No Posts for a bit

I and my family have fallen ill with some viral malady.  Hope to start posting again in the near future.

 

Lectionary for 2/22/08 Gen. 24.32-52, 61-67; Mark 8.1-21; Gen. 25.1-26.35

Today's readings are Genesis 24.32-52 ( http://www.gnpcb.org/esv/search/?q=Gen.+24.32-52 ), Genesis 24.61-67 ( http://www.gnpcb.org/esv/search/?q=Gen.+24.61-67 ), Mark 8.1-21 ( http://www.gnpcb.org/esv/search/?q=Mark+8.1-21 ), and Genesis 25.1-26.35 ( http://www.gnpcb.org/esv/search/?q=Gen.+25.1-26.35 ). 

 

I'll take the final passage for a comment today.  In Genesis 26.3-5 God comes to Isaac and renews the promises he made to Abraham.  Observe that his renewal of the promise is based not on Isaac's faithfulness or activities but because Isaac is within the people destined by God to receive this promise and blessing.  It is due to Abraham's faith, and Abraham's being the person who received the promise of God that the promise is extended to Isaac.

 

While we never wish to depend on someone else's faith to save us, we do want to depend on someone else's faithfulness.  God has revealed salvation to the world, all who believe.  The promise is that the Lord will bless the whole world through Abraham.  That includes us.

 

As we exercise our faith and try to hold fast to the promises and commands of our Lord and Savior, we, like Isaac, must believe that the promise of God is based on someone else's faithfulness.  Jesus has completed salvation on our behalf, becoming sin for us.  Rejoice that the Lord has brought the promise to fruition and that, even with our imperfect faith, we become children of promise just like Isaac.

 

 

 

 

 

Lectionary for 2/21/08 Gen. 24.1-31; Mk. 7.24-37

Our readings for today are Genesis 24.1-31 ( http://www.gnpcb.org/esv/search/?q=Gen.+24.1-31 ) and Mark 7.24-37 ( http://www.gnpcb.org/esv/search/?q=Mark+7.24-37 ). 

 

As we look at Mark 7.25-30 we see a Syrophoenecian woman in the area of Tyre and Sidon.  These coastal communities, although within Jewish territory, were not noted for their faithfulness to God nor for their orthodoxy.  The God-fearing people there would be considered a fringe group both within their own society and within Judaism.

 

As we have seen many times, in Christ God has poured out his abundance generously.  Jesus asks the woman a few questions which seem to be ascertaining that she really understands that she is not within the "in crowd" or orthodox Judaism.  She understands this but observes that human need extends beyond the borders of the descendants of Abraham.  Of course, Jesus is ready and willing to deliver this foreigner's daughter from demonic power.  Satan is his enemy and he is quite willing to vanquish him. 

 

Notice how Christ refers to this healing work.  He refers to it as crumbs that fell off the table.  The work of Jesus to deliver this little girl from demonic oppression is not the main course, it is not leftovers, it is a little scrap.  How great, then, is his power to draw people to himself in redemption and blessing!  We cannot imagine the power and authority Jesus has over sin and death.  All we can know is that it is abundant, more abundant than the curse.

 

Let us rejoice - whether receiving the crumbs under the table or dining at the table with our Savior, we find he gives us all we need or could want.

 

 

 

 

Lectionary for 2/20/08: Gen.22.1-19; Mk. 7.1-23

Today's readings are Genesis 22.1-19 ( http://www.gnpcb.org/esv/search/?q=Gen.+22.1-19 ) and Mark 7.1-23 ( http://www.gnpcb.org/esv/search/?q=Mark+7.1-23 ).

 

We see here two instances of God demanding of people to give up that which they cannot give up.  In Genesis, He has called Abraham to sacrifice his son, his only son, the child of promise.  Abraham is making the dreadful journey to the place of sacrifice.  His son, Isaac, now a teenager, is going willingly, though surely not without hesitation.  He does not appear completely resigned to himself being the sacrifice, nor does Abraham appear resigned to giving up his son.  Of course, we see that God spares Isaac and provides a ram in his stead.  We will return to that idea in a moment.

 

In our Mark reading, we see that uncleanness comes from within, not from without.  Notice the list in verses 21-22.  All manner of evil comes from within us.  It's in our nature.  We may be able to make ourselves adhere to God's commands physically, put on a good appearance, avoid smoking, drinking, chewing, or kissing girls who do.  But we cannot make ourselves stop our greed, envy, pride, etc.  Worse yet, our success at maintaining a positive appearance can often result in more pride.  What will we do then?  What kind of sacrifice will purify us?  Jesus has already told us that outward cleansing will be of no avail.

 

Back to Genesis.  God himself provides a sacrifice, according to his own good pleasure and design, and reveals it to us at the time which he proclaims to be the right time.  It's not a small sacrifice either, it's a ram, a noble sacrifice.  God has provided in Christ, the perfect lamb of God, a perfect sacrifice for our sin.  While we will continue making evil and pouring selfish desires out of our hearts, the Lord will continue cleansing us as we depend on the perfect righteousness and substitutionary atonement of Christ.  This is God's good pleasure.  Jesus has come, and he came at the time and in the way which was right.  We cling to Christ's righteousness as we see our inability. 

