Harmony #65: Don’t Worry (Luke 12:16-32; Matthew 6:25-34)

And he told them this parable: “The ground of a certain rich man yielded an abundant harvest. He thought to himself, ‘What shall I do? I have no place to store my crops.’

Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. And I’ll say to myself, “You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.”’

“But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’ This is how it will be with whoever stores up things for themselves but is not rich toward God.

Then Jesus said to his disciples, “Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. For there is more to life than food and more to the body than clothing. Look at the birds in the sky, the ravens[1]:

They do not sow, or reap, or gather into storerooms or barns, yet God your heavenly Father feeds them. How much more valuable are you than the birds! And which of you by worrying can add even one hour to his life? If worrying can’t accomplish a little thing such as that, why are you worried about other matters?

Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. Yet I tell you that not even Solomon in all his glory was clothed like one of these![2]  And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith?

The ravens and the grass are purposeful images. Ravens were unclean, lazy birds in the eyes of the Jewish people. If God “provides food for the cattle and for the young ravens when they call” (Psalm 147:9; Job 38:41), how much more will he provide for His children? If grass is so weak and yet God clothes grass with the glory of flowers, how much more will he adorn His children with good things? Back to the text…

So then, don’t be overly concerned or worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For all the nations of the world pursue these things, and your heavenly Father knows that you need them.

Worry accomplishes nothing. Tony Evans has a great analogy:

“Worrying is foolish because it cannot bring about change to your situation. Think of it as a rocking chair: it will get you moving, but it can’t take you anywhere.”[3]

It’s one thing to be aware and make a wise plan; it’s another thing to worry, which carries it with it the idea of this nagging, consuming crisis mindset. It’s not just worry about day-to-day things: it’s worry about anything, whether it’s out of your control or in your control. I can worry about my health future, some of which I can control (#KFC) and some I can’t (#genetics). What good does the mere act of worrying do? It just adds stress, which my body does not love.

 I had to deal with that after my heart attack. My world shrank in the months that followed: I didn’t want to be anywhere not close to a hospital just in case. I didn’t hike; I didn’t fly; I didn’t want to drive down the interstate. I had to make some choices. Was I going to make reasonably good health choices and enjoy life, or was I going to obsessively worry and be controlled by “what if”?

So, for all us, we have to make choices as well.

· The economy is going to go up or down, and our finances might be impacted by it no matter how much we plan. Do we believe God is still good, and that He watches over His children with care and love?

· The election is going to go one way or the other. Then what? Are we consuming news that escalates our anxiety about the impending downfall of our civilization, or do we believe God is preparing his church for whatever awaits us, and that He watches over His children with love and care? 

· Everything is getting more expensive. The more wars rage in countries rich in oil and grain, it’s going to get worse. Okay. How does losing sleep help? How does stewing in fear help? It just ruins our physical and mental health. God is still good, and He still watches over His children with love and care, yes?

Instead, above all pursue his kingdom and righteousness, and all these things will be given to you as well.

At this point in the story, Jesus is giving this teaching specifically to the disciples, not the whole crowd. I think that’s important. Those disciples set businesses aside, literally following him instead of making money. Meanwhile, he kept sending them out on short missions with hardly anything. My sense is that Jesus is reassuring them in particular about their very practical provision as they follow him. Jesus called them into His mission in that season, and He had a plan. Because of this, the disciples could concentrate their focus and energies on the interests of that kingdom.

If we are to make a broader application, we need to do so in light of the rest of Scripture and the history of the church. While church history is full of stories of miraculous practical provision (#GeorgeMueller), it’s also full of stories where Christians really struggled in poverty, persecution and starvation. The early church letters talk about churches going through extreme poverty. Not long after Jesus’ death, tens of thousands in Rome died of starvation in disease.[4]Did the Christians impacted by this lack faith? I don’t think so. Hebrews 11 has something to say about this:

And what more shall I say? I do not have time to tell about Gideon, Barak, Samson and Jephthah, about David and Samuel and the prophets, who through faith conquered kingdoms, administered justice, and gained what was promised;

who shut the mouths of lions, quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies. Women received back their dead, raised to life again.

There were others who were tortured, refusing to be released so that they might gain an even better resurrection. Some faced jeers and flogging, and even chains and imprisonment. They were put to death by stoning; they were sawed in two; they were killed by the sword.

They went about in sheepskins and goatskins, destitute, persecuted and mistreated -  the world was not worthy of them. They wandered in deserts and mountains, living in caves and in holes in the ground. These were all commended for their faith… (Hebrews 11:32-39)

How do we balance these two seemingly contrasting pictures of God’s care and provision for those who seek the Kingdom vs. the dire circumstances of those being commended for their faith?

First, as I pointed out last week, the early church was radically committed to meeting the financial and physical needs of everyone in the church. If everyone was seeking the Kingdom and the righteousness of God, they would have committed to this generosity whole-heartedly. Truly, there was no need for anyone to worry in the regular course of life if they lived in Holy Spirit led community. God had a plan for provision – His people. That’s what happened in Acts; that’s what happened in the NT letters when one church was in dire need; that’s the ongoing plan for all church communities.

Second, God knows more than we do what we need in this life, and He has the provision to give us what we truly need to sustain us through this life and into the life to come. I suspect there is a deeper spiritual teaching here, as the Bible talks a lot about spiritual clothes and food.[5]  When Jesus asked, "Is not life more than food?" I think he’s pointing them toward the kind of food that matters most.

Then Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” (John 6:35)

When Jesus taught his disciples to pray, “Give us this day our daily bread,” the original language carries the idea of eternal nourishment: “Give us that which we need to sustain us both today and for eternity.” Material provision is not unimportant, but it’s not of eternal importance. There is nothing that can separate us from the eternal provision found in the love of Jesus.

Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” No, in all these things we have complete victory through him who loved us! 

For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:35-39

Notice: we will have trouble, distress, persecution, famine, nakedness, danger, the sword. In all these things we will have victory, not because they are absent, but because the strength of God’s love holds us close in the midst of all of them.

* * * * *

Some say the theme of this chapter is summed up in Jesus’ closing words to this section: 

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.” (Luke 12:32)[6]

Do you hear the tenderness and the love? “Little flock.” Literally, “little, little flock.” It was God’s good pleasure to give them the Kingdom. What does that look like? Here’s two snapshots of the Kingdom.

For the Kingdom of God is not a matter of what we eat or drink, but of living a life of goodness and peace and joy in the Holy Spirit. If you serve Christ with this attitude, you will please God, and others will approve of you, too. So then, let us aim for harmony in the church and try to build each other up. (Romans 4:17-19)

 But the wisdom from above is first of all pure. It is also peace loving, gentle at all times, and willing to yield to others. It is full of mercy and the fruit of good deeds. It shows no favoritism and is always sincere. And those who are peacemakers will plant seeds of peace and reap a harvest of righteousness. (James 3:17-18)

Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Jesus said, “Do not be afraid!” so many times during his life on earth.[7] He came to redeem, to save, to heal, to give hope and life, to demonstrate the love of God in the flesh. We read so many times in Scripture about how God intends to do us the favor of Fathering us like a perfectly good father is meant to do, which includes caring for us deeply and relentlessly.

Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your cares (anxiety) on him, because he cares for you. (1 Peter 5:6-7)

“Cast your burden upon the LORD and He will sustain you; He will never allow the righteous to be shaken.”  (Psalms 55:22)

“Blessed be the Lord, Who daily bears our burden, the God Who is our salvation.” (Psalm 68:19)

“Be careful for nothing: but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passes all understanding, shall watch over your hearts and minds through Christ Jesus.” (Philippians 4:6-7)

When Jesus said, “Take no thought for the things of tomorrow,” this encouragement broadly covers all the things we worry about: jobs, health, family, relationships. Everything that keeps us up at night. The things that give us anxiety and fear. If you have struggled with anxiety and worry, I don’t have to convince you it’s a terrible thing to be overwhelmed by anxiety.

The past year has held a lot of anxiety for me. It is God’s timing that I have begun to remember and process some very traumatic things that happened to me when I was a child. Part of what has happened is that I experience quite a few moments in life through the lenses of a 10-year-old traumatized boy. I had forgotten how big and scary the world can be, both literally and emotionally.

God has provision for me. Good friends, good counselors, the Holy Spirit, His Word. I have been forced to press into all of them in humbling and healing ways. One image of God that I have been clinging to is the image at the end of the passage we read today. If I may paraphrase how this image of God has landed in my life this year:

“Do not be afraid, little one, for your Heavenly Father is deeply pleased to give you the goodness of life in His kingdom.”

I have experienced God’s comfort and provision; I have also been grounded by studying Scripture as well as the insight from other followers of Jesus. I’ve already offered a number of Scripture. I offer this commentary for your consideration also.

“But He cares for us. My soul, has not Jesus proved it? Did He not care for you when He embarked in the work of your salvation? Did He not care for you when you were dead in trespasses and in sins? And when the Holy Spirit convinced you of sin, and broke your heart, and led you in holy contrition to the cross, did not Jesus manifest His care for you then by raising you up from His feet, enfolding you in His arms, and applying His atoning blood to your conscience, saying to your tempest-tossed spirit, 'Peace, be still,' and there was peace? The Lord cares for you still. He cares for your needs, for your trials, for your temptations, for your sorrows. Still more, He cares for… the doubts and fears and tremblings which sometimes assail you--for the darkness which often enshrouds you--for the loneliness and solitude of the way by which He is leading you home to Himself.”  - Octavius Winslow

“Treat cares as you treat sins. Hand them over to Jesus one by one as they occur. Commit them to Him. Roll them upon Him. Make them his. By an act of faith look to Him, saying, ‘This, Lord, and this, and this, I cannot bear. Thou hast taken my sins; take my cares: I lay them upon Thee, and trust Thee to do for me all, and more than all, I need. I will trust, and not be afraid…’"  -  F.B. Meyer

“You are staggering beneath a weight which your Father would not feel. What seems to you a crushing burden, would be to him but as the small dust of the balance… O child of suffering, be thou patient; God has not passed thee over in his providence. He who is the feeder of sparrows, will also furnish you with what you need. Sit not down in despair; hope on, hope ever… There is One who careth for you. His eye is fixed on you… He, if thou art one of his family, will bind up thy wounds, and heal thy broken heart. Doubt not his grace because of thy tribulation, but believe that he loveth thee as much in seasons of trouble as in times of happiness… He has never refused to bear your burdens, he has never fainted under their weight. Come, then, soul! have done with fretful care, and leave all thy concerns in the hand of a gracious God.”- Spurgeon

Be your frame low, your heart dead, your faith weak—arise, and draw near to God… you feel as if there existed in this wide world no heart, no spirit, no mind that responded to, or that chimed and blended with your own. Yes; there is One!—Jesus cares for you.  – Octavius Winslow

SOME RECOMMENDED SONGS

·  Selah – I look To You

· Kari Jobe – I am Not Alone; Be Still My Soul (In You I Rest)

· Laura Story –He Will Not Let Go; Perfect Peace

· Needtobreathe – Lay ‘Em Down

· Finding Favour – Cast My Cares

· Alisa Turner – My Prayer For You

· I will Arise and Go To Jesus  (Julie Miller)

· Psalm 23 (Keith Green)

· I Trust Jesus (Matthew West; Jenn Johnson)

· I Will Fear No More (The Afters)

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[1] Ravens were unclean to Jewish people ((Lev 11:13–15; Deut 14:11–14),

[2] 1 Kings 10:4-5  “When the queen of Sheba saw all the wisdom of Solomon and the palace he had built, the food on his table, the seating of his officials, the attending servants in their robes, his cupbearers, and the burnt offerings he made at the temple of the Lord, she was overwhelmed.”

[3] Tony Evans Study Bible

[4] “In A.D. 51, the emperor Claudius barely escaped a hostile crowd during a grain shortage and resulting famine that left Rome with only a fifteen-day supply of grain. During their revolt, the Jews in Jerusalem experienced great famine. Thousands died as relatives fought over… food. The most horrific example involved a young mother named Mary of Bethezuba who, because of her hunger, tore her baby from her breast and roasted it, devouring half the corpse. This abomination of infant cannibalism horrified both the rebels and the Romans.” - How To Read The Bible Book By Book
“In 65 when Nero was persecuting the church, a plague broke out in Rome killing 30,000 residents. Pestilence also broke out in Jerusalem due to overcrowding during the Roman siege in A.D. 70.” N.T. Wright, Revelation For Everyone

[5] Isaiah 61:10-11, 11:5; Ephesians 4:25-5:2; Revelation 19:8; Psalm 132:9; 1 Thessalonians 5:8; Job 29:14

[6] Africa Bible Commentary

[7] Check out how often this phrase is used in the Bible at “Do not be afraid.” https://catholic-resources.org/Bible/HaveNoFear.html

Harmony #64: Choosing Between Two Masters (Luke 12:13-21, 33-34; Matthew 6:19-21, 24)

Then someone from the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.” But Jesus said to him, “Man, who made me a judge or arbitrator between you two?” Then he said to them, “Watch out and guard yourself from all types of greed, because one’s life does not consist in the abundance of his possessions. ”He then told them a parable:[1]

“The land of a certain rich man produced an abundant crop, so he thought to himself, ‘What should I do, for I have nowhere to store my crops?’ Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. And I will say to myself, “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!

“But God said to him, ‘You fool! This very night your life will be demanded back from you, but who will get what you have prepared for yourself?’ So it is with the one who stores up riches for himself, but is not rich toward God.[2]

“Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. Sell your possessions and give to the poor. Provide yourselves purses that do not wear out—a treasure in heaven that never decreases, where no thief approaches to break in and steal, and no moth or rust destroys. For where your treasure is, there your heart will be also.

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”[3]

* * * * *

 The Bible has a lot to say about money.

• Sixteen of the thirty-eight parables Jesus told deal with money and possessions.

• 10% of the Gospels deal directly with the subject of money.

• The Bible has 500+ verses on prayer and 500 - verses on faith, but 2,000+ verses on money and possessions. There are a LOT more sections addressing poverty/the poor.

So, let’s talk about how to see and use money through the lenses of Scripture.

1. The Money We Have Is From God’s Provision

“Every man to whom God has given riches and wealth, and has given him power to use it, and to take his portion, and to rejoice in his labor; this is the gift of God.” (Ecclesiastes 5:19)

You may say to yourself, “My power and the strength of my hands have produced this wealth for me.”  But remember the LORD your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today. (Deuteronomy 18:17-18)

2. We Are Stewards

David praised the Lord in the presence of the whole assembly, saying, “Praise be to you, Lord, the God of our father Israel, from everlasting to everlasting.  Yours, Lord, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours.

Yours, Lord, is the kingdom; you are exalted as head over all. Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all.  Now, our God, we give you thanks, and praise your glorious name.

“But who am I, and who are my people, that we should be able to give as generously as this? Everything comes from you, and we have given you only what comes from your hand… Lord our God, all this abundance that we have provided for building you a temple for your Holy Name comes from your hand, and all of it belongs to you. (1 Chronicles 29: 10-16)

3. Money’s Has The Potential To be Destructive

• Mark 10:24 - “How hard is it for those who trust in riches to enter into the kingdom of God!”

• Matthew 13:22 - “…the love of this world, and the deceitfulness of riches, choke the word of God, and he becomes unfruitful.”

• 1 Timothy 6:10 - “For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith…"

• Hebrews 13:5 - “Let your character be free from the love of money, being content with what you have…”

• Ecclesiastes 5:10 “Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless.”[4]

Christian singer Steve Taylor wrote a song called Cash Cow. It’s a strange mini rock opera, to be sure, but you don’t hear many popular Christian songs calling out the danger of money. Here’s a taste.

It was a morning just like any other morning ...in the Sinai Desert ...1200 B.C. It glistened, it glowed, it rose from the gold of the children of Israel (and most of the adults): The Cash Cow.

The golden Cash Cow had a body like the great cows of ancient Egypt and a face like the face of Robert Tilton[5] (without the horns). And through the centuries it has roamed the earth like a ravenous bovine seeking whom it may lick. 

From the Valley of the Shadow of the Outlet Mall to the customized pet-wear boutique; from the trailer of the fry chef to the palace of the sheik, the Cash Cow lurks.

Who loves you, baby? Who'll give you good credit? Who says you'll regret it? "I was young and I needed the money." "I had money, and I needed more money." "I was filthy rich--all I wanted was love. And a little more money..."

Woe to you, proud mortal, secure in your modest digs. You think you're immune? I, too, was hypnotized by those big cow eyes the last time I uttered those three little words, "I deserve better!"

What are the warning signs, that money is becoming a problem? I like Tim Keller’s list.

You can’t give large amounts of it away. You get scared if you might have less than you’re accustomed to having.  You see people who are doing better than you, even though you might have worked harder or might be a better person, and it gets under your skin. And when that happens, you have one foot in the trap. Because then it’s no longer just a tool; it’s the scorecard. It’s your essence, your identity. No matter how much money you have, though it’s not intrinsically evil, it has incredible power to keep you from God.  – Tim Keller

4. Money Has Great Potential For Good

“Now, my brothers, we must tell you about the grace that God had given to the Macedonian churches. Somehow, in most difficult circumstances, their joy and the fact of being down to their last penny[6] themselves produced a magnificent concern for other people. I can guarantee that they were willing to give to the limit of their means, yes and beyond their means, without the slightest urging from me or anyone else.

In fact they simply begged us to accept their gift of supporting their brothers in Christ. Nor was their gift, as I must confess I had expected, a mere cash payment. Instead they made a complete dedication of themselves first to the Lord and then to us, as God’s appointed ministers.

 I don’t want you to read this as an order. It is only my suggestion, prompted by what I have seen in others of eagerness to help, and here is a way to prove the reality of your love. Do you remember the generous grace of Jesus Christ, the Lord of us all? He was rich beyond our telling, yet he generously became poor for your sakes so that his poverty might make you rich." (2 Corinthians 8:1-9)

When we realize that others are in need, and we have the resources to alleviate that need, we should generously and joyfully do so. It is a sign of the reality of our love for God and others. God does not prosper us so we can indulge ourselves. God prospers us so we can extend the gift of generous grace to others.

