56 Many testified falsely against him, but their statements did not agree. 57 Then some stood up and gave this false testimony against him: 58 "We heard him say, 'I will destroy this man-made temple and in three days will build another, not made by man.'" 59 Yet even then their testimony did not agree. 60 Then the high priest stood up before them and asked Jesus, "Are you not going to answer? What is this testimony that these men are bringing against you?" 61 But Jesus remained silent and gave no answer. Again the high priest asked him, "Are you the Christ, the Son of the Blessed One?"
62 "I am," said Jesus. "And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."
63 The high priest tore his clothes. "Why do we need any more witnesses?" he asked. 64 "You have heard the blasphemy. What do you think?" They all condemned him as worthy of death. 65 Then some began to spit at him; they blindfolded him, struck him with their fists, and said, "Prophesy!" And the guards took him and beat him. Mark 14:56-65
A Jewish in-law frequently told me that nowhere in the Bible did Jesus ever explicity claim to be God. Not only is he wrong but when one reads the Gospels objectively it’s impossible to miss that Jesus on numerous occasions identified himself completely with God. Indeed it is exactly this that created so much opposition to Him and ultimately got him crucified. Jesus claiming to be God was a threat both to the religious leaders and to Rome.
Nowhere in scripture is Jesus claim more explicit than in verse 62. Jesus simply says, “I am” when asked if he were the Christ, the Messiah. And in case there some who did not associate the Messiah with Deity, Jesus goes on to apply to Himself Daniel 7 (Son of Man) and Psalm 110 (sitting at the right hand of God), both passages identified with God Himself.
Since it is clear that Jesus did claim to be God, then the following reasoning applies.
A man who was merely a man and said the sort of things Jesus said
would not be a great moral teacher… You must make your choice.
Either this man was, and is the Son of God, or else a madman or
something worse. You can shut Him up for a fool, you can spit at Him
and kill Him as a demon; or you can fall at his feet and call Him Lord
and God. But let us not come with any patronizing nonsense about His
being a great human teacher. He has not left that open to us. He did
not intend to. (C. S. Lewis, Mere Christianity)
Do you call Jesus a great human teacher or do you call Him Lord?
Saturday, March 27, 2010
Friday, March 26, 2010
March 26, 2010
32 They went to a place called Gethsemane, and Jesus said to his disciples, "Sit here while I pray." 33 He took Peter, James and John along with him, and he began to be deeply distressed and troubled. 34 "My soul is overwhelmed with sorrow to the point of death," he said to them. "Stay here and keep watch." 35 Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him. 36 "Abba, Father," he said, "everything is possible for you. Take this cup from me. Yet not what I will, but what you will." 37 Then he returned to his disciples and found them sleeping. "Simon," he said to Peter, "are you asleep? Could you not keep watch for one hour? 38 Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak." 39 Once more he went away and prayed the same thing. 40 When he came back, he again found them sleeping, because their eyes were heavy. They did not know what to say to him. 41 Returning the third time, he said to them, "Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is betrayed into the hands of sinners.
42 Rise! Let us go! Here comes my betrayer!" Mark 14:32-42
I think this passage tells us what it means to be a Christian. First we see that his closest friends couldn’t hang in there with him at the most crucial time of his life. Yet Jesus remains loyal to the end. This is how Jesus deals with us. He knows we will fail him. A Christian is dependent not independent. A Christian knows his sin and failure, yet knows he is loved unconditionally anyway.
Second we see the foundational prayer that every Christian should memorize, pray and get into the core of his being.
“Abba, Father," he said, "everything is possible for you. Take this cup from me. Yet not what I will, but what you will."
“not what I will, but what you will” In this prayer Jesus demonstrates trust, submission, sacrifice, and love of His Father. He is actually praying to His “Daddy” because “Abba” is the diminutive, personal, intimate form in the Hebrew language of “Father”. In this prayer we see a son talking to his dad, asking to be rescued, yet choosing to trust that the opposite of His request is actually light years better than the answer he asked for would have been.
This is the highest and best prayer that a Christian can pray.
42 Rise! Let us go! Here comes my betrayer!" Mark 14:32-42
I think this passage tells us what it means to be a Christian. First we see that his closest friends couldn’t hang in there with him at the most crucial time of his life. Yet Jesus remains loyal to the end. This is how Jesus deals with us. He knows we will fail him. A Christian is dependent not independent. A Christian knows his sin and failure, yet knows he is loved unconditionally anyway.
Second we see the foundational prayer that every Christian should memorize, pray and get into the core of his being.
“Abba, Father," he said, "everything is possible for you. Take this cup from me. Yet not what I will, but what you will."
“not what I will, but what you will” In this prayer Jesus demonstrates trust, submission, sacrifice, and love of His Father. He is actually praying to His “Daddy” because “Abba” is the diminutive, personal, intimate form in the Hebrew language of “Father”. In this prayer we see a son talking to his dad, asking to be rescued, yet choosing to trust that the opposite of His request is actually light years better than the answer he asked for would have been.
This is the highest and best prayer that a Christian can pray.
Thursday, March 25, 2010
March 25, 2010
22 While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take it; this is my body." 23 Then he took the cup, gave thanks and offered it to them, and they all drank from it. 24 "This is my blood of the covenant, which is poured out for many," he said to them. 25 "I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God." 26 When they had sung a hymn, they went out to the Mount of Olives. 27 "You will all fall away," Jesus told them, "for it is written: "'I will strike the shepherd, and the sheep will be scattered.'
28 But after I have risen, I will go ahead of you into Galilee." 29 Peter declared, "Even if all fall away, I will not."
30 "I tell you the truth," Jesus answered, "today--yes, tonight--before the rooster crows twice you yourself will disown me three times." 31 But Peter insisted emphatically, "Even if I have to die with you, I will never disown you." And all the others said the same. Mark 14:22-31
This is a pretty amazing passage!
Jesus has spent his life committed to those he knew would abandon him! Would you do that? That’s the kind of people for whom Jesus has given his life. People just like you and I.
Peter didn’t get this. Peter really thought he had the courage, ability, and commitment to stick with Jesus no matter what. In all fairness of course, he certainly didn’t expect Jesus to just go peacefully to his death leaving the world completely unchanged, indeed to die as an apparent failure. Nevertheless Peter relied on himself. Peter’s failure is our failure when we rely on ourselves instead of God’s Grace, forgiveness, and power. We NEED Jesus. Do you see this for yourself?
Also, it is fascinating how Jesus had the audacity to revise the Passover meal which had been instituted by Moses as a perpetual ordinance (Ex 12:14). In doing so Jesus is saying something like, “My death is the central and climactic event toward which the whole story of the people of God and the history of salvation has been moving. Every other deliverance by every other leader, every other sacrifice, every other prophet priest;, king and hero -have all been pointing to this night. This is the climax of history. I am about to deal with evil and sin and death once and for all”
Your challenge and mine is that if we claim to believe this what implication does this knowledge have for my day to day life?
28 But after I have risen, I will go ahead of you into Galilee." 29 Peter declared, "Even if all fall away, I will not."
30 "I tell you the truth," Jesus answered, "today--yes, tonight--before the rooster crows twice you yourself will disown me three times." 31 But Peter insisted emphatically, "Even if I have to die with you, I will never disown you." And all the others said the same. Mark 14:22-31
This is a pretty amazing passage!
Jesus has spent his life committed to those he knew would abandon him! Would you do that? That’s the kind of people for whom Jesus has given his life. People just like you and I.
Peter didn’t get this. Peter really thought he had the courage, ability, and commitment to stick with Jesus no matter what. In all fairness of course, he certainly didn’t expect Jesus to just go peacefully to his death leaving the world completely unchanged, indeed to die as an apparent failure. Nevertheless Peter relied on himself. Peter’s failure is our failure when we rely on ourselves instead of God’s Grace, forgiveness, and power. We NEED Jesus. Do you see this for yourself?
Also, it is fascinating how Jesus had the audacity to revise the Passover meal which had been instituted by Moses as a perpetual ordinance (Ex 12:14). In doing so Jesus is saying something like, “My death is the central and climactic event toward which the whole story of the people of God and the history of salvation has been moving. Every other deliverance by every other leader, every other sacrifice, every other prophet priest;, king and hero -have all been pointing to this night. This is the climax of history. I am about to deal with evil and sin and death once and for all”
Your challenge and mine is that if we claim to believe this what implication does this knowledge have for my day to day life?
Wednesday, March 24, 2010
March 24, 2010
” Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. 11 They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over. 12 On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus' disciples asked him, "Where do you want us to go and make preparations for you to eat the Passover?" 13 So he sent two of his disciples, telling them, "Go into the city, and a man carrying a jar of water will meet you. Follow him. 14 Say to the owner of the house he enters, 'The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?' 15 He will show you a large upper room, furnished and ready. Make preparations for us there." 16 The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover. 17 When evening came, Jesus arrived with the Twelve. 18 While they were reclining at the table eating, he said, "I tell you the truth, one of you will betray me--one who is eating with me." 19 They were saddened, and one by one they said to him, "Surely not I?" 20 "It is one of the Twelve," he replied, "one who dips bread into the bowl with me. 21 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born." Mark 14: 10-21
Judas. What does that name bring to your mind? It’s one thing to sin and every sin is a betrayal, but Judas wasn’t just a part of the crowd, he was Jesus friend. To be betrayed by a friend is a deep, deep wound, perhaps a bit like the infidelity of your spouse. The seriousness of this is seen at the end of verse 21. It is not only terrible for Jesus and the other disciples but it is terrible for the betrayer. How does one live with that?