 

Do we want to get rid of the sin in our life?  Yes, with some reservations. But our wholehearted willingness to stamp out sinful desires is not the basis of God's forgiveness in Christ.  His design is to change us by his means and in his time.  Let us look to the enormity of this provision in Christ rather than the enormity of our sin.  With our eyes fixed on Jesus, we can go forward, trusting that he has done according to his good pleasure.  It doesn't mattter that it is not according to our good pleasure.  It's right nevertheless.

 

 

Lectionary for 2/19/08 Gen. 21.1-21; Mark 6.35-56

Today's readings are Genesis 21.1-21 ( http://www.gnpcb.org/esv/search/?q=Gen.+21.1-21 ) and Mark 6.35-56 ( http://www.gnpcb.org/esv/search/?q=Mark+6.35-56 ).

 

See how in Mark 6.35-44 the disciples, in a "desolate place" with small surrounding villages but not major metropolitan area, with very little food on hand and presumably very little money are faced with an impossible task.  How can they feed this large crowd of people who have come to hear from Jesus?  Food is necessary.  Yet feeding a large crowd requires considerable resources.  Even in today's American cities, if we were to suddenly take on the task of feeding several thousand people at a church function, we would run into trouble.  Just go into a local grocery store and try to get literally a ton of potatoes on a moment's notice.  Or 10,000 dinner rolls?  How about 10,000 hot dogs?  Now take the task and try to accomplish it at a small village where there may or may not be a "professional" bakery.  The disciples, in estimating 200 denarii, probably made a realistic estimate of what it would cost, if supplies were available.  These are people who have left their careers to follow Jesus.  There are various other followers who are dedicated to Christ, and apparently some of them were people of considerable means.  But it would seem rather unlikely that they would be able to come up with a year's wages in a rural location at a moment's notice.

 

The disciples are faced with an impossible job.  Yet, like the good disciples they are, like the good disciples we are, they try to come up with a solution.  Maybe if I take a year's wages and drive around all afternoon and into the evening I can find lunch for this crowd of people.  Never mind that lunch time will have long since passed, the people will be fainting due to low blood sugar, and will have long since started wandering home.  I can come up with their lunch if I have unlimited resources and time stops! 

 

How often we are like that.  We see what we think would be in God's will for our local church, for our community, for our country.  We try to come up with a solution using the resources and wisdom we have.  And while our solutions are sometimes effective, at least in some measure, we find in this passage that the Lord has his own solution which he gives when we realize that we must depend on him.

 

Jesus assigns the disciples a task they can do.  Organize the people and figure out how to deliver his provision to the crowd.  Jesus makes the provision and the disciples distribute it.  And, typical for Jesus, the provision is far exceeding the need.  Observe that the people did have a subsistence meal.  They didn't have just a little bit which would tide them over.  They all ate and were satisfied.  On top of that, there were leftovers.  One wonders where the disciples obtained the baskets to pick up the leftovers.

 

Jesus' physical provision for the people points to his greatness, his abundance.  Yet we must remember that the reason people should come to Jesus is not for the physical provision but for his provision of life - living a perfect life of obedience, then dying for our sins and rising again for our justification.  As Jesus teaches the people, he is telling about how the Kingdom of God has come in his life and how it will be applied to those who believe in his death.  He is showing that while he is able to provide food that perishes, he himself is the eternal food which does not perish.  And he is abundantly able to provide for the needs of his people.

 

 

 

 

 

Lectionary for 2/18/08: Gen. 18.1-15; Mark 6.14-34; Gen. 18.16-20.18

Today's readings are Genesis 18.1-15 ( http://www.gnpcb.org/esv/search/?q=Gen.+18.1-15 ), Mark 6.14-34 ( http://www.gnpcb.org/esv/search/?q=Mark+6.14-34 ), and Genesis 18.16-20.18 ( http://www.gnpcb.org/esv/search/?q=Gen.+18.16-20.18 ). 

 

We draw our attention to Mark 6.34, "When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd.  And he began to teach them many things" (ESV).  Jesus sees our true condition, that of sheep without a shepherd.  We are helpless, unable to care for ourselves well, easily frightened, plagued by disease and frailty.  And like sheep, we are blissfully unaware of that situation.  Without Christ's illumination, without the revelation the Lord has given us in Scripture, we remain unaware of the mortal danger we are in, danger not only in this world but also in the next. 

 

Look closely at how the Lord deals with us sheep.  See how he provides us the shepherding care.  He teaches the people.  While we don't know what he taught the people, it doesn't take a very great leap of the imagination to see that Jesus would be teaching them about himself, of his redemption, of the glory of God and his kingdome come to walk among the people. 

 

Lest we think ourselves wise, safe, strong and healthy, let us feed ourselves on the teaching that the Lord has given us in Scripture.  May we see ourselves as the Lord sees us.  More importantly, may we see our Lord and Savior as he has presented himself in Scipture.  He is our life.  He is our shepherd.  We are his sheep, who now have a shepherd.

 

 

 

 

Lectionary for 2/17/08 Gen. 16.1-9; Gen. 16.15-17.22; Mark 6.1-13

Today's readings are Genesis 16.1-9 ( http://www.gnpcb.org/esv/search/?q=Gen.+16.1-9 ), Genesis 16.15-17.22 ( http://www.gnpcb.org/esv/search/?q=Gen.+16.15-17.22 ), and Mark 6.1-13 ( http://www.gnpcb.org/esv/search/?q=Mark+6.1-13 ).

