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03-24 Washed by Jesus

          We are continuing our journey towards Easter morning by taking one day at a time in the final week of Jesus’ public ministry.  As we have moved our way through the week, we might have noticed that the level of detail and the depth of information that we are receiving for each measure of time is increasing.  I mentioned before that in my Bible there are about 180 pages of material used to describe the three years of Jesus’ ministry.  But of those 180 pages, 11 pages are devoted to the events and discussions at a single meal, Jesus’ final meal with all his disciples. One hundred 180 pages to describe three years.  Eleven of those pages used to describe just four hours.  That fact alone suggests that the events of that meal had a profound effect on the disciples, the gospel writers in particular, and upon the early Christian Church.

          What happened in those four hours?  There were six actions of significance.  First, Jesus washed the feet of the disciples. Second, Jesus predicted his betrayal by Judas.  Third, Jesus shared bread with his disciples and said it was his body and he shared the cup and said it was his blood.  Fourth, the disciples argued among themselves about which one of them was the greatest. Fifth, Jesus predicted Peter’s denial. And sixth, Jesus gave one final teaching to the disciples.  Each one of these six actions could be the subject of a sermon or two on its own, so I won’t attempt to cover all these actions today.  I will cover some of those actions today, some on this Thursday evening during the Maundy Thursday service and I will leave the balance for another day. So, let’s begin. 

          The meal celebrated by Jesus and his disciples was the Passover meal.  The Passover meal was then and remains today the occasion used by the Jews to remember that God had redeemed the Hebrew people from the Egyptians.  In Jesus’ time, Jews desired to celebrate the meal within the city of Jerusalem.  And Jesus arranged for the Passover meal within the city and made those arrangements through a man whose identity has been lost to history.  In Mark 14, we read that Jesus sent two of his disciples into Jerusalem and look for a man carrying a jar of water.  Jesus told his disciples, “Follow him. 14Say to the owner of the house he enters, ‘The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?’ 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.”  16 The disciples left, went into the city and found things just as Jesus had told them. So, they prepared the Passover” (Mark 14:13b-16).  There is a bit of secrecy and a little clandestine feel to these arrangements.  The disciples do not know the name of the man that they would follow, only that the man would find them, and the disciples would know he was the right man because the man would be carrying a jar of water.  The disciples did not know where they were going.  They only knew that they were to follow the man with the jug of water and go to the house he entered.  Once at the home, the disciples only knew to ask the owner of that home, another man unknown to them, “Where is the upstairs room?”  There was only one person who knew the whole plan and that was Jesus.  Why the secrecy?  Perhaps secrecy was necessary so that this meal happened without interruption by Judas’ betrayal of Jesus.  Whatever the reason, the secrecy would have caught the attention of John’s original readers and highlighted to them the importance Jesus placed on this meal.

          Today, we will work with John’s account of this meal.  John wrote, “2 The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus. 3 Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God” (John 13:2-4).  John was making it clear that while the meal appeared to those attending to be another Passover meal, it was so much more than that.  For at this meal sat Jesus, the Son of God and Judas, who had given himself over to Satan.  The presence of Jesus and Satan tells us that a spiritual battle was being fought while the participants ate.  For in and through this meal, the perfect plan of God the Father would be worked out. It was time for Jesus to complete his mission and return to his glory in heaven.  This meal signal the essential points of the good news of the gospel of Jesus Christ.

          John said that while the meal was in progress, “4 He [Jesus] got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5 After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him” (John 13:4-5).  The custom of that day was that just prior to the Passover meal people immersed themselves in water to bathe and become ritually clean before the meal.  Likely then everyone had bathed.  Once at the house for the meal, a servant of the host of the meal would clean the feet of each guest upon their arrival, meaning the foot washing occurred before meal.  To the original readers of John’s gospel, Jesus rising in the middle of the meal to wash the disciples’ feet would have been a completely unexpected and thought unnecessary. This fact alone would have alerted John’s readers to something important was about to happen in and through the foot washing and that it would reflect insight into the spiritual battle that was underway.

We know something significant was happening because Jesus said as much with his interaction with Peter.  John wrote, “6 He [Jesus] came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”  7 Jesus replied, “You do not realize now what I am doing, but later you will understand” (John 13:6-7).  Jesus’ reply confirmed that what Jesus is doing is no ordinary foot washing to remove the dusk of the day because Jesus told Peter, “You do not realize now what I am doing.”  Well, there were two things the disciples realized were happening.  First, their feet were being washed.  Second, the person washing their feet was not a servant but their Lord, Master, and Rabbi, Jesus.  So, Jesus’ words, “You do not realize now what I am doing,” means that physical foot washing by Jesus was not the true significance of the moment. There was something much deeper going on.

We see that after Jesus washed Peter’s feet, Jesus said again, ““Do you understand what I have done for you?”  This is very much the same statement Jesus made before he washed Peter’s feet.  In Scripture, when we read the same or similar statement such as these statements, it is a signal to look hard at the words between those two statements.  This writing technique is called an inclusio.  It is an ancient writing technique used to emphasis the words between the similar statements.  So, let’s look harder at those in between words. 

He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”  Jesus replied, “You do not realize now what I am doing, but later you will understand.”  “No,” said Peter, “you shall never wash my feet.”  Jesus answered, “Unless I wash you, you have no part with me.”  “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”  10 Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” 11 For he knew who was going to betray him, and that was why he said not every one was clean.  12 When he [Jesus] had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” (John 13:6-12).

Jesus’ words, “Unless I wash you, you have no part with me” gives us insight that the physical washing was representative, symbolic of an action Jesus must take on behalf of his disciples and that to refuse Jesus’ offer meant the disciple could not have a relationship with Jesus at all.  Peter and the other disciples did not realize at that moment, but Jesus was pointing them to events that were about to unfold in the spiritual battle that was underway. The events were the fulfilment of the gospel.  The events included Jesus giving his life upon the cross so that the sins of his disciples would be washed away.  The events included Jesus being raised from the dead.  The significance of Jesus foot washing was that Jesus washes away the sins of his disciples.  The disciples would not understand this significance until later, that is after the resurrection appearance of Jesus.

Being washed by the Son of God is to be cleansed of sin.  To be washed by Jesus is to be redeemed from death into life.  Redemption, coming to be right before God the Father, can only happen if Jesus’ washes away sin.  There is no other way.  John would later write about Christians that, “9 If we confess our sins, he is faithful and just and will forgive us our sins and purify us (wash us clean) from all unrighteousness” (1 John 1:9).  Jesus will continually wipe away our sins as we confess our faith in Him. 

John wrote, “12 When he [Jesus] had finished washing their [the disciples’] feet, he [Jesus] put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. 13 “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. 14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. 15 I have set you an example that you should do as I have done for you” (John 13:12-15). Certainly, Jesus set the example of humble service to others.  This was the common life physical experience.  But we know now that what Jesus did was more than that.  There was the uncommon spiritual experience of Jesus having washed the disciples clean of their sins.  The disciples had been forgiven by Jesus.  The example Jesus then set was that the disciples then was humble service but more than that it was that we must forgive those who sin against us. We must be willing to follow Jesus’ example.

Jesus taught, “If you forgive others their sins, your heavenly Father will forgive you.   15 But if you do not forgive others their sins, your Father will not forgive your sins. (Matthew 6:14-15). Peter asked Jesus how often it was necessary to forgive, and Jesus replied, ““I tell you, not seven times, but seventy-seven times.” (Matthew 18:22), a number to be taken symbolically, not literally, for the never-ending way that we ought to forgive. 

Jesus liked to use parables to illustrate various aspects of forgiveness. During his conversation with Peter, Jesus told the parable of the unforgiving servant (Matthew18:23-35). Luke’s gospel has a series of five forgiveness parables:  the barren fig tree (Luke 13:6-9); the bent over woman (Luke 13:10-13); the lost sheep (Luke 15:4-7); the lost coin (Luke15:8-10); and the greatest forgiveness parable of all, the prodigal son (Luke 15:11-32).  Jesus was extremely kind and merciful in the way that he forgave those who sinned against others. Jesus told the paralytic, “Child, your sins are forgiven” (Mark 2:5); when a sinful woman bathed Jesus’ feet with her tears and wiped them with her hair, Jesus said, “Your sins are forgiven” (Luke 7:48); when a woman caught in adultery was brought before him, Jesus said to her “Your sins are forgiven” (John 8:11). 

When Jesus had been resurrected and he met with his disciples, John recorded, “21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” 22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven” (John 20:21-22).  The first command of Jesus upon his resurrection was to forgive the sins of others.

The good news of the gospel of Jesus Christ is about forgiveness of sins so as to restore the perfect relationship with God and transform our minds to restore relationships with one another.  Jesus told his disciples “14 Now that I, your Lord and Teacher, have washed your feet [I have forgiven you], you also should wash one another’s feet [forgive one another]. 15 I have set you an example that you should do as I have done for you” (John 13:14-15).

The message for us today is the same as it was for Jesus’ disciples.  To be part of Jesus, we must accept and allow Him to wash our feet, that is to cleanse us of sin.  There is no alternative.  To be cleansed by Jesus of unrighteousness is to believe that Jesus died for you, that Jesus was buried, and that Jesus rose from the dead.  To have Jesus is to believe in the gospel. 

But it does not end there.  To believe in Jesus and be cleansed of sin, also means that we must wash the feet of one another, that is to forgive one another the sins committed against us.  If we refuse to forgive the sins of another, then we are saying we do not want Jesus to cleanse us.  Let me say that again.  If we refuse to forgive the sins of another, then we are saying we do not want Jesus to cleanse us.  These are not my thoughts; these are Jesus’ thoughts.  Jesus said, “15 But if you do not forgive others their sins, your Father will not forgive your sins” (Matthew 6:15).

We need to ask ourselves, “Do I understand what Jesus did for me at that meal?  Have I allowed Jesus to wash my feet, that is to cleanse me of my sin? Is there some unconfessed sin I need to have washed away?” Jesus stands ready with a basin and a towel ready to cleanse each of us and make us right before God.  Let’s not wait.  Let’s not hesitate.  Let’s be cleansed.  And if we have been cleansed by Jesus, then have we done as Jesus commanded and followed his example?  Is there someone who we have not forgiven in the same manner Jesus forgave us?  If so, then grab your basin and towel and forgive as Jesus has forgiven you.  Let us pray. 