“All the believers were one in heart and mind.  No one claimed that any of his possessions were all his own, but they shared everything they had...it was distributed to anyone as he had need.”  (Acts 4:32-35)[7]

This is not government-mandated communism or socialism; this is Holy Spirit inspired, voluntary communalism. This is the financial implication of covenant community. We are part of a community that needs our contribution from the blessing God has given us. That could manifest in many ways, but here we see one clear and practical way: take care of each other’s physical needs.[8] The early Church Fathers were uncomfortably blunt on this issue.

• Didache (100s) “Share everything with your brother. Do not say, “It is private property.” If you share what is everlasting, you should be that much more willing to share things which do not last.”

• Irenaeus (130-200) “Instead of the tithes which the law commanded, the Lord said to divide everything we have with the poor. And he said to love not only our neighbors but also our enemies, and to be givers and sharers not only with the good but also to be liberal givers toward those who take away our possessions.”

• John Chrysostom (300s) “Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours but theirs.”

• Basil the Great (300s) “The bread in your cupboard belongs to the hungry man; the coat hanging in your closet belongs to the man who needs it; the shoes rotting in your closet belong to the man who has no shoes; the money which you put into the bank belongs to the poor. You do wrong to everyone you could help but fail to help.”

• Ambrose (300s) wrote, “The things which we cannot take with us are not ours. Only virtue will be our companion when we die…The bosoms of the poor, the houses of widows, the mouths of children are the barns which last forever... You are not making a gift of your possession to the poor person. You are handing over to him what is his.”

5. Generosity is meant to be an act of worship, not a legalistic transaction followed by angry, begrudging givers. We will either worship wealth, or worship with our wealth.  Here’s how to worship with our wealth.

 “The important thing is to be willing to give as much as we can—that is what God accepts, and no one is asked to give what he has not got. Of course, I don’t mean that others should be relieved to an extent that leaves you in distress. It is a matter of share and share alike….

At present your plenty should supply their need, and then at some future date their plenty may supply your need. In that way we share with each other, as the scripture says, ‘He who gathered much had nothing left over, and he who gathered little had no lack’…

Let everyone give as his heart tells him, neither grudgingly nor under compulsion, for God loves people who give cheerfully. After all, God can give you everything that you need, so that you may always have sufficient both for yourselves and for giving away to other people. As the scripture says: “He has dispersed abroad, he has given to the poor; his righteousness remains forever.”

The more you are enriched by God the more scope there will be for generous giving, and your gifts, administered through us, will mean that many will thank God. For your giving does not end in meeting the wants of your fellow-Christians. It also results in an overflowing tide of thanksgiving to God.

Moreover, your very giving proves the reality of your faith, and that means that people thank God that you practice the Gospel that you profess to believe in, as well as for the actual gifts you make to them and to others. And yet further, people will pray for you and feel drawn to you because you have obviously received a generous measure of the grace of God. Thank God, then, for his indescribable generosity to you!” (Excerpts from 2 Corinthians 8-9)

6. In giving back to God, we reorient our hearts.

The NT does not mandate a tithe amount. Along with its many encouragements to be generous, it says this about the heart of the giver:

Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. (2 Corinthians 9:7)

God’s not interested in a legalistic approach to generosity. Setting a number like 10% too easy; it lets us avoid our hearts. I suspect that God wants to use our relationship with our money like a fire in our lives (to use imagery from last week.  Do I think of what I have as mine, or am I a steward of what is God’s? Is my money merely for me and my family, or have I been given a resource that has communal obligations attached to it?  What does it look like to simultaneously be responsible for myself and my family while trusting God that I can be generous in ways that might even make me financially uncomfortable at times?  What should bring me greater joy: watching my retirement account grow, or watching my financially desperate brother and sister have their needs met?

“I am afraid the only safe rule is to give more than we can spare. If our giving habits do not at all pinch or hamper us, I should say they are too small. There ought to be things we want to do but cannot do because our giving expenditures exclude them.” – C.S. Lewis

This, I think, is where our hearts get exposed. We love the stories of followers of Jesus who were radically generous with their money, trusting God to take care of them. We know it’s admirable. It’s just….really, really hard to think of doing that ourselves.

But God does a fiery work of purification through our love of generosity and kindness. There is something soul-transformative in giving. It frees us from the power of money, and it frees us to celebrate how God’s provision for His people (as a group) helps us to take care of each other.

I think we learn something about the heart of God, who is lavishly generous to us, when we are generous to others. Some ideas for generosity:

• the church (for our spiritual mission and our benevolence fund)

• your neighbor (Who is your neighbor? Everybody.)

• missionaries/missions organization (His House, VidaNet, Esperanza, Sal, Heather and Mila Sanchez, the Ducrozet family)

• organizations that work with those in need (locally, think Goodwill Inn, Father Fred, Single MOMM, Thrive, Freedom Farm and Affirm Ministries, Peace Ranch, Touching Hearts, Thomas Judd)

It doesn’t have to be much compared to others around you. We all have different amounts of resources. But being generous is part of God’s good plan to bless His people, both the giver and the receiver. 

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[1] This parable has a parallel in Ben Sirach 11:18–19: “One becomes rich through diligence and self-denial, and the reward allotted to him is this: when he says, ‘I have found rest, and now I shall feast on my goods!’ he does not know how long it will be until he leaves them to others and dies.” (NIV First Century Study Bible)

[2]  Scripture warns against merely storing grain when others were hungry (Pr 11:26).

[3] The Testament of Judah 19:1 (second century b.c.) reads, “My children, love of money leads to idolatry, because once they are led astray by money, they designate as gods those who are not gods. It makes anyone who has it go out of his mind.”

[4] Proverbs 11:28 - “He that trusts in his riches will fall…”

Psalms 62:10 - “If riches increase, don’t set your heart upon them.”

Luke 18: 24-25  Jesus looked at him and said, “How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

Hebrews 13:5-6  “Keep your lives free from the love of money, and be content with what you have because He has said, “I will never leave you; I will always be by your side.” 6 Because of this promise, we may boldly say, “The Lord is my help - I won’t be afraid of anything. How can anyone harm me?”

[5] A prosperity gospel televangelist. https://en.wikipedia.org/wiki/Robert_Tilton

[6] Deuteronomy 15:11 There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.

[7] Perhaps they were taking their cue from Proverbs: One person gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous person will prosper; whoever refreshes others will be refreshed. People curse the one who hoards grain, but they pray God’s blessing on the one who is willing to sell. (Proverbs 11:24-26)

[8] “The Dead Sea Scrolls community also tried to live simple lives, and they were critical of wealth. Josephus claimed not one member of the sect had greater wealth or possessions than another. Upon joining the community, a person’s possessions were handed over to the leaders and became communal property.” (NIV First Century Study Bible)

Harmony #62: How To Be A Hypocrite: A Guide For Beginners

(Matthew 12:38-42; Luke 11:16, 29-32)

Then some of the experts in the law along with some Pharisees answered him, “Teacher, we want to see an authenticating sign from you.” As the crowds were increasing, Jesus answered them, “This evil and adulterous generation[1] asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. For just as Jonah became a sign to the people of Nineveh, so the Son of Man will be a sign to this generation.

In fact, the people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them—and now, something greater than Jonah is here!

The queen of the South will rise up at the judgment with the people of this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon—and now, something greater than Solomon is here!”

In other words, those hearing his words had the authenticating sign of Jesus himself, with his teaching and miracles; in addition, they were going to have the most blatantly obvious sign ever given in human history: Jesus’ resurrection. If prior pagan audiences (Ninevah and the queen of the South) responded to a fraction of this, how much more responsible were the people seeing Jesus in person. Next, Jesus uses the image of a lamp to challenge them to see the truth right in front of them.

“No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light (if you’ve got light, you should use it).  Your eye is the lamp of your body. When your eye is pure/healthy/clear, your whole body is full of the light of truth, but when it is diseased/evil/clouded, your body is full of the darkness of spiritual ignorance and moral decay.[2]

“If then the light in you is darkness, how great is the darkness! Therefore see to it that the light in you is not darkness. If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.”[3]

And now, an example of what happens when the light within you is darkness.

(Luke 11:37-54; Matthew 23:2-4, 13-36; Mark 12:40)

As he spoke, a Pharisee invited Jesus to have a meal with him, so he went in and took his place at the table. The Pharisee was astonished when he saw that Jesus did not first wash his hands before the meal. But the Lord said to him, “Now you Pharisees clean the outside of the cup and the plate, but inside you are full of greed, wickedness and self-indulgence.

You are foolish, lacking understanding! Didn’t the one who made the outside make the inside as well? You Pharisees are spiritually blind! First clean the inside of the cup, so that the outside may become clean too! Give alms[4] of what you have (what’s in the cup and plate) to those in need, and then you will be clean.[5]

What terrible sorrow awaits you Pharisees! You love (to be rewarded for your religiousness with) the best seats in the synagogues and elaborate greetings in the marketplaces! You love the place of honor at banquets and the most important seats in the synagogues; you love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others. Meanwhile, you cheat widows out of their homes.

What terrible sorrow awaits you! You are like unmarked graves, and people walk over them, becoming unclean without realizing it!” One of the experts in religious law answered him, “Teacher, when you say these things, you insult us too.”

Jesus replied, “What terrible sorrow awaits you experts in religious law as well! You tie up heavy loads (of religious laws that are) hard to carry, and put them on the shoulders of others, yet you yourselves refuse to touch the burdens with even one of your fingers in order to help them!

Then Jesus said to the crowds and to his disciples: “The teachers of the law and the Pharisees sit in Moses’ seat.  So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach.  

What terrible sorrow awaits you, experts in the law and you Pharisees, hypocrites (two-faced actors)! You have taken away the key to knowledge[6] and you keep locking people out of the kingdom of heaven! For you neither enter yourselves nor permit those trying to enter to go in. (You self-appointed gate-keepers have shut the gates.)

“What terrible sorrow awaits you, experts in the law and you Pharisees, hypocrites! You cross land and sea to make one convert, and when you get one, you make him twice as much a child of Gehenna as yourselves!

What terrible sorrow awaits you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. But whoever swears by the gold of the temple is bound by the oath.’ You are foolish[7] and blind! Which is greater, the gold or the temple that makes the gold sacred?

 And, ‘Whoever swears by the altar is bound by nothing. But if anyone swears by the gift on it he is bound by the oath.’ You are blind! For which is greater, the gift or the altar that makes the gift sacred? So whoever swears by the altar swears by it and by everything on it. And whoever swears by the temple swears by it and the one who dwells in it. And whoever swears by heaven swears by the throne of God and the one who sits on it.

What terrible sorrow awaits you, experts in the law and you Pharisees, hypocrites! You give a tenth of your mint, dill, cumin, rue and every herb, yet you neglect what is more important in the law—justice, mercy, faithfulness and love for God! You should have done these things without neglecting the others. You are blind guides! You strain out a gnat yet swallow a camel![8]

What terrible sorrow awaits you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

What terrible sorrow awaits you, experts in the law and you Pharisees, hypocrites! You build tombs for the prophets and decorate the graves of the righteous[9] whom your ancestors killed. And you say, ‘If we had lived in the days of our ancestors, we would not have participated with them in shedding the blood of the prophets.’

By saying this you testify against yourselves concerning whose children you are:  you are descendants of those who murdered the prophets. You approve of the deeds of your ancestors, because they killed the prophets and you build their tombs (while you continue their legacy)[10]! Fill up then the measure of your ancestors! You snakes, you offspring of vipers! How will you escape being condemned to Gehennah?

“For this reason also the wisdom of God said, ‘I am sending you prophets, and apostles, and wise men and experts in the law, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town.’

So, this generation will be held accountable for the blood of all the righteous prophets shed on earth since the beginning of the world, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the temple and the altar. Yes, I tell you the truth, this generation will be held responsible for all these things!”

 When Jesus went out from there, the experts in the law and the Pharisees began to oppose him bitterly, and to ask him hostile questions about many things, plotting against him, to catch him in something he might say.

* * * * *

“The teachers of the law and the Pharisees sit in Moses’ seat.  So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach.” What terrible sorrow awaits those who live as hypocrites. Of all the ‘call outs’ Jesus gave, what he said to hypocrites is the most sobering.

I’d like to offer a contrast today: how to be a hypocrite vs. how to be a committed disciple.

How To Be A Hypocrite: A Guide For Beginners

·  Don’t worry about your heart. Nobody can see it; all they can see is the outside. The best way to cover up is to overcompensate by being legalistic. Don’t worry about Big Picture principles like justice, mercy and love. Learn how to focus on good, observable things that are much smaller and that you can do really well. So, don’t worry about your crude thoughts; just never use crude language. Don’t worry about pride; just always use self-effacing language. Don’t worry about your bitter unforgiveness; just raise your hands during worship. Do small things everyone can see and approve of. Keep the outside of the cup clean!

·  Fall in love with power and reputation. See the church as your platform for glory. There are lots of opportunities. Make the spotlight your goal. To not be noticed is to not matter. In general, remember, bigger is better, so see small opportunities for what they are – stepping stones to the greatness that awaits you.

·  Require standards not written in Scripture. How do you observe the day of rest on Sunday? That’s the only way. Demand that your standards for entertainment are the only godly way. Sit in Moses’ seat when it comes to how long and how often people should have devotions, or what the best way is to study the Bible, or just how healthy you have to be to treat your body like a temple. If your adding to their yoke, make it heavy.

·  Practice guilt by association. Accuse people of being unclean, unrighteous or full of compromise when they are friends with people of other faiths, or no faith at all, or who have lifestyles contrary to Scripture. Ask them why they eat and drink with sinners. (If that was a good enough question for Pharisees then, it’s a good one now!)[11] Meanwhile, only hang out with people just like you in as many ways as possible. If there is one thing you don’t want to do, it’s be in uncomfortable, uncertain spaces where you constantly have to rely on Holy Spirit wisdom.

·  Expect more from others than you expect for yourself. Be hard on others and easy on yourself. Learn how to give yourself a pass when you would demand an apology from others. I mean, you have reasons you snapped at someone, or unwittingly ignored them, or gossiped, or judged them unfairly. You’re only human. You were hangry. Work was terrible. There are plenty of excuses. But when it happens to you? It’s time to rise in indignant judgment and demand an apology, followed up with a clear message that they are fortunate to have a long – suffering and forgiving friend like you.

·  Refuse to help others on their spiritual journey. You don’t have time to help people walk in the path of Life. It’s exhausting to keep the outside of the cup as pristinely clean as you do. Besides, the more they struggle, the better you can feel about yourself. You can always convince yourself, “Well, I’m not THAT bad. I must be doing alright!” As far as techniques for avoiding holy self-reflection, this is gold!

·  Feel free to really dislike people who sin differently than you do.  Never forget your excuses for your clearly minor sins that a more like mistakes, really. But give no quarter for those whose sins are different and clearly major. Odds are good that, while your heart is really in the right place and you are just prone to mistakes, they are almost certainly gleefully evil and should be feared. After all, it’s their sin, not yours, that is a threat to everybody around them.

·  Learn to use the word “discernment” when you unrighteously judge the heart and intents of others. Call it judgment when someone else does it to you because, well, it is. Except when you do it.

·  Demand humility, repentance and self-awareness in others, but do not practice it yourself. Being wrong is a sign of weak. Acknowledging sin to others means you can’t maintain that near-perfect facade. Asking forgiveness suggests you failed to do the right thing, and you might be tempted to think that all your justifications were lies. This is not okay.

·  Find ways to interpret the Bible that let you do what you want to do. It’s important to ignore the full testimony of the Bible and rich history of church teaching. You have to get good at isolating individual verses that fit and ignoring the ones that don’t. Also, find a teacher online who tells you what you want to hear, and then just sit in that information bubble. When done correctly, you can convince yourself that the Bible to say precisely what you thought it said about, well, anything.

·  Major on the minors. This is so important. Did someone bring a physical copy of the Bible with them to church? Can they instantly recite verses from all over the Bible? You need to make that matter more than whether or not they follow the teachings of the Bible during the week. On Easter and Christmas, be sure to note who dressed the best or the worst. What’s more important: that someone showed up to seek God, or how they showed up to seek God? Easy call.

·  Refuse to learn from the sins/mistakes of others. You will need to become efficient at whitewashing history rather than studying it seriously. That way you can put people on pedestals, and they will never fall, and you don’t have to do the hard work of separating wheat from chaff. Truth is dangerous; ignorance is safe. Stay safe.

·  Undermine those who are living righteously around you. How are you going to look good in the presence of those who actually are good? Downplay their successes. Continue to point out things they can still work on rather than rejoicing when they rejoice. Be sure to keep majoring on the minors; when you find out how generous they have been financially with someone in need, highlight how successful you have been in tithing your mint. When they talk about the beauty of finally being able to forgive someone, be sure to have a story about a worse offense and how quickly you let it go. Maybe suggest to them that they are enabling instead of forgiving. Be creative. 

·  Never let anybody question you, correct you, or disagree with you. If they do, dodge, deflect, bully them, shame them until they leave you alone. You HAVE to be right and good in every way. If the outside of the cup cracks, they are going to see what’s inside. You weren’t mean; you were speaking truth boldly. You weren’t gossiping; it was a prayer request. You weren’t judgmental – THEY are judgmental right now, and how dare they?

* * * * * *

Matthew’s account contains Jesus' conclusion right after his critique.

"O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing, Look, your house is left to you desolate...'" (Matthew 23:37-39)

“What terrible sorrow awaits you.” Luke’s account notes that Jesus wept over Jerusalem (Luke 19:41-44). He’s angry, but he’s also mourning, because he sees the spiritual desolation and knows it doesn’t have to be like this. This isn’t a story about Jesus writing people off. He’s challenging their hypocrisy for their good. He knows that their path leads to spiritual desolation (and probably relational disaster), and He cares about that. He loves His children. God’s disciple and pruning is intended to be redemptive, to bring life and flourishing in place of death and failure.

