Archives For March 2010

Introduction
I’d be a little worried that a talk like this could end up being something like new years resolutions. Maybe you all are far more disciplined, but there’s no sense in have high hopes and good intentions and not achieving much of anything. The way to plan well for the summer is by beginning now what you hope to achieve and accomplish over the summer. And for most of us, some kind of accountability and planning is necessary.

Planning for Summer from Holy Week
As it turns out, today is Monday of Holy Week, a week in which Christians have traditionally focused prayers and meditation and worship on the sufferings and death of our Lord Jesus. So I’ve grouped my exhortations around three passages thematic linked by the approaching passion and death of our Savior. But it should be pointed out that all human planning ought to always be done from the vantage of the passion and death of Jesus. And this week happily underlines that for us. Who we are is bound up with the death and resurrection of this man. How could it not affect everything for us?

Set His Face Toward Jerusalem
“Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem, and sent messengers before His face. And as they went, they entered a village of the Samaritans, to prepare for Him. But they did not receive Him, because His face was set for the journey to Jerusalem… ‘No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.’” (Lk. 9:51-53)

There came a point in Jesus’ ministry in which He knew that His ministry was coming to a climax. Sometimes we talk as though Jesus was God controlling a man suit from a robotic control center somewhere inside the person of Jesus. But if Jesus was in fact one human person with both human and divine natures fully present, we must realize that the psychology of being Jesus is far more complex than we can really imagine. There are hints that Jesus knew and understood a great deal, but there are also hints that Jesus truly faced the unknown, pain, temptation, etc. truly as human being. However these realities sorted out in the consciousness of Christ, He nevertheless made the decision to go to Jerusalem, and this resolution is to be mimicked by His disciples.

We cannot know the future, but we are to be lords of time by faith in the One who rules time. We must always say, ‘if the Lord wills’ and at the same time, we must plan and execute those plans with courage and wisdom. This means assessing the lay of the land with regard to your interests, gifts, strengths, weaknesses, proceeding to get counsel, and then planning to use your time and resources to the best of your ability. It is always freeing to be ‘in the will of God’ and the Word and the Spirit are the leading for this.

Is it lawful (Word)? Is it strategic for the Kingdom (Word)? Are you good at it (Spirit)? Is their opportunity/need for it (Spirit)?

Loved His Own, Loved them to End
“Now before the feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end. And supper being ended, the devil having already put it into the heart of Judas Iscariot, Simon’s son, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God, rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded.” (Jn. 13:1-5)

Jesus loved His own, and He loved them to the end. In other words, He loved them to the death. Who are your own that you are called to love? How are you planning to love them this summer? And how are you planning to love them to the death? Obviously, this should include people like your family and relatives, your spouse or future spouse/children, and other friends.

Notice that this love also extends to the unlovely and to enemies. Jesus knows that one of His closest friends will betray Him, but this does not mean that Jesus shorted Judas with any of His love. Jesus washed Judas’s feet too. Who are your own betrayers/enemies that you are called to serve and love? Maybe they are not personal enemies, but they are enemies for the sake of the gospel. Who are they? What are their names? And how will you love them this summer?

I love the fact that it says, “Jesus, knowing that the Father had given all things into His hands … rose from supper and laid aside His garments, took a towel and girded Himself… poured water into a basin and began to wash the disciples’ feet…” Jesus was given all things. All things were in His hands, and He knew that He was to return to the Father in glory. And with that knowledge of great power and authority, He laid aside His garments and began to wash the disciples’ feet.

We rightly emphasize the fact that service is the path to glory and greatness, but there is another sense in which when God gives us opportunities to serve, we ought to see those opportunities as gifts that God gives to those who are authorized for them. In other words, if greatness is serving, then God reckons us great enough for the task that He gives. This looks ahead to the next passage, but do despise little jobs, lowly tasks or service. For those who would be great must become servants of all. So who will you love this summer? How will you wash their feet?

The Child is the Father of the Man
“But Jesus called them to Himself and said to them, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mk. 10:42-45)

One item to note here is that Jesus is not rebuking his disciples for wanting to be great. He’s rebuking His disciples for settling for something less than great. It’s like a child who saves up $100 and declares that she will spend it all on M&Ms. Of course there’s a place to splurge, and there’s even a time for candy and M&Ms. But a wise parent will probably encourage the child to diversify a bit.