03-17 Anointed for the Gospel

          We are continuing our journey towards Easter morning by taking one day at a time in the final week of Jesus’ public ministry.  We have seen in the preceding Sundays that Jesus focused his public words towards worship of God.  Jesus entered Jerusalem making the pages of the Old Testament come alive as he rode into the city on a donkey.  While the people who traveled with him cheered and the religious leaders jeered, Jesus teared.  Jesus cried as he came to see the sight of Jerusalem because he understood the people did not see, welcome, and worship God’s arrival. 

The next day, Jesus returned to Jerusalem and cleared the Temple of the buyers and sellers of animals and moneychangers.  Jesus with great force of authority stopped the sacrificial offerings in the Temple and again made the voices of the Old Testament prophets heard again, “The house of the Lord is a place of prayer for all nations!” “Yet, you have made it into a den of robbers.”  Worship of God as it had become was fruitless and destined to wither and die. 

On the subsequent day, Jesus taught the people and fought the religious leaders in the Temple.  In a pinnacle moment, Jesus taught the religious leaders plainly through a story of the wicked tenants that he knew they would soon kill him.  But God would judge them for their refusal to accept Jesus as his Son.  Jesus said all the religious leaders would be swept away and the reigns of worship would be handed over to the most unlikely of people, an odd collection of men that Jesus called his apostles.

Now, today, what we would call the Wednesday of Passion Week, the time for public entrances and public teaching was closing.  The time now was for private matters among friends and family members.  And amid the intimate gatherings the coming Jesus’ death was never far away.  For on this day, two pinnacle events occurred. First, Jesus was anointed as an act of love.  Jesus said the anointing was for his burial by a woman that loved him and understood Jesus was the resurrection and the life.  The second event, Jesus was betrayed by one he loved because Jesus’ betrayer no longer saw Jesus as the earthly king he so wanted.  Love is such an intense and intimate human experience, and it seems to intensify and become more pronounced the nearer the person we love is to death.  The nearness of death strips away our inhibitions and the masks we wear that normally give us the appearance of calmness.  Instead, whatever we want from or for the person we love becomes raw and unashamed.

That intensity of love was shown to Jesus in the anointing of his body.  Each gospel writer spoke of an anointing of Jesus body.  In the four gospel accounts, it seems to me clear that there were two different anointings of Jesus.  One anointing, reported by Luke, occurred in the vicinity of the town of Nain, in Galilee, early in Jesus’ ministry.  The second anointing of Jesus, reported by Mark, Matthew, and John, occurred in Bethany, near Jerusalem, during the last week of Jesus’ mortal life.  I also believe the first anointing of Jesus served as a model for the second anointing.

In the first anointing of Jesus, Luke tells us that Jesus was invited to a dinner by a Pharisee.  During dinner, a woman with a reputation as a sinner, likely meaning a prostitute, arrived at the house where the dinner was being held because she knew Jesus was going to be present.  When the woman was finally in Jesus’ presence, she began to cry.  So hard was this woman crying that she began to cover Jesus’ feet with her tears.

Crying is unique to humans.  Other beings on this earth may express emotions but they do not express such emotions with tears.  We humans are the only beings to cry to express our emotions.  What was emotion was this woman experienced in Jesus’ presence? I think this woman experienced a series of emotions as she felt her life being transformed.  At first, the woman entered the room, no doubt receiving a stare of disgust from the dinner’s host, Simon, and she received a look of acceptance by Jesus.  That began the tears.  This woman while scorned by sinful men was accepted by the one holy man.  In the presence of holiness, the woman realized how sin is an affront to God and yet God welcomes the sinner to come to him. In that realization the woman repented of her past and cried because she now knew she could stay in the presence of holiness.  With a repentant heart, the woman wiped Jesus’ tear wetted feet with her hair, kiss them, and then anointed Jesus’ feet with perfume.  As she did these things for Jesus she cried because she came to realize that her sins had been forgiven, not in part but in the whole. Forgiveness frees us from the pain of the past and the hopelessness of the future.

Simon, a sinful man himself and host of the dinner, saw all that happened, but Simon did so without seeing.  Simon could not see the forgiveness of sins.  Simon could only see a disgusting impure sinner touching a man, and believed that in touching Jesus, this woman made Jesus impure. Simon did not understand that a sinner touching holiness does not change or stain holiness.  A sinner touching holiness changes the sinner.  Jesus understood what had happened and said to the woman, “Your sins are forgiven…Your faith has saved you, go in peace” (Luke 7:48, 50).  The woman’s act of love toward Jesus through her anointing of Jesus’ feet with tears and perfume and her transformation life from sin.  This was an important story for those following Jesus and was no doubt told and retold many times.

Then just days before Jesus’ death, another woman, had the opportunity to anoint Jesus, and that anointing was described for us in the gospels of Matthew, Mark, and John.  Today, I would like us to look at the account in Mark, since Mark’s was the first gospel produced.  Mark said the Jesus was in Bethany, just two days away from Passover, which we know would be the day for Jesus’ death.  Mark wrote, “While he [Jesus] was in Bethany, reclining at the table in the home of Simon the Leper, [a man different than Simon the Pharisee], a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his [Jesus’] head” (Mark 14:3).  John added some details in his account saying that the woman who anointed Jesus with perfume did so on his feet and then wiped Jesus’ feet with her hair filling the whole house with the fragrance of the perfume. John said the woman was Mary, the sister of Lazarus, a very dear friend of Jesus, a friend Jesus had days earlier raised from the dead.

The woman, we will say, Mary, anointed Jesus and in many ways reenacting the behaviors of the woman from Jesus’ first anointing except that Mary here did not express any tears.  Why not? Because unlike the first anointer, Mary, had been a believer in Jesus.  Mary had sat at the feet of Jesus and came to know him.  Mary witnessed the power of Jesus over life and death and that Jesus chose life for others.  Mary had a desire to show her love for Jesus not with an outpouring of tears but with an outpouring of extravagance.  Mary poured out a perfume worth a year’s wages.  To Mary she imitated the first anointer by expressing her love with extravagance, a treasure.

Mark said, “Some of those present were saying indignantly to one another, ‘Why this waste of perfume? It could have been sold for more than a year’s wages and the money given to the poor.’ And they rebuked her [Mary] harshly (Mark 14:4-5).  John’s gospel was more specific.  John seems to indicate the loudest voice among the critics was that of Judas Iscariot.  John added Judas complained not on behalf of the poor but because Judas wanted to steal some of the money from the sale of the perfume for himself.  Either way, Mary saw her action as an expression of love through an extravagant gift.  The disciples saw Mary’s actions as a waste of money.

We have once again a single act involving Jesus viewed sharply two different ways. Here, we had one person doing something they believed was loving Jesus, someone they saw as of God, as the resurrection and the life.  The others saw the same act as senseless, emotional, and wasteful of money.  This is a common pattern all throughout the journey of Jesus and particularly in this final week.  The people praised Jesus’ entry to Jerusalem and the Pharisees called on Jesus to rebuke them.

Earlier in his ministry, Jesus shared with his followers the key to understanding actions, particularly those that involve treasure.  Luke wrote, “16 And he [Jesus] told them this parable: ‘The ground of a certain rich man yielded an abundant harvest. 17 He thought to himself, ‘What shall I do? I have no place to store my crops.’  18 “Then he [Jesus] 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. 19 And I’ll say to myself, ‘You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.’  20 “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?’  21 “This is how it will be with whoever stores up things for themselves but is not rich toward God” (Luke 12:16-21).

From the parable, Jesus wanted his followers to choose to be rich in their relationship with God placing their love of God above anything else.  Be rich toward God.  This was the message of Jesus’ entry to Jerusalem – be rich toward God and worship him. This was the message of the temple clearing – be rich toward God, stop using the Temple to enrich yourselves. This was the message of the teachings in the Temple the day before – be rich toward God.  Stop producing fruit just for yourselves.

Mary was trying in her own way to be rich toward God by anointing Jesus in a way that showed her great love for him.  The disciples cared more about human treasure and saw the extravagance towards God as a waste.

Jesus’ response to this scene gives clarity to what had transpired.  Jesus said told his disciples “She has done a beautiful thing to me…She poured perfume on my body beforehand to prepare for my burial. Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her” (Mark 14:6-9 selections).  Jesus’ response was unexpected.  Jesus said Mary’s love was not only generous but was necessary - necessary to prepare Jesus’ body for burial.  But wait. Bodies are prepared for burial only after someone has died.  Jesus was very much physically alive. 

What then do we make of Jesus’ statement that his body has been made ready for burial?  I believe the key is in what Jesus said next, “Whenever the gospel is preached throughout the world, what she has done will also be told, in memory of her" (Mark 14:9).  Jesus was signaling the anointing marked the end of his public ministry and the beginning of the core of the gospel message.  From this point forward, Jesus would speak and act gospel message.  What is the gospel, the good news?  Namely, that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.  The heart of the gospel had started with the anointing of Jesus’ body for burial.

Surprisingly, none of the gospel accounts describe any questions of Jesus about his body being readied for burial.  No one seems to have asked, “Jesus, what do you mean Mary anointed you body for burial?  What burial? When?  Why?”

Instead of asking Jesus to clarify what he meant, Mark wrote, “10 Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. 11 They [The chief priests] were delighted to hear this and promised to give him [Judas] money. So he [Judas] watched for an opportunity to hand him [Jesus] over [to the chief priests]” (Mark 14:10-11). Matthew says Judas received 30 pieces of silver.