Obviously not well. Judas hanged himself. He just couldn’t live with the pain of his betrayal. Is Judas in heaven now? The scriptures indicate that he is not (vs 21, John 6:70, 17:12). Why not since his despair and regret were obvious?
Scripture teaches that anyone who “gets into heaven” gets there by the grace of God –literally. Only Grace. There is nothing in me or you that deserves it. Yet Jesus died 2,000 years ago on the cross to save every single person on the planet and reserve a place for him or her in the new creation. When was I saved? 2,000 years ago on the cross. Yet I must choose to accept it. I must say to God, Thy will be done.
Judas chose to live in remorse. He didn’t return to God and ask forgiveness. There’s a big difference between remorse and repentance. Remorse leaves us in our sin. Repentance means we’ve turn around, gone back to where we went wrong , got things right with God and others and then go a new direction. Judas chose the former.
He has much to teach us.
Judas. What does that name bring to your mind? It’s one thing to sin and every sin is a betrayal, but Judas wasn’t just a part of the crowd, he was Jesus friend. To be betrayed by a friend is a deep, deep wound, perhaps a bit like the infidelity of your spouse. The seriousness of this is seen at the end of verse 21. It is not only terrible for Jesus and the other disciples but it is terrible for the betrayer. How does one live with that?
Obviously not well. Judas hanged himself. He just couldn’t live with the pain of his betrayal. Is Judas in heaven now? The scriptures indicate that he is not (vs 21, John 6:70, 17:12). Why not since his despair and regret were obvious?
Scripture teaches that anyone who “gets into heaven” gets there by the grace of God –literally. Only Grace. There is nothing in me or you that deserves it. Yet Jesus died 2,000 years ago on the cross to save every single person on the planet and reserve a place for him or her in the new creation. When was I saved? 2,000 years ago on the cross. Yet I must choose to accept it. I must say to God, Thy will be done.
Judas chose to live in remorse. He didn’t return to God and ask forgiveness. There’s a big difference between remorse and repentance. Remorse leaves us in our sin. Repentance means we’ve turn around, gone back to where we went wrong , got things right with God and others and then go a new direction. Judas chose the former.
He has much to teach us.
Tuesday, March 23, 2010
March 23, 2010
1 Now the Passover and the Feast of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were looking for some sly way to arrest Jesus and kill him. 2 "But not during the Feast," they said, "or the people may riot." 3 While he was in Bethany, reclining at the table in the home of a man known as Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.
4 Some of those present were saying indignantly to one another, "Why this waste of perfume? 5 It could have been sold for more than a year's wages and the money given to the poor." And they rebuked her harshly. 6 "Leave her alone," said Jesus. "Why are you bothering her? She has done a beautiful thing to me. 7 The poor you will always have with you, and you can help them any time you want. But you will not always have me. 8 She did what she could. She poured perfume on my body beforehand to prepare for my burial. 9 I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her."
Mark 14:1-9 (NLT)
Mary, Lazarus’ sister, spent the entire annual wage of an average worker on the perfume ($77,000.00 if you live in New London). This sounds crazy if you are an accountant, investment banker, struggling to make ends meet or if you are mercy oriented and your heart aches for the poor.
Yet Jesus lifts her up as an example of what it means to love God. (please do not ever use “the poor you have with you always” as a proof text to prove that the poor should not be a major concern. That would fly in the face of everything that Jesus did and taught).
So what does “insanely extravagant, self forgetful, whole hearted, radical, costly demonstration of vulnerable love" show us? We sing a very wonderful hymn in church with this line “were the whole realm of nature mine, that were a present far too small. Love so amazing so divine, demands my soul, my life my all”.
Pastor Tim Keller puts it this way, “She has all the marks of a person who is not following Jesus for what they get, but for who He is. She is not following Jesus in order to get things from Him, but in order to get Him. Her critics found Jesus useful, but she found Him beautiful. From this woman we get an indispensible tutorial on the nature of worship."
4 Some of those present were saying indignantly to one another, "Why this waste of perfume? 5 It could have been sold for more than a year's wages and the money given to the poor." And they rebuked her harshly. 6 "Leave her alone," said Jesus. "Why are you bothering her? She has done a beautiful thing to me. 7 The poor you will always have with you, and you can help them any time you want. But you will not always have me. 8 She did what she could. She poured perfume on my body beforehand to prepare for my burial. 9 I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her."
Mark 14:1-9 (NLT)
Mary, Lazarus’ sister, spent the entire annual wage of an average worker on the perfume ($77,000.00 if you live in New London). This sounds crazy if you are an accountant, investment banker, struggling to make ends meet or if you are mercy oriented and your heart aches for the poor.
Yet Jesus lifts her up as an example of what it means to love God. (please do not ever use “the poor you have with you always” as a proof text to prove that the poor should not be a major concern. That would fly in the face of everything that Jesus did and taught).
So what does “insanely extravagant, self forgetful, whole hearted, radical, costly demonstration of vulnerable love" show us? We sing a very wonderful hymn in church with this line “were the whole realm of nature mine, that were a present far too small. Love so amazing so divine, demands my soul, my life my all”.
Pastor Tim Keller puts it this way, “She has all the marks of a person who is not following Jesus for what they get, but for who He is. She is not following Jesus in order to get things from Him, but in order to get Him. Her critics found Jesus useful, but she found Him beautiful. From this woman we get an indispensible tutorial on the nature of worship."
Saturday, March 20, 2010
March 20, 2010
So, my dear brothers, since future victory is sure, be strong and steady, always abounding in the Lord’s work, for you know that nothing you do for the Lord is ever wasted as it would be if there were no resurrection. 1 Corinthians 15:58 (TLB)
You're Expected Jesus is preparing a place—and waiting for you to arrive.
Max Lucado | posted 2/17/2010
Then everyone will see the Son of Man coming on the clouds with great power and glory. 27 And he will send out his angels to gather his chosen ones from all over the world—from the farthest ends of the earth and heaven.
In one of his Far Side cartoons, Gary Larson depicts a winged man seated in heaven on a cloud. No one near. Nothing to do. Marooned on his celestial post. The caption witnesses his despair: "Wish I'd brought a magazine."
I can relate. Eternal life? Clouds in my midst, a harp on my lap, and time on my hands, unending time. An endless sing-along—a hymn, then a chorus, then still more verses. "Whatever the tortures of hell," declared science-fiction writer Isaac Asimov, "I think the boredom of heaven would be even worse."
You might have similar reservations, quiet yet troubling. Will eternity meet expectations? Jesus gives an assuring response:
Don't let your hearts be troubled. Trust in God, and trust also in me. There is more than enough room in my Father's home. If this were not so, would I have told you that I am going to prepare a place for you? (John 14:1-2, NLT)
Perfected Prototypes
Forget the movies' images of knee-high fog banks and floating spirits. Jesus has gone to "prepare a place." Heaven is tangible: as real as the soil in your garden, as physical as the fruit in your orchard. In fact, your garden and fruit might look familiar in heaven.
You probably assume God will destroy this universe and relocate his children. But when God created the heavens and earth, he applauded his work (Genesis 1:31). God never denounced his earth, just man's mistreatment of it. Besides, he's the God of reclamation, not extermination. He restores, recovers, renews. Expect him to reclaim every square inch of what's rightfully his (Matthew 19:28).
Although Scripture uses A-bomb terminology to promise earth's destruction: "disappear with a roar … destroyed by fire … laid bare … passed away" (2 Peter 3:10; Revelation 21:1), destruction need not mean elimination.
Your body provides a prototype. It will return to dust. Yet the one who called Adam out of a dirt pile will reverse your decomposition with resurrection. Amino acids will regenerate. Molecules will reconnect. The mortal body will put on immortality (1 Corinthians 15:53 ).
The same is true about earth. The "whole creation groans and suffers the pains of childbirth" (Romans 8:22, NASB). Like a mother in labor, nature looks toward her delivery day. You see the birth pangs: floods, volcanoes, earthquakes. But God will cleanse and reconstruct his cosmos. And pristine purity will flow, as Eden promised.
Glorious Glimpses
God grants glimpses of this future state. He designed an oculus in this pantheon. Through it you see gold-drenched sunsets. Diamond-studded night skies. Appetizers of heaven.
But none of those compare to God's crowning jewel: the New Jerusalem. Scripture reveals this city's jaw-dropping dimensions: an exact square of 1,400 miles (Revelation 21:16). Large enough to contain the land from the Appalachians to the California coast—Canada to Mexico. Tall enough to stack more than 600,000 stories—ample space for billions of people to come and go.