Jesus knows the goodness of lives lived with integrity in the Kingdom. Here, then, is my attempt at offering a practical contrast that shows God’s plan for what it looks like to live a life that leads away from terrible sorrow and desolation rather than more deeply into it.

How To Live With Righteous Integrity Starter Pack

·  Integrate a righteous heart with righteous hands. The cup has two sides  - the inside and outside – and you should be committed to cleanliness of both. You can do one without neglecting the other. Be generous -  while praying for a generous heart and studying what the Bible has to say about the blessedness of generosity. Guard your eyes from lust-inducing things - while praying for a pure heart and meditating on Scripture’s teaching on how to honor others. Guard your tongue - while praying for a heart that is passionate to bring life into the world through words. Study the Word so that it transforms the way you think and feel about the world. Find some people with whom you can do life in transparent friendship and deep accountability.

·  Learn to love humble service. The greatest in the kingdom often seem like the least in the eyes of the world because they aren’t fixated on how the world measures success. See the church as a platform for God’s glory, which is highlighted by the gospel transformation of our heart, soul, mind and strength so that we remind people more and more of Jesus. You won’t need the applause of people to be fulfilled - though, no doubt that is gratifying and often appropriate for others to give to you. But’s that’s not why you do it. The applause of heaven is enough. You do good because you love doing good in response to the good God has shown you.

·  Expect more from yourself than you expect from others. Learn how to give others a grace-filled pass instead of holding grudges. Practice assuming the best in people unless they force you to conclude otherwise. Give the benefit of the doubt until you are proven wrong. Remember: they might be hangry; they might have had a horrible day at work; maybe they are dealing with physical pain, or deep grief – the kinds of things that scrub out filters and leave us pretty raw. Whatever kind of grace you hope others extend to you, extend to them. Do unto others as you would have them do to you. That rule is Golden.

·  Help others on their spiritual journey. Walk with them in their struggles (“bear one another’s burdens”[12]). Weep and rejoice with those who do the same. We are all in this together. You can learn from others. You can grow together. If was prophesied of Jesus, “A bruised reed he will not break.”[13] Pass on that legacy. There are bruised reeds all around you. Please, don’t break them. Nurture them. Stabilize them. Offer hope. As you do this, you will increasingly enter into a relational rhythm with those around you of knowing and being known, learning to love them more fully the more fully you know them.

·  Be consistently generous and compassionate. Be unrelentingly kind. Look for opportunities to help those around you. Just like Jesus “saw” people in crowds,[14] pray for the discernment to “see” those around you who are struggling. It will feel overwhelming if you try to help everybody, but there’s a reason we live in community. There are others who can help too. Find a need that matches the resources God has given you and meet that need with loving provision.

·  Conform your life to the Bible, not the Bible to your life. Get to know all of the Bible. Read from a variety of Christian traditions to broaden and deepen your understanding of our faith. Then, be honest about what the Bible is saying, and let the Bible critique you. It’s good to do this in groups. In a multitude of counselors there is wisdom.[15] It will sometimes be rewarding, sometimes unsettling, sometimes revelational, sometimes convicting. It will all be important.

·  Major on the majors and minor on the minors. Both are important; keep them in the right place.  Discern what hold in a ‘closed hand’ and which to hold in an ‘open hand’. (For example: Close your hand around the truth that Jesus will return; hold an opinion about end times theology in an open hand.) Have your daily devotions - and love mercy. Tithe your mint - and fight for justice. Memorize the Bible - and walk humbly with God.

·  Learn from the sins/mistakes of others. Study biblical, family, church, and national history honestly. Know the historical legacy into which you have been placed so you can know where to build on it and where to do some remodeling. The Old Testament writers modeled this by showing the successes and failures of so many key figures in our Judeo-Christian history. It turns out that a fight between good and evil rages in our of our hearts, and none of us can cast the first stone[16], because we all have sinned and fallen short of the glory of God.[17] Let’s not turn a blind eye to the complex reality of being human. Even the redeemed have not entered into perfection. Look. Learn. Be honest. Grow. Mature. Like Jesus when he was a boy, we can increase in wisdom, in health, and in favor with God and others individually and corporately.

·  Love truth. As Proverbs 23:23 says, “Buy truth, and do not sell it.” Seek truth about God, His world, yourself. Fill yourself with Scripture; study God’s world; learn from truth-tellers of all kinds. Speak truth (with grace). Let the Bible be a mirror in which you see yourself honestly. Pray for wisdom, humility, and boldness. You need all of those if you want to not only love but also live truth.

·  Be humble enough to consider questions, disagreements or rebukes with an open mind. None of us have arrived; none of will arrive on this side of Heaven. We can always think more clearly about God and His creation; after all, as Paul said, we see through a darkened window until we see God face to face.[18] That’s all of us. We always have room to grow. So… maybe you are wrong – or right; challenges are an opportunity to confirm which one it is. New information is not an enemy; it’s an opportunity to either put down deeper roots or grow new branches, and sometimes both. Listen; pray; seek counsel; study. Learn. God has started a good work in you; He continues it because you haven’t arrived. Embrace the journey that unfolds as we await God’s completion of His work in us.

I assume that the opposite of “what terrible sorrow awaits you” is something like, “what glorious joy awaits you.”

This path will not leave us desolate. It is life, life more abundant[19] that is only found through the person and in the path of Jesus.

___________________________________________________________________

[1] “Under the old covenant, the Jewish nation was represented as in a marriage contract with the Lord of hosts; as believers, in the new covenant, are represented as the spouse of Christ. All unfaithfulness and disobedience was considered as a breach of this marriage contract; hence the persons who were thus guilty are denominated adulterers and adulteresses. But, independently of this, there is the utmost proof, from their own writings, that in the time of our Lord they were most literally an adulterous race of people: for, at this very time, R. Jochanan ben Zacchai abrogated the trial by the bitter waters of jealousy, because so many were found to be thus criminal.” (Adam Clarke)

[2] “The good eye belongs to the person whose motives are pure, who has a single desire for God’s interests, and who is willing to accept Christ’s teachings literally. His whole life is flooded with light.” (Believer’s Bible Commentary)

[3] “Luke’s point is that Jesus’ ministry is a public light to those entering the kingdom of God. Failure to respond properly is similar to failing to see properly because of a diseased or blind eye.” (Africa Bible Commentary)

[4] “Not only in this passage but also in others you have revealed how great grace is. ‘Alms deliver us from death.’ (Tobit 12:9) ‘Store up alms in the heart of the poor, and it shall obtain help for you on the evil day.’ (Sirach 29:12)” (Ambrose, 300s. Tobit and Sirach were popular among the Jews.)

[5] “Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand…Cease from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning.” (Adam Clarke) 

[6] “The knowledge of our Lord’s manifestation which was in the prophecies.” (Ephram the Syrian, 300s)

[7] We get our modern word “moron” from this Greek word, moros.

[8] Pharisees would strain the water they drank to make sure they did not drink a dead insect, as being in contact with anything dead made them unclean.

[9] “For the martyrs do not rejoice when they are honored by gifts for which the poor paid for with their tears. What kind of justice is it to give gifts to the dead and to despoil to living….and offer it to God?” (Anonymous, recorded in Ancient Christian Commentary on Scripture)

[10] “By determining to honor those who were killed, they accused the others of doing wrong. They, who condemned their ancestors….were about to become guilty of equal crimes and commit the same, or rather more abominable, offenses.” (Cyril of Alexandria)

[11] Got the previous two from here: https://mycharisma.com/culture/r-t-kendall-you-might-be-a-pharisee-if/

[12] Galatians 6:25

[13] Isaiah 42:3

[14] “Jesus Sees The Individual.” https://www.mcdonoughvoice.com/story/lifestyle/faith/2020/02/13/jesus-x201c-sees-x201d-individual/1302944007/

[15] Proverbs 15:22

[16] John 8:7

[17] Romans 3:23

[18] 1 Corinthians 13:12

[19] John 10:10

Harmony #61: Satan’s Divided Kingdom (Matthew 12:22-37, 43-45; Mark 3:22-27; Luke 11:14-22, 24-27)

Then they brought to Jesus a demon-possessed man who was blind and mute. Jesus healed him so that he could speak and see. All the crowds were amazed and said, “Could this one be the Son of David?”

But the Pharisees, the experts in the law who came down from Jerusalem, said, “He is possessed by Beelzebul. He does not cast out demons except by the power of Beelzebul, the ruler of demons!” (Because, they said, he had an unclean spirit). Now when Jesus realized what they were thinking, he called them and spoke to them in parables.

“How can Satan cast out Satan? Every kingdom divided against itself is destroyed[1], and no town or house divided against itself will stand. So if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? I ask you this because you claim that I cast out demons by Beelzebul.

“Now if I cast out demons by Beelzebul, by whom do your sons cast them out? For this reason they will be your judges. But if I cast out demons by the Spirit of God (the finger of God- Luke), then the kingdom of God has unexpectedly overtaken you.

 “When a strong man, fully armed, guards his own palace, his possessions are safe and no one is able to enter his house and steal his property. But when a stronger man attacks, ties him up and conquers him, he takes away the first man’s armor on which the man relied. Then he can thoroughly plunder his house and divide up his plunder.

As he said these things, a woman in the crowd spoke out to him, “Blessed is the womb that bore you and the breasts at which you nursed!” But he replied, “Blessed rather are those who hear the word of God and obey it!”

 “Whoever is not with me is against me, and whoever does not gather with me scatters. And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but whoever keeps on speaking against the Holy Spirit will not be forgiven, either in this age or in the age about to come.

“Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. You brood of vipers, how can you who are evil say anything good? For the mouth speaks what the heart is full of. A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him. 

But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. For by your account/words you will be acquitted, and by your account/words you will be condemned.”

* * * * * *

I found today’s passage to be one of the most challenging I have covered in this series.

1. It mentions what is often called the Unforgiveable Sin: blasphemy of the Holy Spirit. It turns out that there is a wide range of opinions on what to do with this.

• Having an Unforgivable Sin seems counterintuitive to the overwhelming testimony of Scripture that God forgives all sins, so many theologians add *unless they repent in their commentary.

• Others claim it was a sin that could only be committed by eyewitnesses to Jesus, while God was embodied in front of them.

• Others define it simply as the rejection of the testimony of the Holy Spirit to the divinity of Jesus at any time.

2. Jesus seems to say, “You can blaspheme me, and that will be forgiven, but not the Holy Spirit.” The implication is that there is only one member of the Trinity against whom one can commit the Unpardonable Sin – which seems…odd to me, considering our Trinitarian theology. Those three persons have one essence. God doesn't exist in parts. The Trinity isn’t separable.[2] Jesus says things like, “If you have seen me, you have seen the Father (John 14:9.” It’s a package deal. So whatever reading we have here can’t undermine the Trinity.

3. In the Jewish community, exorcisms were done, but the more I read, the more I suspect that the Pharisee’s sons were not accomplishing what they thought they were (more on this later). Maybe that’s one of the reasons Jesus elsewhere tells the Pharisees they are making disciples of hades (Matthew 23:15).

4. Is “will not be forgiven” the same as “will be damned?” Does it mean something like, “The consequences cannot be avoided while you are sinning,” or more like, “They can never recover from it?” What did Jesus’ original audience think when they heard this? Is there something from the Old Testament or Jewish culture that can help us understand what Jesus audience heard him teach here.

5. What is ‘this age and the age to come’? There is clearly something profoundly serious being communicated here about the nature of the sin, but it’s a surprisingly tricky phrase to translate for a variety of reasons that we will cover.

With those questions in mind, I offer a commentary/translation that is packed full of all kinds of Scriptural and cultural insight and context from 1st century Judaism. There are soooo many footnotes and endnotes to this - including opinions that differ from mine, because I want to be clear I am offering my understanding of this passage, and I could be misunderstanding it. There is no Message+ today, so perhaps our discussion this week can be in the company of church voices throughout history.

There is lots of commentary to ‘flesh out’ the what Jesus is saying about blasphemy and its penalty because it lands pretty hard but…I won’t revisit it. Read the notes. After we (hopefully) clarify the passage, I have one main point to make today about the clash between two kingdoms competing for our souls.

* * * * * *

Then they brought to Jesus a demon-possessed man who was blind and mute. Jesus healed him so that he could speak and see. All the crowds were amazed and said, “Could this one be the Son of David?”

 The Pharisees, the experts in the law who came down from Jerusalem, said, “He is possessed by demons from Beelzebul.[3] He does not cast out demons except by the power of Beelzebul, the ruler of demons!” Now when Jesus realized what they were thinking, he called them over and spoke to them in parables.

“I have a question for you. Do you think Satan casts out Satan? If Satan casts out Satan, he would be divided against himself, destroying his own Kingdom. Is that what you are claiming?  Some of your sons – your disciples - claim to cast out demons, right?

Eleazar claimed to use a signet ring and a root to draw out a demon through the nostrils of a possessed man; Tobias claimed to cast out a demon by forcing it to smell a fish’s liver and heart. Your disciples follow them in the Solomon’s tradition, with incantations and relics and fish guts. [4]  

So, are they and all the others you have trained in this tradition also casting demons out by the power of God or Beelzebul? Ah, I see some of your disciples are here with us today. I will let them judge your opinions on the matter.”

As the Pharisees and their disciples began a heated conversation, Jesus turned to the crowd.  “You know this passage from the Torah about the plagues in Egypt: ‘When the magicians tried to produce gnats by their secret arts, they could not…the magicians said to Pharaoh, “This is the finger of God.”

The Testament of Levi (18:12)[5] says of the awaited Messiah, “And Beliar [Satan] shall be bound by him. And he shall grant to his children the authority to trample on wicked spirits.”

This I have done. I cast out demons not with rings or roots or fish guts, but by the spirit of God, with the finger of God Himself.[6] The King over Beelzebul and all his demons is here. The kingdom of God has arrived,[7] and even the powers hiding behind the gates of Hades will not prevail.[8]

When a Strong Man like Beelzebul, fully armed with his demons, guards his own spiritual palace behind the gates of Hades, his possessions – literally, the people he possesses - are safe from being stolen, and no one is able to enter his house and steal his property.

But when a stronger man attacks, ties him up and conquers him, he takes away the demonic armor on which the Strong Man relied. Then he can thoroughly plunder his palace and re-home the people Beelzebul once possessed.[9]

I have plundered the Strong Man’s Kingdom. I am taking those he has possessed away from him. And when I set someone free, and my Spirit remains on them, they remain free. However, if someone attempts to do this with any other power, what looks like deliverance is not.

When an unclean spirit goes out of a person and can’t find another home, it says, ‘I will return to the home I left.’  When it returns, it finds the house ready for habitation. So it fills this home with spirits more evil than itself. When this happens, that person is worse off than they were before.

That’s not just true for people. It’s what is happening right now, in this generation of Israel.[10] The Pharisees are like whitewashed tombs, looking righteously beautiful on the outside but on the inside are full of hypocrisy and wickedness.”[11] The Pharisees think they are cleaning out the evil among you; instead, all the devils are moving back in.”[12]

As he said these things, a woman in the crowd spoke out to him, “Your mother is the most fortunate of women to have you as her son. Blessed is the womb that bore you and the breasts at which you nursed!”

 But he replied, “Blessed rather are those who not only claim to be teacher of the Law, but who hear the word of God and obey it! Whoever does not join with me and gather others into this Kingdom with me scatters them into other kingdoms.” 

He turned to the Pharisees. “This is why you must speak carefully. You dare not scatter the children of God into other kingdoms by misleading them. You know what the Law says about insulting or showing contempt to God.[13]

 ‘Because he has despised the Lord’s message and has broken his commandment, that person must be completely cut off from among his people.[14] His iniquity will be on him.’ (Numbers 15:30-3)

Like a little yeast spreads through the whole loaf of bread, so contempt for God spreads through a community.[15] The Kingdom of God cannot be divided against itself; those who show contempt for the presence, the power, and the path of God must be sent away.

You Pharisees have seen, through me, the Spirit of God at work over and over again; you have persisted in settled hostility, denying and insulting the Spirit’s obvious work.

 And so I tell you, according to the Torah, those who those who bring the leaven of heard-hearted mockery against the Spirit of God [16] and poison the spiritual life of the whole community of the Kingdom will be disfellowshipped from God’s Kingdom community[17]  both now, in this age[18] of the Torah, and in the coming age[19]of the Messiah.” [20] 

 “When a tree is good, its fruit will be good; when a tree is bad, its fruit will be bad. The quality of a tree is recognized by the quality of its fruit.[21] It’s the same with people.” David reminded us that the righteous are like trees that bring forth good fruit. The book of Proverbs calls Lady Wisdom and the righteous, ‘trees of life.’[22]  

Here Jesus turned to the Pharisees. “You are like poisonous snakes, poisoning all that you touch. How can you who evil say anything good? You speak blasphemy, and what you speak is a reflection of what fills your heart.  Speak carefully: everyone will have to give account on the day of judgment for even the most empty and careless words they have spoken. It is by the testimony of your own words that we will see what kind of tree you are.”

* * * * *

I think the key focus of this passage is more on the clash of Kingdoms than it is about the response of the Pharisees (though that is important too). I say this because the theme of conquering Satan’s Kingdom has been ongoing:

• the 70 disciples returned from a mission in which they cast out demons while telling people the Kingdom was coming.

• Jesus responded, “I was watching Satan fall from Heaven.”

• Then, when he demonstrates how to pray, he includes, “Deliver us from the Evil One.”

• Then, Jesus Himself ‘binds the Strong Man’

There are two Kingdoms competing for your allegiance. This is not some mystical battle. This is every day, in every way.