Judas having witnessed an extravagance of love toward Jesus chose that moment to betray Jesus into the hands of the chief priests.  The chief priests were the very people Jesus had told the disciples on three prior occasions (e.g., Mark 8:11-12; 9:30-32; 10:33-34) would kill him.  If Judas had been paying attention to Jesus’ words, then Judas must have known his betrayal of Jesus would end in Jesus’ death.  What would cause Judas to betray Jesus?  Luke says Satan had entered Judas and Judas decided to betray Jesus.  This does not mean Judas was possessed by Satan and therefore, no long accountable for his actions.  Satan entered Judas meant that Judas who it seems had been drifting away from Christ, as evidenced by his stealing from the moneybag, saw in Jesus’ anointing the last straw.  Judas must have thought whatever pleasures or power he thought he was going to get for himself from Jesus was not going to happen.  Rather than just walk away, Judas opted instead to get some money for his troubles.  The chief priests would be willing to pay for Judas’ help.  Judas’ conduct is as shocking to the reader as Mary’s anointing. Mary showed great love toward Jesus by anointing Jesus extravagantly with perfume costing a year’s wages. Judas showed great bitterness toward Jesus by betraying Jesus for a month’s wages.  Time and again, the gospel writers show us the contrasts in behavior of those who seek to worship God and those who seek to reject God.

What then do we take from these stories of contrast?  I do not think it is hard to see that the closer you come to knowing the person of Jesus, you will either love him or hate him.  Now there are many people who would say, “I know of Jesus, but I do not hate him, I just do not believe in him.”  But they would be missing the point.  To not love Jesus is to hate him.

There simply is no middle ground when it comes to Jesus.  This is not my thought.  This is Jesus’ thought.  Jesus said to his disciples, “If you love me, keep my commands” (John 14:15). Jesus then said, “21 Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them” (John 14:21).  To not love Jesus is to hate him.

After the resurrection, Jesus spoke with Peter.  15 When they had finished eating, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” “Yes, Lord,” he said, “you know that I love you.”

Jesus said, “Feed my lambs.”  16 Again Jesus said, “Simon son of John, do you love me?”  He answered, “Yes, Lord, you know that I love you.”  Jesus said, “Take care of my sheep.”  17 The third time he said to him, “Simon son of John, do you love me?”  Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.”  Jesus said, “Feed my sheep” (John 21:15-17).  To not love Jesus is to hate him. 

Mary loved the Lord extravagantly.  Do we love Jesus extravagantly or do we just love him every so often when we think of him?  Do we love Jesus like the sinful woman because we are forgiven and transformed, or do we love Jesus only on Sunday when we want others to think we have been transformed?  Love the Lord your God.  Do not do as Judas did and allow some bitterness to keep you from love.  Remove whatever is in your way and anoint Jesus extravagantly with your love.  Let us pray. 

03-10 Kingdom Authority

          We are continuing our journey through each day of what many in the Christian community now call Holy Week or Passion Week.  Two Sundays ago, we spoke about Jesus’ decision to make an unmistakable entrance to Jerusalem and weeping that people missed their opportunity to worship God. Last Sunday, we spoke about Jesus’ cursing of the fig tree and Jesus clearing the Temple.  In clearing the Temple, Jesus indicted the religious leaders with changing God’s house into a den of robbers instead of a house of prayer as God desired where people could be in worship of God.  Jesus’ actions and words were most unwelcomed by the religious leaders, and they furthered their plot to kill him.  But the religious leaders feared the people who were growing more and more attached and attracted to Jesus.

          Today, we find Jesus coming from rest at the home of Martha, Mary, and Lazarus in Bethany and returning to the Temple.  Jerusalem and the Temple were the heart of Judaism this Passover week and what should be the heart of worship of God.

          We spoke about worship in the prior weeks, but it bears mentioning again.  Worship of God is at the heart, the very core, of the relationship between God and humanity.  When God through Moses went to Pharoah to release the Hebrew people, Moses stood before Pharoah and said, “Let my people go, so that they may worship me!” (Exodus 7:16)  Worship is at the heart of our relationship with God.  While God wants, and yes commands us to care for the poor, God does not judge humanity based upon how many social justice initiatives it has or has not pursued.  Instead, God’s judgement comes exists because our worship is absent or corrupt.  And God knows that if we are not acting with generosity and grace towards those in need, it is because there is something wrong with our worship of God.  Jesus, therefore, returns to Jerusalem again and goes directly to the place where worship is publicly expressed, the Temple, there to teach, to warn, and to encourage worship of God.

          In the Gospel of Mark, we would read that the religious leaders were ready for Jesus’ return.  “27 They [Jesus and his disciples] arrived again in Jerusalem, and while Jesus was walking in the temple courts, the chief priests, the teachers of the law and the elders came to him. 28 “By what authority are you [Jesus] doing these things?” they asked. “And who gave you [Jesus] authority to do this?”  29 Jesus replied, “I will ask you one question. Answer me, and I will tell you by what authority I am doing these things. 30 John’s baptism—was it from heaven, or of human origin? Tell me!”  31 They [The religious leaders] discussed it among themselves and said, “If we say, ‘From heaven,’ he will ask, ‘Then why didn’t you believe him?’ 32 But if we say, ‘Of human origin’ …” (They feared the people, for everyone held that John really was a prophet.) 33 So they answered Jesus, “We don’t know.”  Jesus said, “Neither will I tell you by what authority I am doing these things.” (Mark 11:28-33) Jesus gave the religious leaders a simple question that had only two possible answers.  Either John the Baptist was sent as a prophet by God or John created his message and baptismal practices on his own.  It seems clear the religious leaders believed that John’s baptism was of human origin, not of God.  We know this for two reasons.  First, the religious leaders did not believe John’s message of repentance because they did not repent.  But, secondly, they did not want to say John was of human origin because they feared the people who believed John was from God.  So, when caught in a difficult circumstance in which no matter what answer they gave to that question, the religious leaders felt trapped, they did what most people would do.  They lied. They said, “We don’t know.”  Jesus having exposed them as either liars or fools had no reason to engage them in discussion of the source of his authority. And so he said he would not answer their question about his authority to clear the Temple or teach, warn, and encourage.

          Instead of answering their question directly, Jesus sought to explain to the religious leaders his authority and their behavior toward his authority through a parable.  This was unusual because when Jesus spoke in parables he did so to his followers so that the meaning of his teaching to be hidden from the religious leaders because they believed Jesus was not of God but of the devil.  This time, however, Jesus told a parable and did so in a manner that the religious leaders would understand.  I will be using the account in the Gospel of Mark as our starting point.

          Mark wrote, “1Jesus then began to speak to them [the religious leaders] in parables: ‘A man planted a vineyard. He put a wall around it, dug a pit for the winepress and built a watchtower.’” This briefest of introductions would have been well known to the religious leaders for two reasons. First, there were plenty of vineyards in Israel that looked like the one Jesus described.  They could easily visualize what Jesus has described.  Second, the imagery of the vineyard, wall, winepress, and watchtower was used in the Hebrew scriptures, known well to the religious leaders, as a way to describe Israel itself in relationship to God. For example, from Isaiah Chapter 5 we would read, “My loved one had a vineyard on a fertile hillside.  2 He dug it up and cleared it of stones and planted it with the choicest vines.  He built a watchtower in it and cut out a winepress as well” (Isaiah 5:1b-2). It is understood here that God is the one who did the work to create the vineyard and Israel is the vineyard.  The religious leaders would have understood the imagery to the opening of Jesus’ parable and now so do we.

          Jesus continued, “Then he [the owner] rented the vineyard to some farmers and moved to another place.  (Luke said the owner went away for a long time.) 2 At harvest time he [owner] sent a servant to the tenants to collect from them some of the fruit of the vineyard. 3 But they [the tenants] seized him [the owner’s servant], beat him and sent him away empty-handed.”  The tenant farmers treated the owner’s representative shamefully, literally punching him repeatedly with their fists, and sending him away without anything that was due to the owner.  The religious leaders would have understood this was criminal behavior and the tenants were in violation of their agreement with the owner.  There would have been a sense of outrage growing among the listeners to the behavior of the tenants.

          Jesus continued, “4Then he [the owner] sent another servant to them [tenants]; they [tenants] struck this man on the head and treated him shamefully” (Mark 12:4). Again, a second servant had been sent and this time they did not just punch the man but tried to smash his skull. The tenants sent the man away without any fruit.  The religious leaders listening to this story must have been rightly infuriated at the behavior of the tenants and thought swift justice and punishment is in order.

Jesus continued, “5 He [the owner] sent still another [servant], and that one they [the tenants] killed. He [the owner] sent many others; some of them [servants] they [the tenants] beat, others [servants] they [the tenants] killed” (Mark 12:5).  By now the religious leaders must have thought these farmers deserve capital punishment for killing these servants.  They must have also thought, “What sort of man is this owner that he keeps sending more and more servants back to these farmers in the hopes that they would change their behavior?  Why doesn’t this owner simply seek the authorities to wipe out these farmers for their murderous behavior?”

Jesus continued, “6 He [The owner] had one [servant] left to send, a son, whom he loved. He [The owner] sent him [the son] last of all, saying, ‘They [The tenants] will respect my son’” (Mark 12:6).  The son arrived at the vineyard and made his presence as the son unmistakably known. The tenants understood this man was no ordinary servant.  This man had the power and authority of the father.  This man, the son, could render judgement upon the farmers for their behaviors. This man, the son, had the power and the authority to remove them from the vineyard.  This man, the son, was the only son.  This man was the only one who could inherit the vineyard from the father.

And so, Jesus said, “7 The tenants said to one another, [The tenants conspired among themselves], ‘This is the heir. Come, let’s kill him, and the inheritance will be ours’” (Mark 12:7). These murderous tenant farmers conspired among themselves that if they were to kill this son, then the vineyard would be theirs to do as they pleased forever.  They believed they would be safe within the walls of the vineyard.

“8 So they [the tenants] took him [the son] and killed him, and threw him [body] out of the vineyard” (Mark 12:8).  The tenants had not only failed to uphold their end of the contract, but they beat and killed servants of the owner, and then had the arrogance and hatred toward the owner to the degree that they would kill the vineyard owner’s own son.  And then to add insult to the owner, the tenants threw the son’s body out of the vineyard to be exposed to the elements as though he was trash.

