the angels to the ones the Son of God was sent to save. Jesus was not sent to save the angels. Jesus was sent to save human beings, like you and me. He accomplished this salvation through the crucifixion and resurrection.
Specifically, this chapter of Hebrews tells us that Jesus’ death on the cross accomplished something for us. Jesus died on the cross in order to destroy our three greatest enemies: Satan, death and sin.
Hebrews 2: 14, “…so that by his death he might destroy him who holds the power of death—that is the devil.”
Hebrews 2: 15, “and free those who all their lives were held in slavery by their fear of death.”
Hebrews 2: 17, “…and that he might make atonement for the sins of the people.”
The technical theological term for what Jesus did through his death and resurrection is the English word Atonement. This might be the only “technical” theological term which has its roots in the English language. The word “Atone” is like a contraction of two English words “at” and “one.” Very simply, the Atonement means that Jesus died and rose again so humanity and God could be “at one.”
This does not imply that humanity and God will be “one and the same,” as if the crucifixion and resurrection makes us gods. Rather, Jesus was crucified and resurrected in order to “bring God and humanity together,” or as the Apostle Paul says God “reconciled us to himself and gave us the ministry of reconciliation (2 Corinthians 5: 18 NIV).”
But how does the crucifixion and resurrection reconcile God and humanity? You might be surprised to learn that even though all Christians agree Jesus died and rose again to save human beings there is a disagreement about HOW Jesus accomplished this.
One of the popular theological explanations of the work of Atonement says that Jesus died on the cross to satisfy God. Some say Jesus’ death satisfied God’s wrath against sin. Sin and sinners require punishment, so all our punishment was placed on Jesus. However, others say Jesus’ death satisfied the requirements of the Old Testament Law. Forgiveness requires a sacrifice of blood. The Old Testament religion accomplished this through animal sacrifices in the Temple. In the New Testament, Jesus became the ultimate and final sacrifice.
Another theological explanation describes the work of Christ as a “ransom” or payment.
I have always heard and followed the satisfaction theory of the Atonement, because I found the ransom theory to be too difficult to describe. On one hand, who makes the payment? Does Jesus make the payment, or does God? On the other hand, who receives the payment? Does God receive the payment, or does Satan?
I struggle to make sense of the crucifixion and resurrection as a ransom. But then something happened…I read the Bible. If you have your theology all figured out, don’t read the Bible. Reading the Bible is dangerous. It can really change your theology.
Read Mark 10: 45.
In this one verse, we have to come to terms with what we believe about God, Jesus, the Atonement and the inspiration of the Bible. For example, do you believe God inspired every word of the Bible? If you do, then you have to take seriously the word “ransom.” Or, do you believe God inspired Mark to write his Gospel to the best of his human abilities, with a little bit of latitude to use a word like “ransom” when he really should have written “substitution?” If you believe like this, then perhaps you can do like Thomas Jefferson did and use a pair of scissors to cut out the parts of the Gospels that Jesus never said or did. But how are we supposed to decide?
The Greek word translated “ransom” in this verse means exactly that. In secular usage, this word referred to the payment of money given in exchange for releasing prisoners of war and slaves.
For example, if one person owned a slave a second person could purchase that slave for a negotiable price. (I do not in any way condone slavery or the sale of a human life. This is simply the way the Greek word was used to describe the practice of slave trade in the ancient world.) The person who purchased the slave could do so for one of at least two reasons. First, he could purchase the slave and keep that slave as his own property. Second, he could purchase the slave and release him from slavery. This is the imagery of ransom…To purchase a slave for the purpose of releasing the slave.
This is the imagery Jesus used to describe his purpose for coming to earth. In Mark 10: 45, Jesus told us about his identity and his purpose. He clearly identified himself as the Son of Man. This is a common Old Testament reference to the Messiah, who would be sent by God to do the work of salvation. Then, Jesus told us his purpose was to give his life as a ransom. I do believe the word “ransom” is important, but do not miss the way Jesus said this work of ransom was to be done freely. Jesus’ life was never “taken” from him or “overcome” by evil perpetrators. No. Jesus gave his life out of his own volition and initiative.
We would do well to understand Jesus’ use of the word “ransom” in the context of everything that happens in the Gospels.
II. Free From Sin.
For example, very early in Jesus’ earthly ministry he encountered a paralyzed man, who had to be helped by four friends. The friends dug a hole in the roof of the house where Jesus was preaching and lowered the paralyzed man to Jesus’ feet. Do you remember what Jesus’ first words to the paralyzed man were? “Son, your sins are forgiven (Mark 2: 5 NIV).”