Come and go they will. The gates will never be closed (21:25). For the enemies of God will be banished (21:27). Satan won't lurk in heaven's gardens as he did in the Garden of Eden (22:3). Just think what he's taken from you, even in the last few hours. You worried about a decision, dreaded a conversation, and resented an interruption.
But in heaven, you'll be you at your best forever. You catch occasional glimpses of your heavenly self when you change your baby's diaper, forgive your boss's temper, tolerate your spouse's moodiness. Others will be at their prime, too. Now bad moods infect the best of families. Complaints shadow the clearest of days. But in heaven, all gossip excised and jealousy extracted, no one will doubt your word or speak evil behind your back. Christ's completed redemptive work will discontinue all strife.
The resulting dramatic reunions are beautiful to imagine: a soldier embracing the sharpshooter who killed him, a daughter holding the father who abused her, a son encountering the mother who aborted him. And when they meet, forgiveness will flow like a waterfall. God's sin purging will wipe away all tears, all sorrow, all death (21:4).
Assigned Activities
No sin also means no boredom. You won't be bored in heaven because you won't be the same you in heaven. Boredom emerges from soils that heaven disallows. The soil of weariness (your eyes tire), mental limitations (information overload dulls you), tedium (meaningless activity siphons your vigor). But Satan will take these weedy soils to hell, leaving you with a keen mind, endless focus, and God-honoring assignments.
Yes, you'll have assignments in heaven. God gave Adam and Eve garden responsibilities (Genesis 1:26). He mantled the couple with leadership over the earth (v. 26) and placed Adam in the garden "to tend and keep it" (2:15, NKJV). Adam and his descendants will serve God again (Revelation 22:3). And what is service if not responsible activity?
You might serve in the capacity you serve now. Couldn't earthly assignments hint at heavenly ones? You may be a chef on Saturn or a mural designer for the New Jerusalem. God might fill heaven with plants and animals and entrust you with the care and feeding of an Africa or two.
Increase will mark this new world. You might oversee the orbit of a distant planetary system or monitor the expansion of a new species. "Of the increase of his government and peace there will be no end" (Isaiah 9:7, NKJV). Increased planets? Colors? Music? Seems likely.
And the attributes of God will increasingly stun. His grace and wisdom will progressively astound. God is so rapt with wonders that their viewing requires an eternity. And this is his invitation: "When everything is ready, I will come and get you, so that you will always be with me where I am" (John 14:3, NLT).
Eternal Expectations
John Todd was very young when he became an orphan. His aunt offered to take him in and sent a servant to get John. As they set out for her house, the boy's questions unveiled his fears.
"Will I like living with her?"
"You fall into good hands."
"Will she go to bed before we get there?"
"Oh, no! She'll wait up. When we get out of these woods, you'll see her light in the window."
Sure enough, as they neared the house, John saw the lighted window and his aunt standing in the doorway. When he reached the porch, she kissed him and said, "Welcome home!"
John Todd grew up in his aunt's care and became a pastor. Years later, she sent news of her impending death. Here's his reply:
My Dear Aunt,
Years ago, I left a house of death, not knowing where I was going. The ride was long, but the servant encouraged me. Finally I arrived to a new home and your embrace. I was expected; I felt safe.
Now your turn has come. I'm writing to tell you Someone's waiting up, your room's all ready, the light's on, the door's open, and you're expected!
As are you. Jesus is preparing for you a place. A perfect place of perfected people with the perfect Lord. And at the right time he'll come and take you home.
You're Expected Jesus is preparing a place—and waiting for you to arrive.
Max Lucado | posted 2/17/2010
Then everyone will see the Son of Man coming on the clouds with great power and glory. 27 And he will send out his angels to gather his chosen ones from all over the world—from the farthest ends of the earth and heaven.
In one of his Far Side cartoons, Gary Larson depicts a winged man seated in heaven on a cloud. No one near. Nothing to do. Marooned on his celestial post. The caption witnesses his despair: "Wish I'd brought a magazine."
I can relate. Eternal life? Clouds in my midst, a harp on my lap, and time on my hands, unending time. An endless sing-along—a hymn, then a chorus, then still more verses. "Whatever the tortures of hell," declared science-fiction writer Isaac Asimov, "I think the boredom of heaven would be even worse."
You might have similar reservations, quiet yet troubling. Will eternity meet expectations? Jesus gives an assuring response:
Don't let your hearts be troubled. Trust in God, and trust also in me. There is more than enough room in my Father's home. If this were not so, would I have told you that I am going to prepare a place for you? (John 14:1-2, NLT)
Perfected Prototypes
Forget the movies' images of knee-high fog banks and floating spirits. Jesus has gone to "prepare a place." Heaven is tangible: as real as the soil in your garden, as physical as the fruit in your orchard. In fact, your garden and fruit might look familiar in heaven.
You probably assume God will destroy this universe and relocate his children. But when God created the heavens and earth, he applauded his work (Genesis 1:31). God never denounced his earth, just man's mistreatment of it. Besides, he's the God of reclamation, not extermination. He restores, recovers, renews. Expect him to reclaim every square inch of what's rightfully his (Matthew 19:28).
Although Scripture uses A-bomb terminology to promise earth's destruction: "disappear with a roar … destroyed by fire … laid bare … passed away" (2 Peter 3:10; Revelation 21:1), destruction need not mean elimination.
Your body provides a prototype. It will return to dust. Yet the one who called Adam out of a dirt pile will reverse your decomposition with resurrection. Amino acids will regenerate. Molecules will reconnect. The mortal body will put on immortality (1 Corinthians 15:53 ).
The same is true about earth. The "whole creation groans and suffers the pains of childbirth" (Romans 8:22, NASB). Like a mother in labor, nature looks toward her delivery day. You see the birth pangs: floods, volcanoes, earthquakes. But God will cleanse and reconstruct his cosmos. And pristine purity will flow, as Eden promised.
Glorious Glimpses
God grants glimpses of this future state. He designed an oculus in this pantheon. Through it you see gold-drenched sunsets. Diamond-studded night skies. Appetizers of heaven.
But none of those compare to God's crowning jewel: the New Jerusalem. Scripture reveals this city's jaw-dropping dimensions: an exact square of 1,400 miles (Revelation 21:16). Large enough to contain the land from the Appalachians to the California coast—Canada to Mexico. Tall enough to stack more than 600,000 stories—ample space for billions of people to come and go.
Come and go they will. The gates will never be closed (21:25). For the enemies of God will be banished (21:27). Satan won't lurk in heaven's gardens as he did in the Garden of Eden (22:3). Just think what he's taken from you, even in the last few hours. You worried about a decision, dreaded a conversation, and resented an interruption.
But in heaven, you'll be you at your best forever. You catch occasional glimpses of your heavenly self when you change your baby's diaper, forgive your boss's temper, tolerate your spouse's moodiness. Others will be at their prime, too. Now bad moods infect the best of families. Complaints shadow the clearest of days. But in heaven, all gossip excised and jealousy extracted, no one will doubt your word or speak evil behind your back. Christ's completed redemptive work will discontinue all strife.
The resulting dramatic reunions are beautiful to imagine: a soldier embracing the sharpshooter who killed him, a daughter holding the father who abused her, a son encountering the mother who aborted him. And when they meet, forgiveness will flow like a waterfall. God's sin purging will wipe away all tears, all sorrow, all death (21:4).
Assigned Activities
No sin also means no boredom. You won't be bored in heaven because you won't be the same you in heaven. Boredom emerges from soils that heaven disallows. The soil of weariness (your eyes tire), mental limitations (information overload dulls you), tedium (meaningless activity siphons your vigor). But Satan will take these weedy soils to hell, leaving you with a keen mind, endless focus, and God-honoring assignments.
Yes, you'll have assignments in heaven. God gave Adam and Eve garden responsibilities (Genesis 1:26). He mantled the couple with leadership over the earth (v. 26) and placed Adam in the garden "to tend and keep it" (2:15, NKJV). Adam and his descendants will serve God again (Revelation 22:3). And what is service if not responsible activity?
You might serve in the capacity you serve now. Couldn't earthly assignments hint at heavenly ones? You may be a chef on Saturn or a mural designer for the New Jerusalem. God might fill heaven with plants and animals and entrust you with the care and feeding of an Africa or two.
Increase will mark this new world. You might oversee the orbit of a distant planetary system or monitor the expansion of a new species. "Of the increase of his government and peace there will be no end" (Isaiah 9:7, NKJV). Increased planets? Colors? Music? Seems likely.
And the attributes of God will increasingly stun. His grace and wisdom will progressively astound. God is so rapt with wonders that their viewing requires an eternity. And this is his invitation: "When everything is ready, I will come and get you, so that you will always be with me where I am" (John 14:3, NLT).
Eternal Expectations
John Todd was very young when he became an orphan. His aunt offered to take him in and sent a servant to get John. As they set out for her house, the boy's questions unveiled his fears.
"Will I like living with her?"
"You fall into good hands."
"Will she go to bed before we get there?"
"Oh, no! She'll wait up. When we get out of these woods, you'll see her light in the window."
Sure enough, as they neared the house, John saw the lighted window and his aunt standing in the doorway. When he reached the porch, she kissed him and said, "Welcome home!"