 

One of the wonderful things about using a lectionary in teaching or preaching is that it forces you to consider passages of Scripture that you would normally gravitate away from.  There are so many places we could choose not to go in today's reading.  I'll just pick one of them.

 

In Mark 6.1-6 we see Jesus being hindered in his miraculous deeds when he comes to Nazareth.  The people there know his human lineage.  They know his family members.  And the text says quite clearly that Jesus "could do no mighty work there" (ESV verse 5).  A check of the Greek indicates quite the same thing.  The ESV is a perfectly literal translation of verse 5. 

 

Does our unbelief stop God from doing his works?  This is a concept that genuine believers in Christ are all over the ball field on.  In one camp you find people who say that Jesus could have done whatever he wanted but chose not to because of the unbelief.  He prevented himself from doing those mighty works.  Yet this point of view is inconsistent with verse 6, in which Jesus "marvels" at the reception he had.  In another camp you have people who would say that Jesus could have done many miracles there but that he is dependent on people working along with him to do the miracles.  His power was present and the people needed to believe in order for his power to be revealed through actual miraculous acts.  Yet a third group of people would say that the unbelief actually took away Jesus' power to do anything.  So where can we go with this?

 

Maybe we are looking at the passage in the wrong manner.  Notice what Jesus does in the last part of verse 6.  He goes around teaching.  The people who are willing to receive teaching from Jesus still receive it.  Those who have made up their minds what kind of man he is and who will not honor what he says are not going to receive the teaching.  Maybe we need to look differently at the idea of a "mighty work" in verse 5.  Notice that Jesus "laid his hands on a few sick people and healed them." (v. 5, ESV).  Yet that healing doesn't seem to be considered a mighty work.

 

Maybe the mighty work that we are to look for is Jesus' revelation of himself through his words.  Our refusal to believe Jesus' words does actually prevent his doing a mighty work, just as our wearing a blindfold prevents a painter from doing a mighty work on our senses, since we don't receive his work. 

 

We don't see Jesus teaching the people in Nazareth.  He began in verse 2 and people took offense at him.  The teaching we see in this passage of Scripture is in other villages.

 

Let us not despise Jesus' revelation of himself.  He is doing a mighty work, revealing his person, God in the flesh, forgiving, healing, cleansing, nourishing, protecting his people.  This mighty work is still going on through the Scripture, where God's servants have written down for us this revelation so we may be partakers of the person of Christ as well.  Let us not despise the Scripture, but rather hunger and thirst for the revelation we have been given.  Receive the Word of God joyfully.  Let the Scripture do its work as empowered by the Holy Spirit - convicting us of sin, revealing the cleansing power of Christ's death, burial and resurrection, and proclaiming that forgiveness applied to us.

 

 

Lectionary for 2/16/08 Gen. 15.1-21; Mark 5.21-43

Today's readings are Genesis 15.1-21 ( http://www.gnpcb.org/esv/search/?q=Gen.+15.1-21 ) and Mark 5.21-43 ( http://www.gnpcb.org/esv/search/?q=Mark+5.21-43 )

 

We probably have Genesis 15.6 memorized, though we might not know it by reference.  "And he believed the Lord, and he counted it to him as righteousness" (ESV).  Abram believed the Lord.  What did the Lord do with that belief?  Something more important than giving him the promise he had discussed - an inheritance on earth.  The Lord rather counted this belief in Abram as righteousness, regardless of Abram's sinful nature, regardless of many instances of sin in Abram's past.  The Lord counted his belief as righteousness.

 

Not infrequently I have heard preaching and teaching which has condemned people for their lack of faith.  We are told that we are not receiving the glorious life on this earth that the Lord wants for us due to our lack of faith.  While there's a grain of truth to that teaching, we certainly can't demonstrate it from the passages we read today.  These are positive examples of not only human faith but divine choice and encouragement of human faith.

 

In Mark 5 we see two examples of faith which resulted in healing.  This is the passage where Jesus is interrupted on his way to heal one person by someone else seeking healing.  First, the woman who interrupts Jesus.  We see that she had no human reason for faith.  She was not looking just for another physician.  She had been to all the physicians, she had received all that she was able to receive, and it did her no good.  She was looking to Jesus as her last chance hope for a miracle.  This woman had not been afraid to ask for help.  She had done it many times in the past.  Maybe she was fearing the disappointment she would face if she didn't receive healing.  Maybe she was afraid of being found out in this crowd, as her physical condition made her unclean and should have prohibited her from entering into public life in any way.  Yet she came to touch Jesus' clothing in hopes that she would be healed.  Notice how Jesus then interrupts her by telling her that it was not touching his clothes that healed her but that her faith had made her whole.  He blesses her by telling her to go in peace.  This abiding peace that Jesus has for the woman is the true healing.  Regardless of her physical condition, because she will surely become ill again as she advances in years, Jesus is proclaiming peace upon her because she believes in him.

 

Likewise, Jairus has come to Jesus to ask him to heal his daughter.  He doubtless had many means available to him and likely tried them, yet it was not within his ability to help his daughter.  We often focus on the fact that Jesus raised the daughter from the dead. Sometimes we are probably tempted to praise Jairus for his great faith that would possibly even do something like enable Jesus to do such a miracle.  Yet that puts the focus in the wrong place.  Jesus is able to raise Jairus' daughter from the dead whether Jairus wants him to or not.  He is able to do as he pleases.  Just as it was in his power to come and heal the girl, it was within his power to go somewhere else and do something else, or even not be anywhere in the area when the girl was taken sick.  No doubt, that very day, many people died.  But Jesus healed this girl.  We can't explain why he healed her, only that he did it.  Yet observe that against popular opinion, Jesus had reminded the father to continue in his faith, that he brought the parents into the room with him, and that they were amazed when they saw the wonder that Jesus did in raising the girl back to life. 