Jesus recognized that this man had a problem that went well beyond his physical limitation. Yes. The paralyzed man needed to be healed of his physical condition. However, he had a spiritual condition as well. Jesus did not come to take care of physical problems only. Jesus came to release men and women from sin.
III. Free From Death.
In Mark 5, we read a story about a little girl who died. While she was still living, her parents sent for Jesus. But, when the child died, they told Jesus it was too late. Yet, Jesus went into the girl’s room with three of his disciples; took the girl by the hand; and raise her from death to life. Jesus demonstrated that he had power over physical infirmities, spiritual infirmities and even death.
IV. Free From Satan.
Also in Mark 5, we read about an encounter Jesus had with a man possessed by a whole legion (or army) of demons. The demons were no match for the power of Jesus. In fact, the demons knew they were no match for Jesus. The demons recognize Jesus as the Son of the Most High God and begged him not to destroy them. Instead, Jesus sent them into a herd of pigs.
I believe these three stories from the life of Jesus illustrate and define what Jesus meant when he said he would give his life as a ransom. Jesus is the Son of God, sent by God himself, to release human beings from the power of sin, death and Satan.
V. Conclusion.
If Jesus has already won the battle over sin, death and Satan then why do we still struggle? Why do Christians and non-Christians continue to sin? Why do Christians die? Why is there so much evil in the world? How can sin, death and Satan still be present if the battle is over?
Many of you know that when I was at Mississippi College, I played soccer. We had a pretty good team and were able to compete with schools much bigger than we were. During my freshman season, we had an opportunity to play against Rhodes College in Memphis. The game was scheduled to be played in Clinton, but at the very last minute Rhodes called and cancelled. They had just been recognized as one of the top soccer programs in the nation for a school their size, and it would just be too difficult for them to travel to play us. But they would be willing to play if we traveled to their home field. They thought they were too good to travel to Mississippi. They thought they were too good to play us…They didn’t even wear their game jerseys.
We won the coin toss and chose to kick off. The teams lined up, the whistle blew and we immediately passed the ball to our right wing, who was the fastest player on our team. He ran past their entire defense shot the ball and scored in less than one minute. We scored the first goal of the match.
For the rest of the half, Rhodes dominated the ball. They kept the ball on our half of the field for the entire half. They passed the ball and took shot after shot after shot on our goal…But they never scored.
Rhodes kicked off to begin the second half, and the same thing happened. They dominated the ball. They kept the ball on our half of the field, they passed and took shot after shot after shot…But again, they never scored.
After 90 minutes of soccer, the game ended 1 – 0.
Anyone watching that game would have thought that Rhodes was winning the game, but the score showed that MC won. In fact, we actually won the game in the first 60 seconds. But the game was not over until we had played for 90 minutes.
That illustrates the world we find ourselves in. Sin, death and Satan seem to have the best of us. But God won on that first Easter. All that is left is for us to play out the rest of the game.
Mark 10: 45 and Hebrews 2: 14 – 18.
I. Introduction.
This Saturday will be Independence Day, also known as the Fourth of July. This is the official day Americans have set aside to celebrate the freedoms we enjoy as Americans. However, our freedom was not actually granted on the Fourth of July.
The reason we celebrate on July 4 every year is because July 4, 1776 is written across the top of the Declaration of Independence. This was a document which was originally written by Thomas Jefferson and submitted to congress. The congressmen debated and revised Jefferson’s document and eventually signed it as a statement to the British Empire that the thirteen colonies would no longer submit to British rule. Some of the congressmen might have signed the Declaration of Independence on July 4, but the final signatures did not come until August 2, 1776.
What’s interesting to me is how the signing of the Declaration of Independence was neither the beginning nor the end of the American Revolution. The Revolution had begun at least six years before the Declaration of Independence was written and signed. At least that is what all my history teachers told me, when they said that Crispus Attucks was the first person killed in the American Revolution when he was killed on March 5, 1770 in the Boston Massacre.
In the years following the Boston Massacre, the American Colonists revolted against the British Parliament and seized control of the way each colony was governed. Then, they organized their own representative congress in 1775. In my opinion, July 4, 1776 became the famous date, because it takes at least a year and a half for anything to get accomplished in congress!
While the fledgling American congress was working on the Declaration of Independence, there was a war raging around them. The British Empire brought the most powerful military on earth to American soil in 1775 to try to disband the American congress and force the colonies into submission. Eventually, this American Revolution became a full-fledged world war. The war did not end until 1783. The war began over a year before the Declaration of Independence was written and signed. The war ended seven years AFTER the Declaration of Independence was signed.
