Mark 12:41-44
The treasury boxes were made of metal, and as a result, you could hear the coins as they dropped in. The wealthy would walk into the temple with their servants in tow, each with a large bag of money to dump into boxes in front of all the awed onlookers. And just before the noisy dumping would begin, a priest would tally the money and make a public note of how much was being given. The larger the total, the louder the noise, the more generous and the more wealthy the giver.
Jesus and his disciples sat there people watching. If we were there with them, it would have been natural to be taken with the large sums of money being given by the pious and devout wealthy and completely miss a simple, poor widow slipping in two pennies. We might have overlooked her, but Jesus didn’t.
After she passed through, Jesus called his disciples around him to give them his perspective on what just happened. We saw what was an often ostentatious display of pious wealth, and what Jesus saw, naturally, was very different. Hear what the Lord says:
“Truly, I say to you, this poor widow has put in more than all those contributing to the offering box. For they all contributed out of their abundance, but she out of her poverty has put out everything she had, all she had to live on.” (vs. 43-44)
I find it great that she put in “more.” Up to this point we would say she actually put in less than everyone else—literally less than everyone else. But that is not how Jesus saw it. I think the key to Christ’s perspective can be found in one small detail. The widow had two pennies. We would have found it entirely reasonable if she put in one penny, still a great sacrifice for her, and saved the other to eat with the next day. After all, what difference is one penny going to make to the temple? Instead, she gave both—everything she had. What did Jesus see?
I think Jesus saw an act of sacrifice, obedience and worship on her part. Instead of seeing the amount of the gift, he saw what she did as an act for God. She was not hording, grandstanding or strutting. She was giving to God to worship and obey him.
I think we also see God’s ability to make great and amazing things out of small gifts. Here we are, 2000 years later, still marveling over an offering of two pennies. This also helps us understand how the Kingdom of God works. We do not need to wait for the most powerful and wealthy among us to do something for God before something of value can be done. God wants what is in my hand right now, whether it is marvelous or negligible. Never refuse to give because you think it is too small. Never refuse to do because you think it won’t make a difference.
We also see in her offering the fact that giving is an act of service to God first and to people second. When Paul encourages the Corinthians to give, he notes the abundant gifts of the poor and persecuted Macedonians. He says, “they gave themselves first to the Lord and then by the will of God to us” (2 Cor. 8:5). We give in part to make sure our hearts are right with God and that money is not an idol in our lives.
Finally, she is a powerful example of what Jesus asks of his disciples and of what he is about to do himself. She is an unexpected example of discipleship. When Jesus says she, “put in everything she had, all she had to live on” (12:44) that phrase could also be translated, “she gave her whole life.” Jesus called his disciples to leave their life as fishermen behind and follow him. He told them that it would require that they take up their cross and that they would need to lose their life for him in order to find it (8:34-35). And, ultimately, in a couple of days, Jesus is about to give his life on the cross so that we might have life. This poor widow is an stunning example of what it means for me to follow Christ to the cross.
The words of this hymn say it well:
I hear the Savior say,
“Thy strength indeed is small;
Child of weakness watch and pray,
Find in me thy all in all.”
Jesus paid it all
All to him I owe
Sin had left a crimson stain
He washed it white as snow.
Monday, August 25, 2008
Monday, June 30, 2008
Power and the Kingdom: Mark 10:32-45
Mark 10:32-45
Jesus told his disciples they knew very well how power works in this world. Without a doubt, they were painfully aware of how Roman power worked, and even how the power structures of the chief priests and scribes worked. In fact, all of it worked against them and their Master.
“You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them.” (10:42)
Movement in this world requires grabs for power and position, hunting for personal importance and reputation, and discovering who my subordinates are. But movement in the Kingdom of God is very different.
“But it shall not be so among you.” (10:43)
Following the example of Jesus means we learn to serve before we control; we learn to be “slave of all” before we assert our personal importance; we learn to be led before we lead.