 

Is our faith fading, like that of Jairus' parents?  Do we expect Jesus to work only in one way in our lives when he plans to work a different grace?  Our Lord and Savior encourages us.  "Trust in me," he says, "and I will do what is right, according to my mercy." 

 

"Lord, I believe. Help my unbelief."

 

 

Lectionary for 2/15/08 Gen. 13.1-18; Mark 5.1-20; Gen. 14.1-24

Today's readings are Genesis 13.1-18 ( http://www.gnpcb.org/esv/search/?q=Gen.+13.1-18 ), Mark 5.1-20 ( http://www.gnpcb.org/esv/search/?q=Mark+5.1-20 ), and Genesis 14.1-24 ( http://www.gnpcb.org/esv/search/?q=Gen.+14.1-24 ).

 

There's a recurring theme in these three readings.  After you have read them, see if you catch it.  Abram lets Lot choose the best land.  Abram saves Lot when he is abducted by various warring parties.  Jesus heals an outcast demon-possessed man.  The greater is serving the lesser.  In each instance, someone in need finds help and comfort from someone who is greater.  In each instance, that help is unearned.  There is no particular obligation on the part of the greater to do anything for the lesser.  Abram in Genesis and Jesus in Mark simply want to care for others.

 

Maybe we think of ourselves as the lesser people sometimes.  If we are in that position, we are reminded in Scripture that we in fact don't manage to earn the care that is poured out on us.  Whatever the Lord has done for us, it is by his good pleasure, not because of our desire.  He saves and heals according to his mercy, not our merit. 

 

Maybe we think of ourselves as the greater people sometimes.  God puts us in that position also.  Whatever kind of help and comfort we are able to do when we fulfill God's great commandment by loving our neighbor as ourselves, we are reminded in Scripture that our neighbors don't need to earn the care we give them. We love and help them because they are our neighbors and because we belong to the God who tells us to love our neighbor.  Again, it is not in accordance with our merit or the merit of the person we serve.  It's according to God's mercy.

 

At the end of the Genesis 14 passage we see Melchizedek, that shadowy character.  He offers blessing to Abram, but Abram instead returns blessing to Melchizedek.  In the New Testament we are told that Melchizedek is, in some way, representative of Jesus.  Needing nothing at all, Melchizedek is ready to bless Abram richly.  Yet Abram shows his gratitude to Melchizedek by honoring him.  When we see the riches of our Lord and Savior Jesus Christ poured out upon us, let us return gratitude freely to him.

 

The Lord be with you.

 

 

Lectionary for 2/14/08 Gen. 11.27-12.20; Mark 4.21-41

Today's readings are Genesis 11.27-12.20 ( http://www.gnpcb.org/esv/search/?q=Gen.+11.27-12.20 ) and Mark 4.21-41 ( http://www.gnpcb.org/esv/search/?q=Mark+4.21-41 ).

 

In Genesis we continue to see God's hand of provision as he cares for his people and sends Abram from his home in Ur.  Even when Abram goes to Egypt and sins against God and his wife, the Lord protects Abram.

 

In Mark we continue to see the greatest provision of all time in the Gospel of Christ.  Mark 4.21-22 say "And he said to them, 'Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? For nothing is hidden except to be made manifest; nor is anything secret except to come to light'" (ESV).  This statement of our Lord can expose an error manifest in much of modern Christianity's emphasis on being appealing to "seekers" or seeking to be "relevant" to our culture.  Within these movements we almost always see the true Gospel of Christ crucified for sinners like us, really dead in our place, and really risen as the firstfruits of a literal physical resurrection is obscured.  Instead we get a kind of Christianity that can barely be distinguished from the self-help section of a bookstore. 

 

According to this passage, orthodox Christian practice would be to show the love of Christ, but never keep him hidden.  As we live for Jesus in this world, we are to make him manifest, bring him to light.  Our good works end up hidden by the intense light of Christ for us.

 

May my works ever be better in service for my Lord, a brighter reflection of his incomparable light, the true light, so that he is seen more clearly and I more dimly.

 

 

 

 

 

Lectionary for 2/13/08 Ge. 8.13-11.26, Mark 4.1-20

Today's readings are Genesis 8.13-9.17 ( http://www.gnpcb.org/esv/search/?q=gen.+8.13-9.17 ), Mark 4.1-20 ( http://www.gnpcb.org/esv/search/?q=Mark+4.1-20 ), and Genesis 9.18-11.26 ( http://www.gnpcb.org/esv/search/?q=Gen.+9.18-11.26 ).

 

There's a great theme that emerges in the Genesis readings for today.  Despite man's pursuit of sin, God provides people with all they need, including protection and blessing for those who reject and despise him.  Even the scattering of the nations at Babel is evidence of God's loving hand, as he protects people from banding together and practicing their evil without restraint.