Jesus then asked the religious leaders, “9 ‘What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others’” (Mark 12:9).  The religious leaders would have understood that such outrageous and murderous behavior would end in the death of the tenants.  Jesus’ question and answer was not a surprise to them. They agreed with Jesus.  So, what then was the purpose of Jesus’ parable if there was nothing to be learned from it?

The purpose of the parable was to get the religious leaders’ minds aligned with Jesus’ mind on a story, so that Jesus could next show the religious leaders through Scripture how they missed the opportunity God had presented to them.

Jesus said, “10 Haven’t you read this passage of Scripture: ‘‘The stone the builders rejected has become the cornerstone; 11 the Lord has done this, and it is marvelous in our eyes’?” (Mark 12:10-11).  The Scripture Jesus quoted here is not just some random piece of Scripture.  Jesus’ words, ‘‘The stone the builders rejected has become the cornerstone; 11 the Lord has done this, and it is marvelous in our eyes,” comes from the latter part of Psalm 118.  These words are particularly well known to the religious leaders because Psalms 113 through 118 form a hymn called the Hallel.  The Hallel was a hymn sung at religious festivals, like Passover, three times per day.  Jesus was saying to these religious leaders, “You sing these words of Scripture repeatedly every day but you don’t understand that these words of prophesy are coming true before your very eyes.  You have rejected me, God’s cornerstone as thoroughly and completely as the tenants had rejected the owner’s son and the servants before him. You know and agree with the fate of those murderous tenants and now you know your fate as well.”

Mark wrote that upon hearing the Scripture, “12 Then the chief priests, the teachers of the law and the elders looked for a way to arrest him because they knew he had spoken the parable against them. But they were afraid of the crowd; so they left him and went away” (Mark 12:12). 

And so we too come to understand what the religious leaders came to realize that in the parable is that the vineyard owner was God, the vineyard was Israel, God’s people, the tenants were the religious leaders themselves, the servants were the prophets sent by God, and the owner’s son was Jesus.  The religious leaders of Israel had a history of abusing and killing God’s prophets and now Jesus told them they would do the same with Jesus.  But the fate of the religious leaders was death and the responsibility for the vineyard, God’s people, would be given to others.

What are we to do with this parable and this Scripture?  I think there are two things.  First, we might ask, “What became of these Pharisees, Sadducees, and scribes?”  The historical truth is that they all perished, and their entire sacrificial system and way of life was destroyed completely.  Why did that happen?  Because they chose to remain under the condemnation of the Law, they rejected God’s Son, and did not accept the grace of God Jesus offered.  Nothing has changed.  The story, the fate, for those who chose to reject God, who refuse to worship God, who mock the grace offered by God through His Son, Jesus, remains timeless and unchanged.  They remain condemned under the Law.  That sounds hard and harsh, but it is not of God’s choosing, it is the choice many people willingly make to remain in unresolved, unforgiven sin.  Jesus’ parable from 2,000 years ago remains a warning to today’s unbeliever.

The second point is this. A new set of tenants became responsible for God’s people and vineyard.  The first of those new tenants were this odd collection of fishermen, tax collectors, and other commoners known as Jesus’ apostles.  The chief cornerstone of the vineyard and kingdom was and remains Jesus Christ, who is the one who offers grace to any, to all, who want to become part of the vineyard, the kingdom of God.  The vineyard, the kingdom, is place in which the fruit is developed and matured.  What is that fruit of God’s vineyard?  It is certainly worship and prayer.  It is certainly confession and supplication to God.  It is certainly the sweet fruit of humility, meekness, hospitality, and encouragement.  It is as Paul would later say, “Love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control” (Galatians 5:22-23).  The vineyard, the kingdom, is a place of transformed lives because each member of the vineyard has available to them the mind of Christ, through the Spirit of the Lord, who gives an inner peace unlike the world.

Where do you see yourself in Jesus’ parable? Have you rejected the chief cornerstone of the vineyard, Jesus Christ, by not yet accepting the grace He has offered you?  Why? What is keeping you from choosing Christ?  Lay it aside and come into the vineyard of God’s people.  If you have accepted Christ and claim to be within the vineyard, what fruit are you producing?  How are you cultivating that fruit to make it more abundant and sweeter every day?  Let the grace of Jesus envelop and encourage you, giving you zeal and stamina to yield to God the very best of the vineyard. Amen and Amen.

03-03-My House Is for All People

          We are continuing our journey through each day of what many in the Christian community now call Holy Week or Passion Week.  Last Sunday, we spoke about Jesus’ decision to make an unmistakable entrance to Jerusalem. Crowds saw Jesus as the king come to establish a restored earthly kingdom of Israel.  The Pharisees and Sadducees saw Jesus as a threat to their status, the Temple itself, and to the nation of Israel.  Jesus saw His entry into Jerusalem as a cause for grieving because everyone missed seeing God was among them.  It was a very emotional day for everyone.

After resting for the evening in Bethany, a town about 2 miles from Jerusalem, Jesus and his disciples retraced their steps back to Jerusalem on the next morning, what we would now call Monday.  On this day, there would be no riding on a donkey, no palm waving crowds, and no encounters with the Pharisees along the route to the city. But it would be a tremendously passionate week and one that would have much meaning for the people then and for us now.

What exactly happened on Monday?  While the gospels differ somewhat in the sequence of events, it seems clear that two things of significance happened.  One event was private to Jesus and his disciples, and it involved a fig tree.  The other event was very public and involved a temporary stop to sacrificial activities with the Temple of Jerusalem.  These very different events had a common message.  We will look at the fig tree event first, then the Temple activities, and then conclude with the fig tree.

I want to use the oldest of the gospels, the gospel of Mark, as our primary source of events for this day.  In looking at Mark, we will find that Mark presented his readers with what some theologians call, “A Goldened Oreo Cookie.”  Mark uses Jesus’ first encounter with the fig tree as the outer layer of the cookie, the events in the Temple as the sweet filling of the cookie, and then uses Jesus’ second encounter with the fig tree as the remaining layer of the cookie.  What even kids understand is that the center of the Oreo cookie is the main attraction. Our conversation will follow similar lines with the Temple clearing as the center of Jesus’ activities.

The gospel of Mark tells us that after Jesus left Bethany, Jesus became hungry.  Seeing a fig tree in the distance, Jesus went to find out if the tree had any fruit.  This is Jesus’ first encounter with the fig tree. When Jesus reached the tree, he found the tree had nothing but leaves, because Mark says it was not the season for figs.  According to the Gospel of Mark, Jesus’ disciples heard Jesus say to the tree, “May no one ever eat fruit from you again” (Mark 11:14).  In reading the account of Jesus and the fig tree in the Gospel of Matthew, we would find no commentary about Jesus’ state of hunger, or on whether it was fig season.  But we do have Jesus saying to the tree, “May you never bear fruit again” (Matthew 21:19). Neither Luke nor John recount an event with a fig tree in their gospels.  What is going on here that the original readers of Mark and Matthew would have understood? 

First, fig trees, in and around Jerusalem, sprout leaves in March and yield two types of figs.  The early figs appear as knobs on the older branches.  Those early figs appear before the tree sprouts new leaves.  The early figs are not ripe until late spring.  The second figs appear on new branches in late spring and are harvested from August to October.  The fig tree described in the gospels was full with leaves so the tree could have or should have been early figs as knobs on the old branches of the tree.  But the tree did not have any early figs, and did not have summer figs because it was not yet the season for summer figs.  The tree only looked inviting with its leaves, but it bore no fruit. 

Second, the first readers of this story, the Jewish ones in particular, would know that fig trees and figs relate to Old Testament prophecies about God’s judgement upon Israel.  The prophet Jeremiah is most relatable here.  Jeremiah said that God would judge Israel for being unfaithful.  In that judgement, Jeremiah said, “13 I [God] will take away their harvest”, declares the Lord.  “There will be no grapes on the vine. There will be no figs on the tree, and their leaves will wither. What I have given them will be taken from them” (Jeremiah 8:13). Jesus’ encounter with a barren fig tree sets the stage and helps the disciples recall that God will judge Israel for unfaithfulness. Jesus’ words in this encounter with the fig tree reinforce that sense that a divine pronouncement of judgement has been made against Israel. 

Jesus’ first encounter with the fig tree may seem like a small episode of prophesy but as the outer layer of cookie, this encounter was preparing the reader for something much more important to follow.  There was coming a greater encounter and reminder of God’s judgement as the group moved forward to the Temple.

After the encounter with the fig tree, Mark reported Jesus entered the city of Jerusalem and made his way to the Temple and its outer courts.  The Temple was the prized centerpiece of the Jewish religion and its sacrificial practices.  The Temple at this time had just completed a 46 year long rebuilding program to make its splendor pronounced and awe inspiring.  This week of celebrating the Passover, the Temple was busy with visits with Jews from across the known world.  Mark said that as Jesus entered the outer court of the Temple, Jesus acted decisively and without warning.  As soon as Jesus enter the Temple courts, Jesus “began driving out those who were buying and selling there” (Mark 11:15a).  What were they selling?  Namely, there were people selling and buying sheep and cattle for sacrifices in the Temple. Jesus drove them all out the Temple court, the buyers, the sellers, the cattle, and the sheep.  Jesus here ended the buying and selling of sacrifices in the Temple.

Mark then said, “Jesus overturned the tables of the moneychangers” (Mark 11:15b). Moneychangers were there to exchange pagan coins, for a fee, for the silver coins made by the Temple authorities and acceptable for offerings to the Temple.  Jesus sent the coins of the world and the coins of the Temple scattering and mixing across the courts of the Temple, effective ending the exchange of money.

Mark then said Jesus overturned the tables of “those selling doves” (Mark 11:15b). Doves were reserved for sale to the poor to offer as sacrifice in the Temple.  Here too, the tables with the coins from dove sales were overturned effectively ending the sales of doves.

Then Mark said, “And [Jesus] would not allow anyone to carry merchandise through the Temple courts” (Mark 11:16).  Everything associated with the sacrifices within the Temple ended abruptly on that Monday. With everyone’s attention focused on Jesus, Jesus said this, ““Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers.’” (Mark 11:17).  “Is it not written,” is another way of saying, “You know that it is written,” it is written in the Old Testament, the prophesies of Isaiah of God’s desire for the Temple and Jeremiah of God’s judgement upon violators of God’s desire.