This issue resulted from the third time Jesus predicted His death, and the third time the disciples took it to grab for importance. The first time, Peter actually rebuked Jesus. The second time, the disciples argued in whispers about which of them was the greatest. The third time, James and John simply came out with it—they were the most important of the disciples and they wanted Jesus to assure them of their positions.
We learn very quickly through these three conversations that the disciples’ view of Jesus was still more conditioned by the culture around them—the kingdom of this world—than it was by Jesus Himself and His Kingdom. And because they related to Jesus with the wrong set of ideas in their hearts and minds, they easily fell into at least three traps. Because of their grasp for earthly power and position, they misunderstood Jesus, manipulated Jesus, and mistreated their fellow disciples.
The disciples misunderstood the life and example of Jesus. In fact, they misunderstood his very vocabulary. Jesus told them they were on their way to Jerusalem where he would die and rise on the third day (10:33-34), and instead of offering their sympathy, aid, or even being honest about their confusion or fear, they wanted to know which of them would rule as His greatest assistant in the Kingdom. Jesus is explaining to them that He is on His way to the greatest act of sacrifice and service the world has ever seen, and they are busy picking out thrones.
The depth of their misunderstanding even caused them to try to manipulate Jesus. Before they spring the request (“Grant us to sit, one at your right hand and one at your left, in your glory”), they try and bait Jesus by asking Him to do whatever they ask of Him. But before we come down too hard on disciples manipulating their relationship with Jesus, we need to come face-to-face with how often we do it. Have you ever used the name or authority of God to get your way and silence other people? Do you only relate to God when you need Him to do something for you?
And then, when the other disciples heard of their request, they became angry with James and John. Why? Because their grab for power not only raised them above their companions, it lowered the others—the rest of the disciples were mistreated. It became clear that James and John considered themselves as more important than the other disciples. The problem with that, and Jesus makes this clear, is that it is exactly the opposite of His example to us, and desire for our lives.
Followers of Christ cannot wield power the way this world does. We are not concerned with influence, fame, prestige or control the way this world is. Instead, we follow in the footsteps of an incarnate Savior who conquered death and hell by going through the cross, and the examples of the apostles who overturned their world by following His lead. Divine wisdom teaches us to leave matters as small and corrupting as power and control to the workings of this world, and to follow the way of Jesus.
Jesus told his disciples they knew very well how power works in this world. Without a doubt, they were painfully aware of how Roman power worked, and even how the power structures of the chief priests and scribes worked. In fact, all of it worked against them and their Master.
“You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them.” (10:42)
Movement in this world requires grabs for power and position, hunting for personal importance and reputation, and discovering who my subordinates are. But movement in the Kingdom of God is very different.
“But it shall not be so among you.” (10:43)
Following the example of Jesus means we learn to serve before we control; we learn to be “slave of all” before we assert our personal importance; we learn to be led before we lead.
This issue resulted from the third time Jesus predicted His death, and the third time the disciples took it to grab for importance. The first time, Peter actually rebuked Jesus. The second time, the disciples argued in whispers about which of them was the greatest. The third time, James and John simply came out with it—they were the most important of the disciples and they wanted Jesus to assure them of their positions.
We learn very quickly through these three conversations that the disciples’ view of Jesus was still more conditioned by the culture around them—the kingdom of this world—than it was by Jesus Himself and His Kingdom. And because they related to Jesus with the wrong set of ideas in their hearts and minds, they easily fell into at least three traps. Because of their grasp for earthly power and position, they misunderstood Jesus, manipulated Jesus, and mistreated their fellow disciples.
The disciples misunderstood the life and example of Jesus. In fact, they misunderstood his very vocabulary. Jesus told them they were on their way to Jerusalem where he would die and rise on the third day (10:33-34), and instead of offering their sympathy, aid, or even being honest about their confusion or fear, they wanted to know which of them would rule as His greatest assistant in the Kingdom. Jesus is explaining to them that He is on His way to the greatest act of sacrifice and service the world has ever seen, and they are busy picking out thrones.