 

When we look at the words of our Lord and Savior in Mark 4, we see that same hand of God in a microcosm.  In the past, many people, myself included, have wanted to call this the parable of the soils, rather than a parable of a sower.  But when we think of the context of God's hand as we saw it in Genesis, we start to think the people who emphasize the sower in the parable are quite right.  God is the kind of reckless farmer who scatters the seed of the Gospel all over the place, even where it is rejected, even where it is snatched away by Satan.  And what does the seed do?  Wherever it lands, it grows.  Even that seed that is snatched away by birds ends up having an effect - it is spread and often replanted in amazing places.

 

Rejoice in the Lord who has taken the seed of the Gospel - Jesus crucified for our sins, dead, buried, and raised on the third day by the mighty hand of God - and has scattered it so broadly.  May it grow in you and in me this day.

 

Lectionary for 2/12/08 Gen. 7.11-8.12; Mark 3.20-35

Today's readings are Genesis 7.11-8.12 ( http://www.gnpcb.org/esv/search/?q=Genesis+7.11-8.12 ) and Mark 3.20-35 ( http://www.gnpcb.org/esv/search/?q=Mark+3.20-35 ). 

 

In recent years there has been a craze of books under the series title Left Behind.  But in Genesis 7-8 we read about God's original left behind people.  Observe that when God has prepared everything needed to re-fill the earth with living creatures, he seals up the ark and brings rain and destruction on the earth.  Seven people and numerous animals are left behind, while God takes and destroys all the rest in the flood.  Yes, you read that right.  Notice that God "takes" those whom he is destroying, while those who are "left" are preserved by his mighty hand. 

 

This idea of taking and leaving, while we don't want to push it too far, says something of importance to us, aside from saying that the book series is built on a premise which is theologically backwards.  When the Lord saves us, he leaves us to work in this world, preserving it, carrying on his work by loving our neighbors, and living in a real relationship with him. He leaves us with something to do.  Those who have nothing to do, he eventually takes into judgment, while those who die in Christ he leaves in relationship with Christ, eternally.  We don't want to treat this world and the tasks the Lord has put before us as trivial.  He has left us with something to do, living for and serving him all our days.  It's part of his divine preservation of us.  Let's go serve Christ, since we've been left behind.

Lectionary for 2/11/08 Gen. 6.1-7.5, Mark 3.1-19

Today's readings are Genesis 6.1-7.5 ( http://www.gnpcb.org/esv/search/?q=Gen.+6.1-7.5 ) and Mark 3.1-19 ( http://www.gnpcb.org/esv/search/?q=Mark+3.1-19 ).

 

Against the backdrop of God's destruction of the earth and those who live on it, we see God's hand of protection on his creation, which we remember was "very good" in Genesis 1.  God will not suffer this creation to perish until he has completed his good pleasure among us.  And that good pleasure is not complete in the time of Noah.  Observe how clearly God instructs Noah and how he provides a way of dealing with every need his chosen people will need, while the rest of the world is taken away in the flood.

 

In our Mark reading we are given a closer view of the nature of this world and the stark contrast between those who believe and those who do not believe.  Sadly, in Mark 3, it is the demons who believe, crying out the true identity of Jesus, while the religious leaders of the day make plots by which they can destroy Jesus.  We should look carefully at the opening verses of Mark 3 to see how we behave like the Pharisees and Herodians. 

 

First, observe that Jesus is going around doing good.  His activities are harmful to none.  Healing people is decidedly a good thing, and is, furthermore, a symbol of God's freeing action, which the Jews were to emulate even on the Sabbath when they would release their livestock for feed, and would rescue them when in danger. 

 

Second, observe that the reason the people are watching Jesus is in order to accuse him.  How like we these Pharisees are.  Time and again we find ourselves looking at God had his word to see if the plain statements he makes about life and salvation agree with our paltry stock of experience and wisdom.  We look to accuse Jesus.  And we would be just the kind of people to stoop so low as to torment a poor soul who is in distress as an example in our accusation against Jesus.  We are stubborn and stiff necked people who wih to bind burdens on people that no man can bear.  Legalists all, we want to know what we should do to be saved, and really expect to do something, or at least we expect everyone else to be doing something to be saved. 

 

Third, see that while Jesus is grieved at the peoples' hardness of heart, he does not refuse healing to the crippled man because of the hardness of heart of the onlookers.  As far as Jesus' offer of salvation, healing, and life extend, so far they are ready to be taken up and trusted, regardless of the opposition of those watching.  There is no life situation, no culture, no background which will negate Christ's call to repentance and faith.  Occasionally people argue about God's election in terms which ask about people who wish to repent but aren't of the elect.  Yet we find no single solitary example of such an issue in the Scripture, not even a hint.  The gates of life stand open to all who repent and believe.  There is nobody who ever has or ever will desire life and godliness through Jesus Christ and stands rejected by the Savior. 

 

A final observation is that the Pharisees and Herodians plan to destroy Jesus.  We find out in the Gospels that they are ultimately unable to destroy him.  Jesus is the mighty conquerer of death, hell and the grave  He is not bound by the Pharisees and Herodians.  He is not bound by our human judgment.  He is free.  God is God.  Nobody else has that claim (Romans 3.4).

 

We can have the utmost confidence.  Our God and Father knows what we need.  And despite any suggestions to the contrary, in the face of all opposition, He provides what we need, our greatest need, through the life, death, and resurrection of our Lord and Savior Jesus Christ.  Peace be with you.

 

 

Lectionary for 2/10/08 Gen. 4.1-26, Mark 2.18-28

Today's readings are Genesis 4.1-26 ( http://www.gnpcb.org/esv/search/?q=Gen.+4.1-26 ) and Mark 2.18-28 ( http://www.gnpcb.org/esv/search/?q=Mark+2.18-28 ).