John Todd grew up in his aunt's care and became a pastor. Years later, she sent news of her impending death. Here's his reply:
My Dear Aunt,
Years ago, I left a house of death, not knowing where I was going. The ride was long, but the servant encouraged me. Finally I arrived to a new home and your embrace. I was expected; I felt safe.
Now your turn has come. I'm writing to tell you Someone's waiting up, your room's all ready, the light's on, the door's open, and you're expected!
As are you. Jesus is preparing for you a place. A perfect place of perfected people with the perfect Lord. And at the right time he'll come and take you home.
Friday, March 19, 2010
March 19, 2010
“However, no one knows the day or hour when these things will happen, not even the angels in heaven or the Son himself. Only the Father knows. 33 And since you don’t know when that time will come, be on guard! Stay alert! 34 “The coming of the Son of Man can be illustrated by the story of a man going on a long trip. When he left home, he gave each of his slaves instructions about the work they were to do, and he told the gatekeeper to watch for his return. 35 You, too, must keep watch! For you don’t know when the master of the household will return—in the evening, at midnight, before dawn, or at daybreak. 36 Don’t let him find you sleeping when he arrives without warning. 37 I say to you what I say to everyone: Watch for him!” Mark 13:32-37 (NLT)
This description also probably refers to God’s final shaking of the earth. No one not even Jesus knows when that day will be. Jesus gave details about the time frame for the destruction of Jerusalem but not here.
What do we learn?
1. Jesus will return personally and visibly. This is not symbolic. It is literal.
2. Jesus will return triumphantly. He will exercise his strength to defeat all evil. Nothing on earth works right yet. This keeps us from being utopian.
3. Jesus will return to restore, regenerate, repair, renew, consummate all things. Everything will be beautified, glorified and made whole. All suffering, injustice, disease, hunger, and poverty will be eliminated.
4. Jesus will return to claim his elect, implying that not everyone “gets in”. This means there is judgment for the evil. This means we do not have to live in anger and bitterness. Justice will be served. Here’s a brilliant thought from Yale Christian Scholar, Miroslav Wolf from Croatia who was eyewitness to horrific horrors.
“My thesis is that the practice of non violence requires a belief in divine vengeance. My thesis will be unpopular with many in the West. But imagine speaking to people (as I have) whose cities and villages have been first plundered, then burned, and leveled to the ground, whose daughters and sisters have been raped, whose fathers and brothers have had their throats slit. Your point to them ---- we should not retaliate??? Why not? I say – the only means of prohibiting violence by us is to insist that violence is only legitimate when comes from God . . .Violence thrives today, secretly nourished by the belief that God refuses to take the sword . .
It takes the quiet of a suburb for the birth of the thesis that human nonviolence is a result of a God who refuses to judge. (Italics Pastor Jeff’s).
In a scorched land -- soaked in the blood of the innocent, this idea will invariably die, like other pleasant captivities of the liberal mind . . . if God were NOT angry at injustice and deception and did NOT make a final end of violence, that God would not be worthy of our worship. (See his book “Exlusion and Embrace”)
This description also probably refers to God’s final shaking of the earth. No one not even Jesus knows when that day will be. Jesus gave details about the time frame for the destruction of Jerusalem but not here.
What do we learn?
1. Jesus will return personally and visibly. This is not symbolic. It is literal.
2. Jesus will return triumphantly. He will exercise his strength to defeat all evil. Nothing on earth works right yet. This keeps us from being utopian.
3. Jesus will return to restore, regenerate, repair, renew, consummate all things. Everything will be beautified, glorified and made whole. All suffering, injustice, disease, hunger, and poverty will be eliminated.
4. Jesus will return to claim his elect, implying that not everyone “gets in”. This means there is judgment for the evil. This means we do not have to live in anger and bitterness. Justice will be served. Here’s a brilliant thought from Yale Christian Scholar, Miroslav Wolf from Croatia who was eyewitness to horrific horrors.
“My thesis is that the practice of non violence requires a belief in divine vengeance. My thesis will be unpopular with many in the West. But imagine speaking to people (as I have) whose cities and villages have been first plundered, then burned, and leveled to the ground, whose daughters and sisters have been raped, whose fathers and brothers have had their throats slit. Your point to them ---- we should not retaliate??? Why not? I say – the only means of prohibiting violence by us is to insist that violence is only legitimate when comes from God . . .Violence thrives today, secretly nourished by the belief that God refuses to take the sword . .
It takes the quiet of a suburb for the birth of the thesis that human nonviolence is a result of a God who refuses to judge. (Italics Pastor Jeff’s).
In a scorched land -- soaked in the blood of the innocent, this idea will invariably die, like other pleasant captivities of the liberal mind . . . if God were NOT angry at injustice and deception and did NOT make a final end of violence, that God would not be worthy of our worship. (See his book “Exlusion and Embrace”)
Thursday, March 18, 2010
March 18, 2010
“At that time, after the anguish of those days, the sun will be darkened, the moon will give no light, 25 the stars will fall from the sky, and the powers in the heavens will be shaken. 26 Then everyone will see the Son of Man coming on the clouds with great power and glory. 27 And he will send out his angels to gather his chosen ones from all over the world—from the farthest ends of the earth and heaven." Mark 13:24-27 (NLT)
This portion of Jesus’ prophecy appears to describle the end of the world as we know it. Remember, destruction does not mean elimination. The whole purpose of Jesus’ return in power is to remove all evil and renew all things. Jesus will renew the world and leave no thing untouched.
You may have assumed God will destroy this universe and relocate his children. But when God created the heavens and earth, he applauded his work (Genesis 1:31). God never denounced his earth, just man's mistreatment of it. Besides, he's the God of reclamation, not extermination. He restores, recovers, renews. Expect him to reclaim every square inch of what's rightfully his. (Matthew 19:28)
Although Scripture uses A-bomb terminology to promise earth's destruction: "disappear with a roar … destroyed by fire … laid bare … passed away" (2 Peter 3:10; Revelation 21:1), destruction need not mean elimination.
Your body provides a prototype. It will return to dust. Yet the one who called Adam out of a dirt pile will reverse your decomposition with resurrection. Amino acids will regenerate. Molecules will reconnect. The mortal body will put on immortality (1 Corinthians 15:53 ).
The same is true about earth. The "whole creation groans and suffers the pains of childbirth" (Romans 8:22, NASB). Like a mother in labor, nature looks toward her delivery day. You see the birth pangs: floods, volcanoes, earthquakes. But God will cleanse and reconstruct his cosmos. And pristine purity will flow, as Eden promised.
This portion of Jesus’ prophecy appears to describle the end of the world as we know it. Remember, destruction does not mean elimination. The whole purpose of Jesus’ return in power is to remove all evil and renew all things. Jesus will renew the world and leave no thing untouched.
You may have assumed God will destroy this universe and relocate his children. But when God created the heavens and earth, he applauded his work (Genesis 1:31). God never denounced his earth, just man's mistreatment of it. Besides, he's the God of reclamation, not extermination. He restores, recovers, renews. Expect him to reclaim every square inch of what's rightfully his. (Matthew 19:28)
Although Scripture uses A-bomb terminology to promise earth's destruction: "disappear with a roar … destroyed by fire … laid bare … passed away" (2 Peter 3:10; Revelation 21:1), destruction need not mean elimination.
Your body provides a prototype. It will return to dust. Yet the one who called Adam out of a dirt pile will reverse your decomposition with resurrection. Amino acids will regenerate. Molecules will reconnect. The mortal body will put on immortality (1 Corinthians 15:53 ).
The same is true about earth. The "whole creation groans and suffers the pains of childbirth" (Romans 8:22, NASB). Like a mother in labor, nature looks toward her delivery day. You see the birth pangs: floods, volcanoes, earthquakes. But God will cleanse and reconstruct his cosmos. And pristine purity will flow, as Eden promised.
Wednesday, March 17, 2010
March 17, 2010
Jesus replied, “Don’t let anyone mislead you, 6 for many will come in my name, claiming, ‘I am the Messiah.’ They will deceive many. 7 And you will hear of wars and threats of wars, but don’t panic. Yes, these things must take place, but the end won’t follow immediately. 8 Nation will go to war against nation, and kingdom against kingdom. There will be earthquakes in many parts of the world, as well as famines. But this is only the first of the birth pains, with more to come. 9 When these things begin to happen, watch out! You will be handed over to the local councils and beaten in the synagogues. You will stand trial before governors and kings because you are my followers. But this will be your opportunity to tell them about me. 10 For the Good News must first be preached to all nations. 11 But when you are arrested and stand trial, don’t worry in advance about what to say. Just say what God tells you at that time, for it is not you who will be speaking, but the Holy Spirit. 12 A brother will betray his brother to death, a father will betray his own child, and children will rebel against their parents and cause them to be killed. 13 And everyone will hate you because you are my followers. But the one who endures to the end will be saved." Mark 13:5-13 (NLT)
This section of Jesus’ prophecy appears to refer to the destruction of the temple. We know that most of the above did take place before AD 70. There were several years of uprisings against Rome, there were persecutions and the Gospel did spread very quickly to the known world. Synagogues were certainly in existence and indicate an actual experience of the apostles. The “beginning of birth pangs”, however, could be a double allusion to bothe the end of the Temple and the end of the world.