One kingdom is characterized by chaos, degradation, fear, manipulation, evil, injustice, hatred, exploitation, abuse, greed, mockery, lies, selfishness, meanness, unforgiveness, revenge, pride, and self-destruction. It’s path leads to destruction, and the payout is death.

The other Kingdom is characterized by order, growth, hope, persuasiveness, goodness, justice, love, stewardship, gentleness, generosity, encouragement, truth, community, kindness, forgiveness, and human flourishing for all. It’s path leads to righteousness, and it’s payout is Life.

The two opposing spirits we see in today’s events give us a clear snapshot.

The spirits of the Evil One -  - the demonic spirits – at times actually possess in order to control us to our destruction. In contrast, the Spirit of God indwells in order to help us flourish as the image bearers God made us to be.

Those who make disciples of Hades – the blasphemers as described in this story – are also in the control of the Kingdom of Satan, though it’s more subtle. This isn’t those on a genuine spiritual journeys to “work out their salvation with fear and trembling.”[23] There is generous space for those who are questioning, deconstructing bad theology and  reconstructing good theology as a foundation for their faith. This is about (in today’s terms?):  

• the manipulative charlatan who uses the Kingdom of Heaven as a cover for sin

• the mocking accuser who makes everyone around them cynical about the power of God even when it’s obviously at work

• the person so hardened in their prideful arrogance that they refuse to acknowledge that God is working through others.  

• It’s spiritual wolves in the clothing of sheep

Someone living in allegiance to the ways of the Kingdom of Satan may actually do more damage than someone possessed by the minions of the Kingdom. It’s easy to look at possession and say, “No thanks.” It’s a lot harder to look at what appears to be successful, polished spiritual leaders and see through the deception and chaos that is their fruit.

* * * * *

It’s possible to think too much about the spiritual war being wages for our souls. It’s also possible to think too little about it. It is important for us to be aware and engaged without living in fear.

• Is there a Strong Man? Yes. Remember this. Then, remember that we worship the one who binds him and plunders His kingdom.

• Are there demons? Yes. Remember this. Then remember that we worship the one who casts them out and fills up that space with the Holy Spirit that brought us the freedom.

Last week, we were reminded of how Jesus told us to pray: “Deliver us from the Evil One.” May that be our consistent prayer, followed by meditation on the kingdom, the power and the glory of our King

 ______________________________________________________________________________________

Here’s some commentary that I am including to give you an idea of the kind of discussion swirling around today’s passage.

·      “St. John Chrysostom teaches that blasphemy against the Holy Spirit would be forgivable if a person were to repent of it. Jesus makes this declaration knowing that those who blaspheme the Spirit are calling pure, divine goodness “evil,” and are beyond repentance by their own choice.” (Orthodox Study Bible)

·      “The immediate meaning of that refers to something only those who saw Jesus in person could do: to see a miracle from Christ and attribute it to Satan. In the most literal sense, that's a sin which no one today can commit.” (bibleref.com)

·      “The only ‘unpardonable sin’ occurs when a person consciously and willfully rejects the operation of the Spirit bearing witness to the reality of Jesus as the Savior and rejects the convicting power of the Spirit in his or her life. (Zondervan Illustrated Bible Backgrounds of the New Testament)

·      “It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work—which might be done "ignorantly, in unbelief" (1Ti 1:13).. To blaspheme Christ in the former condition—when even the apostles stumbled at many things—left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation.” (Jamieson-Fausset-Brown Bible Commentary)

·      “By rejecting the Spirit’s revelation about the person and work of Jesus, one cuts himself off from the very source of salvation.” (NKJV Evangelical Study Bible)

·      “As for the Jewish leadership, Jesus says that they have taken a route that ends in this irreversible state. All that they can produce is bad fruit, such as attributing Jesus’ deeds to Beelzebub. Their words are so poisonous that he calls them a brood of vipers. Their poison will kill those touched by it, unless proper treatment is given. Such leaders are doing a great disservice to the kingdom of heaven, and will be judged for it.”  Africa Bible Commentary

·      “To blaspheme the Holy Spirit is a sin for which there is no forgiveness in this age or in the millennial age to come. When Jesus said in this age, He was speaking of the days of His public ministry on earth. There is reasonable doubt whether the unpardonable sin can be committed today, because He is not bodily present performing miracles.” (Believer’s Bible Commentary)

·      “The Hebrew word olam (age) means ‘in the far distance’. When looking off in the far distance it is difficult to make out any details and what is beyond that horizon cannot be seen. This word is frequently translated as ‘eternity’ or ‘forever,’ but in the English language it is misunderstood to mean a continual span of time that never ends. In the Hebrew mind it is simply what is at or beyond the horizon, a very distant time. A common phrase in the Hebrew is "l'olam va'ed" and is usually translated as "forever and ever" but in the Hebrew it means "to the distant horizon and again" meaning "a very distant time and even further" and is used to express the idea of a very ancient or future time.”  http://www.ancient-hebrew.org/27_eternity.html

·      “The Hebrew word olam… in contexts where it is traditionally translated ‘forever,’ means, in itself, no more than ‘for an indefinitely long period.’ … In the New Testament, aion is used as the equivalent of olam.”  (Encyclopedic Dictionary of the Bible)

·      There exists considerable ambiguity about the meaning of the phrase olam haba (the age to come). Did it refer to the final state of man or to the one intermediate between the life of this world and the disposition of his soul in…the eternal abode after the last judgment… or Gehenna, the miserable dwelling place of the wicked.” (Jewish Virtual Library)

·      “The word aion originally meant ‘vital force,’ ‘life;’ then ‘age,’ ‘lifetime.’ It is, however also used generally of a (limited or unlimited) long space of time …” (The Interpreter’s Dictionary of the Bible)

·      In a discussion on Biblical Hermeneutics Stack Exchange, one writer noted, “The word ‘age’ is the Greek word, "aion" which is directly transliterated into the English "eon," a period of time with a beginning and an ending. We are in the "current evil eon" (Galatians 1:3-5); that is ‘this age’ in our critical phrase. ‘The eon to come’ is Christ's Millennial Kingdom. The final eon which follows  is the eon of the New Heaven and Earth. In this eon and in the next, this sin will not be forgiven.”

FOOTNOTES

[1] Perhaps a reference to the division of the Jewish nation under the reign of Jereboam?

[2] In 1 John, the disciple John will say that those who deny that Jesus is the Christ are the antichrist (2:22-23) Yikes. That doesn’t seem less serious, and yet they can be forgiven. Hmmmm.

[3] Beelzebub, or Baal, whom Jesus associates with Satan, was the prince of “the dung heap” or lord of “the flies”—a god worshipped by the Philistines (2 Kings 1:2–16).

[4] “Exorcisms were well known among the Jews. Josephus recorded Solomon developing the art of incantations for healing and exorcism. He wrote about Eleazar, a Jewish exorcist of his day as read in my commentary. Tobias is found in the book of Tobit (Tobit 8:1–3).” (Zondervan Illustrated Bible Backgrounds of the New Testament)

[5] A popular extra-biblical Jewish writing.

[6] Exodus 8:19 chronicles the miracles Moses did that the court magicians could not repeat. It makes we wonder if the “children” Jesus references here are actually casting out demons or if they were frauds like the magicians.

[7] Many Jews believed that the Spirit, which had been quenched after the OT prophets, would be poured out again in the end time. Jesus presents his activity by the Spirit as evidence that the end-time kingdom had come. (NIV Cultural Backgrounds Study Bible)

[8] Jesus said this another time (Matthew 16:18), but he’s making the same point.

[9] The binding of Satan was a symbol of the messianic age in Jewish apocalyptic literature. (ESV Reformation Study Bible)  Testament of Levi 18:12 quote found in Zondervan Illustrated Bible Backgrounds of the New Testament.

[10] “Jesus implies that… he was driving out demons; “this wicked generation” was welcoming them back in!” (NIV Cultural Backgrounds Study Bible)

[11] Matthew 23:27-28

[12] That last sentence is how The Message concludes the paragraph.

[13] “What Is Blasphemy? - Biblical Meaning, Definition and Examples.” https://www.christianity.com/wiki/christian-terms/what-is-blasphemy-meaning-definition.html

[14] A popular book called The Book of Jubilees said of this kind of sin, “And there is therefore for them no forgiveness or pardon so that they might be pardoned and forgiven from all of the sins of this eternal error.” (15:34)

[15] Paul’s insight in Galatians 5:9.

[16] “It is not thought that this was a blasphemy which under no circumstances could be forgiven if right repentance followed it.” (Augustine) “Many at least of those who said these words believed afterward, and all was forgiven them. What is it then Christ was implying? That this sin is above all things inexcusable.” (Chrysostom)

[17] I think an example of this in the early church is when Paul told the church in Corinth what to do with a man living in blatant, destructive sin: “hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord.” (1 Corinthians 5:5)

[18] An age - in the Old Testament Hebrew, olam; in the New Testament Greek, aion - could be a person’s lifespan, an indefinite period of time, or a future without an end in sight.

[19] A list found at hebrew4christians.com chronicles the 5 ages that the Jewish people of Jesus’ day believed covered history: :[19] the Age of Tohu (desolation) from Adam to Abraham; the Age of Torah (instruction) between then and the coming of the messiah; the Age of the Messiah; the Age of Souls as we await resurrection; and the Age of Resurrection.  

[20] “I am fully satisfied the meaning of the words is this: neither in this dispensation, (the Jewish,) nor in that which is to come (the Christian). Olam Ha-ba, the age to come, is a constant phrase for the times of the Messiah in the Jewish writers. ” (Adam Clarke) 

[21] If the ‘sons’ of the Pharisees are their fruit, this makes me think their ‘sons’ were not actually casting out demons like they thought they were.

[22] Proverbs 3:18; 11:30

[23] Philippians 2:12

Harmony #60: “The Lord’s Prayer” (Luke 11:1-13; Matthew 6:9-15, 7:7-11; Mark 11:25)

Now Jesus was praying in a certain place. When he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.” So he said to them, “When you pray, say: Our Father in heaven, may your name be hallowed/ honored;  may your kingdom come, may your will be done on earth as it is in heaven.  

 Give us today the bread (of life?), and forgive us our transgressions/debts, for we also forgive everyone who has transgressions/debts against us. And do not lead us into trials, but deliver us from the evil one. 

 “Whenever you stand praying, if you have anything against anyone, forgive him. For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.”

Jesus offered this prayer to his disciples as sort of a model. There’s nothing magical in the recitation of it, but in it we see foundational principles in how to pray, and why.

Our Father In Heaven…

“Our Father” starts us off with good theology. God is not a deistic God, aloof and uncaring. God is not a pantheistic God that is just part of nature. God is not the Force. God is personal,[1]relational, immediate, accessible. With this opening, we not only acknowledge God, we exercise faith that God will, indeed, relate to us as a perfectly good and loving Father relates to His children.

“Our Father” reminds us that he’s our father. Not just mine; ours. We cannot forget when we pray this that we are raised from death into new life in a family, a Christian community. In this, we are recognizing that while God is for us, He is for all of us. I cannot be content to simply think of God in terms of “me and God.” It’s “us and God.”

“This at once takes away hatred, quells pride, casts out envy and brings in the mother of all good things, charity…It shows [the equality of] the king and the poor person in all those matters that are most indispensible and of greatest weight.” - Chrysostom

“Our Father” reminds us of our status as Christians. It reminds us whose we are. We are meant to  approach God as a child approaches her father. 

 Galatians 4:6 “Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, ‘Abba, Father!’” 

Romans 8:15, 16 “You received the spirit of sonship. And by him we cry, ‘Abba, Father!’ The Spirit himself testifies with our spirit that we are God’s children.”

Think of “Abba” as the word children say before they can fully pronounce the word.[2] It’s the best expression of a deep, gut-level, unrestrained cry of joy when daddy walks into the room; it’s the instinctive wail of his title when a child in pain believes only daddy will make it better. It’s a word that is used only in a relationship of safety, trust, and love.

“Our Father” reminds us that God cares for us. God will guide and discipline us for our growth into maturity, but he does so because of His love. So just in this opening, we establish a theology of God, our status with Him, and our place within the Christian community.

May Your Name Be Hallowed/Honored…

“Hallowed be your name” is a plea, not a statement of fact. It’s saying, “Please, make your name revered or holy.” It’s asking for God to start the process in a world full of people – including the one praying – who takes the name of Jesus too casually. It’s asking that God’s character and nature be recognized as great by all who dismiss, insult or ignore it. This should humble us, because that includes us.[3]

It’s also a plea of both humility and hope. “Help me not to take your name lightly. Help me to appreciate the majesty of God. May the entirety of my life reflect that great weight and value I give to you; with your help, all I think, say and do will offer an accurate representation of you. ”   

“The prayer to hallow God’s name corresponds with what Jesus has previously taught: ‘Let you light shine before men, that they may see your good works and glorify your Father in Heaven…’ In effect he is saying, ‘Enable us to live so purely that through us all may glorify you’ It points us again to mature self-control, that we may present to all a life so irreprehensible that every one of those who observe may offer to the Lord the praise due him for this.” - Chrysostom

May Your Kingdom Come, May Your Will be Done, On Earth As It Is In Heaven

This is another phrase of hope and humility. Robert Law writes,

"Prayer is a mighty instrument, not for getting [our] will done in heaven, but for getting God’s will done.”

Whenever we pray for justice, mercy, hope, and love, truth, and holiness, we are praying with hope that we will see these heavenly realities part now what we will see fully in the life to come.

It’s humbling in that we are asking God to reign in our lives in ways He does not now - emotions, desires, thoughts and commitments.

We want His desire to be our desires; His will to be our will; His loves to be our loves; His holiness to be ours. It’s also a reminder that, at the end of the day, we want God’s will to be done, not ours.

It’s not always easy to tell if we are within God’s will, or if we are selfishly motivated. It’s not possible for us to see all that God sees, so in many situations our best prayer is one where we ask God for life to unfold in a way that makes complete sense to us – but it might not be in the will of a God who has faultless wisdom, love and power. Even Jesus prayed:

“Father, if you are willing, take this cup from me; yet not my will, but yours be done.” (Luke 22)

This is another part of praying in God’s name. Praying in his name means praying in tune with God’s nature and character, and therefore praying for something to happen as God would have it happen.

In prayer we call on him to work out his purpose, not simply to gratify our whims.   (The Expositor’s Bible Commentary[4])

It’s also challenging. This part of the prayer reminds us that others are praying this too. If we are excited to see God’s will for ourselves or the earth accomplished through the Holy Spirit and the people of God – well then, people of God, buckle up. What if I am the thing God uses in answer to someone else’s prayer?

• When the poor pray for finances, will I be willing to help?

• When the lonely pray for a friend, am I available?

• When the desperate pray for help, am I ready?

Give Us Today The Bread (of life) …

Literally, “that which is sufficient for our life.”  In ancient literature, this word is only found in the Bible and only twice, so there is uncertainty about how to translate it. It almost looks like Jesus coined a new word to make his point. It can convey everything from bread today, to bread tomorrow, to the bread of heaven that will sustain us for eternity.[5] Jerome called it “bread that is above all substances and surpasses all creatures.”[6]

This is a prayer about trusting God to provide what we need. We can take for granted that we can take care of ourselves. If that fails, our family, church or government will provide. This part of the prayer reminds us that our blessings find their source in him. For that reason, we thank God ultimately for supplying for our needs. It’s a constant reminder that life is saturated with the presence and work of God, and even in our greatest accomplishments or in the most generous deeds of others it is God who sustains and provides.

 There is a future hope here as well. We are trusting that God will sustain us into and through eternity, which will require the true “bread of life,” Jesus Christ.

“I am the living bread that came down from heaven; if anyone eats of this bread, he will live forever; and the bread that I shall give is my flesh for the life of the world.” Jesus, in John 6:51

And Forgive Us Our Transgressions/Debts, For We Also Forgive Everyone Who Has Transgressions/Debts Against Us.

Apollonius of Tyana was a Greek philosopher, a contemporary of Jesus whom a number of scholars have compared with Jesus. They shouldn’t. He once prayed, “Give me that which is my due—pay me, ye gods, the debts ye owe to me.” This is not the prayer of one who understands Jesus or the Christian faith.

Here is the first acknowledgment: We have all sinned, broken God’s law and harmed ourselves and others as we have stepped out of the path of Life. We are in desperate need of someone to free us from the wages of sin. This is a plea for God, in His mercy, to cover the cost of our sins and repair that which has been broken by us or in us.

The second acknowledgment is that we must forgive those who sin against us. This is much tougher than praying that God forgives us of our sins. We must forgive those who have sinned against us: our spouse, our parents, cruel people at work or school. This list includes users and abusers, manipulators and liars. We all have sinned; we all are in desperate needs of God’s forgiveness. We want God to forgive us; as representatives bearing His name, we must offer forgiveness as well.

This portion of the prayer is what Augustine called “a terrible petition.” If we pray these words this while harboring unforgiveness, we are actually asking God not to forgive us. We would be saying, “I haven’t forgiven my friend/spouse/neighbor yet, so please don’t forgive me.” John and Charles Wesley wrote of this passage that, if we pray this while harboring unforgiveness, it is as if we were saying, “Do not forgive us at all…We pray that you will keep our sins in remembrance, and that your wrath may abide upon us.”

Scripture teaches that God forgives even when we don’t deserve it (Isaiah 43-44 is a powerful passage on this note). I don’t think this is a demand that we perfectly remember all the ways we need to extend forgiveness, because we aren’t perfect. I think this is about a crucial spiritual marker of an ongoing commitment to purposeful and sincere forgiveness, which will say something about the sincerity of our ongoing surrender and discipleship.