First, let’s look at Isaiah, Chapter 56. God revealed through the voice of Isaiah God’s desire for the Temple.  God said the house bearing His name would be open to all, Jews and foreigners, who would bind themselves to the Lord, who would love the Name of the Lord, who would serve the Lord, who would keep the Sabbath, who would hold fast to God’s promises. Each person would be accepted and honored within this Temple, for God’s temple was to be “a house of prayer for all nations.”  But Jesus observed that it was not a house of prayer for all nations, because not all were welcomed.  First, non-Jews were excluded.  In the context of that period, how could the non-Jewish world encounter God and revere him without being able to access God’s house?  There was no alternative to them.  Second, even Jews could not access the Temple without spending money on sacrificial animals and without providing a separate Temple tax.  God’s house was no longer as God desired, God’s house was a money making machine.

Through Jeremiah we would hear the prophetic words of judgment for failing to do as God desired.  “Hear the word of the Lord, all you people of Judah who come through these gates to worship the Lord. 3 This is what the Lord Almighty, the God of Israel, says: Reform your ways and your actions, and I will let you live in this place. 4 Do not trust in deceptive words and say, “This is the temple of the Lord, the temple of the Lord, the temple of the Lord!” 5 If you really change your ways and your actions and deal with each other justly, 6 if you do not oppress the foreigner, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, 7 then I will let you live in this place, in the land I gave your ancestors for ever and ever. 8 But look, you are trusting in deceptive words that are worthless.  9 “‘Will you steal and murder, commit adultery and perjury, burn incense to Baal and follow other gods you have not known, 10 and then come and stand before me in this house, which bears my Name, and say, “We are safe”—safe to do all these detestable things? 11 Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the Lord (Jeremiah 7:2b-11)

          Jesus words, “den of robbers,” invokes all what God had said through Jeremiah with a recognition that the leaders of the Temple were engaged in worthless and useless activities designed primarily to line their pockets with money.  The leaders of the Temple, Sadducees and Pharisees, were acting as though the Temple was a safe haven that shielded them from accountability.

          The combined effect of Jesus’ actions and statements in the Temple were to first stop all sacrifices and offering of gifts to the Pharisees and Sadducees. Why?  Because worship of God was to be and must be for everyone without regard to giving favor to any man.  Second, the leaders of the people were charged and indicted as mere robbers who conspired with each other to impoverish the people they were supposed to lead.  The call upon them to “Repent” had gone unanswered and now God’s judgement would be upon them. 

Did the leaders repent?  Not at all.  Instead, the religious leaders were furious at Jesus’ actions and words vowing among themselves with murderous breaths to kill Jesus just as soon as they could do so secretly for the leaders feared the people. 

This is the sweet part of the Golden Oreo cookie – the very heart of the day.  Jesus clearing of the Temple and proclamation that God was to be worshipped by all was the central message on Palm Sunday and was the central message of this day.  Worship of God cannot and must not be restricted and turned into a money-making machine.

          After this encounter and the indictment of the religious leaders the Jesus and his disciples returned to rest in Bethany.  The ending of the story occurs with a return to the fig tree which in the gospel of Mark occurs the following morning.  In the gospel of Matthew, the conclusion of the fig tree occurs on the same day as the first encounter with the fig tree.  The conclusion with the fig tree is very much the second cookie of the Oreo as it draws emphasis to the filing in the middle, namely, the cleansing of the Temple.

          Mark wrote that when Jesus and the disciples encountered the fig tree again, “20b They saw the fig tree withered from the roots. 21 Peter remembered and said to Jesus, “Rabbi, look! The fig tree you cursed has withered!”  The judgement upon the fig tree was symbolic of the judgement coming upon the unrepentant religious leaders and their fruitless worship practices.  Like the fig tree with its lush leaves was very much like the adorned Temple and practices of the Sadducees and Pharisees.  Both were fruitless.  The return to the fig tree finding the tree withered was symbolic of what would happen to the Temple and the religious leaders in Jerusalem.  The day was coming in which that whole system would wither and die.  As we mentioned last week, that happened in 70 AD with the destruction of the Temple by the Romans.  Since that time, nearly 2,000 years there has been no buying and selling of cattle, sheep, and doves for sacrifices.  There have been no moneychangers.  No merchandise that needed to be moved.  The system of the Temple simply withered and died.

          The heart of the story of the fig tree and the Temple is again the worship of God. God desires earnest prayer.  The Lord’s Prayer that we recite calls us towards ACTS.  In prayer, we offer Adoration of God.  “Our Father, who art in heaven, hallowed by thy name.”  Holy be your name over all the earth.  It is an act of worship to adore God.  In prayer, we offer Confession to God.  “Forgive us our debts as we forgive our debtors.” We are acknowledging to God the need for our forgiveness and restoration.  It is an act of worship to confess to God.  In prayer, we offer Thanksgiving to God.  “Thy kingdom come, thy will be done, on earth as it is in heaven.”  We are giving thanks to all that God has provided to us, is providing, and will provide to us.  It is an act of worship to give thanks to God.  In prayer we give to God our Supplication, our requests.  “Give this day our daily bread…Lead us not into temptation.” We are asking God to sustain our bodies and protect our souls.  It is an act of worship to ask God for mortal and eternal protection.

          God’s house shall be a house of prayer, a place of worship, where we are free to adore God, confess to God, give thanks to God, and seek God’s help.  Jesus’ clearing of the Temple was to show what God desired from people of all nations, simple, unencumbered worship.

          Let us then be glad that we are here today in God’s house cleared by Jesus so that through the power of the Holy Spirit we can worship our wonderful Father and our Savior his Son.  Amen and Amen. 

02-11 - Who Is This Jesus

          For nearly three years, Jesus of Nazareth, a carpenter or laborer by trade, had walked the lands of Judea, Galilee, Samaria, and modern-day Lebanon.  Throughout those three years, Jesus met with and preached to thousands of people, fed thousands of people, healed hundreds if not thousands of people of blindness, deafness, paralysis, bleeding, demonic possession, and he even raised at least three people from the dead.  During those three years, Jesus spoke plainly and bluntly to his critics and spoke in parables to those who followed him about the kingdom of God.  Those who met Jesus agreed on one thing; no one had ever met anyone like Jesus before. Some of those who met Jesus, including his family, thought at times that Jesus was mentally ill.  His harshest critics thought Jesus was possessed by an evil spirit or was none other than Beelzebub, the master of demons.  Some who were fond of Jesus thought he was a miracle worker, a prophet of God, the new king of Israel or even the beloved John the Baptist brought back to life.  A few believed Jesus’ own words about himself that Jesus was the Messiah promised by God and that the Messiah was the Son of God himself.  All were left with the question, “Who is this Jesus?” With differing and competing views of Jesus, how could people come to know who Jesus was and what he wanted from them? I believe the last week of Jesus’ journey was dedicated to answering that question once and for all time.

          The task of telling the story of Jesus’ journey, including his last week, would eventually come to rest upon four men.  Each man wrote their own short book, called a gospel, meaning the good news, about Jesus’ journey.  They never assigned their names to their gospels.  The oldest of these books people would come to believe was written by a man named Mark, sometimes also called John Mark.  Mark was a protégé of Jesus’ close friend and apostle, Simon Peter, who gave Mark direction on what to write.  The second gospel was believed produced by a man named Matthew, who was previously known as Levi, a tax collector, a disciple of Jesus.  Matthew, wrote his gospel primarily for Jewish people hoping to help the Jewish people come to faith in Christ.  The third gospel was believed authored by Luke, a physician by trade.  Luke, as far as we know, never met Jesus.  How then did Luke write about Jesus?  Luke did so by collecting documents from others such as Mark and Matthew as well as collecting eyewitness testimony.  One of those people Luke met was a woman named Mary, Jesus’ mother. Finally, there was a man named John who historians say wrote the last gospel account of Jesus’ journey.  John, like Matthew, had been on the journey with Jesus. John’s gospel account was different from those of Mark, Matthew, and Luke in that John wrote extensively about the relationship of Jesus and God the Father.

          All tolled the gospel writers compiled about 180 pages of material on Jesus’ 3-year journey.  But of these 180 pages, about 64 pages were dedicated to just one week of time, the last week of Jesus’ journey.  Over 1/3 of everything written by Matthew, Mark, Luke, and John concerned itself with that final week, eight days to be precise, from what we call Palm Sunday to what we call Easter Sunday.  The events of Jesus’ final week were to become the center of the preaching of the early church as well (Acts 2:23-36; 3:13-26; 1 Corinthians 15:1-7).  It follows then that we ought to spend some time exploring these eight days to understand what happened, how God was revealed, what was the “so what” of the events on those days, and then finally, now what are we going to do with our understanding of those eight days.  Therefore, I would like to take each day in turn over the next eight weeks beginning today with what we now call Palm Sunday.

          What exactly happened on the day we call Palm Sunday?  That day began with Jesus in residence in the town of Bethany, about 2 miles from Jerusalem (John 11:18).  The house where Jesus stayed was that of his friend’s Martha, Mary, and their brother Lazarus.  The time of the Passover festival was just days away and the number of Jewish pilgrims flowing into Jerusalem from all parts of the known world was steadily increasing.  Some scholars believe as many as 200,000 or more people would flow into the city for Passover.

          Amid the movement of the people, there was also movement of stories of Jesus with one story getting much attention.  People were excitedly retelling the story of the death of Jesus’ dear friend Lazarus, who after four days in the tomb, was brought back to life at the command of Jesus. Four days Lazarus was dead.  This was a significant detail because many Jews would leave the tomb open for three days after the death in case the mourners were mistaken, and the person was not dead.  And many Jews believed the spirit of the deceased person remained near the body for three days before departing.  Jesus arrived on the fourth day.  Lazarus was dead, his spirit was gone, and the tomb sealed.  Jesus ordered the tomb unsealed but Martha, Lazarus’ sister, protested because she knew the stench of death from Lazarus’ decaying body would be overwhelming.  And despite the reality of Lazarus’ condition, Jesus raised Lazarus from the dead with restored spirit and a restored body.  The gospel of John tells us, “17 Now the crowd that was with him [Jesus] when he [Jesus] called Lazarus from the tomb and raised him [Lazarus] from the dead continued to spread the word. 18 Many people, because they had heard that he [Jesus] had performed this sign, went out to meet him [Jesus]. 19 So the Pharisees said to one another, ‘See, this is getting us nowhere. Look how the whole world has gone after him [Jesus]!’” (John 12:17-19).