Ruling like the gentiles is childish. It’s based on the power of force and violence and manipulation. But it’s not real authority or power. It’s temporary and short-sighted.

Jesus did not wait to start serving either. Jesus came to serve and to give His life as a ransom. Of course this principally points to the crucifixion, but His entire life was practice for the main event. Wherever you find yourself this summer; make sure it’s practicing for the main event.

The Passover meal in which Jesus instituted the Lord’s Supper is really the third Eucharistic meal in the gospel of Mark. In the feeding of the 5000, Jesus takes bread, gives thanks, and gives it his disciples to give to the crowd. In the feeding of the 4000, Jesus takes bread, gives thanks, and gives it to his disciples to give to crowd. In the upper room, Jesus takes bread, gives thanks, and gives it to his disciples. And the implication is clear. The disciples are to take this bread, this meal to the crowd. And we know from the early chapters of Acts that this is exactly what they did: they were breaking bread from house to house, and before long there were so many widows, deacons were appointed to help oversee the distribution of bread. The disciples were faithful in handing out the bread that the Lord had given to them. But this not just any bread. This is the body of our Lord Jesus broken for you. This is the body of our King enthroned on a cross, ruling over death from inside of His tomb, the body of the risen Lord who has been given the name that is above every name that at His name every knee should bow and every tongue confess that He is Lord to the glory of God the Father. This is not just any bread; this bread for the world, bread for the hungry crowds out there. Do not send them away hungry. Do not tell them to go back to the cities and find dinner. If they are hungry, tell them there is bread. And do not worry about whether there will be enough. There is always enough. There is enough for you and for the crowds. The Shepherd King has come for His sheep, and He will always feed them. So come, your King is here.

Sins of Youth

March 29, 2010 — 1 Comment

Trinity is a relatively young congregation. While some of you are as ancient as the hills, the lot of you are young. You are young children, you are young men, young women, young adults, young marrieds, and young parents. This means that we as a congregation must recognize that we are tempted largely by the sins of youth. You are tempted to rebel against godly authority, and You are tempted to replace those godly authorities with pathetic substitutes like professional athletes, cutting edge authors, rock stars, political pundits, celebrities of every stripe, and all manner of foolish friends in your desperate attempts to be hip and cool and intelligent. You are tempted to excess: if one beer is good, two must be better. And if you can’t quote me a verse, you can’t make me stop. You struggle with self control and discipline. How much time do you spend on Facebook? Video games? Chatting/Texting/Whatever? You are tempted to lust for worldly power, glory, beauty, and sex. And while these temptations and sins are not limited to young people, they are the typical battles. And you need to know two things: First, the God you serve desires to bless you out of your mind. He has things prepared for you that you cannot even begin to imagine. And these things include but are not limited to deep and abiding joy, glory that pours down on your head, and satisfying pleasures that do not end. But the God you serve will not give His children a stone when they ask Him for bread. He is not satisfied with cheap substitutes, and He is not pleased when His children settle for less than the best. But the best comes through the cross. The best comes through serving, through giving up yourself. True glory, true authority, true pleasure comes through putting to death the lusts of the flesh and giving yourself away for others. Serve your parents, bless your brother, help your sister, bless your roommate, minister grace to your spouse, keep on loving those little ones. Out of the trenches of homework and housekeeping and giving rides and changing diapers and studying for exams and disciplining your children and serving your employer, out of those trenches will emerge many kings and queens. Jesus rode into Jerusalem like a king, but He was not enthroned until He had shed his blood for His people.

“Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD!” (Ps. 25:7)

Introduction
Today we celebrate the triumphal entry of Jesus into Jerusalem. Lent as a season is a call to follow Jesus, and the gospels make it plain that this means following Jesus to Jerusalem where He was crucified. This road to Jerusalem culminates in Christ’s triumphal entry into Jerusalem amid acclamations and palm branches, but Mark goes on to show us a second triumphal entry. And today we consider why.