The depth of their misunderstanding even caused them to try to manipulate Jesus. Before they spring the request (“Grant us to sit, one at your right hand and one at your left, in your glory”), they try and bait Jesus by asking Him to do whatever they ask of Him. But before we come down too hard on disciples manipulating their relationship with Jesus, we need to come face-to-face with how often we do it. Have you ever used the name or authority of God to get your way and silence other people? Do you only relate to God when you need Him to do something for you?
And then, when the other disciples heard of their request, they became angry with James and John. Why? Because their grab for power not only raised them above their companions, it lowered the others—the rest of the disciples were mistreated. It became clear that James and John considered themselves as more important than the other disciples. The problem with that, and Jesus makes this clear, is that it is exactly the opposite of His example to us, and desire for our lives.
Followers of Christ cannot wield power the way this world does. We are not concerned with influence, fame, prestige or control the way this world is. Instead, we follow in the footsteps of an incarnate Savior who conquered death and hell by going through the cross, and the examples of the apostles who overturned their world by following His lead. Divine wisdom teaches us to leave matters as small and corrupting as power and control to the workings of this world, and to follow the way of Jesus.
Friday, May 30, 2008
The Expansive Kingdom of God: Mark 9:38-41
Mark 9:38-41
When we approach our discipleship in Christ, we can ask ourselves what it means for us to follow Christ in the context God placed us with the gifts and resources He has given us. And as Jesus walks to Jerusalem with His disciples, they all deal with those kinds of issues. But at one point, another kind of question arises: what does it mean for others to follow Christ?
When we put that question out there, it almost seems a little simplistic, even silly. But, we quickly discover, there is a lot to it.
John the apostle comes across some people doing things that he assumed only he and the other apostles had the right to do.
“Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not with us.” (vs. 38)
There are a few important keys to John’s statement. First, the person he tried to stop was casting out demons in the name of Jesus. They were not self-styled messiahs, and they were not Scribes and Pharisees. They were followers of Jesus, just not part of the inner circle. Secondly, they were successfully casting out demons. Just a few days earlier the disciples were bested by a demon in a little boy, and Jesus came to their rescue (9:16-18). There might a twinge of jealously in John’s words. And thirdly, John’s ultimate complaint was that the unnamed disciple was not following “us.” He should have said, “you.”
Though Jesus was teaching them that to follow Him meant that they needed to become “the least of all and servant of all” (9:35), John and others of the disciples still saw discipleship as a position of privilege, prominence and even power.
The core of Christ’s response leads us straight to the critical factor in what it means for any of us to be disciples of Christ:
“For the one who is not against us is for us.” (vs. 40)
In the context of people performing miracles in the name of Christ, Jesus radically expands John’s view of the Kingdom. The critical factor in following Jesus is not the clique we belong to, but the person we follow.
Paul learned and taught this lesson in a vivid passage in Philippians 1:15-18. There he notes that while he is in prison, there are some who preach Christ to make him feel even worse, and there are some who preach Christ out of all the right motives. How does this make Paul feel? “What then? Whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.” Later on, Paul addresses those who preach but don’t preach Christ, and calls them “dogs.”
John’s words are often in the hearts and minds of your average Christian. We can get caught up in how “we” do things, and how well “we” do things, and we mistake the gift of discipleship for our own cleverness. I firmly believe that when God places you in a church, you should plant yourself there and become a productive member of that body. But our attitude should always be one of brotherhood.
The critical factor in the universal body of Christ is Jesus Himself. If he is proclaimed and taught, then we all rejoice as the Kingdom of God is revealed to the hearts of men and women. “I” and “we” are not the important thing; that position belongs to Christ alone.
When we approach our discipleship in Christ, we can ask ourselves what it means for us to follow Christ in the context God placed us with the gifts and resources He has given us. And as Jesus walks to Jerusalem with His disciples, they all deal with those kinds of issues. But at one point, another kind of question arises: what does it mean for others to follow Christ?
When we put that question out there, it almost seems a little simplistic, even silly. But, we quickly discover, there is a lot to it.
John the apostle comes across some people doing things that he assumed only he and the other apostles had the right to do.
“Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not with us.” (vs. 38)
There are a few important keys to John’s statement. First, the person he tried to stop was casting out demons in the name of Jesus. They were not self-styled messiahs, and they were not Scribes and Pharisees. They were followers of Jesus, just not part of the inner circle. Secondly, they were successfully casting out demons. Just a few days earlier the disciples were bested by a demon in a little boy, and Jesus came to their rescue (9:16-18). There might a twinge of jealously in John’s words. And thirdly, John’s ultimate complaint was that the unnamed disciple was not following “us.” He should have said, “you.”
Though Jesus was teaching them that to follow Him meant that they needed to become “the least of all and servant of all” (9:35), John and others of the disciples still saw discipleship as a position of privilege, prominence and even power.
The core of Christ’s response leads us straight to the critical factor in what it means for any of us to be disciples of Christ:
“For the one who is not against us is for us.” (vs. 40)
In the context of people performing miracles in the name of Christ, Jesus radically expands John’s view of the Kingdom. The critical factor in following Jesus is not the clique we belong to, but the person we follow.
Paul learned and taught this lesson in a vivid passage in Philippians 1:15-18. There he notes that while he is in prison, there are some who preach Christ to make him feel even worse, and there are some who preach Christ out of all the right motives. How does this make Paul feel? “What then? Whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.” Later on, Paul addresses those who preach but don’t preach Christ, and calls them “dogs.”
John’s words are often in the hearts and minds of your average Christian. We can get caught up in how “we” do things, and how well “we” do things, and we mistake the gift of discipleship for our own cleverness. I firmly believe that when God places you in a church, you should plant yourself there and become a productive member of that body. But our attitude should always be one of brotherhood.
The critical factor in the universal body of Christ is Jesus Himself. If he is proclaimed and taught, then we all rejoice as the Kingdom of God is revealed to the hearts of men and women. “I” and “we” are not the important thing; that position belongs to Christ alone.
Wednesday, May 7, 2008
I Believe, Lord, Help My Unbelief! Mark 9:16-27
Mark 9:16-27
After Jesus and the disciples spent the night on the top of the mountain of transfiguration, they returned to earth and found the rest of the disciples embroiled in a heated argument with several scribes. On the mountain, three of the disciples beheld Jesus in all of his divine glory and were moved to worship. But after the mountain-top experience was over, it was time to reenter normal life.
As Jesus and the three gather with the other disciples, we find them in an awkward and even embarrassing situation. A father brought his demonized child to Jesus, and when he saw only the disciples he asked them to pray for the healing of his child. The disciples prayed, nothing happened, and the scribes pounced. In the middle of the fracas the father and his boy were pushed aside until Jesus arrived.
The ensuing conversation is only recorded in Mark’s gospel, and though Jesus does heal the boy, the heart of this story is not the healing. What is said between Jesus and the father is a beautiful and profound insight into the person of Jesus Christ.
The father goes into great detail describing to Jesus not only the failure of the disciples, but the depth of his child’s condition. He is deaf and mute, he has seizures and fits of paralysis, the demon attempts to take his life by drowning or burning, and this has been happening since he was a little child. It is hard to imagine the pain and desperation of this father as he holds his child in his arms before Jesus. At the end of the description he asks for Jesus’ help.
“But if you can do anything, have compassion on us and help us.” (vs. 22)
Jesus tells him that anything is possible to those who believe. The question at hand is not whether Jesus is able to heal the boy, but whether the father thinks he is able to. The father’s response is priceless.
“I believe; help my unbelief!” (vs. 24)
He has just enough faith to bring his child to Jesus, but he is intensely aware that there is still a lot of doubt and disbelief in him. So, how does Jesus respond to a broken father who can only express a broken faith? He heals his son!
Jesus does not tell him to go away and return when he has more of life and faith put together; he does not turn away a man who does not have it all figured out. As Isaiah put it in 42:3, he did not bruise a broken reed, he did not snuff out a smoldering wick.