          And so, this day began with growing excitement among the people at the restoration of life to Lazarus, the excitement of following Jesus, and the opportunity of sharing this news with the thousands of pilgrims flowing into the city of Jerusalem.  And for these very same reasons, there was a growing fear among the religious leaders, the Pharisees and Sadducees, that Jesus was making them and their traditions irrelevant, unnecessary, even burdensome to the people.

          Out of fear, John said in his gospel, “47 The chief priests and the Pharisees called a meeting of the Sanhedrin.  ‘What are we accomplishing?’ they asked. ‘Here is this man performing many signs. 48 If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.’  49 Then one of them, named Caiaphas, who was high priest that year, spoke up, ‘You know nothing at all! 50 You do not realize that it is better for you that one man die for the people than that the whole nation perish’ (John 11:47-50)…“ 53 So from that day on they plotted to take his [Jesus’] life” (John 11:53)…“57 The chief priests and the Pharisees had given orders that anyone who found out where Jesus was should report it so that they might arrest him” (John 11:57).  Finally, “10 The chief priests made plans to kill Lazarus as well, 11 for on account of him [Lazarus] many of the Jews were going over to Jesus and believing in him [Jesus]” (John 12:50-51).

          And so, this day began with two groups of passionate people.  There were those following Jesus who were excited at what Jesus had accomplished and the power Jesus displayed.  The people’s excitement spilled over with the prospect that Jesus, this week of Passover, this week of celebrating the liberation of the Jews from Pharoah of Egypt, would become their king and free the Jews from the Emperor of Rome.  The mood among many people was electric.

          Then there was the other passionate group of the Sanhedrin who were fearful that Jesus would make everything the people hoped occur.  The Sanhedrin, the best and the brightest of society, decided to resolve their concerns by become murderers.  They would murder Jesus to end the excitement.  They would murder Lazarus to end the story of Jesus’ marvelous works. They set their traps and watches to make sure that Jesus would be found and not enter the city unnoticed.

          Amid the excitement and fear, there was Jesus.  Jesus had a plan for this day.  Jesus’ plan was to live out the promises of God’s Word.  I like that expression.  Jesus’ plan was to live out the promises of God’s Word.  Can you imagine for a moment if someone came up to you and said, “How are you?  What have you been up to lately?”  To which you reply, “I am fine.  What have I been up to?  I have been living out the promises of God’s Word.”  Now, that is a conversation starting response or a conversation ending response.  Either way, we would be following Jesus, for on this day, Jesus would be living out the promises of God’s Word.

          How exactly did Jesus intend to live out God’s Word?  Jesus told his disciples that they were going into the city of Jerusalem.  Only this time, instead of walking quietly and unassumingly into the city as they had done whenever they traveled these past three years, today would be different.  Today, Jesus asked his disciples to make ready a donkey for Jesus to ride into the city.  Today, Jesus would make sure he was noticed coming into the city.

          Jesus mounted the donkey and began the ride into Jerusalem.  Jesus was living out the promise of the Old Testament, God’s Word, from the prophet Zechariah who wrote, “Rejoice greatly, Daughter Zion!  Shout, Daughter Jerusalem!  See your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey” (Matthew 21:5; cf. Zechariah 9:9).  Zechariah said the purpose of the king coming on the foal of donkey was to break the instruments of war, to proclaim peace, to establish a covenant in blood, to free people from hopelessness, to announce the restoration of the soul, and to save the people. (Zechariah 9:10-16).

          Luke said the people responded.  “The whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen” (Luke 19:37b).  Mark said, “Many people spread their cloaks on the road, while others spread branches they had cut in the fields” (Mark 11:8).  John said, the people began shouting “Hosanna!  Blessed is he who comes in the name of the Lord!  Blessed is the king of Israel!” (John 12:13). The excitement of the people overflowed for they believed their king had arrived.

          The religious leaders hearing the commotion came swiftly to Jesus, “Teacher, rebuke your disciples!” (Luke 19:39).  Fear caused the Pharisees to seek Jesus to silence the joyful voices.  The Pharisees were saying, “Please Jesus, make these people stop shouting.  Make them stop being excited about you.”  Fear chokes joy.

          Jesus’ response was simple and yet likely sent a shockwave of terror into the Pharisees.  “I tell you, he replied [Jesus said], “if they keep quiet, the stones will cry out” (Luke 19:40).  There are two ways to see Jesus’ response.  First, a simple reading.  Jesus’ words sound like, “If you Pharisees fear the people’s joy over Lazarus’ return from the dead and my entry to Jerusalem, consider how they would react if I caused the rocks themselves to begin to sing!”  The second reading is a bit speculative, but the possibility is intriguing.  Luke said this scene played out very near Jerusalem down from the Mount of Olives. It is in this location there sits a very large ancient cemetery.  The Jews believed that it in this cemetery the Resurrection of the Dead would begin with the Messiah appearing on the Mount of Olives and head toward the Temple Mount. Perhaps Jesus was saying to the Pharisees, “If you are concerned with the songs of the people now, consider how you would feel about the dead raising from the stones of this cemetery and they started joining the song?”  Either way, the Pharisees said nothing further, and I suspect the Pharisees’ fear only grew because of Jesus’ reply.

          So, the followers of Jesus were excited and joyful singing as the group made their way to Jerusalem and the Pharisees shock in murderous fear and anger.  And then something genuinely unexpected happened.  A new emotion burst onto the scene.  It was the overwhelming emotion of grief.  Luke shared, “41 As he [Jesus] approached Jerusalem and saw the city, he [Jesus] wept over it 42 and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you” (Luke 19:41-44).  Jesus wept.  Jesus grieved.  Why? Because Jesus knew the city of Jerusalem and its inhabitants would be destroyed.  The cause of this destruction.  The failure to recognize God and worship God.  The city was destroyed in the year 70 AD.  The only part not dismantled was the western wall of the city, now called the Wailing Wall, so named because it is the place Jews have come to mourn the loss of the Temple.  Finally, “10 When Jesus entered Jerusalem, the whole city was stirred and asked, ‘Who is this?’” (Matthew 21:10). That is the central question.  Who is this?

          What do we make of Jesus’ entry to Jerusalem.  First, we can see that Jesus’ entry could not overlooked. The presence of Jesus was this point forward would make the name of Jesus know throughout the world and through the ages. The presence of Jesus today is unavoidable.  In this country, I think you would be hard pressed to find anyone of mature age who has not at least heard the name Jesus.  And yet, the question as Jesus approach Jerusalem then remains with us today, “Who is this Jesus?”  To the religious leaders then, Jesus was a threat to their way of life, their Temple, and their sense of nationhood.  To the people, Jesus was a conquering hero, a king, who would give rise to a new champion of Israel.  To God, Jesus remained his Son coming to bring people into worship and to make know judgement comes to those who willing reject God.  The same is true today.  The heart of the faith journey when Jesus entered Jerusalem was bringing people into worship of God.  That is still who Jesus is today and what he is doing.  Jesus pronounced a coming judgement upon Jerusalem because they did not recognize and worship the presence of the one true God.  Judgement did not come because social justice initiatives were left undone, or parents were not honored, or the right things were not said.  Judgement came because the worship of God was absent.  This has been the case throughout the Bible.  We also know that when worship of God is vibrant and strong then social justice initiatives get completed, parents are honored, and the right things are said with meaning. 

Who is this Jesus? He is the one gently enters our life and calls us to worship God and be spared judgement.  And because Jesus leads us to worship God and be spared judgement, Jesus is rightly called Savior.  Is this your Jesus?  Is Jesus your Savior?  Let us pray.

01-21 - God or Traditions

          I suspect that most here today have seen in whole or in part a presentation of Fiddler on the Roof. There is a part of the play and movie in which the central character, Tevye, (Tev-e-ya) spoke of traditions. He said, “Because of our traditions, we've kept our balance for many, many years.  Here in Anatevka (Anna-tef-ka) we have traditions for everything...how to eat, how to sleep, even, how to wear clothes.  For instance, we always keep our heads covered and always wear a little prayer shawl...This shows our constant devotion to God.  You may ask, how did this tradition start?  I'll tell you - I don't know. But it's a tradition...Because of our traditions, everyone knows who he is and what God expects him to do."

          Traditions.  What are they?  The dictionary says that traditions are “the transmission of customs or beliefs from generation to generation.”  Everyone has a set of traditions.  Growing up we had traditions for major holidays.  For Christmas, I remember a tradition of opening one present on Christmas Eve and opening our stockings in bed on Christmas morning.  In theology, a tradition is a little different. A tradition is “a doctrine, a set of beliefs taught by the church, believed to have divine authority, coming from God, but [There is always a but.] which is not found in the Scriptures.”  What might be some of these traditions of the broader Christian Church not found in Scripture?  Those traditions include the observance of Lent, Palm Sunday, Good Friday, Advent, and Christmas just to name a few.  Strictly speaking, none of these cherished traditional observances have a specific foundation in Scripture.  This is why some Christian groups do not observe any of these practices.  Today, Baptists tend to pick and choose which traditions they want to follow, of course, in their own way.

          Traditions in church may or may not be helpful in our faith journey.  How can traditions be harmful?  Our friend Tevye from Fiddler on the Roof shared with us the danger of traditions when he said, “Because of our traditions, everyone knows who he is and what God expects him to do."  Traditions become very harmful when they replace the authority of God and God’s Word. Traditions become harmful to our faith walk when we follow our traditions and not Scripture as the guide for our behavior and conduct.  Traditions become harmful when the tradition themselves and not Scripture serve as the basis for our ethics, our Christian Ethics.