“God sees His own image reflected in His forgiving children; to ask God for what we ourselves refuse to men, is to insult Him.” (Jamieson-Fausset-Brown Bible Commentary)

We must be committed to being deliberately and habitually forgiving.[7] 

And here I must note something. So far, this prayer is full of excellent requests: “Make you Kingdom come alive in me; provide for my physical and spiritual needs every day.” But here it’s different: here we are asking God to mirror our commitment to life in the Kingdom. Some commentators call this a ‘covenantal’ part of the prayer. I’d like to suggest that this is the line in the prayer that does two things:

• Reminds us we aren't passive participants in the Kingdom

• Highlights the heart of the Kingdom: forgiveness

We’ve been asking so far for God to give us incredible gifts: He hallows his name; He brings His Kingdom into reality in our hearts; He nourishes us with what we need for this life and the next.  So, what do we do with all this provision He has provided?  It turns out that God is equipping us to do the thing that is central to the character and nature of God: forgive. As Chrysostom noted,

“Nothing makes us so like God as our readiness to forgive the wicked and the wrongdoer.”

And do not lead us into trials,[8] but deliver us from the evil one.

• Trial: “trouble sent by God and serving to test or prove one's faith, holiness, character.” 

• Temptation: “an enticement to sin, arising from outward circumstances, within, or from Satan” (Luke 8:13; 1 Corinthians 10:13; James 1:12; 1 Timothy 6:9; Luke 4:13).[9]

The commentaries I have been reading note that “lead us not into temptation” is better understood as “lead us not into trials/testing.” Wuest’s Translation says:

“Do not bring us into the place of testing where the circumstances in which we are tested lead us on to the place where we are solicited to do evil.”

So this is once again humble and hopeful. It’s humbling in that we acknowledge we are people in need of the refining result that trials can bring. This prayer asks for us to be able to mature without trials (wouldn’t that be great???). Please, dear God, if at all possible, let this cup pass from me. Jesus prayed it; we can too.  But if a trial is what it takes, keep us from giving into the temptation from the Evil One (Luke 4:13; James 4:7; 1 Peter 5:8) and from from the lusts within ourselves that undermine us (James 1:14; 4:1-4). It’s a prayer to save us from moral failure within and the ravages of moral evil all around.[10]

It is so easy for a maturing test to push us away from God instead of toward God. Deliver us, Lord, from the Evil One, who would turn what you plan to use to bring us spiritual life into something that brings spiritual death.

But there is the hopeful reminder in this request: we know that God is a Deliverer. The Old Testament shows us that, time after time, God faithfully guides his people through trials and delivers his people from the snares of sin and power of temptation.

For Yours Is The Kingdom, And The Power, And The Glory Forever, Amen.

This phrase is not in the earliest manuscripts, but it was written in the margins beside this prayer so often that the early church added it relatively quickly – think of it as a doxology, a short closing song. After focusing on our needs, our troubles, our frailty, we return to the glory of God.  N.T. Wright says,

“If the church isn't prepared to subvert the kingdoms of the world with the kingdom of God, the only honest thing would be to give up praying this prayer altogether, especially its final doxology.”

All kingdoms answer to God. All power comes from God. All glory belongs to God. In a world where kingdoms rise and fall, and power corrupts, and glory is tarnished and fleeting, it’s a reminder that God is uncorrupted, lasting, powerful and good, and true glory is found only in him.

* * * * * * * * * *

So, “Lord, help us to: Never forget your holiness and majesty; pray for your will and reign, not ours; trust for daily and eternal provision; constantly forgive others; mature through trials without giving in to evil.” 

That’s a lot. It’s a high bar. I’ve said several times that it’s hopeful and humbling. Here’s where I add, “This sounds almost impossible.” But…Jesus isn’t done with this teaching. I believe the next thing he says addresses that fact that when God calls us, God equips us. Don’t think of what I am about to read as the next ‘episode.’ This all flows together. 

Luke 11:10-13; Matthew 7:7-11

“So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 

What father among you, if your son asks for a fish, will give him a snake instead of a fish? Or if he asks for an egg, will give him a scorpion? Or if he asks for bread, will give him a stone? 

If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the good gift of the Holy Spirit to those who ask him! 

There it is. The solution. The equipment for the life to which we have been called. The Spirit of God himself resides within us. God has not left us to our own devices to live the way he has designed us to live. He is personally helping us flourish as image bearers of God, as children of God, as ambassadors for God.

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[1] http://www.biblesociety.org.au/news/god-is-a-person-but-what-does-this-mean

[2] I first heard this point made by Tim Keller in a sermon. https://www.youtube.com/watch?v=vqxXABgRhVo

[3] I pulled some ideas about the radical nature of the Lord’s Prayer from this excellent article: “The Lord’s Prayer Advert Has Been Banned For Being Offensive - Which It Is.” http://thinktheology.co.uk/blog/article/the_lords_prayer_advert_has_been_banned_for_being_offensive_which_it_is\

[4] “The prayer of Gethsemane—“If it be possible, let this cup pass from Me: nevertheless, not My will, but Thine be done,” should teach what prayer in the name and spirit of Christ means.” (Ellicot’s Commentary)

“ ’In My name’ corresponds to “according to My character” and thus is parallel to other texts that require us to leave room for God’s will to overrule ours.” (The Apologetics Study Bible)

[5] From Ellicott's Commentary for English Readers: “The form of the word admits of the meanings, (1) bread sufficient for the day now coming; (2) sufficient for the morrow; (3) sufficient for existence; (4) over and above material substance… I find myself constrained to say that the last meaning seems to me the truest. Let us remember: “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4… I think, to see that He meant His disciples… we mean not common food, but the “Bread from heaven, which giveth life unto the world.”

[6] I believe all the quotes from the early church fathers comes from the commentary in the series Ancient Christian Commentary On Scripture.

[7] “The parables of the Two Debtors (Luke 7:41) and of the Unforgiving Creditor whose own debt had been forgiven (Matthew 18:23-35) were but expansions of the thought which we find in its germ in this clause of the Lord’s Prayer.” (Elliot’s Commentary For English Readers)

[8] I lean toward “trials” as being the best way to translate the word. However, Tertullian (an early church father) represented what it looks like to read it as “temptations.” He reads Jesus as saying, “Do not allow us to be led by the Tempter.”

[9] Both these words use the same root word; translations will differ on the usage at times. (http://biblehub.com/greek/3986.htm). 

[10] How does God  answer this prayer and deliver us? His Word. (Psalm 119:11; Proverbs 6:20-24); Prayer (Matthew 26:41; Luke 22:40); The Armor of God (Ephesians 6); Wise Boundaries (1 Corinthians 7:5; Proverbs 5-7); Resistance and flight (1 Timothy 6; James 4:7; Matthew 18:8-9; Proverbs 1:10-15; Genesis 39:7-10; Daniel 1:8).

Harmony #59: Loving Your Neighbor: The Good Samaritan (Luke10:25-37)

This passage continues the theme of the presence of the kingdom:

• the sending of the seventy (“The Kingdom is coming.”) (10:1-16)

• the announcement of Satan’s fall (10:17-20)

• praise for God’s revelation in the Son incarnated (10:21-24)

The question that prompts the Parable of the Good Samaritan is a teacher of the Law basically asking, “How do I participate in this Kingdom?”[1] Before we get into the story, let’s set the background for why it matters that the hero of the parable is a Samaritan.

Samaritans and Jews had notoriously bad relations. The following Jewish texts give just a few examples.

• Sirach 50:25-26: “Two nations my soul detests, and the third is not even a people: Those who live in Seir, and the Philistines, and the foolish people that live in Shechem (Samaria).”

• Testament of Levi 7.2: “Shechem shall be called ‘City of the Senseless,’ because as one might scoff at a fool, so we scoffed at them.”

• Rabbi Eliezer used to say: “He that eats the bread of the Samaritans is like to one that eats the flesh of swine.”[2]

Their intense disliked played out in practical ways.

• At the time of Antiochus Epiphanes (2nd century BC), the Samaritans denied being related to the Jews and renamed their temple a temple of Zeus to avoid persecution.[3]

• Josephus records that at one point Jewish people destroyed the city with the temple down to rubble. Meanwhile, the Samaritans desecrated the Jerusalem Temple by scattering bones in it one night during Passover (shortly before 9 A.D. which would have been close to the Jesus, as a 12-year-old, was hanging out at the temple as recorded in Luke 2).

This brings us to the text.

Now an expert in religious law stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?” Jesus said to him, “What is written in the law? How do you understand it?”

The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as if your neighbor were yourself.” Jesus said to him, “You have answered correctly; do this, and you will live.” But the expert, wanting to justify himself, said to Jesus, “And who is my neighbor?”

 Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead. Now by chance a priest was going down that road, but when he saw the injured man he passed by on the other side.

So too a Levite, when he came up to the place and saw him, passed by on the other side. But a Samaritan who was traveling came to where the injured man was, and when he saw him, he felt compassion for him. He went up to him and bandaged his wounds, pouring oil and wine on them.

Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two silver coins and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’

“Which of these three do you think became a neighbor to the man who fell into the hands of the robbers?” The expert in religious law said, “The one who showed mercy to him.” So Jesus said to him, “Go and do the same.”

Let’s talk about the Priest and Levite first.

At the time of Jesus' ministry in Palestine, Roman military occupation was causing breakdown in local law enforcement. The road from Jerusalem to Jericho was notoriously dangerous, with robbers often setting set ambushes for people travelling the road. Finding a dude beaten near to death and robbed meant bandits were close by. The first two men might have hurried on because they thought the guy was already dead and they feared being attacked. They may have thought the whole thing was a trap, like Loki’s “Get help!” in Thor:Ragnarok.

Also, priests were prohibited from having contact with corpses except those of close relatives,[4]and this exception was not allowed to the high priest[5] or a Nazarite.[6] Since you could be defiled just by being in contaminated air, the rabbis established a ‘six feet of distance minimum’ rule.[7]

I can imagine the early audience nodding along at this point. Of course. These were holy men. They couldn’t afford to get defiled; if it was a potential trap, they were just being wise.

However…. Let’s say the Priest and Levite thought he was dead. Jewish people were commanded to bury a neglected corpse, as were priests and Nazarites.

Second, for most Jews, saving a life was far more important than ritual uncleanness. Whether the priest and the Levite thought he was dead or alive is unclear, but in either case they had the obligation to help, either to bury the corpse despite defilement or to assist the man in need.[8]

So, now maybe think of Jesus’ audience nodding along: “Yep. This is a “real world” tension on that road. We understand their fear and desire for purity, but they really should have stopped.” Of all people, the teacher of the law should have been tracking.[9]

But…let’s add another layer. The Jewish people thought of their responsibilities as a series of concentric circles: family first, then those of Jewish descent, then those not ancestrally Jewish who followed the Law and lived in Jewish community. The closer one was to the center, the more one deserved help. To those outside – Gentiles, foreigners, strangers - there was no obligation. But…. a debate raged about these lines.[10] Some people loved the lines; others didn’t.

• Tobit: “Place your bread on the grave of the righteous, but give none to sinners.”

• “Give to the devout, but do not help the sinner. Do good to the humble, but do not give to the ungodly…”

• Rabbi Nathan: “If he acts as thy people do, thou shalt love him; but if not, thou shalt not love him.”

However, some of the Jewish people thought those lines were a bad idea:

• Josephus, Contra Apionem: “He who refuses to a suppliant the aid which he has power to give is accountable to justice.”

• Testament of Issachar: “I acted in piety and truth all my days. The Lord I loved with all my strength; likewise, I loved every human being as I love my children.”

• There was a popular story of rabbi Bar Kappara helping a shipwrecked Roman proconsul by taking him home and giving him food, drink, and money.[11]

So here we are in the tension again. The lawyer’s question implies that there is such a thing as a non-neighbor. Traditionally, “neighbor” would refer to a fellow Jew, so his viewpoint is not that unusual. But there were plenty of Jewish people who pushed back on that notion and believed there were no non-neighbors.[12] 

This is a profoundly weighty question. Jesus is not going to settle them with his answer; he’s going to unsettle them. Let’s see if we can join them J

* * * * *

1. With the parable, Jesus’ audience surely remembered Leviticus 19:33-34.

“When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.”

Love does not permit us to merely love those who are “our kind.” No one is a non-neighbor. Disciples of Jesus should refuse to stop expanding the circle that defines “neighbor” and instead continue drawing bigger circles until they surround everyone, even their enemies, and the line becomes pointless. It’s hard – it might feel like carrying a cross - but no alternative is allowed for followers of Jesus.[13]

2. When we truly experience the love of the truly Good Samaritan (Jesus), we will “go and do likewise” (Luke 10:37). We love our enemies because Jesus loved us first. We offer merciful help to those who are troubled – i.e. everyone - because Jesus showed us mercy first. The word used in the original Greek means the Samaritan had “pity from the deepest part of the soul.” The original Greek says that the Samaritan showed the kind of care that is “shown by parents and nurses to children.”

Do you want to have the heart of the Good Samaritan as you interact with others? Get to know the heart of the Ultimate Good Samaritan: Jesus found us; saved us; washed us in the baptism of water, the Holy Spirit, and the Blood of Jesus; and set us in the ‘inn’ of a local church congregation for ongoing ministry and safety.[14] Let’s go and do likewise  by imitating the heart of God for others.

3. Jesus does not specify the identity of the victim. This establishes what some call “the universal neighborhood of mankind.” Even if someone is not a brother or sister in Christ, they are a neighbor to whom we should show love and mercy. The Samaritan treated the wounds with oil and wine he could have sold or used for himself. He may have torn up his own clothes to bind the wounds. He walks, and put the man on his donkey. I think this is what the now hotly debated “He gets us” foot-washing commercial was trying to convey – the “universal neighborhood of mankind” as described and lived by Jesus. Maybe they should have done this quick parable instead. This idea is now copyrighted J

4. If the Good Samaritan is a model for us, so is the innkeeper.  The Good Samaritan helped in the moment; the innkeeper helped long term. Maybe think of the inn as either church life in general or a long-term relationship we have with someone who has been beaten up evil, sin, or just life. We have no idea what followed in the parable: how long it took for the man to recover; whether there were more bills to pay; if the man ever did recover.[15] Turns out there are two merciful people in this story,[16] and where to draw the line on extending mercy and generosity remains open-ended at the end of the parable.[17]

5. I wonder who the controversial hero and anonymous victim would be in the United States today? They would have to be someone from a people group who scares or angers us; a group whose worship we think is terribly misguided; a group with whom the Christian community may have a combative history; a group we cannot envision God ever using in a meaningful way; a group in which we think people have no idea how to do good. Then, we would have to change the Levite and priest to respected members of our church or community or political party. Adam Clarke, say more!

“Remember, this kindness is for any person, of whatever nation, religion, or kindred, whom he finds in necessity. [The language] signifies one who is near, [or] next, [which]makes any person our neighbor whom we know; and, if in distress, an object of our most compassionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place transferred to his native country…. Any person whom you know, who dwells hard by, or who passes near you, is your neighbor while within your reach.”(Adam Clarke)

The possibilities for new Samaritans and victims are nearly endless, but the characters need to shock us as much as it did Jesus’ audience. Remember, Jesus said to the teacher, “Do this and live (the life of the Kingdom),” implying that Samaritan was doing just that. Jesus chose someone they assumed was sooooo far from God and demonstrated that person understood the Law better than they did, and thus lived more in tune with the heart of God. So for us, maybe this story is (hat tip to Tyler Watson for this list)…

The Parable of the Good Atheist. The Good Religious Right Christian. The Parable Good Progressive Christian. The Good Drug Addict. The Good Oil Tycoon. The Good Homeless Man. The Good NRA Member. The Good Black Lives Matter Activist. The Good Blue Lives Matter Advocate. The Good Communist. The Good Capitalist. The Good Undocumented Immigrant. The Good Border Patrol Officer. The Good Joe Biden Voter. The Good Donald Trump Supporter.

Find the one that makes you the most uncomfortable, and you’ll know you’re on the right track.[18]

Or….maybe that’s the list of victims on the side of the road. Maybe that’s all the people who, when they are in distress, all that matters is their distress. We are a church in the evangelical tradition, so let’s call this the Parable of the Good Evangelical. When we see those battered and bruised by life, do we ask if they deserve our help? Do we need to know if they are they Christian or Atheist, Religious Right or Left, Citizen or non-citizen, rich or poor, activist on the Right or Left, Communist or Capitalist, Biden or Trump supporter? Why would it matter?

“Love should not be limited by its object; its extent and quality are in the control of its subject.”[19]

When we can bring practical healing and introduce people to the Great Physician, we should do it. When we can bring practical hope and offer Gospel hope, we should bring them. When we can lead people to a place where they can find practical and spiritual rest, we should do that. And in all of this, we demonstrate the heart of Jesus in order to point to Jesus.

6. After the parable, Jesus asks his own question: Which of these was a neighbor?  “Who is my neighbor?” is not the right question. The right question is, “Am I a good neighbor?” Being a good neighbor is now a moral goal for us, not a label for others. We should stop asking whom we must care for and just care for people. We should be State Farm.[20] Jesus didn’t close with, “Now think differently;” he said, “Go and do likewise.” The more merciful we are in tangible ways, the more we know we are moving toward that goal.

7. The parable, like most of Scripture, is concerned with identity. The teacher asks Jesus, “What do I have to do?” Jesus basically responds, “What kind of person are you?”

This is not a question of mere belief, but of what we are, particularly in relation to God and what motivates us and controls our being. Who we are cannot be separated from what we do. Or life with God in Christ is intended to be a relation of love that establishes an identity that we live out in our families and communities (1 John 4:10-11). The ‘doing’ that follows ‘being’ is not about earning salvation; it’s about being who we already are in Christ. [21]

 
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[1] Stories with Intent: A Comprehensive Guide to the Parables of Jesus, by Klyne R. Snodgrass

[2] Stories with Intent, by Klyne R. Snodgrass

[3] Heyoh! I didn’t realize this last week when I floated the idea that, when the 70 went to Samaritan territory and cast out demons, “I saw Satan fall from heaven” might have referred to Zeus and Olympus.