Read this description of Emporer Titus’ razing of Jerusalem,
“Seven years of bloody strife followed. At first the Jewish rebels gained the upper hand. Finally . . under Titus . . the Roman legions moved toward Jerusalem and the noose tightened. This time there was no relief. In April of the year 70 the siege began. The suffering of those who were trapped in Jerusalem became horrific. In September the most zealous Jewish rebels made their last stand in the temple . . Suspicious Severus reported that Titus wanted to eradicate the temple “in order that the Jewish and Christian religions might more completely be abolished: for although these religions were mutually hostile, the Christians were nevertheless and offshoot of the Jews, and if the root were taken away, the stock would easily perish” (Mark Noll of Notre Dame)
Why does Mark spend so much time on this prediction? Because the temple is now gone forever. No more building- as- meeting- place is needed. Jesus replaces the Temple as the place where believers meet God. Indeed Jesus’ presence in our being is the new temple, the new meeting ground where human meets God and doesn’t die, rather is received in love.
Worth Noting: Christianity is the first belief system on planet earth to do away with a temple, essentially saying “we are the end of religion as we know it.”
This section of Jesus’ prophecy appears to refer to the destruction of the temple. We know that most of the above did take place before AD 70. There were several years of uprisings against Rome, there were persecutions and the Gospel did spread very quickly to the known world. Synagogues were certainly in existence and indicate an actual experience of the apostles. The “beginning of birth pangs”, however, could be a double allusion to bothe the end of the Temple and the end of the world.
Read this description of Emporer Titus’ razing of Jerusalem,
“Seven years of bloody strife followed. At first the Jewish rebels gained the upper hand. Finally . . under Titus . . the Roman legions moved toward Jerusalem and the noose tightened. This time there was no relief. In April of the year 70 the siege began. The suffering of those who were trapped in Jerusalem became horrific. In September the most zealous Jewish rebels made their last stand in the temple . . Suspicious Severus reported that Titus wanted to eradicate the temple “in order that the Jewish and Christian religions might more completely be abolished: for although these religions were mutually hostile, the Christians were nevertheless and offshoot of the Jews, and if the root were taken away, the stock would easily perish” (Mark Noll of Notre Dame)
Why does Mark spend so much time on this prediction? Because the temple is now gone forever. No more building- as- meeting- place is needed. Jesus replaces the Temple as the place where believers meet God. Indeed Jesus’ presence in our being is the new temple, the new meeting ground where human meets God and doesn’t die, rather is received in love.
Worth Noting: Christianity is the first belief system on planet earth to do away with a temple, essentially saying “we are the end of religion as we know it.”
Tuesday, March 16, 2010
March 16, 2010
As Jesus was leaving the Temple that day, one of his disciples said, “Teacher, look at these magnificent buildings! Look at the impressive stones in the walls.”
2 Jesus replied, “Yes, look at these great buildings. But they will be completely demolished. Not one stone will be left on top of another!”
3 Later, Jesus sat on the Mount of Olives across the valley from the Temple. Peter, James, John, and Andrew came to him privately and asked him, 4 “Tell us, when will all this happen? What sign will show us that these things are about to be fulfilled?” Mark 13:1-4 (NLT)
Jesus is asked two questions about the end of the world. 1.When will it happen?
2.What will be the signs?
It is very important to note, however, that Jesus responds by referring to two different endings. 1.The end of the Temple 2.The end of the world as we know it. In his reply he goes back and forth between the two endings.
In verse two above Jesus is predicting the demolition of the Temple. This prediction came true in 70 AD at the hands of the Roman Army, an horrific event. A large portion of the Temple was built with stones, each 37 feet long and 12 feet high and 18 feet long. Only an extremely violent event could have resulted in “not one stone standing upon another”. This destruction was the result of the Jewish rebellion begun in 66. Therefore this prediction of Jesus came true in the disciples immediate future.
It is important to keep this event in mind as you read end time prophesies so that you can separate out the immediate from the ultimate. Both the immediate and ultimate are addressed by Jesus. Thus we have in chapter 13 a two level prediction before us.
We shall see how Jesus teaches that He will return visibly and personally to judge and renew the world.
2 Jesus replied, “Yes, look at these great buildings. But they will be completely demolished. Not one stone will be left on top of another!”
3 Later, Jesus sat on the Mount of Olives across the valley from the Temple. Peter, James, John, and Andrew came to him privately and asked him, 4 “Tell us, when will all this happen? What sign will show us that these things are about to be fulfilled?” Mark 13:1-4 (NLT)
Jesus is asked two questions about the end of the world. 1.When will it happen?
2.What will be the signs?
It is very important to note, however, that Jesus responds by referring to two different endings. 1.The end of the Temple 2.The end of the world as we know it. In his reply he goes back and forth between the two endings.
In verse two above Jesus is predicting the demolition of the Temple. This prediction came true in 70 AD at the hands of the Roman Army, an horrific event. A large portion of the Temple was built with stones, each 37 feet long and 12 feet high and 18 feet long. Only an extremely violent event could have resulted in “not one stone standing upon another”. This destruction was the result of the Jewish rebellion begun in 66. Therefore this prediction of Jesus came true in the disciples immediate future.
It is important to keep this event in mind as you read end time prophesies so that you can separate out the immediate from the ultimate. Both the immediate and ultimate are addressed by Jesus. Thus we have in chapter 13 a two level prediction before us.
We shall see how Jesus teaches that He will return visibly and personally to judge and renew the world.
Saturday, March 13, 2010
March 13, 2010
First of all in verse 26 Jesus affirms that there is an afterlife. Believers will be resurrected with new physical bodies and live on a physical, unimaginably beautiful earth.
If I’ve been married more than once, which spouse will be my spouse in heaven? Of course the question is contingent upon each of those involved in the question having received the gift of eternal life. Assuming each has, what then of all the spouse possibilities?
Jesus basically says that we shouldn’t assume that our relationships in the resurrection will be simply be an extension of life as we know it now. Rather life in the resurrection will be massively transformed. We will still be ourselves with our own personalities (as is Abraham in vs. 26 and as opposed to eastern religions where we are blended into the eternal now as a drop of water is blended into ocean).
In short we will not need marriage as it is now. Sex and gender will possibly change in some way, but to think that love in heaven will be somehow “less” than it is here is of course preposterous. How could the consummation of God’s good plan for the world be less than immeasurably more than all we can hope or imagine?
It’s often asked, will there be sex in heaven? To answer “no” is to give the wrong impression. The right answer is that sex, marriage and the rest and intimacy are in this life the “tranining wheels” for the intense beauty, joy, passion, intimacy, and love the believers will experience in the resurrection. The intensity and lure of sex cannot compare to the intensity and lure of the God given passions to be experienced in the resurrection. Actually one scholar wrote this: “The greatness of the changes at the resurrection will doubtless make the wife even of seven brothers capable of loving all and the object of the love of all--- somewhat like a good mother is loved by all her children and loved by them” (commentary of D A Carson)
If I’ve been married more than once, which spouse will be my spouse in heaven? Of course the question is contingent upon each of those involved in the question having received the gift of eternal life. Assuming each has, what then of all the spouse possibilities?
Jesus basically says that we shouldn’t assume that our relationships in the resurrection will be simply be an extension of life as we know it now. Rather life in the resurrection will be massively transformed. We will still be ourselves with our own personalities (as is Abraham in vs. 26 and as opposed to eastern religions where we are blended into the eternal now as a drop of water is blended into ocean).
In short we will not need marriage as it is now. Sex and gender will possibly change in some way, but to think that love in heaven will be somehow “less” than it is here is of course preposterous. How could the consummation of God’s good plan for the world be less than immeasurably more than all we can hope or imagine?
It’s often asked, will there be sex in heaven? To answer “no” is to give the wrong impression. The right answer is that sex, marriage and the rest and intimacy are in this life the “tranining wheels” for the intense beauty, joy, passion, intimacy, and love the believers will experience in the resurrection. The intensity and lure of sex cannot compare to the intensity and lure of the God given passions to be experienced in the resurrection. Actually one scholar wrote this: “The greatness of the changes at the resurrection will doubtless make the wife even of seven brothers capable of loving all and the object of the love of all--- somewhat like a good mother is loved by all her children and loved by them” (commentary of D A Carson)
Friday, March 12, 2010
March 12, 2010
Do you ever have the feeling that the world ought to be better than it is? Do you ever think that the world must have been, at some distant time in the past, better than it is now? If you answer “yes” to either or both of these statements, then you adhere, at least to some degree, to the Biblical worldview. The World was “good” (Eden). The World is a mess (watch the news). The world will be made new (Revelation).
Meanwhile we live in the middle of Mark 12:9, right between the question mark and “He”.
We are the tenants who, each of us in our unique way (even “religiously”) way, banish and ignore the messengers and, again each in our own unique “innocent” way, participate in killing the owner’s Son.