 

These two passages have substantial themes that pull them together.  Cain, in his sin, kills his brother Abel, and then God gives him rest from the penalty of his sin.  He places a divine sign on Cain which will serve to protect him so he can be safe from those who would condemn him, a murderer.  He is called to account for his sin, is told to resist his sin, and then given rest from that sin.  In Mark, the disciples are accused of sin in an instance when they were doing what is necessary for life on the Sabbath day.  Jesus proclaims both rest and his protective hand on the disciples.

 

The whole picture of God's protective hand giving his people rest is summed up in Mark 2.27-28, "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath" (ESV).  In Christ we are given a sabbath-day's rest from our toiling with sin.  We are promised deliverance from that sin.  The mark of a Christian is freedom from toiling hopelessly day after day against sin.  We have victory in Jesus' righteousness over all that plagues us.

 

Like the disciples, we hunger and thirst, and we need to spend time dealing with the fruits of this sinful world.  We need nourishment, just like the disciples.  We eat, drink, and sin with one another.  As we are warned that "sin is crouching at the door" (Genesis 4.7, ESV), we are also told that the Sabbath was made for man.  Let us rejoice in the rest the Lord has given us, especially rest from the constant pursuit of our sinful goals.

 

 

 

Lectionary for 2/9/08 Gen. 3.1-24; Mark 2.1-17

Today's readings are Genesis 3.1-24 ( http://www.gnpcb.org/esv/search/?q=Gen.+3.1-24 ) and Mark 2.1-17 ( http://www.gnpcb.org/esv/search/?q=Mark+2.1-17 ).  Shortly, we'll turn our attention to Mark 2.5, "And when Jesus saw their faith, he said to the paralytic, 'Son, your sins are forgiven'" (ESV).  But let's set the stage first.

 

In Genesis 3 we see the world plunge headfirst into sin.  The woman doubts the provision of God, tries to defend what God has said by going beyond it, and enters into sin, bringing her husband with her.  The man, since he was present and was charged with guarding the woman, holds the ultimate responsibility for the unbelief and subsequent physical sin.  Through our first parents, Adam and Eve, we have all entered into sin, succumbed to temptation, taken on death rather than life.  And so, since that time, we have seen that the world is lying in sin, suffering, darkness, and despair.

 

Many generations later, several people have a friend who has felt the ravages of sin, and has been paralyzed, unable to live as a productive member of an active society.  These people, who we assume to be his friends, bring him to Jesus at a time when Jesus has been heard of and is teaching and healing people who have gathered around him.  The friends carrying the paralytic bring him to Jesus with some difficulty - they had to climb up to the roof of the building and bring him through the roof due to the tightly-packed crowd.  They want to see if Jesus will heal him.

 

Before we go too far, let's remember that these are real people.  The paralyzed man doesn't have any hope in his society.  There isn't anything that medical science can do for him.  And he is a real person with real struggles and real desires, just like the rest of us.  His friends are real people too.  They don't wish to encourage false hope, they don't want to bring despair into their friend's life, they don't wish to try something that will fail. 

 

Jesus looks at the paralytic man and proclaims him free from sin.  This should shock us just as it did the people clustered around Jesus that evening.  First off, "Jesus, you don't understand.  He's not worried about sin.  He wants to walk."  How often we come to God with the wrong problems.  He sent his Son into the world to deal with our big problem - sin.  Do we want Jesus to take care of all sorts of other things and not sin?  Or maybe we don't think we're evil enough that Jesus would need to heal us.  Maybe we think we're all right on our own.  The Bible has news for us.  We're not all right.  We have a sin problem and we can't take care of it.  We need the Lord to undertake in our lives and heal us from sin.

 

But there's more of a shock.  Jesus?  Heal someone from sin?  By doing this Jesus boldly claims divinity.  He is equating himself with God the Father.  In an age when neo-Gnosticism says that Jesus never claimed to be God, we need look no farther than this verse.  Jesus does the acts of God and claims credit for them.  He is making a bold clam of divinity.

 

Here's the final shock I want to mention today.  Jesus didn't look at the faith of the man he healed.  Jesus healed him according to his own good pleasure.  Jesus does not have to answer our cries for healing.  He does not have to give us the kind of healing we ask for.  He doesn't have to give us anything at all.  Yet according to his good pleasure, without any testimony that the man himself was asking for healing or salvation from sin, Jesus forgives the man's sins, just as easily as he later brings him physical healing.  Jesus' salvation is not based on the quality of the paralytic's trust, how the paralytic asks for forgiveness, or any kind of pledges the paralytic might give about his future life. Jesus forgives and heals the man because he wants to.

 

In this day and age we tend to look to the testimony of the believer, the quality of faith or repentance, or some other intangible feeling for our faith.  Let us not fall into that trap.  Though Jesus calls us to repentance and faith, though He calls us to believe and to obey, Jesus doesn't make his forgiveness bound in any way to the quality of our repentance.  Has Jesus told you in his word that he forgives?  Then he forgives!  Cast your care on him.  He has died for your sins.  He himself said that he gave his life a ransom for many, not for few.  The forgiveness of Christ extends as far and wide as the crowd of people looking to him for forgiveness.  It does not depend on your feelings or how well you prayed.  It depends on his mighty power and perfect righteousness.