[4] Leviticus 21:1-4; 22:4-7; Ezekiel 44:25-27

[5] Leviticus 21:11

[6] Numbers 6:6-12

[7] Interesting side note about this distance. During the bubonic plague in the 1300s, when Catholic churches were closed, the priests would administer mass to parishioners by going door-to-door, handing the elements to them on a six-foot pole. Today, when we worry about spreading airborne disease (like Covid), the recommended distance to keep is still six feet. #fortrivianight

[8] Stories with Intent, by Klyne R. Snodgrass

[9] My discussion so far is built on the insights from “The Foolish Samaritan,” by Frances Coppola. 

[10] The early church would continue to teach all-encompassing mercy:

·  Didache 1:2: “The Way of Life is this: First, thou shalt love the God who made thee, secondly, thy neighbour as thyself. . . .”

·  Barnabus 19:2, 5: “Thou shalt love thy maker. . . . Thou shalt love thy neighbour more than thy own life.”

[11] Stories with Intent, by Klyne R. Snodgrass

[12] Thanks to “Going Deeper in the Parable of the Good Samaritan,” by Michelle Barnewall for an insightful foundation on which I built.

[13] Stories with Intent, by Klyne R. Snodgrass

[14] “The bandages, oil, and wine are sacramental images for (1) the garment of baptism, which delivers us from the wounds of sin; (2) the oil of chrismation, which gives us new life in the Holy Spirit; and (3) the communion of the divine Blood, which leads to eternal life…the inn reveals the Church in which Christ's care is received.” (Orthodox Study Bible) This was the primary view of the Early Church Fathers.

[15] “The Parable Of The Good Samaritan’s Deeper Meaning,” by Candice Lucey

[16] “The Foolish Samaritan,” by Frances Coppola 

[17] Which, I suspect, led to a LOT of conversation afterward.

[18] Rereading the Parable of the Good Samaritan, by Tyler Watson

[19] Expositor’s Bible Commentary

[20] “Every one… to whom the circumstances analogous to the instance of the Samaritan direct thee to exercise helpful love in order thereby to become his neighbour, thou hast to regard as thy neighbour.” (Myer’s New Testament Commentary)

[21] I am summarizing some marvelous thoughts from Rereading the Parable of the Good Samaritan, by Tyler Watson.

Harmony #58: Return of the 70 (Luke 10:13-22; Matthew 11:25-30)

We have to back up a little bit to give us context for some of the things Jesus is going to say in today’s passage. When Jesus sent out the 72, he said this about three cities:

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon at the judgment than for you. And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades.

 I mentioned this last week, but remember that “woe” is not pronouncing a curse. It’s an expression of sadness about what is going to happen, not an orchestration of what is going to happen.

It’s interesting to note that it’s about cities. We don’t see elsewhere in Scripture where cities face some kind of eternal judgment anymore than they get an eternal reward, so I suspect this “day of judgment’ has something to do with the trajectory of these cities, how they will “sow and reap” in the world, and how the wages of their arrogance and sin will be the death of their culture. Historically, they all were eventually “judged” out of existence; all that remains is ruins, literally. More on this in a bit.

Then the seventy-two returned with joy, saying, “Lord, even the demons submit to us in your name!” So he said to them, “I was watching The Adversary[1], Satan, fall like lightning from heaven[2]. Look, I have given you authority to tread on snakes and scorpions and on the full force of the enemy, and nothing will hurt you. Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names stand written in heaven.”

There seems to be an almost child-like wonder: ”No way! Even supernatural evil has to submit to us in you name!” I’m not sure if they were excited about the power, amazed at what invoking the power of Jesus’ name could do, or a little of both. And depending on how you read that, you get a couple different ways of understanding what Jesus meant when he said, “I was watching the Satan fall from Heaven like lightning.”

·  If they are amazed at their own power, Jesus is warning them: “Listen, Satan loved power, and I watched him get cast out of heaven. Don’t fall in love with power.”

·  If they are amazed at Jesus’ power, he confirms it: “Yes, I was watching the power of the Prince of the Air[3] - Beelzebub[4], ruler of demons[5] - crumble even as you were at work. You can crush these  these snakes and scorpions through my power, and I will protect you from them.”

·  There is an interesting argument to be made that ‘heaven’ is Olympus, since the word here was sometimes used in antiquity to mean “the seat of the gods, the portion of Zeus.”[6] Zeus was a big deal to the Gentile audience. In Acts 14, Peter and Paul get confused with Zeus and Hermes at one point. In Revelation 2, Pergamum is identified as a place where Satan has this throne – perhaps the massive statue of Zeus, and where the people referred to him as “Zeus the Savior.” Keep in mind that the Gospel accounts were some of the last NT books written, so the authors had plenty of time to “read the room” and see what kind of details from the life of Jesus were important to know.  If so, here’s Luke writing to a predominantly Greek audience, associating the demonic realm with the Greek Pantheon (which even the Greeks had begun to believe at that point), and singling out Zeus with his lightning and all to highlight that Jesus as the Lord over them all.

And here is another interesting thing from this comment. This is the only recorded instance when Jesus told His disciples not to rejoice in something good.[7] Hmmmm. There may be a message here about here about what we are to truly value in the Kingdom. Obviously, freeing someone from demonic possession is a good thing (!), but Jesus is quick to redirect their enthusiasm.

“Jesus implies two sets of contrast: (1) Disciples should focus on their status before Christ instead of on their own power since it is only in the name of Christ that victory can be achieved (vv. 19, 22). (2) Disciples should focus on what happens “in heaven” rather than on their performance on earth.” (NIV Biblical Theology Study Bible)

Following Jesus starts with “being” – in Christ, a child of God, a citizen of the Kingdom, a living stone building the temple. It starts with a new identity. This is the most important thing. From that ‘being’ flows our ‘doing’ with the power and guidance of the Holy Spirit. That’s everything from being good parents to stewarding our money wisely to casting out demons.

Jesus takes their eyes of the thing they did that impressed themselves and moves their eyes to the impressive thing God has done for them. This is always meant to be the greatest source of our joy.

At that time Jesus rejoiced in the Holy Spirit and said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.[8]

This reason for rejoicing may sound odd to us, but it was a common expression among the Jewish people of Jesus time.

·  A first century Rabbi named Jochanan said, “From the time in which the temple was destroyed, wisdom was taken away from the prophets, and give a to fools and children.” (Bava Bathra, in the Babyonian Talmud)

·  A second century Rabbi named Shimon bar Yochai, wrote, “In the days of the Messiah, every species of wisdom, even the most profound, shall, be revealed; and this even to children." (Synopsis Sozar)[9]

The cities had every chance to welcome Jesus. They deliberately refused him. When they chose blindness, God granted them their request. Fortunately, God will reveal Himself to humble, open hearts. The contrast is between those who are self-sufficient and deem themselves wise and those who are dependent and love to be taught.[10]

 “Those who pride themselves in understanding divine things are judged, whereas those who understand nothing are taught.” (Expositor’s Bible Commentary)

Why was it good that God hid truths from those cities? They weren’t ready for it. It makes me think of the classic line from A Few Good Men:  “You can’t handle the truth.”

How often in church history have we seen the precious news of the Gospel misused in the hands of those who just don’t understand who Jesus is or what he taught? You don’t give that which is holy to those who will use it for destructive purposes.[11]

You know who was ready?  The common folk, the humble, the ones whose religiosity did not get in the way of seeing Jesus for who he was.

This wasn’t Jesus writing off the people in these towns as if they no longer mattered. Remember, he’s grieving their response. He’s just noting it was God’s will that what will eventually be known as the church – the corporate group of Jesus followers – is not going to begin in the halls of power and fame. It’s not going to trickle down from the  homes of the rich, the halls of academia, the chambers of government. It’s going to start with those who:

· know they are sick and need a doctor

· are willing to become like children (in that society, powerless)

· are there to serve, not be served

· ‘esteem others better than themselves’

· have rejected religiosity in favor of genuine love for God and others

I don’t want to get ahead of myself, but the next event is a religious leader asking how to get into the Kingdom, and Jesus responding with the Parable of the Good Samaritan, which ends with the command to be merciful, not so hung up on a tradition that breeds heartless arrogance.

God never intended to entrust the good news of the Gospel to those who love power, prestige, and arrogance. He entrusted it to the poor and powerless, the rejected, the overlooked. He gave it to those who understood their spiritual poverty (#beatitudes). He gave it to those who could understand that the good news of Jesus was, indeed, good news.

All things have been handed over to me by my Father.[12] No one knows who the Son is except the Father, and no one knows who the Father is except the Son and anyone to whom the Son decides to reveal him.

Jesus came to earth to reveal who God is. We don’t have time to dive into a theology of the Trinity, but I think Jesus is just clarifying that He is God. God the Father’s power is God the Son’s power. God the Father’s rule and reign is God the Son’s rule and reign. What’s true about God the Father is true about God the Son.

The next verse is an open invitation: “Come unto me, all who are weary…” with a promise that Jesus will reveal who God is even more fully.

 “Come to me, all[13] you who are weary and burdened, and I will give you rest.[14] Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is well-fitted[15]and easy to bear, and my load is not hard to carry.”

Let’s talk about rest, and yokes.

The yoke is primarily a farming image, In farming, two cattle are yoked together to plow. It was a way that young cattle learned from older, more experienced cattle. It was also a reality for those in poverty, as they would have to move a cart by putting a yoke of sorts on themselves– think of Tevya transporting milk in Fiddler On The Roof.

Jewish teachers spoke of people bearing the yoke of God’s kingdom, which was primarily obeying the Law.

· The Mishna, the first written collection of Jewish oral tradition, says, “Take upon you the yoke of the holy kingdom.”[16]

· A teacher before Jesus’ era said, “Come near me, you who are unlearned … Get wisdom, put your neck under her yoke … Look with your eyes: I have labored only a little and I have found for myself great rest” (Sirach 51:23 – 27).[17]

But what was meant to bring rest had brought burdensome and even oppressive additions of traditions so much that Jesus said the made scribes and Pharisees now ‘bound on heavy burdens’(Matthew 23:4.)[18]Jesus now speaks of his own yolk. Those who turned to God’s ways as revealed through Jesus would find rest for their souls (Jeremiah 6:16).[19]   As Adam Clarke says of this passage (and I am paraphrasing a bit),

·  Sinners, wearied in the ways of sin, are invited to come to Christ and find speedy relief.

·  Penitents, burdened with the guilt of their crimes, may come to the Cross, and find instant pardon.

·  Believers, sorely tempted, and oppressed by the remains of the carnal mind, may come to the blood that cleanses from all unrighteousness; and, purified from sin and strengthened in every temptation, they shall find rest in the Savior.

Songs for Contemplation

·      “O Come To the Altar.”  https://www.youtube.com/watch?v=S6oFT53Lrho

·      “Jesus, Strong and Kind.” https://www.youtube.com/watch?v=T5Y8s-Sz_ac

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[1] “Satan” is a title; it would be more accurate to say “the Satan.”

[2] “It is not clear whether Jesus is speaking of a vision by which he saw something in the spiritual realm or if this is simply a declaration of what has been happening. In either case, Satan’s authority and power over people has been broken. Serpents and scorpions are physical dangers that the disciples will face in their preaching, and also symbols of demonic opposition.  (The ESV Global Study Bible)

“Jewish tradition spoke of Satan’s primeval fall in sin (though the Greek verb tense here might mean that Jesus watched Satan fleeing before them). The language… could also be used figuratively (see v. 15 ; La 2:1). (NIV Cultural Backgrounds Study Bible)

“A second possible interpretation of Jesus’ words is as a warning against pride. It is as if He were saying: ‘Yes, you are quite heady because even the demons have been subject to you. But just remember… it was pride that resulted in Lucifer… being cast out of heaven. See that you avoid this peril.’”  (Believers Bible Commentary)

“This verse falls back on the taunt-song describing the fall of the king of Babylon (Isa 14:4-11).” (Expositor’s Bible Commentary)

“Similar imagery related to Satan’s defeat appears in John 12:31; Revelation 12:7–17; 20:1–3, 10.”  (Zondervan Illustrated Bible Backgrounds of the New Testament)

[3] Ephesians 2:2

[4] Matthew 12:24

[5] Matthew 9:34

[6] According to the BDAG (Bauer-Danker-Arndt-Gingrich, a Greek-English lexicon of the New Testament and other early Christian literature.

[7] Believers Bible Commentary

[8] “Jesus is not suggesting that God has chosen certain individuals for salvation and others for condemnation. Rather, God has decided that those who choose to place their trust in the wisdom of this world will be blinded to the reality of his kingdom, while those who reject such reliance on worldly wisdom (and depend on God) will receive understanding (vv.25-27).” (Asbury Bible Commentary)

[9] As noted by Adam Clarke in his commentary

[10]  Believer’s Bible Commentary

[11] “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.” Matthew 7:6

[12] As in Dan. 7, the Son of Man has received all power and dominion.

[13] “When we read that the Father is revealed only to those whom the Son chooses, we might be tempted to think of an arbitrary selection of a favored few. The following verse guards against such an interpretation. The Lord Jesus issues a universal invitation to all who are weary and heavy laden to come to Him for rest. In other words, the ones to whom He chooses to reveal the Father are those who trust Him as Lord and Savior.” (Believer’s Bible Commentary) 

[14] Remember: he didn’t come to call the healthy, but the sick.

[15] The word Xrestos, transliterated chrestos. It was given as a name to slaves who were ‘useful’ or ‘kindly. A variant spelling is…. Christus J (HELPS Word Studies)

[16] Cambridge Bible for Schools and Colleges

[17] NIV Cultural Backgrounds Study Bible

[18] Adam Clarke Commentary

[19] “This is what the LORD says: ‘Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls…’” 

Harmony #57: The Sending Of the 70/72[1] (Luke 10:1-16)

In the last installment, we read about the response of three potential followers of Jesus, all of whom had something that got in the way. Today, we will see the obedient response of 70 of Jesus’ followers (Luke 9:57-62).This is not the first time Jesus sent a group of his disciples on a focused mission. 

In the chapter just before this one, Luke records Jesus sending out 12 disciples, the number of tribes in Israel, to Jewish towns. Most commentators see this as symbolically reaching all of Israel with the good news of God’s coming Kingdom.

Today, Jesus sends out 70 disciples to Gentile towns. Why 70? Genesis 10 gives a list of the descendants of Noah’s children: "from these the nations spread out over the earth after the flood.” Guess how many nations? J[2]  This, then, is an inauguration of what will be a call to all of us to spread the Gospel to all the nations of the earth.[3]

* * * * *

After this the Lord appointed seventy others and sent them on ahead of him two by two into every town and place where he himself was about to go. He said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest to send out workers into his harvest. Go! I am sending you out like lambs surrounded by wolves.

“Do not carry a money bag, a traveler’s bag filled with extra coats, or extra sandals,[4] and don’t get distracted by lengthy, time-consuming greeting with people you meet on the road.[5]

Whenever you enter a house, first say, ‘May peace be on this house!’ And if a peace-loving person is there, your peace will remain on him, but if not, it will return to you.  Stay in that same house, eating and drinking what they give you, for the worker deserves his pay. Do not move around from house to house.

“Whenever you enter a town and the people welcome you, eat what is set before you. Heal the sick in that town and say to them, ‘The kingdom of God has come upon you!’  But whenever you enter a town and the people do not welcome you, go into its streets and say,  ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this: The kingdom of God has come.’

 But when you enter a town and are not welcomed, go into its streets and say,1 ‘Even the dust of your town we wipe from our feet as a warning to you. Yet be sure of this: The kingdom of God has come near.’  I tell you, it will be more bearable on that day for Sodom than for that town.

 “Woe/alas[6] to you, Chorazin! Woe to you, Bethsaida![7] For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon at the judgment than for you[8].  And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades[9].

“The one who listens to you listens to me, and the one who rejects you rejects me, and the one who rejects me rejects the one who sent me.”

Today, we have a smorgasbord of points. Fill up your plates as you wish.

1. The 70 R US.  Some commentators point out that in Exodus 24, Moses chose 70 elders who went up Mt. Sinai with Moses and were filled with Spirit such that they prophesied (think ‘spoke inspired truth’). They became leaders of God’s people pointing them toward truth. Jesus now sets up the priestly/prophetic role of those who will bring the good news to all the nations – which will be all of us, not just those 70.  

“You yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ…But you are a chosen race, a royal priesthood, a holy nation… that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. (1 Peter 2:5,9)

2. We should ‘pray’ and ‘go’ into the field.[10] Notice we pray and go. Prayer is not the equivalent of washing our hands of responsibility or engagement. ”Thoughts and prayers” for a harvest is not enough. We must go.

Where is the harvest field? Everywhere. All the time. Even the smallest moments are opportunities.[11] Just remember: We don’t save people. Free yourself from that pressure. But we do introduce people to the one who does. We plant truth; then we nurture the environment into which truth has been planted.

3. Dear sheep: expect the wolves. There should be no expectation that conditions will be safer or easier for us than it was for them.  They, like us, ought not expect to be liked, admired, or supported; rather, we should expect to be ignored, mocked, persecuted and even killed. We have to embrace the reality that in this world, there will be trouble, and some of it is because we are faithful witnesses.

This is not all the time, of course. The early church exploded because so many people liked the message and the messengers of Christianity. But that was always mixed in with trials and persecution.

I read too many news stories where Christians in the United States are shocked and scared when something happens that makes life hard because they are Christian.

· My Bible Study club at school got cancelled.

· That social media platform is censoring me.

· My workplace won’t let me put up Christian symbols.

· When I post Bible verses people mock me.

· I’m called all kinds of phobic just because I want to be faithful to biblical teaching.”

What did we expect?

Outrage is not the righteous response. Remember, the disciples wanted to call down fire on a Samaritan town that rejected them. Now Jesus is sending them to that town (among others). The response to trials is meant to be outreach. We are meant to invite even the wolves to meet the transformational power of Jesus so the sheep multiply.