Royalty Previewed
Mark records the first entry in chapter 11 and the second entry in chapter 14. We should begin by noting that both triumphal entries are preceded by recognitions of Jesus’ royalty. In Mk. 10:46-52, Jesus heals blind Bartimaeus in Jericho. Not only does Jericho remind us of the conquest under Joshua, but Bartimaeus calls out and addresses Jesus as “Son of David” (Mk. 10:47-48). In Mk. 14:3-9, Jesus is anointed with very costly oil. Jesus says that this anointing is for his burial, but we know that the burial of Jesus is the beginning of His enthronement. Jesus alludes to the royal undertones of this action by referring to the anointing/burial as “this gospel which will be preached in the whole world” (14:9).

Royalty Enacted
In Mk. 11:1-6 there is a curious amount of space used to describe how two disciples go ahead of Jesus into Jerusalem to find a colt, details about their interaction with those who wonder what they are doing, and Christ’s authority over it all. Likewise, and this is where the parallels become unmistakable, in Mk. 14:12-16, Jesus again sends two disciples ahead into Jerusalem this time to find a room to celebrate Passover. Again they are given detailed instructions about how to interact with those they see and speak to, and Christ’s authority over it all. In both stories Jesus sends His disciples as royal attendants, as messengers of the King. And in both stories, the authority of the King extends to all of the details.

The King Enthroned
In Mk. 11:7-10, Jesus rides into Jerusalem publically, unmistakably in the form of an ancient Israelite king (e.g. 1 Kg. 1:33ff, 2 Kg. 9:13). This regal procession goes all the way into the temple (Mk. 11:11, cf. Ps. 118) where Jesus begins inspecting the house of God and finds it defiled with robbers (MK. 11:15ff). Jesus comes to make His Father’s house a house of prayer and mercy (Mk. 11:17, 25-26, 12:33, 40), but because it is full of robbers who devour widows houses (Mk. 12:41-44), Jesus declares its destruction (Mk. 13:1-2). In Mk. 14:17, Jesus goes into Jerusalem by night and begins inspecting His house of friends which includes a robber who will betray Him (Mk. 14:18-21, cf. Jn. 12:6). Here, despite the betrayer, Jesus offers prayer and true sacrifice in the meal that memorializes His own death, and yet Jesus foretells that this “house” will also be struck and the stones will be scattered (Mk. 14:27ff). Both houses will be struck, but the difference is Jesus. Where Jesus is, there is healing and mercy and fellowship (Mk. 14:3).

Jesus is Still King: From Glory to Glory
What does all this mean? Why the second triumphal entry? And what does it tell us about the first?

Jesus is still King: Clearly, Mark would have us see that Jesus is still King in the daylight and at night. He is King when He is surrounded by admiring crowds and He is King when He is seated quietly at dinner with a few close friends. He prepares the way, he plans ahead, and rules the details. He is Lord; He is Teacher.
Jesus is still King because He is establishing true worship. The first triumphal entry seems a bit odd at first. Jesus rides into the city like a conquering king, goes into the temple, and after looking around, leaves anticlimactically as it is getting late (Mk. 11:11). Jesus seems to miss the opportunity to do something really great. And the second entry into Jerusalem underscores this. What would you do with that opportunity? But the Last Supper is the new covenant in the blood of Christ, true sacrifice.

Jesus is still King because He is not threatened by those who will deny Him. Instead, he ministers to them. If the first triumphal entry is conquest (Mk. 10:46), then Bartimaeus is the type of Israel being healed and following Jesus (Mk. 10:52). The disciples are still blind (Mk. 14:29, 31), but Jesus will heal them too. Frequently we are still blind. We are disciples, vying for positions in the kingdom (Mk. 10:35-37). And we don’t see where Jesus is leading us. We don’t see that greatness is serving.

But there is also a maturity dimension to this. Jesus is still King because He is David grown up. He is the son of David come to have mercy on us. A son takes up the mantle of his father, but a faithful son also glorifies his father. This is another way of saying that sons are called to grow up and become older than their fathers. Jesus doesn’t deny His own sonship and therefore doesn’t deny His Davidic lordship, and His public triumphal entry is not a failure. But it is the glory of youth, the glory of strength and beauty. And part of the lesson of the triumphal entry by night is the glory of maturity, the glory of old age, the glory of wisdom. And wisdom sees the power of sacrifice, the authority of mercy, communion, and worship. From the glory of public acclamation to the glory of sacrifice and service, Jesus is still King.