I do not intend to minimize the significance of the Declaration of Independence. It is the foundational document of our country. However, freedom cannot be declared. Freedom for the American Colonies did not become a reality until the war ended. Freedom was “purchased” by the blood and deaths of those men like Crispus Attucks, who died for freedom.
Perhaps we are witnesses today to a similar phenomenon in modern day Iran. The men and women of Iran are protesting more than just the results of an election. They are protesting against an oppressive government. They are losing their lives for the sake of freedom. And freedom is not free. If freedom ever comes to the people of Iran, it will not be free…Just as freedom in the United States of America has never been free.
There is an even greater freedom I want to focus on today. It is the freedom we have as Christian men and women. Again, freedom is not free. Freedom always comes at a high price. For Iranian men and women, it might come as a result of their sacrifices. For American citizens it has been won and preserved by millions who have given their lives. For Christians, freedom comes through Jesus. Specifically, our freedom was won once and for all when Jesus Christ, the Son of God, was crucified and resurrected.
There are many places where we can read about freedom in the New Testament. Perhaps the most famous passage about freedom is found in Galatians 5: 1, “It was for freedom that Christ has set us free.” But, I want to read about the things from which Christ has set us free.
Read Hebrews 2: 14 – 18.
The book of Hebrews begins with a comparison and contrast between Jesus and the angels. We should not be surprised that Hebrews teaches that Jesus is better than angels. Jesus is the Son of God.
Then, Hebrews 2 compares the angels to the ones the Son of God was sent to save. Jesus was not sent to save the angels. Jesus was sent to save human beings, like you and me. He accomplished this salvation through the crucifixion and resurrection.
Specifically, this chapter of Hebrews tells us that Jesus’ death on the cross accomplished something for us. Jesus died on the cross in order to destroy our three greatest enemies: Satan, death and sin.
Hebrews 2: 14, “…so that by his death he might destroy him who holds the power of death—that is the devil.”
Hebrews 2: 15, “and free those who all their lives were held in slavery by their fear of death.”
Hebrews 2: 17, “…and that he might make atonement for the sins of the people.”
The technical theological term for what Jesus did through his death and resurrection is the English word Atonement. This might be the only “technical” theological term which has its roots in the English language. The word “Atone” is like a contraction of two English words “at” and “one.” Very simply, the Atonement means that Jesus died and rose again so humanity and God could be “at one.”
This does not imply that humanity and God will be “one and the same,” as if the crucifixion and resurrection makes us gods. Rather, Jesus was crucified and resurrected in order to “bring God and humanity together,” or as the Apostle Paul says God “reconciled us to himself and gave us the ministry of reconciliation (2 Corinthians 5: 18 NIV).”
But how does the crucifixion and resurrection reconcile God and humanity? You might be surprised to learn that even though all Christians agree Jesus died and rose again to save human beings there is a disagreement about HOW Jesus accomplished this.
One of the popular theological explanations of the work of Atonement says that Jesus died on the cross to satisfy God. Some say Jesus’ death satisfied God’s wrath against sin. Sin and sinners require punishment, so all our punishment was placed on Jesus. However, others say Jesus’ death satisfied the requirements of the Old Testament Law. Forgiveness requires a sacrifice of blood. The Old Testament religion accomplished this through animal sacrifices in the Temple. In the New Testament, Jesus became the ultimate and final sacrifice.
Another theological explanation describes the work of Christ as a “ransom” or payment.
I have always heard and followed the satisfaction theory of the Atonement, because I found the ransom theory to be too difficult to describe. On one hand, who makes the payment? Does Jesus make the payment, or does God? On the other hand, who receives the payment? Does God receive the payment, or does Satan?
I struggle to make sense of the crucifixion and resurrection as a ransom. But then something happened…I read the Bible. If you have your theology all figured out, don’t read the Bible. Reading the Bible is dangerous. It can really change your theology.
Read Mark 10: 45.
In this one verse, we have to come to terms with what we believe about God, Jesus, the Atonement and the inspiration of the Bible. For example, do you believe God inspired every word of the Bible? If you do, then you have to take seriously the word “ransom.” Or, do you believe God inspired Mark to write his Gospel to the best of his human abilities, with a little bit of latitude to use a word like “ransom” when he really should have written “substitution?” If you believe like this, then perhaps you can do like Thomas Jefferson did and use a pair of scissors to cut out the parts of the Gospels that Jesus never said or did. But how are we supposed to decide?