4. Jesus deliberately ensured community. The 70 didn’t have money, extra clothes to keep them warm at night, or food. They could not live in isolation. This forced them into community.There may be an added element here of letting go of the need to be comfortable (or avoiding the appearance of displaying wealth), but I’m leaning toward the idea it was primarily to make community inescapable.

I wonder what it looks like to organize our lives and priorities such that we make life in Christian community such a priority that we can’t  imagine doing life without it. I’m not entirely sure what that looks like in our setting, but it seems important. If we take nothing else away from this, just remember that we are designed to rely on each other.

5. Kingdom-minded people have generous hospitality of mind, heart, and resources.[12]  We see clearly how this looked in the early church. The first followers of Jesus took this very seriously – and literally.

All the believers were united in heart and mind. And they felt that what they owned was not their own, so they shared everything they had. The apostles testified powerfully to the resurrection of the Lord Jesus, and God’s great blessing was upon them all.  There were no needy people among them, because those who owned land or houses would sell them and bring the money to the apostles to give to those in need. (Acts 4:32-34)

This ties back in to the community focus. Clearly, they lived in a rhythm of asking for help and giving help. This isn’t some woke Marxist utopia; this is Kingdom generosity. “They shared everything they had…there were no needy people among them”!  

6. We are to prioritize the mission. The Middle Eastern custom of greeting honored others, but prophets on mission were given an exemption in the Old Testament. he 70 had a narrow window of time for their particular mission, so they were laser focused.

I think it is a reminder to never forget that we are on a mission, and it needs to be prioritized. We just saw potential disciples give excuses about why they had to postpone the mission (“I have to bury my father; I need to say goodbye.”) As Dr. Seuss would say, “The time has come, the time is now, Marvin K. Mooney will you please go now!”

For the 70, this was a short window of time. Almost certainly they went back to long greetings when appropriate. It’s not that the greetings were bad. It’s about having the wisdom to prioritize the rhythm of the Kingdom in favor of the mission of the Kingdom.

7. The response to inhospitality is loving witness. Jesus told the 70 that if they go into a town and are welcomed, they should a) take care of their practical needs on God’s behalf (cure the sick miraculously) and b) tell them the Kingdom has come near. It’s not either/or; it’s both/and. 

But if they were not welcomed, they were to wipe the dust off your feet and leave - but still tell those who were hostile that the Kingdom has come near.  How were the 70 to respond to rejection and hostility? With witness!

If you experience rejection or hostility for being a follower of Jesus, don’t pray that God rains down fire. The door to the Kingdom is still open for all, and we should remind people of that no matter what they think of us or our message, God invites them into His Kingdom.

8. Honor people. They were not to move. This might characterize them as those who are shopping for the most luxurious accommodations when they should live simply and gratefully. This levels the socio-economic playing field. The disciples aren’t jockeying for the tastiest food and softest beds or wittiest company. They aren’t going to curry favor while in a town so they become upwardly mobile in society. They might get bread and water when they could be getting caviar and Verners somewhere else, but they will be content.

This seems really relevant. We are not called to continue to seek the bigger stage, the brighter lights, the trendier audience, the cooler venues, the more powerful and beautiful peers. It’s a trap. It’s a distraction. It’s also turns the people with whom we started into stepping stones on our way to “something greater,” which is almost always greater by Empire standards, not Kingdom standards.  

Sometimes, ministries grow organically. I’m not talking about that. I mean, if the disciples were staying in a house with someone who was just about to move into a much nicer place, it’s not like they couldn’t move with them J Sometimes, there are righteous reasons for moving to a different place of ministry. I don’t mean to imply that moving on is inherently wrong. But there is a difference between chasing bigger and better from a bad heart vs. stewarding what God gives us to steward.

Jesus is clear in this instruction: don’t chase comfort or status. As a picture on our wall said when I was a kid, “Bloom where you are planted.”

9. Accept what you are given. A joyful acceptance of hospitality, no matter how small or bland or unusual, goes a long way toward building relational bridges - especially if what someone offered was modest. The disciples’ response really mattered. Likely, the humble host is already self-conscious that Billy and Sarah up the street could give them smoked brisket instead of spam. How the disciples responded to their hospitality mattered a ton for the sake of the Kingdom.

10. Do the work of a missionary: heal and proclaim. In Luke 9, Jesus sent the twelve out to “proclaim the Kingdom of God and to heal.”  In Luke 10, he sent the seventy out to “cure the sick…and say to them, ‘The kingdom of God has come near to you.’” At this stage of his ministry,  Jesus’ disciples do the same things they have seen Jesus doing: healing people and telling them about the Kingdom.  

“And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people” (Matt. 4:23)

Later on, after his death and resurrection, he will give them further instructions, but for now this was enough: heal people; do it as a sign that God’s kingdom is on its way into the world.[13]

For us, I think that bringing healing to people is a both/and: both prayers for supernatural healing (which shows the care and power of God in a supernatural way) and doing the work of bringing medical, emotional, relational and financial healing to all places of sickness in the world (which shows the care of God and the power of the church’s presence).

Friends oversees have told me that their church planting in new towns started with a year of establishing things like drug rehab clinics and orphanages. They healed the sick. When they proclaimed “The Kingdom of heaven is here,” the people had already seen what it would look like in a very practical sense.

I worry that we can overlook the importance of practical care as a sign of God’s love and provision. Helping the needy/sick/poor is not wokeness or a distracting social gospel; it’s a lifestyle that ought to be embedded in the DNA of the Christian.[14]

We can learn a lot from the “show and tell” we did in school. We don’t just show; we don’t just tell. It’s both J

11. Remember the message: The kingdom of God has come.   The “kingdom of God” in this present age is the rule and reign of God in people’s hearts and lives. In Luke 17:20-21 Jesus said,

“The coming of the kingdom of God is not something that can be observed (like Rome), nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is in the midst of you.”[15]

In other words, God is here. Now. Meanwhile, the Jewish people were expecting the Kingdom of God to do the following:

· bring peace by ruling the world (through the Zealot’s warrior/political messiah)

· bring righteousness by restoring the glory of the Temple (the Sadducees’ Torah/Temple Messiah)

· bring about socio-economic justice by ‘turning stones into bread’ (the Pharisee’s People’s Messiah)

Jesus addressed peace, righteousness and justice, but not like they expected.

· The Kingdom brings peace between us and God (through salvation and reconciliation) and peace with others (#newhumanity #nobarriers[16]) through Jesus.

· The Kingdom brings righteousness by cleansing our hearts, renewing our minds, and healing our souls.

· The Kingdom brings justice (just living) as God’s people bring a full range of provision and healing to the world as a demonstration of God’s care for “the least of these.”

This is the Kingdom, and it is here. Let’s ‘show and tell’ everybody.

____________________________________________________________________________________

[1] It’s a Hebrew/Greek thing, like 666 vs. 606 in Revelation. When the Hebrew was translated into Greek, 70 was translated as 72.  In both cases, Jesus sent out as many disciples as there were nations in the ancient world.

[2] Some commentators point out that in Exodus 24, Moses chose 70 elders who went up Mt. Sinai with Moses and were filled with Spirit such that they prophesied (think ‘spoke inspired truth’). The Numbers 11 account notes two additional men besides the 70 were with Moses, Eldad and Medad, who also received the spirit and prophesied as the other elders did. So were there 70 (on the basis of being on Mt. Sinai with Moses), or 72?

[3] “The 12 and the 70,” biblehub.com

[4] Extras denoted wealth. Also, this meant they had to stay at a house, because they would be too cold to sleep outside. It forced relationship and community.

[5] “Greetings were socially mandatory, except on an urgent prophetic errand or mission as in 2Ki 4:29.”  (NIV Cultural Background Study Bible)

[6] A “woe” is an exclamation of grief, similar to what is expressed by the word alas. 

[7] “The condemnation of these towns would be based on the revelation they’d received. Capernaum, in particular, had witnessed many of Jesus’s miraculous works (see 4:31-41; 7:1-10), yet the majority of the city’s inhabitants rejected him.” (“Ministry on the way to Jerusalem (Luke 9:51–19:27)”, biblestudytools.com)

[8] “Chorazin and Bethsaida have been so thoroughly destroyed that their exact location is not definitely known today.” (Believer’s Bible Commentary)

[9] An allusion to the fall of Babylon noted in Isa 14:13, 15.

[10] Bonus point: Governments/institutions/systems take a position either for or against the Kingdom. This is what we mean when we talk about “systemic” problems. Sometimes, it’s more than individuals who oppose God’s Kingdom. It’s entire structures of society. We talk about corporations that we support (or don’t support, perhaps) because they have corporate policies that we believe promote virtue or vice. It happens in countries where religious freedom is more or less allowed. I offer this to note that “all of creation groans” as it awaits redemption. The fallenness of individuals will manifest in the things those individuals build. It’s important to “pray and go” to both individuals and the cities/countries/industries/businesses in which they live. Everything needs Jesus.

[11] “My (Paul’s) job was to plant the seed, and Apollos was called to water it. Any growth comes from God, so the ones who water and plant have nothing to brag about. God, who causes the growth, is the only One who matters.” (1 Corinthians 3:6-7)

[12] You must each decide in your heart how much to give. And don’t give reluctantly or in response to pressure. “For God loves a person who gives cheerfully.”And God will generously provide all you need. Then you will always have everything you need and plenty left over to share with others. As the Scriptures say, “They share freely and give generously to the poor. Their good deeds will be remembered forever. ”For God is the one who provides seed for the farmer and then bread to eat. In the same way, He will provide and increase your resources and then produce a great harvest of generosity in you. Yes, you will be enriched in every way so that you can always be generous. And when we take your gifts to those who need them, they will thank God. So two good things will result from this ministry of giving—the needs of the believers in Jerusalem will be met, and they will joyfully express their thanks to God. 2 Corinthians 9:7-12 NLT 

[13] This list is a combination of lists found at “On The Road With Jesus: The Mission Of The Seventy,” goodfaithmedia.org. and a list at Believer’s Bible Commentary.

[14] I think that’s what the foot-washing ad during the Superbowl was trying to convey.

[15] I believe that’s the best translation.

[16] Ephesians 2:14-15

Harmony #56: The Cost of Following Jesus (Luke 9:51-62; Matthew 8:19-22)

Now when the days drew near for him to be taken up, Jesus set out resolutely (“set his face”) to go to Jerusalem.

In both Matthew and Luke’s Gospel, this incident is placed on the heels of Jesus doing the kind of miraculous things that drew a large crowd (even though the incidents are different). In Matthew’s gospel, he is trying to get away from large crowds when this incident happens.

It’s no surprise, then, that these three conversation reflect a Jesus who wasn’t interested in people following him because he was popular, or because they thought it was cool, or believed they could follow Jesus when it was convenient. Jesus demonstrated over and over that he wasn’t interested in numbers for numbers’ sake. He didn’t want Himself or His Kingdom to be trendy.

In Luke’s gospel, Jesus had just finished talking to his disciples about his upcoming death. Consider the grim circumstances as we see Jesus’ response to three potential followers. He knows what’s coming; he knows what his disciples are going to go through. They have no idea that he is literally going to be taking up a cross, and that they will follow him to Golgotha. The metaphors are about to become reality.

  He sent messengers on ahead of him. As they went along, they entered a Samaritan village to make things ready in advance for him, but the villagers refused to welcome him, because he was determined to go to Jerusalem.[1]

Now when his disciples James and John[2] saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume them?” But He turned and rebuked them, and said, “You do not know what kind of spirit you belong to. For the Son of Man did not come to destroy men's lives but to save them,” and they went on to another village.

There was a reason Jesus had not sent the 12 to Samaritan villages yet. They weren’t ready. First, they took this insult way too personally. It wasn’t a secret that Samaritans did NOT worship in Jerusalem. This was part of the animosity between Jews and Samaritans. When the Samaritans found out Jesus was going to the Temple in Jerusalem, of course they weren’t going to help. To them, that was enabling false worship. Their response should not have been a surprise.

The disciples could have said, “Well, we tried. The worst they could do was say no.” Instead, they decided the best response would be to kill everyone – without having to get their hands dirty. Could God do it for them? Did God feel the same way about these Samaritans as they did?

The answer is, of course, no. “You do not know what kind of Spirit you belong to.” That was not the heart of God for the Samaritans. Don’t forget, this is right after all this teaching on forgiveness. Yikes. Tough crowd.

“Whatever…errors may be in religion, we must never persecute [those who believe them]. Let us, if needful, argue with them, reason with them, and try to show them a more excellent way. But let us never take up the "carnal" weapon to promote the spread of truth. Let us never be tempted, directly or indirectly, to persecute anyone, under pretense of the glory of Christ and the good of the Church. Let us rather remember, that the religion [professed] from fear of death, or dread of penalties, is worth nothing at all, and that if we swell our ranks by fear and threatening, in reality we gain no strength… The appeals that we make must be to…consciences and wills.”      - JC Ryle

Let’s pick up from there.

As they were walking along the road, an expert in the law came to him and said, “Teacher, I will follow you wherever you go.” Jesus said to him, “Foxes have dens and the birds in the sky have nests, but the Son of Man has no place to lay his head.”

Jesus said to another, “Follow me.” But he replied, “Lord, first let me go and bury my father.” But Jesus said to him, “Follow me, and let the dead bury their own dead, but as for you, go and proclaim the kingdom of God.”[3]

Yet another said, “I will follow you, Lord, but first let me say goodbye to my family.” Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”

* * * * * *

The first man seems to be sincerely eager to be a part of what Jesus is doing. After all, he just saw some amazing things. Who wouldn’t want to be closer to that? I think Jesus’ response is similar to the response Jesus gave the Rich Young Ruler who also wanted to follow him.[4] Jesus said to that ruler, “Go get rid of all your money.” Jesus identified the idol that had to go.

To this man, Jesus uses an image from nature to point out that there is no expectation of comfort. I mean, they had just been denied access to town to spend the night. They were on their way to Jerusalem where Jesus would be killed and his disciples scattered.

My sense is that Jesus jumps straight to his vulnerability, his idol: the desire for comfort, maybe even popularity. “People won’t like you. They will reject you. You may even be denied ordinary, normal things by those who reject you. Follow me, and you might become deeply unpopular, despised, rejected, even unable to have the material comforts others enjoy.”

We should expect to be made uncomfortable as followers of Jesus. And our response should not be longing for God to judge them, but to save them.

* * * * *

The second man makes what seems to be a reasonable request (burying his father), but there is more going on here than first appears. Several options have been offered.[5] I think one stands out, but you will see the others in commentaries, so let’s take a look at them.

The first option is that the guy’s father had died and Jesus was telling him not to go help bury him. This is the least likely. In Judaism, someone who died had to be buried the same day.[6]There was no way that man would have been hanging out with Jesus. It was a really big deal to honor your parents with a proper burial. It’s also likely the father was not sick and close to dying, or the man would have asked Jesus to heal him.

The second option is that this was an expression meaning that he had to stay with his father as long as his father was alive. G. Campbell Morgan refers to a traveler in the Middle East who was trying to enlist a young Arab man as his guide. The man replied that he could not go because he had to bury his father. When the traveler expressed his sympathy, he learned that the young man’s father had not died; he was waiting to be a guide until he no longer had to take care of his father. So perhaps this man was saying, “After my father is gone, I will follow You.”[7]

[Another layer: the man would likely receive his inheritance when his father died. Leaving him might cause him to lose out on his share of his father’s estate.[8]]

The third option is that the man is waiting for the time a year after the body was first buried when the bones of the deceased were placed in an ossuary box and interred with other deceased relatives.[9]

Depending on which option is correct, it will change how you view what Jesus meant when he said, “let the dead bury the dead.”

Options #1 and #2 implies,

• “Let the spiritually dead bury the physically dead; let those not yet alive to the claims of the kingdom bury the naturally dead.” [10]

• Some wonder if this is about the vespillones, the corpse-bearers who carried out the bodies of the poor at night; in Hebrew phraseology, they were “the men of the dead.”[11]

Option #3 would read more like, “Let the already dead (the ancestors) take care of their own.”[12] After all, the man’s father had been honored in the burial already; the second step was tradition, and it was not an insult to his father not to observe it. I favor this reading.

“Jesus was saying in essence, “Look, you have already honored your father by giving him a proper burial in the family burial cave. Instead of waiting for the flesh to decompose, go preach the kingdom of God and tell the people that faith alone in Christ is the only true means of atonement.” (“Let The Dead Bury Their Dead - Meaning.” Alice Anacioco. biblical-christianity.com)

* * * * *

The third man’s request also seems reasonable – he’s going to follow, but he needs to say his goodbyes. This is not unprecedented in Jewish teaching.

Earlier in Luke 9, Jesus had already been connected with Elijah several times. Near the end of Elijah's ministry, God told him to call Elisha to take his place. Elijah found Elisha plowing a field with twelve yoke of oxen and placed his cloak on the younger man's shoulders. Elisha knew what this meant and asked permission to say goodbye to his parents, which Elijah allowed. Only then did Elisha follow Elijah (1 Kings 19:19–21).  So far so good. Reasonable request. But….

“’To bid farewell’ signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders...the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants.” Vincent's Word Studies

In other words, it sure looks like the man has a back up plan. Whatever happens to him while following Jesus, Plan B is waiting for him if necessary. Jesus responds by playing off this same Old Testament text, since Elisha was plowing in his family’s field when Elijah met him:

“No one who puts his hand to the plow and looks back is fit for service in the kingdom of God.”

I like the careful wording of this verse in Meyer’s NT Commentary:

“No one who has offered to labor in my service, and, withal, still attaches his interest to his earlier relations is well fitted/adapted to labor for the kingdom of the Messiah.” 