This is the Jesus I have fallen in love with. This is a Jesus who takes the small seed of faith buried in a pile of hurt and doubt, and wraps the father and son in his arms. Don’t let any of your doubt or pain keep you from Jesus. He will not turn you away because you are far from perfect; on the contrary, he wants you no matter your doubt or disbelief.
After Jesus and the disciples spent the night on the top of the mountain of transfiguration, they returned to earth and found the rest of the disciples embroiled in a heated argument with several scribes. On the mountain, three of the disciples beheld Jesus in all of his divine glory and were moved to worship. But after the mountain-top experience was over, it was time to reenter normal life.
As Jesus and the three gather with the other disciples, we find them in an awkward and even embarrassing situation. A father brought his demonized child to Jesus, and when he saw only the disciples he asked them to pray for the healing of his child. The disciples prayed, nothing happened, and the scribes pounced. In the middle of the fracas the father and his boy were pushed aside until Jesus arrived.
The ensuing conversation is only recorded in Mark’s gospel, and though Jesus does heal the boy, the heart of this story is not the healing. What is said between Jesus and the father is a beautiful and profound insight into the person of Jesus Christ.
The father goes into great detail describing to Jesus not only the failure of the disciples, but the depth of his child’s condition. He is deaf and mute, he has seizures and fits of paralysis, the demon attempts to take his life by drowning or burning, and this has been happening since he was a little child. It is hard to imagine the pain and desperation of this father as he holds his child in his arms before Jesus. At the end of the description he asks for Jesus’ help.
“But if you can do anything, have compassion on us and help us.” (vs. 22)
Jesus tells him that anything is possible to those who believe. The question at hand is not whether Jesus is able to heal the boy, but whether the father thinks he is able to. The father’s response is priceless.
“I believe; help my unbelief!” (vs. 24)
He has just enough faith to bring his child to Jesus, but he is intensely aware that there is still a lot of doubt and disbelief in him. So, how does Jesus respond to a broken father who can only express a broken faith? He heals his son!
Jesus does not tell him to go away and return when he has more of life and faith put together; he does not turn away a man who does not have it all figured out. As Isaiah put it in 42:3, he did not bruise a broken reed, he did not snuff out a smoldering wick.
This is the Jesus I have fallen in love with. This is a Jesus who takes the small seed of faith buried in a pile of hurt and doubt, and wraps the father and son in his arms. Don’t let any of your doubt or pain keep you from Jesus. He will not turn you away because you are far from perfect; on the contrary, he wants you no matter your doubt or disbelief.
Saturday, March 15, 2008
Listen to Him: Mark 9:7
Mark 9:7
On the mountain of transfiguration, God chose to speak directly to the disciples. True, Jesus has been walking and talking with them for months by this time, but this was undoubtedly a distinct and powerful moment when the disciples heard the voice of God from heaven. So, what did God chose in that moment to tell them?
Jesus had just been transfigured before their very eyes. His flesh and blood had “fallen off” for a few moments while the disciples were allowed to see the glory of God in the person of Jesus Christ. What Jesus was trying to teach them through his words and deeds, they now literally saw face to face. And for the disciples, it was a transforming moment as well (2 Peter 1:16-19; John 1:14).
In this context God says, “This is my beloved Son; listen to him.”
God emphasized to the three followers of Jesus Christ the utmost importance of listening to Jesus Christ. Jesus is the embodiment of the truth of God. Through the life of Jesus Christ, God is communicating to us what he wants us to know about himself and about ourselves. If we listen to Jesus, we hear the words and heart of God.
Look at it like this. We sound like whom we listen to. Our vocabulary is formed and shaped by the people and things we pay attention to. The categories we use to understand the world are given to us by our daily influences. Whether we think about it or not, our minds, wills and souls are shaped on a daily basis by what we chose to listen to.
I still remember a friend in the Fourth Grade who cussed like a drunken sailor. Back then it was unlikely he was watching TV shows that sounded like that, but he was getting his vocabulary from somewhere. And I doubt he came out of the womb with a blue vocabulary. By the time he was 10 years old, his view on reality was already formed and shaped by his influences. He already had a view of women, teachers, authority, men, and life in general, and it was all deeply malformed and dysfunctional.