Here’s a great spiritual exercise. Try to see your complicity in banishing the Owner, His messengers, and His Son, from your life. If you can see even a glimpse of this, then God Grace can redeem you. If you cannot see your complicity then ask God to show it to you.
Only those who know they need redeemed will allow themselves to be redeemed.
Meanwhile we live in the middle of Mark 12:9, right between the question mark and “He”.
We are the tenants who, each of us in our unique way (even “religiously”) way, banish and ignore the messengers and, again each in our own unique “innocent” way, participate in killing the owner’s Son.
Here’s a great spiritual exercise. Try to see your complicity in banishing the Owner, His messengers, and His Son, from your life. If you can see even a glimpse of this, then God Grace can redeem you. If you cannot see your complicity then ask God to show it to you.
Only those who know they need redeemed will allow themselves to be redeemed.
Thursday, March 11, 2010
March 11, 2010
Do you ever feel guilty about your anger?
Jesus became angry! Merchants were selling animals to be sacrificed at a marked up price, were doing so in the worship area of the gentiles, showing no concern for them and doing so also disrupted the focus on prayer and worship.
When Jesus saw this He “rearranged the furniture” of the temple to remove barriers to worship. In doing so Jesus demonstrated that anger is a legitimate emotion, not necessarily sin. It is an emotion released to defend something valuable that is threatened. Anger is illegitimate if it becomes bitterness or a desire for vengeance. Jesus also demonstrated his sovereignty over the temple. The temple is his domain and he can rearrange the Temple furniture any way he wants to.
The Bible teaches that today our bodies are the temple of God, the place where God’s Spirit meets our spirit, and we are wise to remember that God can rearrange the “furniture of our temple” any way he wants.
What structures in you need overturned, removed, rearranged, thrown out, rebuilt, renovated, patched, torn down and rebuilt? Answering this question would be a good way to spend your prayer time today.
Jesus became angry! Merchants were selling animals to be sacrificed at a marked up price, were doing so in the worship area of the gentiles, showing no concern for them and doing so also disrupted the focus on prayer and worship.
When Jesus saw this He “rearranged the furniture” of the temple to remove barriers to worship. In doing so Jesus demonstrated that anger is a legitimate emotion, not necessarily sin. It is an emotion released to defend something valuable that is threatened. Anger is illegitimate if it becomes bitterness or a desire for vengeance. Jesus also demonstrated his sovereignty over the temple. The temple is his domain and he can rearrange the Temple furniture any way he wants to.
The Bible teaches that today our bodies are the temple of God, the place where God’s Spirit meets our spirit, and we are wise to remember that God can rearrange the “furniture of our temple” any way he wants.
What structures in you need overturned, removed, rearranged, thrown out, rebuilt, renovated, patched, torn down and rebuilt? Answering this question would be a good way to spend your prayer time today.
Wednesday, March 10, 2010
March 10, 2010
Mark 11-15 are one week of Jesus’ life. This means that 1/3 of Mark is devoted to one week. It is in this span of time that we learn why God came to earth in human form.
It is helpful to read Zechariah chapters 9-14 before reading Mark 11. In those chapters you find the prophecy that one day God will come and restore Eden. The earth will be restored and life as it was intended to be will be established by God.
How? Zechariah 9:9-12 tells us that the King will enter Jerusalem on a colt. Not just a donkey, a colt, a young donkey never having been ridden before (Numbers 19:2). In short Jesus comes in peace (not a white stallion, but a donkey symbolizing peace) yet symbolically in triumph over all of creation (ever ridden a never before ridden colt? I have and it’s no picnic – yet Jesus did so without incident – His power displayed even over the animal world)
Jesus had prearranged all of this so as to fulfill scripture. He had a plan and executed it according to scripture to the “T”. And he left us with the picture of complete power and humility, not a compromise of the two, the fullest sense of both. He had a plan and he left us with a picture of who He is.
Never forget there’s always a plan. God is writing the script and you have been written into it. He’s the playwright, you’re the actor. For a short time 2,000 years ago He entered stage right and exited stage left only to return to the controls. You can trust His plan. You can trust every detail of it . . . . . . .every detail of it for you and your loved ones. Do you?
It is helpful to read Zechariah chapters 9-14 before reading Mark 11. In those chapters you find the prophecy that one day God will come and restore Eden. The earth will be restored and life as it was intended to be will be established by God.
How? Zechariah 9:9-12 tells us that the King will enter Jerusalem on a colt. Not just a donkey, a colt, a young donkey never having been ridden before (Numbers 19:2). In short Jesus comes in peace (not a white stallion, but a donkey symbolizing peace) yet symbolically in triumph over all of creation (ever ridden a never before ridden colt? I have and it’s no picnic – yet Jesus did so without incident – His power displayed even over the animal world)
Jesus had prearranged all of this so as to fulfill scripture. He had a plan and executed it according to scripture to the “T”. And he left us with the picture of complete power and humility, not a compromise of the two, the fullest sense of both. He had a plan and he left us with a picture of who He is.
Never forget there’s always a plan. God is writing the script and you have been written into it. He’s the playwright, you’re the actor. For a short time 2,000 years ago He entered stage right and exited stage left only to return to the controls. You can trust His plan. You can trust every detail of it . . . . . . .every detail of it for you and your loved ones. Do you?
Saturday, March 6, 2010
March 6, 2010
This is probably Jesus’ last miracle. Mark puts it here to show that it takes a miracle of healing to overcome spiritual blindness to the need for Christ to die. Bartimaeus is a good example for us in several ways:
a) His faith is persistent. He cries to God continually. Real faith knows that there is no help anywhere if not in God. cf. John 6 – “where can we go — YOU have the words
of eternal life!”
b) We have to be willing to take grief from others. The people around Bartimaeus
mocked and criticized him for being so persistent in seeking Christ.
c) We see that Jesus is compassionate. He doesn’t ignore those who cry out to him.
d) We don’t receive from Jesus without an obligation to follow him. Bartimaeus follows him when healed. How do we know Jesus has touched us with his power? A
changed life!
a) His faith is persistent. He cries to God continually. Real faith knows that there is no help anywhere if not in God. cf. John 6 – “where can we go — YOU have the words
of eternal life!”
b) We have to be willing to take grief from others. The people around Bartimaeus
mocked and criticized him for being so persistent in seeking Christ.
c) We see that Jesus is compassionate. He doesn’t ignore those who cry out to him.
d) We don’t receive from Jesus without an obligation to follow him. Bartimaeus follows him when healed. How do we know Jesus has touched us with his power? A
changed life!
Friday, March 5, 2010
March 5, 2010
Why did Jesus die?
Jesus said that the died “as a ransom for many” (verse 45). Jesus is saying that he died as the payment owed to purchase you and me out of the slavery to sin and death.
Taking this a step further, the Bible teaches that Jesus died as a substitute for us. To many people this sounds like an ugly appeasement of a bloodthirsty God. Actually I heard this quite often at seminary. However the biblical picture is not one of human beings attempting to appease an angry God, rather it is God himself voluntarily making himself the voluntary substitutionary payment. This is the opposite of the acient picture of bloodthirsty primitive gods.
Furthermore, it is important to realize that there is real sin, and real evil, and real transcendent divine justice . These things are real. While ancient people did not grasp the grace and love of God, modern people do not grasp the justice and holiness of God.
How is that Holiness and Justice can retain their intrinsic character while at the same time redeeming/ransoming human beings like me, every one hundredth part of whom is permeated with sin?
We find the answer in Jesus on the cross.
“Oh, to grace how great a debtor
Daily I’m constrained to be;
Let that grace now like a fetter
Bind my wandering heart to Thee:
Prone to wander, Lord, I feel it;
Prone to leave the God I love.
Here’s my heart, oh, take and seal it,
Seal it for Thy courts above.”
Jesus said that the died “as a ransom for many” (verse 45). Jesus is saying that he died as the payment owed to purchase you and me out of the slavery to sin and death.
Taking this a step further, the Bible teaches that Jesus died as a substitute for us. To many people this sounds like an ugly appeasement of a bloodthirsty God. Actually I heard this quite often at seminary. However the biblical picture is not one of human beings attempting to appease an angry God, rather it is God himself voluntarily making himself the voluntary substitutionary payment. This is the opposite of the acient picture of bloodthirsty primitive gods.
Furthermore, it is important to realize that there is real sin, and real evil, and real transcendent divine justice . These things are real. While ancient people did not grasp the grace and love of God, modern people do not grasp the justice and holiness of God.
How is that Holiness and Justice can retain their intrinsic character while at the same time redeeming/ransoming human beings like me, every one hundredth part of whom is permeated with sin?
We find the answer in Jesus on the cross.
“Oh, to grace how great a debtor
Daily I’m constrained to be;
Let that grace now like a fetter
Bind my wandering heart to Thee:
Prone to wander, Lord, I feel it;
Prone to leave the God I love.
Here’s my heart, oh, take and seal it,
Seal it for Thy courts above.”
Thursday, March 4, 2010
March 4, 2010
“Looking at the man, Jesus felt genuine love for him. “There is still one thing you haven’t done,” he told him. “Go and sell all your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.”