In the Name of the Father, Son, and Holy Spirit, Amen.

From my father in-law:

An article on eFitness Now:

“In a miraculous medical breakthrough, scientists have developed nanobots that can travel through the blood stream and attack tumors. The nanobots actually attack the cancer by performing gene therapy and turning off the cancer growing gene in the tumor.”

Read the article here.

Wow. Very cool.

One of my favorite stories in the Old Testament is the tower Babel. I love that story for a number of reasons, but one of them is for how amusing it is. All the nations gathered together in one speech, all proud and excited, planning to build a great city with a tower stretching into heaven. It’s huge, it’s gigantic, it’s worldwide, it’s corporate, it’s got fancy letter head, and all the networks are covering this project. The suits and ties are all there, along with the PhDs and the politicians and the rock stars and scientists. All the talk shows are talking, all the best sellers are musing on this city, this tower, this amazing project. And then the line comes, in subtle Mosaic sarcasm: “And the Lord came down to see the city and the tower which the sons of men had built.” And the Lord squinted down at the little red spot on the side walk of the universe, hmm…. He thought, what’s that little pile of ants milling so excitedly about? And the Lord came down to see what all the fuss was about. And while the Tower of Babel project was off to a good start, the text continues to emphasize the fact that God had to go down and see it, go down and scatter them. The Lord of the Universe goes down and gently confuses all the chatter, scatters them, and sends them off in confusion, cute little, pesky people.

And I get the same feeling when I read that they went and made the tomb secure, sealing the stone and setting the guard. O really? You sealed the tomb and set a guard, did you? How cute. Of course the pretense is that the disciples might come and steal the body, but really, all we’ve seen the disciples do in these last few chapters is run and deny all association with Christ. I hardly think they were real threats. But this sealing, this guarding is about like putting a band-aid on the crack of an enormous hydro-electric dam. This is like posting a few security guards on the coast of Florida to ward off the hurricanes. Yeah, you guys just stand there. Good luck. Just how would you seal the tomb of the Lord of the Universe? Just how would you keep Him in there? Of course they couldn’t, of course they didn’t. And here we are celebrating that fact. And we are still little people, small, insignificant, but in the great grace and mercy of God, He has invited us to sit with Him, to eat with Him, and He loves His people. Your God loves you, and the same God who could not be held down by soldiers and ropes, draws you up by His grace to fellowship with Him.

Talking to a Corpse

March 22, 2010 — Leave a comment

In Ezekiel 37, the Lord brings the prophet to a valley full of old, dry bones, and asks Ezekiel, “Son of man, can these bones live?” And Ezekiel says that only the Lord knows, and the Lord commands Ezekiel to prophecy to the bones, to speak to them in the name of the Lord, and to tell them that they will live, that breath will enter them, that sinews will come upon them and flesh will once again cover them, and they will live and know that Yahweh is God. And Ezekiel proceeds to prophecy to the bones and there is a great rattling, and the bones come together, and breath comes into them, and they stand up and they are alive, and they are an exceedingly great army. The prophet is told that this is the house of Israel dead in sins, dead in exile, lifeless, breathless. But the Lord says that He will cause Israel to come out of the grave, and He will put His Spirit within them. As we have been meditating on the death of Jesus, we come this week in Matthew’s gospel to the burial of Jesus. Even here, we see the wonder of God’s grace and power. God himself enters the valley of dry bones. In Christ, God endures death and gives up the Spirit. But the Word of God does not return void, the promise of Christ that He would come back out of the grave after three days is not an empty promise. The Spirit returns and fills the body of Jesus, and Israel comes out of the grave filled with the Spirit. And of course Pentecost is the gift of this same life giving Spirit for us and for the world as down payment of our own resurrection. But this is also encouragement in evangelism. Preaching to unbelievers, witnessing to family members who do not know the Lord, this is always talking to corpses, conversation with a dead body, prophesying to dry bones. You say, I tell them about Christ, I pray for them, I invite them to church, I show love and hospitality, and all I hear is crickets chirping. And Ezekiel says that’s exactly right. What did you expect, preaching in a grave yard? But the death and burial of Jesus is our hope. Can dead men live? Can corpses be resurrected? Only the Spirit can do that. Our best attempts at evangelism are no better than Ezekiel’s prophecy to the dry bones. But Jesus has burst out of the grave, and you and I are all living members of His body. We have tasted this resurrection life and have been filled with the same Spirit. Can these dry bones live? Absolutely. Here we are, everyone of us, once a corpse, once stiff in the tomb of Adam, and now alive and forgiven in Christ. Jesus was buried in order to enter into our death and the death of this world. And He was raised in order to undo it all, raising the dead to an exceedingly great army.