The Psalmist saw the dangers of our influences, and prayed powerfully for his attention to be drawn to other, more healthy sources. In Psalm 119:33-40 he prays things like, “Lead me in the path of your commandments…Incline my heart to your testimonies…Turn my eyes from looking at worthless things.” And why does the Psalmist want this? He knows God will give him, “life in your ways…for your rules are good…in your righteousness give me life.”
We can chose to let the corrupt and rebellious things of this world to shape us into who we will become, or we can allow the words and truth of God to make us like his Son, Jesus Christ. In this decision, there is goodness, righteousness and life. This is a powerful argument for reading and memorizing Scripture, praying, being an active part of the Body of Christ, and for engaging in the spiritual disciplines. As we do these kinds of things, we obey the voice from heaven.
Listen to Him.
On the mountain of transfiguration, God chose to speak directly to the disciples. True, Jesus has been walking and talking with them for months by this time, but this was undoubtedly a distinct and powerful moment when the disciples heard the voice of God from heaven. So, what did God chose in that moment to tell them?
Jesus had just been transfigured before their very eyes. His flesh and blood had “fallen off” for a few moments while the disciples were allowed to see the glory of God in the person of Jesus Christ. What Jesus was trying to teach them through his words and deeds, they now literally saw face to face. And for the disciples, it was a transforming moment as well (2 Peter 1:16-19; John 1:14).
In this context God says, “This is my beloved Son; listen to him.”
God emphasized to the three followers of Jesus Christ the utmost importance of listening to Jesus Christ. Jesus is the embodiment of the truth of God. Through the life of Jesus Christ, God is communicating to us what he wants us to know about himself and about ourselves. If we listen to Jesus, we hear the words and heart of God.
Look at it like this. We sound like whom we listen to. Our vocabulary is formed and shaped by the people and things we pay attention to. The categories we use to understand the world are given to us by our daily influences. Whether we think about it or not, our minds, wills and souls are shaped on a daily basis by what we chose to listen to.
I still remember a friend in the Fourth Grade who cussed like a drunken sailor. Back then it was unlikely he was watching TV shows that sounded like that, but he was getting his vocabulary from somewhere. And I doubt he came out of the womb with a blue vocabulary. By the time he was 10 years old, his view on reality was already formed and shaped by his influences. He already had a view of women, teachers, authority, men, and life in general, and it was all deeply malformed and dysfunctional.
The Psalmist saw the dangers of our influences, and prayed powerfully for his attention to be drawn to other, more healthy sources. In Psalm 119:33-40 he prays things like, “Lead me in the path of your commandments…Incline my heart to your testimonies…Turn my eyes from looking at worthless things.” And why does the Psalmist want this? He knows God will give him, “life in your ways…for your rules are good…in your righteousness give me life.”
We can chose to let the corrupt and rebellious things of this world to shape us into who we will become, or we can allow the words and truth of God to make us like his Son, Jesus Christ. In this decision, there is goodness, righteousness and life. This is a powerful argument for reading and memorizing Scripture, praying, being an active part of the Body of Christ, and for engaging in the spiritual disciplines. As we do these kinds of things, we obey the voice from heaven.
Listen to Him.
Monday, January 7, 2008
You Feed Them: Mark 6:30-44
Mark 6:35-44
The conversations between Jesus and his disciples are often very revealing. To my benefit, the disciples are far from perfect, but always honest. To my greater benefit, Jesus is ready to take the disciples by the hand and help them understand.
Imagine the scene of Mark 6. Thousands of people—a crowd larger than any of the surrounding towns—has been listening to Jesus teach all day long. It is getting late and they need to eat. The disciples suggest that Jesus break class and let them find their way to food. It is a terrifically practical solution. The disciples are to be praised for thinking of other people ahead of themselves. One is hard pressed to find something wrong with it.
So Jesus says, “You feed them.”