This passage is real problem. Jesus had taught the all one has to do to receive eternal life is to believe. Moral attainment and obedience are not the way to be saved. Here Jesus tells the young man about the ten commandments and that he must obey them. Furthermore does Jesus actually teach that I must become poor to be saved?
What gives?
Probably this young guy sees himself as good and not as a sinner, so the message that your sins are forgiven is not good news, rather simply irrelevant information. (actually Paul felt the same way about himself before meeting Jesus). Furthermore this young man needs to learn not only to trust God, but also to stop trusting other things for his salvation. In short we learn that to be saved we must not repent only from outward sin, but rather from a deeper idolatrous heart.
Of course the disciples are shocked by this teaching and wonder about themselves. Finally Jesus teaches that when we give up our wealth for his sake we do get wealth back, typically in a different form. Our material and emotional needs will be met . . . if we loose family members we a get a new spiritual family. . . . .if we loose material security, we gain spiritual security.
Test: What are some signs that money is too important to you? Try these: (1) Envy. Do
you find yourself strongly resenting people who have a lot of money? (2) Anxiety. Do
you worry a lot about money? (3) Bias. Do you have a clear bias toward people with
money? Do you prefer them as friends? (4) Spender or miser. Are you either too prone
to shop and buy things in order to feel good? Or, on the other hand, are you almost
miserly? All these are signs that money and wealth has too much spiritual influence in your heart.
This passage is real problem. Jesus had taught the all one has to do to receive eternal life is to believe. Moral attainment and obedience are not the way to be saved. Here Jesus tells the young man about the ten commandments and that he must obey them. Furthermore does Jesus actually teach that I must become poor to be saved?
What gives?
Probably this young guy sees himself as good and not as a sinner, so the message that your sins are forgiven is not good news, rather simply irrelevant information. (actually Paul felt the same way about himself before meeting Jesus). Furthermore this young man needs to learn not only to trust God, but also to stop trusting other things for his salvation. In short we learn that to be saved we must not repent only from outward sin, but rather from a deeper idolatrous heart.
Of course the disciples are shocked by this teaching and wonder about themselves. Finally Jesus teaches that when we give up our wealth for his sake we do get wealth back, typically in a different form. Our material and emotional needs will be met . . . if we loose family members we a get a new spiritual family. . . . .if we loose material security, we gain spiritual security.
Test: What are some signs that money is too important to you? Try these: (1) Envy. Do
you find yourself strongly resenting people who have a lot of money? (2) Anxiety. Do
you worry a lot about money? (3) Bias. Do you have a clear bias toward people with
money? Do you prefer them as friends? (4) Spender or miser. Are you either too prone
to shop and buy things in order to feel good? Or, on the other hand, are you almost
miserly? All these are signs that money and wealth has too much spiritual influence in your heart.
Wednesday, March 3, 2010
March 3, 2010
Because the subject of divorce is so very important I have provided a wonderful analysis of Jesus’ teaching from the commentary on Mark by Tim Keller. I will be worth the effort to study the scripture and interpretation of it so that you can grasp both the gravity and the grace of Jesus’ words.
Jesus treats divorce as a tragic concession. He lays down two principles.
a) First, he stresses that “at the beginning” God intended marriage to be
exclusive and permanent (v. 6). Marriage makes two people “no longer two, but one”
and “one flesh” (v. 8) — extremely strong expressions. This is to say that marriage is far more than an association or partnership for common goals. It creates a new unit, emotionally, spiritually, personally, and even physically. The marriage bond changes you permanently and the individual loses a great measure of independence. To make it clear, Jesus adds, “let not man separate” (v. 9). This immediately undermines the more “liberal” attitude toward divorce which was being practiced by the Jewish establishment.. It must be a dire, last resort. The only way to separate any parts of “one flesh” is through amputation!
b) Second, he teaches that while God originally designed marriage to be life long, Moses’ permission of divorce was necessary “because your hearts were hard” (v. 5).This interesting statement “cuts both ways.” On the one hand, it implies that because of sin and brokenness, sometimes divorce is warranted. Jesus does not go into the proper “grounds for divorce” here. What he does say shows God’s mercy. Though he does not want divorce, he grants exceptions because he sees the misery and sin in the world. Sometimes betrayal and cruelty can damage the fabric of a marriage so that its continuance would be a greater evil than divorce. All this is implied by the idea that God through Moses granted divorce against his ideal design, as a merciful adjustment to our sinful condition. On the other hand, this means that divorce can never be looked at as a morally neutral option. It is always the result of someone’s serious sin, even if one party is mainly the victim and not the
perpetrator. There can’t be a “no fault” divorce. “Amputations” may be necessary but
they are always an “evil” and terrible thing.
We are not to ask, “what can I get away with?” That shows we don’t have the proper respect for the seriousness of the marriage institution.
Today, marriage customs reflect the view of the Pharisees (who had a liberal view of divorce) much more than the view of Jesus. The view today is that marriage is for the comfort and pleasure of both partners. Jesus sees the purpose of marriage as becoming “united.” In marriage, God’s character is to be revealed. We are to love and relate to each other as he loves and relates to us — with complete faithfulness, sacrificial commitment, and all-embracing unity.
Is Jesus over-ruling Moses and changing the Old Testament allowance for divorce?
At first glance it appears he may be doing this. In particular, his words in vv. 10-12 seem to be changing Moses’ allowance of divorce. Jesus says that “anyone,” any man or woman who divorces and remarries, is committing adultery against the former spouse and may be leading the former spouse to commit adultery. This appears to disallow divorce completely, in opposition to the Old Testament. But it is highly unlikely that Jesus is doing this. Why not?
First, Jesus has already explained that the reason Moses granted divorce was “because
your hearts were hard.” Has that reason/condition changed? Are people’s hearts less
sinful now then in past centuries? If that is the reason for divorce in the Old Testament,then that condition would have to have changed to disallow divorce. But it is certainly not the case that people are now less “hard-hearted” than in the past.
Second, nowhere does Jesus say anything like the “but I say unto you” phrase of the Sermon on the Mount (where he contradicts rabbinical tradition). Considering what we know about how Jesus upholds and honors the law of God, it doesn’t seem possible he is overthrowing Moses at this point.
Also, we know from other sources that Jesus did allow divorce on some grounds.
Matthew 19:9 tells us Jesus said, “Anyone who divorces his wife except for adultery,
and marries another woman commits adultery.” Paul also mentions desertion as
grounds for divorce in 1 Corinthians 7. So we know that Jesus and the early church did not absolutely forbid divorce.
How then can we read the seemingly categorical statement about divorce?
First, (as mentioned above) Jesus avoids discussing the specific grounds of divorce in order to stress the right attitude. He wants a high view of the sanctity of marriage. Heis really talking generally about the sinfulness of the Hillel “divorce for any cause” school. In this view, v. 11 means: “you cannot divorce for any cause as the Hillel party says. That is wrong. To do so is to indulge in adultery.” So he is speaking generally.Second, Mark is not trying here to convey all Christian teaching on divorce. He is trying to show that the Pharisees are, through their legalism, missing the broad force of the law of God. Ironically, the most legalistic people have found a way to make marriage much too easy!
Note: Some may object — ”but Jesus in v. 12 says that not only the person divorcing
sins in remarriage, but even the person who was divorced is sinning in remarriage.
Doesn’t that mean that even if divorce is allowed, remarriage never is?” But that is
probably reading v. 12 improperly. Verse 12 may not be referring to the divorced
woman. Many people think vv. 12-13 means this: “If you divorce your wife and marry
another, you commit adultery, and if the wife you divorced also remarries, she commits adultery too.” But it could just as well mean: “if any man divorces his wife and remarries, he commits adultery, and if any woman divorces her husband and remarries,she commits adultery, too.” In light of I Corinthians 7:10-15, it is fair to conclude that a person who is wrongfully divorced is free to remarry.
Jesus treats divorce as a tragic concession. He lays down two principles.
a) First, he stresses that “at the beginning” God intended marriage to be
exclusive and permanent (v. 6). Marriage makes two people “no longer two, but one”
and “one flesh” (v. 8) — extremely strong expressions. This is to say that marriage is far more than an association or partnership for common goals. It creates a new unit, emotionally, spiritually, personally, and even physically. The marriage bond changes you permanently and the individual loses a great measure of independence. To make it clear, Jesus adds, “let not man separate” (v. 9). This immediately undermines the more “liberal” attitude toward divorce which was being practiced by the Jewish establishment.. It must be a dire, last resort. The only way to separate any parts of “one flesh” is through amputation!
b) Second, he teaches that while God originally designed marriage to be life long, Moses’ permission of divorce was necessary “because your hearts were hard” (v. 5).This interesting statement “cuts both ways.” On the one hand, it implies that because of sin and brokenness, sometimes divorce is warranted. Jesus does not go into the proper “grounds for divorce” here. What he does say shows God’s mercy. Though he does not want divorce, he grants exceptions because he sees the misery and sin in the world. Sometimes betrayal and cruelty can damage the fabric of a marriage so that its continuance would be a greater evil than divorce. All this is implied by the idea that God through Moses granted divorce against his ideal design, as a merciful adjustment to our sinful condition. On the other hand, this means that divorce can never be looked at as a morally neutral option. It is always the result of someone’s serious sin, even if one party is mainly the victim and not the
perpetrator. There can’t be a “no fault” divorce. “Amputations” may be necessary but
they are always an “evil” and terrible thing.