The farmer must keep looking forward in order to plow a straight furrow. Likewise, a disciple constantly distracted by past associations cannot provide effective service for the kingdom of God.[13]

* * * * *

Jesus tells these three would-be disciples that a true disciple…

1.    Risks rejection by the world (57-58). Disciples do not put attach their hearts to earthly material comforts: wealth, comfort, reputation, tradition. “Don’t pity Jesus for having no place to rest his head. Pity the man so chained to his mortgage that he can’t respond to the call of Christ. Don’t pity Jesus for sleeping by the campfire. Pity the woman so sold to her career that she cannot follow Christ to a foreign land. Don’t pity the disciples who are called the “scum of the earth.” Pity those who are enslaved to the opinions of the world.“[14]

2.    Makes proclamation a priority (59-60) In the OT, only prophets were permitted to neglect funeral customs in order to reveal God’s revelation. So, Jesus’ call to ignore funeral customs signals that an important period of time has arrived on the divine calendar.“Nothing should delay or stop us from spreading the good news that the Kingdom is here, not even good obligations and attachments.” (Daniel l. Sonnenberg)

3.    Leaves the old life behind (61-62) It is not an emotional, spur-of-the moment decision. It is not a decision that can be postponed till later. It is not a phase we go through while we keep our options open. Following Jesus means signing away the rights to your own life. You sign on the bottom line and let him fill in the details. It means Jesus first. No conditions. No delays. No buts. No excuses. A disciple cannot trust Jesus halfway. “Christ must reign in the heart without a rival. All other loves and all other loyalties must be secondary.” (Believer’s Bible Commentary)

* * * * *

So, how do we summarize the lesson today?

I wonder: what is really first in your life? Are we saying to Jesus, “I will follow you,” but adding our qualification, our disclaimer under our breath, perhaps hoping Jesus won’t hear? God first…but really being successful first, career first, financial well-being first. God first…but really being a good citizen, or being nice and well-liked first. God first…but really comfort and safety and security first.

When God calls you, and you say yes to following Jesus, what are the “buts” that are on the tip of your tongue, or muttered under your breath, or the truth you really mean instead? How do you finish this sentence to Jesus, “I will follow you, but first let me…” what?

Jesus tries to convey to us a sense of urgency. The good news doesn’t have time to wait. The world needs the message of Jesus right now. Look around. Look at the news. Look at the headlines. Look at our nation. Look at our community. Look at our congregation. Look at your own life.

We need the message of Jesus, the news about God’s reign on earth, the good news of God’s grace and favor and God’s way that rejects the ways of greed and selfishness and oppression and we need it now. And so Jesus needs disciples, messengers of the good news right now. People who are ready to say “But first you God, and then everything else can come next.”

 – Beth Quick, bethquick.com

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[1] The Samaritans probably rejected the messengers because Samaritans did not accept Jerusalem as the place of worship (see John 4:20)

[2] James eventually gave his life as a martyr; John became known as the Apostle of Love.

[4] Mark 10:17-27

[5] I’ll add here in the footnotes that it is possible that Jesus, who is about to take a Nazarite vow, is giving this man a heads up: if he truly follows the example of Jesus, he would not be able to bury his father when it was time.‘All the days of his separation to the LORD he shall not go near to a dead person. He shall not make himself unclean for his father or for his mother, for his brother or for his sister, when they die, because his separation to God is on his head. All the days of his separation he is holy to the LORD.” (Numbers 6:6-8)

[6] “In Jesus’ culture, the obligation to bury one’s father took precedence even over saying the Shema (The Challenge of Jesus: Rediscovering Who Jesus Was and Is by N.T. Wright)? So how could Jesus tell His disciples not to go bury their fathers?According to first-century Jewish burial customs, when a person died, they were normally buried immediately (usually on the same day) in the family burial cave that had been hewn out of bedrock. This custom is based on the injunction found in the Mosaic Law not to leave the corpse of an executed person on the tree overnight (Deuteronomy 21:22-23).” (Let The Dead Bury Their Dead – Meaning,” Alice Anacioco, biblical-christianity.com)

[7] As cited by Steven Cole at preceptaustin.com

[8] “He wanted to make sure he received his inheritance. Then, when his circumstances were secure, he’d be equipped to be a disciple.” (Tony Evans Study Bible)

[9] “After the body was placed in a burial cave and is left to decompose, the family will separate itself and mourn for seven days. This initial mourning period is called shivah which is followed by a less intense 30-day period of mourning called shloshim. However, the entire mourning period was not fully over. The final act of mourning is when the family would return after a year to gather all the bones and place them with the bones of other family members on another shelf or the floor. This is now the secondary burial, also referred to as ossilegium. In the Jerusalem Talmud, it says, “When the flesh had wasted away, the bones were collected and placed in chests (ossuaries). On that day (the son) mourned, but the following day he was glad because his forebears rested from judgment” (Moed Qatan 1:5). (“Let The Dead Bury Their Dead” Meaning. Alice Anacioco.) biblical-christianity.com)

[10] Blessed Theophylact gives a concise explanation: “He is saying, “Let your dead relatives, that is, those who do not believe, take care of your unbelieving father in his old age until death.” To bury means here to bestow care on him even to the grave. Even in common parlance we say, “So and so buried his father,” which means not only that he placed him in the ground when he died, but that he also did every other good thing for him that was necessary, caring for him until his end and his burial.” (Let The Dead Bury Their Dead,” Fr. John Whiteford, OrthoChristian.com)

[11] Expositor's Greek Testament

[12] “The phrase “own dead” indicates the inclusion of the fathers among the dead.
“He's essentially making a joke, saying, "Your dad's bones aren't going anywhere. They are safe in the family tomb with all your other ancestors. I'm sure they'll keep him company"; in other words, "Let the dead (your other ancestors in the family tomb) take care of your father's bones until someone else in the family shows up to bury them." (“Let The Dead Bury Their Own Dead,” http://unamsanctamcatholicam.blogspot.com/2018/07/let-dead-bury-their-own-dead.html)

[13] Zondervan Illustrated Bible Backgrounds of the New Testament

[14] The Three Rookies: Christ Speaks to the Problem of Convenient Excuses.” Ray Pritchard

Harmony 55: Enough Faith To Forgive (Luke 17:1-10)

I am sometimes surprised where my study takes me. Today’s passage is one of those days.

Jesus said to his disciples: “Things that cause people to stumble are bound to come, but woe to anyone through whom they come. It would be better for them to be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble. So watch yourselves.”

We covered this several weeks ago. I’m just giving us the context leading up to today’s passage. Don’t cause God’s children to stumble out of their faith. Jesus wasn’t suggesting the millstone as a punishment; he was referencing a thing the Romans did to the worst of traitors to make a point about how serious this is. Next, he gives an example on how not to make them stumble.

“If your brother or sister sins against you, rebuke them; and if they repent, forgive them. Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.” The disciples said to the Lord, “Increase our faith (increase your gift of faith to us).”[1]

The apostles recognized this kind of forgiveness was not something they were doing; in fact, they didn’t think they could. It’s an incredibly challenging teaching. “Um, Jesus, we are going to need more faith if you want us to do this kind of forgiving.” Jesus responded with an analogy similar to one we’ve heard before, then told them a parable to make an important point – and here’s where I was surprised where my study led.

I had always thought of this as a prayer I ought to pray. In the context of Jesus’ response, I don’t think it is. Jesus basically responds to their request by saying, “You don’t need more faith. You need to use the faith God has already given you.” Here’s the text, then I will explain my conclusion and its implications for us. 

So the Lord replied, “I tell you the truth, if you have faith like a mustard seed, you can say to this black mulberry tree, ‘Be pulled out by the roots and planted in the sea,’ and it would obey you.[2]

“Suppose one of you has a servant plowing or looking after the sheep. Will he say to the servant when he comes in from the field, ‘Come along now and sit down to eat’? Won’t he rather say, ‘Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink’? Will he thank the servant because he did what he was told to do?  So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants;[3]we have only done our duty.’”

Does that sound a little harsh or maybe even demeaning? Is that how God will speak to His servants – His children?

First, let’s note that this perspective on being a servant would not have been new information to the disciples. Similar teachings about humility and service to God appear in Jewish writings.

• Rabbi ben Zakkai (contemporary of Jesus) is cited in the Mishnah as saying, “If you have wrought much in the Law claim not merit for yourself, for to this end you were created.”

• Antigonus of Soko (3rd century BCE) said, "Be not like servants who serve their master for the sake of reward; rather, be like servants who do not serve their master for the sake of reward, and let the awe of Heaven be upon you.”[4]

The circumstances of service and duty that Jesus describes here between the servants and the master were not demeaning; they were normal in that society, and Jewish audience would have seen no insult in this.[5]

Second, let’s talk about the ‘unprofitable’ part. I believe this parable affirms something else already taught in Judaism: we cannot increase God’s glory. We can’t add to the treasury of spiritual riches that come from the throne of God.

“Can a man be of benefit to God? Can even a wise person benefit him? What pleasure would it give the Almighty if you were righteous? What would he gain if your ways were blameless? (Job 22:2-3)

Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out. Who has known the mind of the Lord? Or who has been his counselor? Who has ever given to God, that God should repay them? For from him and through him and for him are all things. To him be the glory forever! Amen. (Romans 11:33-36)

You have derived your being from the infinite fountain of life: you are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God. (Adam Clarke)

If you are righteous, what do you give to him, or what does he receive from your hand? Your wickedness only affects humans like yourself, and your righteousness only other people.” ( Job 35:7-8)

Being ‘unprofitable’ reminds us that we don’t add to the greatness of God; therefore, we aren't bargaining with God in the sense that God owes us because we have enriched Him in some fashion. However, our righteous living impacts other people, which brings me to the next point.

Third, let’s look at other places in Scripture that are not parables to see the heart of God toward those who serve Christ and His kingdom.[6]

• “Epaphras, our dear fellow servant, who is a aithful minister of Christ” (1:7)

• Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord” (4:7)

• “Onesimus, a faithful and beloved brother” (4:9)

• “When the Lord comes, He will both bring to light the hidden things of darkness and reveal the counsels of the hearts; then each one’s declaration of praise will come from God” (1 Corinthians 4:5)?

• “Blessed is the man who endures temptation; for when he has been shown approved, he will receive the crown of life which the Lord has promised to those who love Him” (Jas 1:12).

• “I have fought the good fight, I have finished the race, I have kept the faith…there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day” (2 Tim 4:7-8)?

• “Do not forget to do good and to share, for with such sacrifices God is well pleased.” (Heb 13:16)

• “We make it our aim, whether present or absent, to be well pleasing to Him.” (2 Cor 5:9)

Clearly, the point of the parable is not that serving God is useless or unworthy of affirmation. Let’s not make this parable carry more weight than it’s intended to bear. Jesus is making a point that has to do with faith.

• According 1 Corinthians 12, faith is a gift of the Holy Spirit who “apportions to each one individually as he wills.”

• Romans 12:3 says, "For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith."[7]

Notice that faith is not a thing we make, or drum up by focusing really hard, or earn. It is a gift from God.[8] A prayer to increase faith would be asking God to give a larger measure of faith than God had already given – as if God did not know what He was doing the first time, or wasn’t keeping track of what our needs are.

The disciples seem to be asking, “Give us more faith than what you have given us. There’s no way we can do what you are calling us to do with our current amount of faith.” Jesus basically responds, “You don’t need special merit or favor in your faith. You have what you need. If you are doing that which your faith asks of you, you’re good. The faith I have given you makes you capable of far greater things than you understand.”

I don’t think it was a question of them needing more faith. I think they simply needed to live out the faith God had already given them. And what would this look like? The parable comes back to the theme we’ve been riffing on for weeks now: They should use the faith they have been given in service to God and others.

Faith demonstrates its power when it is put into practice by serving God and others. God uses…

“faith that is pure and simple, that is, faith with integrity. Our faith does not make us powerful authorities but humble servants of God.”[9]

Jesus has equipped us to faithfully do what our faith leads us to do.

Here, I think, is the problem: the disciples wanted an instantaneous abundance of maturity. “Jesus, snap your fingers and makes us spiritually powerful.” I heard a popular preacher once tell an audience that Jesus appeared to him in a dream and told him he (God) was giving him an instant 10 years of spiritual maturity because God didn’t have time to wait for him to get it one day at a time. It may come as no surprise that this man’s ministry crashed and burned.

Jesus told his disciples, “It doesn’t work like that. You have faith. Even the smallest amount of faith has great power. Do the things your faith calls you to do.”[10]

“A small measure of real faith was sufficient to teach them that God would give them strength enough to keep themselves from committing this offense against love and charity of which he warned them so solemnly...”[11]

“The general sense of the parable is clear. It teaches two things to all who would be, then or in the ages to come, his disciples - patience and humility. They were not to look to accomplishing great things by a strong faith given to them in a moment of time, but they were to labor on patiently and bravely, and afterwards, as in the parable-story, they too should eat and drink.”[12]

This is not a glamorous teaching. It turns out that, when we follow Jesus, we not only take up a cross, but we begin what Eugene Peterson called “a long, slow obedience in the same direction” as Jesus.

• How do you hike the Appalachian Trail? One step at a time.

• How do you become Mr. Olympia? One workout at a time.

• How do you get to the stage of the Grand Old Oprey? One gig at a time.

• How do you make a feast? One ingredient at a time.

How does the life-changing power of our faith become real to us in such a way that we experience the transformation into maturity that God intends for us? One act of Holy Spirit - enabled obedience at a time.

I kind of like the cooking analogy. I wish I were a more capable cook than I am. But you know what? I have the ingredients in the house. I have recipes. I have my wife’s presence and wisdom. If she would say, “Why don’t you make Sea Urchin Guacamole Tacos with Spicy Moroccan Carrot Salad and Charred Brussels Sprouts With Anchovy Butter,” that would seem like way too much. But what if I have what I need? Maybe I haven’t used anchovies before, but I can now. It’s right there. I have ingredients, and directions, and the presence and help of the one who called me to this task and equipped me for it. I have what I need to do what I have been asked to do. Am I really good at it? Not yet, but I could be if I commit to learning how to use that which I have been given.

I think this is the point of Jesus’ response. God is a good father who knows how to give good gifts to His children. When God gives you a measure of faith, it’s a good and sufficient gift. He has equipped you for that to which He has called you. Peter noted that we can add things to our faith that are good for our maturity and growth, but God has given us the faith He determined we needed.  From 2 Peter 1:1-8.

Simon Peter, a servant and apostle of Jesus Christ, to those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours: Grace and peace be yours in abundance through the knowledge of God and of Jesus our Lord.

His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness. Through these he has given us his very great and precious promises, so that through themyou may participate in the divine nature, having escaped the corruption in the world caused by evil desires.

For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. 

For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.

I wonder if we strengthen the faith we have been given by exercising it like a muscle. When we use it, it becomes stronger. Or to my kitchen analogy, if you want to become proficient with the ingredients you have been given, you have to keep cooking with them. One day we will realize we have the resources and strength from the provision of God’s storehouse to do that which seemed impossible.

• How do you become a person who is known for speaking with grace and truth? By drawing from the faith God has already given you, adding Holy Spirit-enabled knowledge and love, and speaking with grace and truth next time. And then the next time.

• How can you become a person who is known for patience? By drawing from the faith God has already given you, adding Holy Spirit enabled self-control, and being patient next time…and next time…

• How can you become a person who is known for kindness and gentleness? By drawing from the faith God has already given you, adding Holy Spirit enabled goodness and mutual affection, and being kind and gentle next time…

• How can we possible be the kind of person who forgives 70x7 times? By drawing from the faith God has already given you, adding Holy Spirit enabled perseverance and love, and forgiving next time…and next time…

If God calls us, He will equip us. He has called us to follow in his footsteps. God has given us the Holy Spirit to work and move and transform us; He has given us his Word to nourish and guide us; He has given us the church to stabilize, and comfort, and encourage us.

Once again, 1 Corinthians 12 lists faith as a gift of the Holy Spirit who “apportions to each one individually as he wills.” I wonder if what Jesus was intending to convey to his disciples was that the better request is this:

“Lord, thank you for the faith you have given us; increase our trust; increase our servant’s heart; increase our love of God and others; increase our strength to add character to our faith; help us to put the faith you have given us into practice.”

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[1] Faith and belief are not interchangeable in the Bible. God gives us faith; we respond with belief. See this commentary at biblehub.com (https://biblehub.com/greek/4102.htm)

[2] “The passives (verbs) here are probably a circumlocution for God performing the action (the so-called divine passive). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).” – notes from the NET Bible on biblegateway.com

[3] “Ἀχοεῖος is not worthless or of no value; for that servant is not useless who does all that his master orders him. Ἄχρηστος is… of whom there is no need, one to whom God the Master owes no thanks or favor. Human pride is liable to fancy that it has done God a favor by doing well, and that God could not do without men’s services...”(Bengals Gnomen)

[4] Zondervan Illustrated Bible Backgrounds of the New Testament

[5] Expositor’s Bible Commentary

[6] Thank you, https://transformingourconforming.com/a-profitable-servant/, for compiling this list.

[7] “Faith (4102/pistis) is always a gift from God, and never something that can be produced by people…faith for the believer is "God's divine persuasion" – and therefore distinct from human belief (confidence)…The Lord continuously births faith in the yielded believer so they can know… the persuasion of His will (1 Jn 5:4).” HELPS Word Studies

[8] HELPS Word Studies once again:” Belief and faith are not exactly equivalent terms. When Jesus told people, "Your faith has made you well," faith was still His gift (Eph 2:8,9). Any gift however, once received, becomes the "possession" of the recipient. Faith however is always from God and is purely His work (2 Thes 1:11). Note: The Greek definite article is uniformly used in the expressions "your faith," "their faith" (which occur over 30 times in the Greek NT). This genitive construction with the article refers to "the principle of faith (operating in) you" – not "your faith" in the sense that faith is ever generated by the recipient.”

[9] Africa Bible Commentary

[10] “They had been asking for faith, not only in a measure sufficient for obedience, but as excluding all uncertainty and doubt. They were looking for the crown of labor before their work was done, for the wreath of the conqueror before they had fought the battle.” (Ellicott’s Bible Commentary)

[11] Pulpit Commentary

[12] Pulpit Commentary