The disciples respond, “You can’t be serious.” Jesus clarifies, “Oh yes, I am.”
Those may not be the exact words, but it is the tone of the conversation. In the face of their sincere practicality, Jesus asks the disciples to do something seemingly impossible. They see with one pair of eyes and one way of understanding, and Jesus is ready to change all that. When Jesus tells the disciples to feed the crowd, his theology comes into direct conflict with their practicality.
To demonstrate what he is after, Jesus asks for a really interesting thing. The disciples made it clear that they don’t have the resources to accomplish such a daunting task—it would take a year’s wages. Jesus asks them to bring him what they do have.
All they can scrape together is a meager five loaves of bread and two small fish. The situation is getting ridiculous. They are no closer to feeing the people than when this all started. Then they give the bread to Jesus.
Jesus took the bread, blessed it, and broke it, and broke it, and broke it. Not only did everyone get something to eat, everyone was completely filled and there were twelve baskets left over. There were not piles and piles of bread and fish left over, there was just enough for each imminently practical disciple to be left carrying a basket full of impossibility.
There is more power in our simple, humble gifts in the hands of Jesus than there is in a full year’s wages. There is more power in whatever meager thing I have to give Jesus than in all the sincere and good deeds I could muster through a productive and lengthy life. The catch is, I need to give whatever it is I have to Jesus.
Jesus does not ask me for what I do not have. Jesus does not ask me to become someone I am not before divine and meaningful things can happen. Jesus asks me for whatever it is in my hand to give him. It may even just be my brokenness, but He asks for it.
Give it to him. Then let him do with it what only he can do.
The conversations between Jesus and his disciples are often very revealing. To my benefit, the disciples are far from perfect, but always honest. To my greater benefit, Jesus is ready to take the disciples by the hand and help them understand.
Imagine the scene of Mark 6. Thousands of people—a crowd larger than any of the surrounding towns—has been listening to Jesus teach all day long. It is getting late and they need to eat. The disciples suggest that Jesus break class and let them find their way to food. It is a terrifically practical solution. The disciples are to be praised for thinking of other people ahead of themselves. One is hard pressed to find something wrong with it.
So Jesus says, “You feed them.”
The disciples respond, “You can’t be serious.” Jesus clarifies, “Oh yes, I am.”
Those may not be the exact words, but it is the tone of the conversation. In the face of their sincere practicality, Jesus asks the disciples to do something seemingly impossible. They see with one pair of eyes and one way of understanding, and Jesus is ready to change all that. When Jesus tells the disciples to feed the crowd, his theology comes into direct conflict with their practicality.
To demonstrate what he is after, Jesus asks for a really interesting thing. The disciples made it clear that they don’t have the resources to accomplish such a daunting task—it would take a year’s wages. Jesus asks them to bring him what they do have.
All they can scrape together is a meager five loaves of bread and two small fish. The situation is getting ridiculous. They are no closer to feeing the people than when this all started. Then they give the bread to Jesus.
Jesus took the bread, blessed it, and broke it, and broke it, and broke it. Not only did everyone get something to eat, everyone was completely filled and there were twelve baskets left over. There were not piles and piles of bread and fish left over, there was just enough for each imminently practical disciple to be left carrying a basket full of impossibility.
There is more power in our simple, humble gifts in the hands of Jesus than there is in a full year’s wages. There is more power in whatever meager thing I have to give Jesus than in all the sincere and good deeds I could muster through a productive and lengthy life. The catch is, I need to give whatever it is I have to Jesus.
Jesus does not ask me for what I do not have. Jesus does not ask me to become someone I am not before divine and meaningful things can happen. Jesus asks me for whatever it is in my hand to give him. It may even just be my brokenness, but He asks for it.
Give it to him. Then let him do with it what only he can do.
Monday, December 3, 2007
Teaching and Divine Authority: Mark 1:21-28
Mark 1:21-28
When we think of divine authority, what kinds of images pop into our minds? If you are anything like me, you think of healings, exorcisms and other amazing things. And to be sure, the divine authority Jesus displayed included plenty of those, but Mark introduces us to the concept of divine authority in this story about Jesus worshiping in the synagogue.