We are not to ask, “what can I get away with?” That shows we don’t have the proper respect for the seriousness of the marriage institution.
Today, marriage customs reflect the view of the Pharisees (who had a liberal view of divorce) much more than the view of Jesus. The view today is that marriage is for the comfort and pleasure of both partners. Jesus sees the purpose of marriage as becoming “united.” In marriage, God’s character is to be revealed. We are to love and relate to each other as he loves and relates to us — with complete faithfulness, sacrificial commitment, and all-embracing unity.
Is Jesus over-ruling Moses and changing the Old Testament allowance for divorce?
At first glance it appears he may be doing this. In particular, his words in vv. 10-12 seem to be changing Moses’ allowance of divorce. Jesus says that “anyone,” any man or woman who divorces and remarries, is committing adultery against the former spouse and may be leading the former spouse to commit adultery. This appears to disallow divorce completely, in opposition to the Old Testament. But it is highly unlikely that Jesus is doing this. Why not?
First, Jesus has already explained that the reason Moses granted divorce was “because
your hearts were hard.” Has that reason/condition changed? Are people’s hearts less
sinful now then in past centuries? If that is the reason for divorce in the Old Testament,then that condition would have to have changed to disallow divorce. But it is certainly not the case that people are now less “hard-hearted” than in the past.
Second, nowhere does Jesus say anything like the “but I say unto you” phrase of the Sermon on the Mount (where he contradicts rabbinical tradition). Considering what we know about how Jesus upholds and honors the law of God, it doesn’t seem possible he is overthrowing Moses at this point.
Also, we know from other sources that Jesus did allow divorce on some grounds.
Matthew 19:9 tells us Jesus said, “Anyone who divorces his wife except for adultery,
and marries another woman commits adultery.” Paul also mentions desertion as
grounds for divorce in 1 Corinthians 7. So we know that Jesus and the early church did not absolutely forbid divorce.
How then can we read the seemingly categorical statement about divorce?
First, (as mentioned above) Jesus avoids discussing the specific grounds of divorce in order to stress the right attitude. He wants a high view of the sanctity of marriage. Heis really talking generally about the sinfulness of the Hillel “divorce for any cause” school. In this view, v. 11 means: “you cannot divorce for any cause as the Hillel party says. That is wrong. To do so is to indulge in adultery.” So he is speaking generally.Second, Mark is not trying here to convey all Christian teaching on divorce. He is trying to show that the Pharisees are, through their legalism, missing the broad force of the law of God. Ironically, the most legalistic people have found a way to make marriage much too easy!
Note: Some may object — ”but Jesus in v. 12 says that not only the person divorcing
sins in remarriage, but even the person who was divorced is sinning in remarriage.
Doesn’t that mean that even if divorce is allowed, remarriage never is?” But that is
probably reading v. 12 improperly. Verse 12 may not be referring to the divorced
woman. Many people think vv. 12-13 means this: “If you divorce your wife and marry
another, you commit adultery, and if the wife you divorced also remarries, she commits adultery too.” But it could just as well mean: “if any man divorces his wife and remarries, he commits adultery, and if any woman divorces her husband and remarries,she commits adultery, too.” In light of I Corinthians 7:10-15, it is fair to conclude that a person who is wrongfully divorced is free to remarry.
Tuesday, March 2, 2010
March 2, 2010
a) Jesus characterizes hell as “fire” (vv. 48-49). Instead of just reacting in disgust or distress, we should think of how apt this image is. Fire disintegrates. Fire is painful. Sin,Jesus says, leads to “fire.” In other words, sin leads to disintegration and misery. Many people ask, “do you believe in a hell with literal fire?” The good news is that this language is surely metaphorical. Real fire eventually consumes its fuel and goes out.
But this fire can’t die (v. 48). So we are not talking of physical fire. The bad news is that this “metaphor” is therefore referring to something obviously worse than physical fire. It is talking of spiritual disintegration and misery. Anger, greed, envy, hatred, guilt — all these things begin to disintegrate body, relationships, community, and spirit even in this life. Hell is simply the misery and disintegration that sin brings on now extended out fully and for all eternity. Thus hell is a fact, even if we must say that the “fire” is a metaphor.
b) Secondly, Jesus tells us how we should handle sin in our lives. Sinful behavior (the reference to hand and foot vv. 43-46) and sinful desires (the reference to the eye-v. 47)must be shown no quarter. Sin, Jesus is saying, is like a fire that has broken out in your living room. Let’s say a cushion on couch has ignited. You cannot just sit there and say,“well, the whole house isn’t burning — it’s just a cushion.” If you don’t do something immediately and decisively about the cushion, the whole house will be engulfed. Fire isnever satisfied. It will just take more and more.
It is the same way with sin. The drastic image of amputation (cutting off a foot or hand)means that we must be ruthless about sin. There can be no compromises. It must not be tolerated. It can’t be allowed to smolder, it can’t be confined to a corner. It will engulf you eventually — which is hell. We must confess sin and change and do anything to “put it out” — for the “fire” of sin’s misery could eventually envelopes us and goes on forever. Sin never stays in its place. It always leads to hell, first in this life and then in the next.
(Probably, the terrible image of amputation is also telling us that we must be willing to even deprive ourselves of something dear in order to avoid sin.)
c) v. 48 seems to mean that hell is an everlasting condition. Thus the consequences of sin are infinite. Someone will conclude that Jesus’ use of the doctrine of hell is harsh and unappealing. But if I don’t know about hell, I don’t know all Jesus took for me on the cross. Over and over we are told that the Messiah will take our punishment (Isaiah 53). If I don’t know the magnitude of the penalty and debt, I won’t know what he has done for me. Therefore, ironically, without a belief in and concept of hell, I can’t know the depth of Jesus’ love. Anyone who doesn’t believe in hell usually does so because they say, “I don’t believe a loving God would do that!” In that case, what price did Jesus pay for our sins? Not a lot — just 3 hours of physical pain. But if this is the penalty we owed — eternal agony — then on the cross Jesus would have taken on something infinitely greater. Ironically — if you deny the doctrine of hell to make God more loving, you make him less loving. You have lost the Biblical truth that Jesus experienced hell itself for us voluntarily.
(the above comments are excerpted from Tim Keller’s commentary on Mark)
But this fire can’t die (v. 48). So we are not talking of physical fire. The bad news is that this “metaphor” is therefore referring to something obviously worse than physical fire. It is talking of spiritual disintegration and misery. Anger, greed, envy, hatred, guilt — all these things begin to disintegrate body, relationships, community, and spirit even in this life. Hell is simply the misery and disintegration that sin brings on now extended out fully and for all eternity. Thus hell is a fact, even if we must say that the “fire” is a metaphor.
b) Secondly, Jesus tells us how we should handle sin in our lives. Sinful behavior (the reference to hand and foot vv. 43-46) and sinful desires (the reference to the eye-v. 47)must be shown no quarter. Sin, Jesus is saying, is like a fire that has broken out in your living room. Let’s say a cushion on couch has ignited. You cannot just sit there and say,“well, the whole house isn’t burning — it’s just a cushion.” If you don’t do something immediately and decisively about the cushion, the whole house will be engulfed. Fire isnever satisfied. It will just take more and more.
It is the same way with sin. The drastic image of amputation (cutting off a foot or hand)means that we must be ruthless about sin. There can be no compromises. It must not be tolerated. It can’t be allowed to smolder, it can’t be confined to a corner. It will engulf you eventually — which is hell. We must confess sin and change and do anything to “put it out” — for the “fire” of sin’s misery could eventually envelopes us and goes on forever. Sin never stays in its place. It always leads to hell, first in this life and then in the next.
(Probably, the terrible image of amputation is also telling us that we must be willing to even deprive ourselves of something dear in order to avoid sin.)
c) v. 48 seems to mean that hell is an everlasting condition. Thus the consequences of sin are infinite. Someone will conclude that Jesus’ use of the doctrine of hell is harsh and unappealing. But if I don’t know about hell, I don’t know all Jesus took for me on the cross. Over and over we are told that the Messiah will take our punishment (Isaiah 53). If I don’t know the magnitude of the penalty and debt, I won’t know what he has done for me. Therefore, ironically, without a belief in and concept of hell, I can’t know the depth of Jesus’ love. Anyone who doesn’t believe in hell usually does so because they say, “I don’t believe a loving God would do that!” In that case, what price did Jesus pay for our sins? Not a lot — just 3 hours of physical pain. But if this is the penalty we owed — eternal agony — then on the cross Jesus would have taken on something infinitely greater. Ironically — if you deny the doctrine of hell to make God more loving, you make him less loving. You have lost the Biblical truth that Jesus experienced hell itself for us voluntarily.
(the above comments are excerpted from Tim Keller’s commentary on Mark)
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