          Traditions was one of the things that Jesus fought against all throughout his public ministry.  In Jesus’ day, there were two major camps of tradition among Judaism.  There were the traditions of the Pharisees and the traditions of the Sadducees. These groups had divergent beliefs. The Sadducees, primarily the keepers of the Temple practices, believed only in the words of the Torah, the first five books of the Bible.  The Torah, the written word, was binding on their beliefs and practices.  All other religious writings by the prophets and others while perhaps of interest to the Sadducees were not binding.  The Pharisees believed that the Torah, Psalms, and words of the prophets were part of the God’s Word as well as how those words had been practiced as conveyed through oral tradition.  There in lay a significant difference between the Pharisees and Sadducees.  What Scripture to follow?  What oral tradition to follow as though it was Scripture? And, most importantly, who gets to decide what oral tradition is and how it is to be followed?

          The Roman historian, Josephus, reported that the Pharisees had great influence over the common people who respected their piety and gave great credibility to their words.  The Sadducees did not enjoy such popularity with the masses and only had influence over the rich.  This gave each sect a unique adherent constituency, the Pharisees with the multitudes and the Sadducees with the wealthy.

          Over time, the Pharisees and Sadducees each courted the favor of the king seeking a power advantage over the other group.  At one point in their history, the Pharisees fell from favor with the king of Israel who then crucified 800 Pharisees in front of their families.  In Jesus’ day, the Sadducees and Pharisees had come to a balance of power, each holding to their own traditions, and having a combined ruling council of Pharisees and Sadducees called the Sanhedrin to resolve any differences peaceably.  We will have a little more to say about the Sanhedrin later.

          So, into the tension of power over traditions, Jesus entered the scene with the gospel message, with miraculous healings, and a growing following of people.  Earlier today we witnessed the clash, seemingly a simple clash, with Jesus and traditions when we read from the Gospel of Mark, Chapter 7.  Mark wrote, “The Pharisees and some of the teachers of the law [Sadducees?] who had come from Jerusalem gathered around Jesus and saw some of his [Jesus’] disciples eating food with hands that were defiled, that is, unwashed. (The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.)  So the Pharisees and teachers of the law asked Jesus, “Why don’t your disciples live according to the tradition of the elders instead of eating their food with defiled hands?”

He [Jesus] replied, “Isaiah was right when he prophesied about you hypocrites; as it is written: “‘These people honor me with their lips, but their hearts are far from me.  They worship me in vain; their teachings are merely human rules.’ You have let go of the commands of God and are holding on to human traditions” (Mark 7:1-8).

          A seemingly simple and minor infraction of a common tradition held by both the Pharisees and Sadducees, the ceremonial cleansing of one’s hands before eating, led to an indictment by Jesus that, “You [Pharisees and Sadducees] have let go of the commands of God and are holding on to human traditions.” In Jesus’ view, the Pharisees and Sadducees, leaders of the people, had done as Isaiah had prophesied and Tevye sang about, “Because of our traditions, everyone knows who he is and what God expects him to do.”  Jesus had pointed out that the heart of the conflict between Him and the Pharisees and the Sadducees was and would be, “Who should be worshipped God or man? Whose word should be followed, God or man?  Would our ethics or public and private behaviors be derived from Scripture or human tradition?” 

I think in many ways Jesus would point out to us that the very same conflict today.  Is our life going to be informed and be based on the holy ground of the voice of God or will our life be based on the shifting sands of the voice of human tradition?

          Jesus was blunt about what He thought of the Pharisees and Sadducees for following their traditions over words of Scripture. Jesus called them [the Pharisees and Sadducees] hypocrites.  To be clear, hypocrisy is the practice of claiming to have moral standards or beliefs to which one’s own behavior does not conform.  The Pharisees and Sadducees claimed the moral standard of being upright and holding to God’s word but they practiced their beliefs without regard to what Scripture said.  In fact, Jesus was accusing the Pharisees and Sadducees of following their own traditions in public to gain the praise of other men.  To this Jesus said, when people seek the praise of other people, then they will receive no reward from God.  Jesus, in calling the Pharisees and Sadducees hypocrites, took these two groups who coexisted with uneasy tension, and managed to unite them with a common and intense hatred of Jesus.

          I have no doubt that Jesus understood his words would infuriated the Pharisees and Sadducees.  But Jesus needed to tell the truth because Jesus could do nothing but tell the truth.  Yet, Jesus was still willing to teach the Pharisees and Sadducees the error of their ways so that they might repent.  Jesus taught the Pharisees and Sadducees not by parable but with plain language. Jesus said, “You [Pharisees and Sadducees] have a fine way of setting aside the commands of God in order to observe your own traditions! 10 For Moses said, ‘Honor your father and mother,’ and, ‘Anyone who curses their father or mother is to be put to death.’ 11 But you [Pharisees and Sadducees] say that if anyone declares that what might have been used to help their father or mother is Corban (that is, devoted to God)— 12 then you no longer let them do anything for their father or mother. 13 Thus you nullify the word of God by your tradition that you [Pharisees and Sadducees] have handed down. And you [Pharisees and Sadducees] do many things like that” (Mark 7:9-13).

          What is Jesus talking about here?  First, we need to know that there was a Jewish tradition of taking something and declaring your intent to make that thing, be it an animal, a vegetable, or precious metal as a religious gift, a Corban, reserved for God.  Once reserved to God under this tradition, then the giver could not be released from that commitment even if that asset was needed to care for one’s aging or sick parents.  Jesus pointed out that this tradition, however good it seemed on the surface to devote something to God, conflicted with God’s command that children honor their mothers and their fathers.  Jesus said, “You [Pharisees and Sadducees] do many things like that” (Mark 7:13). Simply, the Pharisees and Sadducees were turning the Word of God upside down and substituting their own traditions for what God desired of them.

          What then are we to do with Jesus’ teaching as we seek to follow proper Christian Ethics?  I think there are three things we must be willing to do.

          First, we must subject our behaviors to examination to ensure we know why we are doing them and that they are consistent with Scripture.  Allow me to illustrate with an example outside of church.  Shortly after I was promoted to a supervisory position in the federal government, a member of my staff brought a letter to me to sign.  The letter granted government approval of a plan presented by a contractor.  I said to the staff member, “Why are we doing this? Why are we approving this request?” She replied to me, “This is the way we have always done it.”  I said to the staff member again, “Why are we doing this?”  She replied to me, “This is what your predecessor wanted us to do.” I said to the staff member again, “Why are we doing this?”  Looking a bit frustrated with me, she thought for a moment, and then said, “I have no idea.” I said to her, “Good answer.  How about we find out together what we should be doing?”

          We need to be willing to submit our personal decisions to act or to not act against the Word of God. “Why am I doing what I am doing? Why am I not doing what I am not doing? What is my motivation to act the way I am acting?  Am I acting this way to be praised by others?  Am I not acting in the way God wants me to act because I am seeking to escape the scorn of others?”  If we want to live a life that flourishes with God and follows Christian Ethics, then we need to know what Jesus said and what Jesus did.

          Second, corporately, as a church, when we meet for worship, we are doing two very different things at the same time.  In one context, we are organizing ourselves into action, song, prayer, and listening to renew and enrich our lives with a relationship with God through Jesus Christ. We want worship to be a wonderful and meaningful experience.  We want to be challenged and we want to be uplifted.   The assembling of the body of Christ into the public setting should be a cause for joy. That is first purpose of worship.

          However, at the same time we are seeking to uplift the faithful we are also organizing ourselves into action, song, prayer, and listening for those people who do not usually attend worship.  We ask of ourselves, “How do we include those seeking the joy of worship into the family rather than exclude them?  The Pharisees and Sadducees thought Jesus’ disciples should be excluded from dining because their hands were not ceremonially clean.  These groups used their traditions to keep the things [people] they believed were impure from contaminating that which had been made holy. Holiness does not work that way. Jesus touched the leper, and the leper was made clean, Jesus was not made sick.  Holiness works the same way.  Holiness transforms whatever it touches.  We must ensure that our traditions, or behaviors, as a church are not stumbling blocks to those seeking God’s grace.  That is our second purpose when we worship.

          Finally, we should be able to see from this short passage that Jesus stood out from the crowd.  But why did he stand out?  Did Jesus stand out because of what said?  In part, yes, he did.  Did Jesus stand out because of what he did?  In part, yes, he did.  But I think the thing that cause Jesus to stand out head and shoulders above all others was that Jesus lived out the word of God in both what he said and what he did. Jesus was accused of being many things. He was called mentally ill, demon possessed, a heretic, a blasphemer, a rebel, and a revolutionary.  But no one ever called Jesus a hypocrite.  Jesus did as he said he would do.  Jesus ate with the sinners and tax collectors seeking to transform their lives and make them holy.  Jesus visited with the Pharisees and Sadducees answering questions in the hopes of making their lives holy.  Jesus raised up those who were troubled to lead them to holiness, and he humbled those who were proud to lead them to holiness.  Do we stand out from the world around us?  Do people hear our words and see our deeds and give the glory to God? 

          Sadly though, the traditions of the man and not the Word of God were too attractive to Pharisees and Sadducees.  These groups feared Jesus’ popularity and self-testimony that he was the Messiah and the Son of God.  And so, the Sanhedrin, the best and brightest of both the Pharisees and Sadducees met not to resolve differences between them.  Instead, the Sanhedrin met in unity to confront Jesus for his beliefs. The verdict of the Sanhedrin was Jesus believed what He said, acted accordingly, and gave weight only to the Word of God.  This the Pharisees and Sadducees could not accept and so they set in motion their desire to kill Jesus and end the conflict.  But.  There is always a but.  But God chose to show the Pharisees, the Sadducees, as well as Jesus’ followers that holiness cannot be corrupted.  God chose to raise Jesus from the dead demonstrating Jesus was who he said he was and that the traditions of men were nothing but vanity before God.

          Friends, let us not be found vain before God.  Let us live out God’s word, standing out in the world because we follow Jesus in word and in deed.  Let others see that God’s Word is the holy ground upon which we stand and that God through Jesus Christ has made our hands holy giving grace to others by what we do in Jesus’ name.  Amen and Amen.