 

My faith is weak.  My savior is not weak.

 

 

Lectionary for 2/8/08 Gen. 2.4-25; Mark 1.29-45

Today's readings are Genesis 2.4-25 ( http://www.gnpcb.org/esv/search/?q=Genesis+2.4-25 ) and Mark 1.29-45 ( http://www.gnpcb.org/esv/search/?q=Mark+1.29-45 ). We turn our attention to Genesis chapter 2. Note how God the Father cares for his creation. He has prepared it by his own caring attention and authoritative word. He has filled it according to his good pleasure. He appoints the man work to do, and it is work carrying dignity and authority in itself. He knows what the man needs and creates what fulfills that need.

As I write this I'm being pulled in many different directions by many people. At times, like all people, I wonder how to deal with everything that's happening in my life.

A quick look at Genesis chapter 2 reminds me that the Lord is firmly in control, superintending actively over his creation, providing everything we need for life, joy, fulfillment. Do I doubt God's provision? Do I see the curse of sin on this world and my life? Most certainly. All the more reason for me to cast my cares on my heavenly Father who cares for me and has provided all I need. He is not surprised by our need. He has forseen it and already taken care of it.

How has he taken care of our greatest need? Of course, in sending his Son Jesus to bear our sin and die in our place. We can have confidence, if God is the kind of God who meets this most critical need, he is also the kind of Lord who meets our littler needs as well.

Lectionary for 2/7/08 Gen. 1.20-2.3, Mark 1.29-45

In Genesis 1.20-2.3 God finishes his work of creation, filling the world with all good things, observing his work, proclaiming it very good, and resting on the seventh day.  Though there is much to be said about that passage (read it at http://www.gnpcb.org/esv/search/?q=Genesis+1.20-2.3 ) we'll look in more detail at just a small portion of our New Testament reading today.

 

Mark 1.29-45 ( http://www.gnpcb.org/esv/search/?q=Genesis+1.20-2.3 ) brings Jesus into the forefront.  In Mark's characteristic style, see that Jesus starts out with a bang, proclaiming the urgency of the gospel.  "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1.15, ESV).  We'll dwell on that statement for a moment.

 

The time is fulfilled.  The world that God made, proclaiming it "very good" in Genesis 1.31, has fallen.  It is ruined by sin which requires death and judgment.  Now Jesus has come, God in the flesh, to visit his creation.  We can expect judgment.  The time is fulfilled.  Sin and death are to rule no more.  For generation upon generation, man has ruled this world in the power of his sinful desires.  This time is coming to an end.  We all know what that means.  Mischief has been done and the evildoers will meet justice.  The time is fulfilled.

 

The kingdom of God is at hand.  No longer will we dwell in the kingdom of man, but the kingdom of God is here.  And what happens when the king comes to town, finding it ruled by disobedience?  He brings judgment on that disobedience.  The soul that sins shall surely die.  The righteous king (or any king) will dispose of those who oppose him.  He will not tolerate rivals to his kingdom and his throne.

 

As we are confronted with these bleak statements of Jesus, we see we are the sinners, we are the disobedient, we are without hope in this world, our human show of righteousness is surely our condemnation.  How great the destruction that the king brings when he comes, with the time of sinful disobedience fulfilled!

 

Repent and believe in the gospel.  Now the good news, and what great good news it is.  We are not called to destruction, but to repentance.  The King has come in power and does not destroy us out of hand.  He calls us instead to repent and believe.  Watch the two prongs in this cure for sin.  We repent, that is, we turn from sinful disbelief.  But we are not left in a vacuum.  We are told what to believe - the gospel.  This Christian walk is not merely one of renunciation.  If we define the Christian life in negative terms, we spend all our effort turning from things but having nothing to turn to. Rejoice, for the Christian life has a goal in sight.  We turn TOWARD the gospel.  Our strivings are not simply to shun sin, but our strivings are with a goal in sight, we have been given something to believe in.

 

And what is this gospel?  Here is the greatest good news of all.  The gospel is that Jesus came to be the savior of the world, to die in the place of sinful man, taking our sinful condition and all our acts of unbelief past, present and future upon himself, bearing the penalty of sin in our place, and rising to newness of life on the third day to precede us into heavenly bliss.  We are not cleansed by our own righteousness.  We have already seen that we are unable to do that.  We are not cleansed by our own striving to repent.  We are not cleansed by the quality of our belief, which will be partial and faltering.  We are cleansed from sin and brought into the perfect kingdom of God by the great faithfulness and righteousness of Christ who died for us.  Believe in the gospel!

 

"The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel."

 

Lectionary for 2/6/08

Today's readings are Genesis 1.1-19 http://www.gnpcb.org/esv/search/?q=Genesis+1.1-19 and Mark 1.1-13 http://www.gnpcb.org/esv/search/?q=Mark+1.1-13 .

 

 

In both of our readings today we see the beginnings - the beginning of creation and the beginning of the Gospel.  Of course we could find all sorts of similarities, but there's one I want to focus on.  The Spirit of God is alive and well, present in both the creation of the world and the redemption of the world.  From the start, God the Spirit is there watching over creation.  He is hovering over the formless and void world.  There's no reason to think he departs as the earth is filled and adorned by the spoken decrees of God.  We see also in Mark's Gospel that Jesus is the one who will give the Holy Spirit, who is present at the baptism of Jesus and who is given by Jesus in baptism.