The Greek word translated “ransom” in this verse means exactly that. In secular usage, this word referred to the payment of money given in exchange for releasing prisoners of war and slaves.
For example, if one person owned a slave a second person could purchase that slave for a negotiable price. (I do not in any way condone slavery or the sale of a human life. This is simply the way the Greek word was used to describe the practice of slave trade in the ancient world.) The person who purchased the slave could do so for one of at least two reasons. First, he could purchase the slave and keep that slave as his own property. Second, he could purchase the slave and release him from slavery. This is the imagery of ransom…To purchase a slave for the purpose of releasing the slave.
This is the imagery Jesus used to describe his purpose for coming to earth. In Mark 10: 45, Jesus told us about his identity and his purpose. He clearly identified himself as the Son of Man. This is a common Old Testament reference to the Messiah, who would be sent by God to do the work of salvation. Then, Jesus told us his purpose was to give his life as a ransom. I do believe the word “ransom” is important, but do not miss the way Jesus said this work of ransom was to be done freely. Jesus’ life was never “taken” from him or “overcome” by evil perpetrators. No. Jesus gave his life out of his own volition and initiative.
We would do well to understand Jesus’ use of the word “ransom” in the context of everything that happens in the Gospels.
II. Free From Sin.
For example, very early in Jesus’ earthly ministry he encountered a paralyzed man, who had to be helped by four friends. The friends dug a hole in the roof of the house where Jesus was preaching and lowered the paralyzed man to Jesus’ feet. Do you remember what Jesus’ first words to the paralyzed man were? “Son, your sins are forgiven (Mark 2: 5 NIV).”
Jesus recognized that this man had a problem that went well beyond his physical limitation. Yes. The paralyzed man needed to be healed of his physical condition. However, he had a spiritual condition as well. Jesus did not come to take care of physical problems only. Jesus came to release men and women from sin.
III. Free From Death.
In Mark 5, we read a story about a little girl who died. While she was still living, her parents sent for Jesus. But, when the child died, they told Jesus it was too late. Yet, Jesus went into the girl’s room with three of his disciples; took the girl by the hand; and raise her from death to life. Jesus demonstrated that he had power over physical infirmities, spiritual infirmities and even death.
IV. Free From Satan.
Also in Mark 5, we read about an encounter Jesus had with a man possessed by a whole legion (or army) of demons. The demons were no match for the power of Jesus. In fact, the demons knew they were no match for Jesus. The demons recognize Jesus as the Son of the Most High God and begged him not to destroy them. Instead, Jesus sent them into a herd of pigs.
I believe these three stories from the life of Jesus illustrate and define what Jesus meant when he said he would give his life as a ransom. Jesus is the Son of God, sent by God himself, to release human beings from the power of sin, death and Satan.
V. Conclusion.
If Jesus has already won the battle over sin, death and Satan then why do we still struggle? Why do Christians and non-Christians continue to sin? Why do Christians die? Why is there so much evil in the world? How can sin, death and Satan still be present if the battle is over?
Many of you know that when I was at Mississippi College, I played soccer. We had a pretty good team and were able to compete with schools much bigger than we were. During my freshman season, we had an opportunity to play against Rhodes College in Memphis. The game was scheduled to be played in Clinton, but at the very last minute Rhodes called and cancelled. They had just been recognized as one of the top soccer programs in the nation for a school their size, and it would just be too difficult for them to travel to play us. But they would be willing to play if we traveled to their home field. They thought they were too good to travel to Mississippi. They thought they were too good to play us…They didn’t even wear their game jerseys.
We won the coin toss and chose to kick off. The teams lined up, the whistle blew and we immediately passed the ball to our right wing, who was the fastest player on our team. He ran past their entire defense shot the ball and scored in less than one minute. We scored the first goal of the match.
For the rest of the half, Rhodes dominated the ball. They kept the ball on our half of the field for the entire half. They passed the ball and took shot after shot after shot on our goal…But they never scored.
Rhodes kicked off to begin the second half, and the same thing happened. They dominated the ball. They kept the ball on our half of the field, they passed and took shot after shot after shot…But again, they never scored.
After 90 minutes of soccer, the game ended 1 – 0.
Anyone watching that game would have thought that Rhodes was winning the game, but the score showed that MC won. In fact, we actually won the game in the first 60 seconds. But the game was not over until we had played for 90 minutes.
That illustrates the world we find ourselves in. Sin, death and Satan seem to have the best of us. But God won on that first Easter. All that is left is for us to play out the rest of the game.
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