Job as Christ

March 19, 2010 — Leave a comment

When Job prays for his three accusers in the epilogue, he is a Christ figure praying, ‘Father, forgive them…’

Many critics have denied the essential unity of the book of Job, relegating the prologue and epilogue to an early myth, co-opted by a later poet-sage stretching the folk tale into an epic dialogue, with an Elihu scribe and perhaps a Wisdom scribe adding their two and three cents at various stages in the compilation of the final product of the book we now called Job.

A number of recent scholars have pointed out how unhelpful this redaction criticism really is. At the end of the day this get-out-your-scissors approach to exegesis leaves us with a pile of disconnected scraps which seems to be an elaborate evasion of responsibility on the part of interpreters. Who’s to say what Job means when we’re dealing with so many fragments, authors, editors, etc.?

Even if the the end product of Job was in any way a collaborative effort, the end product is what we have, and any meaningful interpretation must take the final form seriously.

As Carol Newsom has pointed out, the stark differences in genre have typically been viewed as barriers, deep divides that keep interpreters from allowing the prologue and epilogue from being friends with the dialogues. But as she notes, this is overly simplistic and does not really answer the question of whether the author may have intentionally written in two different genres on purpose and what that purpose may have been.

For just one example, while the literary style of the prologue and epilogue are unmistakably similar, the mediating literary style of the dialogues doesn’t allow the reader to return to the epilogue unaffected. The prologue sets a tone that is interrupted but not fully shaken as the text “falls apart” in the dialogic storm of words, and then that storm isn’t fully calmed even as Job is comforted and surrounded by family and friends and possessions at the end.

One imagines the black, snarling clouds still swirling in the distance and everything is shiny and sparkling from the rain as the sun breaks out of the clouds. And that’s part of the intentional structure, the dueling genres of Job.

As many have pointed out, suffering has a way of stripping away the extra things, the non-essentials. But it is the suffering, the pain, the loss that defines what those extra things are: family, cars, clothing, health, even food and drink become extras in so far as we endure their absence. The loss of them and pain have a way of narrowing priorities, clearing and clarifying the mind, values, relationships.

But Christian suffering does not reject the world. It does not refuse material possessions. Righteous suffering does not come to resent the extras. On the contrary, the extras become what they always were: grace. They are gifts, undeserved gifts. And they are glories. The child of God who emerges from the fray, emerges by grace, in grace, upheld and sustained by grace. The believer emerges with his or her face glowing. And who cares what Moses was wearing?

Like a warrior emerging bruised and bleeding from the chaos and horror of battle, he somehow doesn’t need his armor, doesn’t need his weapons. The horror strips away the armor, strips away the decorations, but it doesn’t strip them away permanently. They come to rest on him like a mantle, they rest on him like a crown.

The restoration of Job reads like this. He receives everything back in all its fairytale glory. And it really is glory. God isn’t winking or crossing his fingers. The author isn’t sneering. But the ‘return’ isn’t exactly a mirror image of the introduction. The ‘return’ is resurrection, it’s life-again, but it’s life-again in a powerful, glorified way. And the possessions and children and gifts rest upon Job like crowns. But we (the readers) see Job’s scars. His hands have holes in them from the nails, and there is a hole where the spear was thrust into his side.