01-14 - The Covenant We Share

          As we start the new year, I wanted to spend a few weeks on what it means to act like a Christian.  To act like a Christian comes under the broad topic of Christian Ethics.  Some of you know that I teach a lay study course on Christian Ethics.  I do not intend to repeat that course here in sermon form, but I think the topic of Christian Ethics is an important one.  Ethics deals with revealing what we genuinely believe through our observable and private actions.  So, Christian Ethics deals with revealing what we genuinely believe about having Christ in our life through our actions, those actions that can be observed by others and those action that are done in private.

          We began worship today with a statement about our Christian Ethics when we read the Church Covenant as our call to worship.  The Church Covenant lays out a series of commitments to behaviors that express we had accepted Jesus Christ into our lives.  Our committed behaviors are expected to reveal the influence of Jesus upon our lives.  Why is that so?  Because we committed to walk in brotherly love, to not forsake coming to church every week, to pray for one another, to give financial support to the church, to educate our children in the ways of the Lord, and to spread the gospel among the nations.  Our church covenant makes Christian Ethics an integral part of our life.  We entered a covenant mutually committing to behaviors to imitate Christ as a sign of what we believe and to enrich the lives of each other.

          And so, we can see that covenants are powerful commitments of faith.  Now, we do not very often speak of covenants. But covenants are part of our heritage. Even as a kid, we made covenants, even if we did not call them covenants.  I can remember when we would make an important promise with a friend, we would put a cut into our thumbs and press the cuts together to seal the deal in blood.  We probably got the idea of a blood seal from watching movies about the old west and not from church.  Nevertheless, a covenant remains part of the Christian faith journey and every month we celebrate a covenantal relationship we have with God through Jesus Christ. We read about the covenant we celebrate each month in our Scripture reading from the gospel of Matthew, Chapter 26, verse 26 through 30 when we read, “26 While they [Jesus and his disciples] were eating, Jesus took bread, and when he [Jesus] had given thanks, he broke it and gave it to his disciples, saying, ‘Take and eat; this is my body.’  27 Then he [Jesus] took a cup, and when he had given thanks, he [Jesus] gave it [the cup] to them [his disciples], saying, ‘Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.’  30 When they had sung a hymn, they went out to the Mount of Olives” (Matthew 26:26-30).

          There is so much going on in those few words of Scripture, we cannot hope to cover all of them today.  So for today, I would like us to note that Jesus used this meal, we call this meal the Lord’s Supper, to establish and cement into place for us a covenantal relationship with God.  The covenant with God through Jesus Christ gives us confidence and security to live our lives in a righteous manner.  At that meal, Jesus held a cup of wine said, “Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:27b-29). 

This was not so much a new covenant as it was a promise from long ago. God made the promise of this covenant, this arrangement, hundreds of years earlier and told of it through the prophet Jeremiah.  31 “The days are coming,” declares the Lord, “when I will make a new covenant with the people of Israel and with the people of Judah.  32 It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the Lord.  33 “This is the covenant I will make with the people of Israel after that time,” declares the Lord.  “I will put my law in their minds and write it on their hearts.  I will be their God, and they will be my people.  34 No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord. “For I will forgive their wickedness and will remember their sins no more” (Jeremiah 31:31-34).

          Jesus, Son of God and Son of Man, was putting in place this promised covenant that had three key points of faith for those who would follow Jesus.  First, the covenant was inaugurated by blood.  Not just any blood.  It was inaugurated by the blood of the Son of God and Son of Man. The blood signified that the covenant was not only binding upon God but that the debt for all sin would be paid for by God, in and through Jesus’ death upon the cross.  Jesus would stand in our place granting us forgiveness of sin.  Jesus’ words were most remarkable because he was making clear that the access to God was being assured not just for the disciples but for many others by addressing their sin even before the sins were committed. Think of it this way, through this covenant, your sins and my sins were addressed, paid for, even before we were born. All we need to do is ask for forgiveness and it is provided.

          The key second point also deals with forgiveness and is very important.  The forgiveness of sin Jesus said was “for many” but not for all.  Jesus going to the cross was sufficient for all the sins of the world but not everyone will accept Jesus’ offer to come into the covenant with God.  There are a great many people who are too proud, too arrogant, too argumentative, too self-centered, and too sure of their own minds to ever receive Jesus.  The covenant is available to all and many will join but not everyone.

          Finally, the words of Jesus that inaugurated the covenant grants security to the believer.  Jesus said he would make this covenant in his blood symbolized by the cup the disciples would share.  Then Jesus said that he would one day drink of the cup again with his disciples. Jesus’ statement was a foretelling that Jesus’ death would not be the end but the beginning of eternal life. Jesus’ resurrection means that Jesus will be present with all of believers.  I think this is one reason why calling this meal the Lord’s Supper is more accurate than calling it the Last Supper because it was not the last supper with Jesus.

          The covenant inaugurated and guaranteed by Jesus for those who would believe in Him gives great relief that our sins are covered, we have been forgiven all, and that Jesus will be with us for all eternity.  It is small wonder that when the disciples finished the meal of the new covenant, they did so by singing a hymn.  This covenant by Jesus gives us the basis for us to enter covenant with one another and to live out our life in a righteous manner.

          But what is that righteous manner?  We find the charge for living our life at the very end of the gospel of Matthew, Jesus, risen from the dead, when Jesus spoke to the remaining eleven disciples to do one more thing under the covenant.  Jesus said to the eleven, “19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you” (Matthew 28:19-20). Jesus wanted the eleven to share the good news of the covenant and to teach new disciples to follow everything Jesus had commanded of the eleven.  And in that statement, to follow the commands of Jesus, Christian Ethics, the summation of behaviors imitating Christ, was commissioned.

          Christian Ethics, born in a covenantal relationship with Jesus, then becomes following the commands of Christ in the way we act.  Now, we could go through the commands of Christ, list them, and say this is Christian Ethics, go forth and do them.  But I think Jesus helped us more to understand what was involved in Christian Ethics by following those commands himself.  So I think it would be good if we looked at Christian Ethics through the behaviors of Jesus.

          Let’s consider this example, from the Gospel of Mark.  Mark wrote, “1Another time Jesus went into the synagogue, and a man with a shriveled hand was there. Some of them [the Pharisees] were looking for a reason to accuse Jesus, so they [the Pharisees] watched him [Jesus] closely to see if he [Jesus] would heal him [the man] on the Sabbath. Jesus said to the man with the shriveled hand, ‘Stand up in front of everyone.’ Then Jesus asked them [the Pharisees], ‘Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?’ But they [the Pharisees] remained silent.  He [Jesus] looked around at them [the Pharisees] in anger and, deeply distressed at their [the Pharisees] stubborn hearts, said to the man, ‘Stretch out your hand.’ He [The man] stretched it out, and his hand was completely restored. Then the Pharisees went out and began to plot with the Herodians how they [the Pharisees and Herodians] might kill Jesus” (Mark 3:1-6).  What then are the Christian Ethics Jesus was teaching us through this story.

          First, from this account, we see that Jesus, Son of God and Son of Man, went to the synagogue on the Sabbath to worship and pray. So we see that our Christian Ethics, our Christian behavior, involves a desire to be gathered for each occasion of worship.  Jesus did not go to the synagogue out of guilt or force. Jesus went to the synagogue out of a yearning to foster the covenantal relationship between himself and the Father and the covenantal relationship between himself and other worshippers.  Faithfulness in worship is part of Christian Ethics.  We should then do as Jesus’ commands by his example.

Second, from this account, we notice that Jesus was interested in who attended worship with particular emphasis on the those who may be suffering. Jesus saw the man with the shriveled hand, a cause of significant suffering.  The man did not come to Jesus.  Jesus saw the suffering of the man and went to him.  So, Jesus teaches us that Christian Ethics requires us to be observant for the suffering of others and seek out those people who are suffering rather than waiting for them to seek us out.  Seeking the suffering people who are part of the congregation gathered to worship is particularly important.  What message does it send to the world about Christian Ethics if Christians do not tend to the suffering of their own?  Therefore, we should do as Jesus’ commands by his example.

Third, from this account, we notice that Jesus was interested in the intent, the purpose of Scripture, and not a surface reading of the text.  Jesus wanted to live out the Scripture through his behaviors.  In this account, Jesus chose to examine the purpose of the Sabbath.  Jesus asked, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?”  We might rephrase this question slightly and ask it this way, “What is the purpose of the Sabbath?  Is the purpose of the Sabbath to do good and save life or is the purpose of the Sabbath to do evil and kill?”  At the heart of this question then is “Does God seek to limit the number of days of doing good for one another?”  In the Old Testament, God said, “19 This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life” (Deuteronomy 3:19).  Jesus was teaching us that we need to understand there is no limit to the days of doing good.  To come to the conclusion, we need to understand the purpose of Scripture and uses it to guide our actions, our behaviors.  We cannot live out Christian Ethics without understanding God’s Word. We should do as Jesus’ commands by his example.

Fourth, from this account, we note that in response to Jesus’ question about the purpose of the Sabbath, the Pharisees remained silent and began to seethe in anger.  After Jesus healed the man’s hand, the Pharisees and Herodians immediately conspired to kill Jesus.  The Pharisees, because of their anger, saw a problem with Jesus’ healing the man but saw no problem turning the Sabbath into a day of doing evil and seeking to kill. Jesus for his part was deeply troubled for the Pharisees and their stubborn hearts.  Jesus teaches us that we need to practice the spiritual discipline of allowing weekly worship, the seeing and hearing of the testimony of God to crack the hardness worldly thinking places upon our hearts.  Jesus showed the Pharisees a better way without resorting to anger and hardness himself.  We should do as Jesus’ commands by his example.

The Gospels are rich with examples of what Jesus did to show the people of the new covenant what they are to do and can do.  This is Christian Ethics Jesus is calling us to live out. 

We began our exploration of Christian Ethics by renewing our covenant with each other.  Let us now come to the table of the Lord and remember the covenant we have with God through Jesus Christ.  Amen and Amen.

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