 

As we celebrate Ash Wednesday and consider the forty days until Easter, we realize that this world, though a fallen place, is superintended by the Holy Spirit.  We can have confidence that the Spirit of God is washing his people, purifying them, nourishing them, and equipping them for the service they will have in this world.  The same Holy Spirit who rested on Jesus at his baptism is given to everyone who believes on Jesus.  This is the same Holy Spirit who drove Jesus into the wilderness to be tempted, and who sustained him through all his temptation.

 

May we be a people, conformed  to the image of God in Christ through the baptism of the Holy Spirit which Jesus gives.  May we be washed, comforted, protected, and used by the Spirit, in perfect dependence on him, rather than depending on our own ability.

 

Zech. 14.1-21 Lectionary for 2/3/08

In Zechariah 14, God gives us a picture of the coming destruction.  This, the chapter that feeds so much of the eschatalogical speculation about exactly how, when, and where Jesus will return to bring judgment and destruction on unbelievers, paints a very bleak picture for those who are not faithful to our Lord and Savior.  Likewise, it paints a picture of confidence for Jerusalem, which will not be destroyed but will rather be protected in the midst of utter catastrophe.

 

Let us remember the terrible destructiveness of sin.  Where unbelief resides, there we find God's judgment.  Where disobedience exists, there we find God's retribution for sin against his holy commands.  There, not in Jerusalem, but outside of the gates we find ourselves, day after day, night after night, year after year, earning utter destruction.  When have we acted in a genuinely holy manner, even for a moment?  Again and again, in thought, word, and deed we prove ourselves to be vessels of God's wrath.  We do not trust our heavenly Father for every good thing.  We depend on our wisdom.  We depend on our own strength.  We worry.  We lie.  We cheat.  We steal.  We are angry with our brother.  We use God's name and attributes wrongly.  Surely we are contemptible in the sight of God.

 

But as we see here, Jerusalem is protected.  We who believe on Christ, who come to him for forgiveness of sin, casting our lives on his perfect righteousness see that Jesus was crucified for us, not in Jerusalem but outside of the gates, in the world of destruction.  He surely bore God's wrath and condemnation on our behalf, that we might be ushered into the place of protection.

 

Cling to the Lord's righteousness!  Desire to dwell in the heavenly Jerusalem, where you are guarded from sin, shame and God's wrath!  Know that in the sacrifice of Christ on your behalf he has placed you in a city of eternal protection, where you need not fear condemnation and destruction!

 

Lectionary for 2/2/08

Zechariah 12.1-13.9 http://www.gnpcb.org/esv/search/?q=zech+12.1-13.9

Titus 1.1-2.6 http://www.gnpcb.org/esv/search/?q=Titus+1.1-2.6

 

In Zechariah we see a picture of God's protection of Jerusalem and Judah.  Though in the past chapter we saw that the people are self destructing and that they are guided by worthless shepherds, and that Israel is doomed to perish, God is going to keep his eyes on Jerusalem and Judah.  Despite their evil, the Father who comes as judge and destroyer is going to bring protection, salvation, and inhabitation for Jerusalem. 

 

Look at the prophetic statements of Christ's death as in 12.10 people look on the one they pierced and in 13.1 God opens a fountain of cleansing.  The people realize their sin and God's protection.

 

What is the aftermath of God's cleansing?  People cease to speak untruth in their own ability claiming God's approval on it.  Their fellow countrymen will not accept it.  God proclaims that these worthless shepherds will be struck.  The sheep will be scattered and destroyed. 

 

Where's the Gospel in this?  A remnant will survive, be cleansed, and protected by God, just like Jerusalem survived, was cleansed, and was protected by God.  We can have confidence that the God of Israel will not forsake his people.  He will save, cleanse, and protect his people in the day of judgment and wrath.

 

As we turn our attention to Titus 1-2.  Rather than work in detail with the entire passage, just look at the first four verses of Titus 1.  Paul expresses that same knowledge of God's protection of his elect.  God has chosen apostles, like Paul, for building believers up in the truth.  This truth of the Gospel gives hope.  It's a promise of God, which has been promised from all eternity.  How is the truth of the Gospel revealed?  It's shown in the word of God by the means of preaching, which is a command of God.

 

So often, when times are rough, we are prone to look to our own wisdom and our own plans for hope, protection, and safety.  Yet we have seen today what that wisdom accomplished in the time of Zechariah. As we look at ourselves honestly, we see we are no different.  Our hope turns to despair, our protection to vulnerability, and our safety to imminent danger.  Our wisdom is indeed foolish before God.  We should not hope in our own wisdom, our own ability, to encourage and protect God's people.  We look to God in Christ as revealed in Scripture.  This is where we find hope, rather than man-made despair.  This is where we find a permanent command, as opposed to our own opinions, which are fleeting at best. 

 

Do you love the proclamation of the Scripture?  It is God's command to his shepherds that they heal and protect the flock through use of the Scripture proclaimed and applied to the lives of believers.  We dare not shun this proclamation of the Gospel, which is God's provision for his people.

 

In the remaining verses of Titus 1-2 God lays out qualifications for leaders in the Church.  It has often been observed that the character qualities specified here should not be foreign to any believer.  God uses perfectly normal Christians to guide his Church.  It isn't our wisdom or leadership ability that brings healing and life.  It is the Word of God.

 

Speak the truth.  Hear the truth.  Live by the truth.