These next few verses present us with a literal “day in the life” of Jesus and the disciples. Mark tells us that the first thing he does on this day (“immediately”) is go to synagogue. Over and over we will find Jesus sitting with the collection of common people worshiping their God with them in their house of worship. Though he has come as their Messiah and the completion of their hopes and desires, he never disparages their worship. In reality, he is an active part of it. I love this little fact—Jesus went to church.
When Jesus begins to teach, the people quickly learn that his teaching is different in kind from the teaching they are accustomed to. And they are used to teaching. Every week their Rabbis and scribes would open the Scriptures and teach the people. This week, Jesus does the same and the people know something different is happening. Before we get to any of the spectacular stuff, Jesus teaches the people and they recognize the divine authority contained in what he is saying.
Mark’s first example of divine authority is the accurate and faithful exposition of Scripture. And for a book that contains the smallest amount of actual teaching, the act of teaching carries enormous weight. In 2:2, before the paralytic is healed, Jesus is teaching the people. In 2:13, before he calls Levi, he is found teaching. In 6:2, Jesus is rejected by his hometown because of his teaching. Then, when they run him out, he goes through the surrounding villages teaching. And so the story goes in Mark. Almost every time, the act of miracle working is set up by the teaching. Divine authority begins with the divine Word of God.
The next event in the story is what we may typically consider an expression of divine authority. Jesus frees a man of his demonic possession. The coming of the Kingdom of God comes with radical freedom and the power of God to do things these people had never seen done before. In fact, when they see the man freed of the demonic spirit, they exclaim:
“What is this? A new teaching with authority! He commands even the unclean spirits and they obey him.” (vs. 27)
Jesus received exactly the reaction he intended. The people heard the teaching of the Kingdom of God and beheld a miracle and their response was shock at the power in the teaching. Instead of creating a group of people who see only the wild and follow only a miracle worker, Jesus properly prepared their hearts and minds by teaching them first.
Where does divine authority—the power of God—begin in my life? It begins with the Scriptures and the life transforming truths of the Kingdom of God. Then, when God reaches down and the miraculous happens, we know exactly where to give the glory.
When we think of divine authority, what kinds of images pop into our minds? If you are anything like me, you think of healings, exorcisms and other amazing things. And to be sure, the divine authority Jesus displayed included plenty of those, but Mark introduces us to the concept of divine authority in this story about Jesus worshiping in the synagogue.
These next few verses present us with a literal “day in the life” of Jesus and the disciples. Mark tells us that the first thing he does on this day (“immediately”) is go to synagogue. Over and over we will find Jesus sitting with the collection of common people worshiping their God with them in their house of worship. Though he has come as their Messiah and the completion of their hopes and desires, he never disparages their worship. In reality, he is an active part of it. I love this little fact—Jesus went to church.
When Jesus begins to teach, the people quickly learn that his teaching is different in kind from the teaching they are accustomed to. And they are used to teaching. Every week their Rabbis and scribes would open the Scriptures and teach the people. This week, Jesus does the same and the people know something different is happening. Before we get to any of the spectacular stuff, Jesus teaches the people and they recognize the divine authority contained in what he is saying.
Mark’s first example of divine authority is the accurate and faithful exposition of Scripture. And for a book that contains the smallest amount of actual teaching, the act of teaching carries enormous weight. In 2:2, before the paralytic is healed, Jesus is teaching the people. In 2:13, before he calls Levi, he is found teaching. In 6:2, Jesus is rejected by his hometown because of his teaching. Then, when they run him out, he goes through the surrounding villages teaching. And so the story goes in Mark. Almost every time, the act of miracle working is set up by the teaching. Divine authority begins with the divine Word of God.
The next event in the story is what we may typically consider an expression of divine authority. Jesus frees a man of his demonic possession. The coming of the Kingdom of God comes with radical freedom and the power of God to do things these people had never seen done before. In fact, when they see the man freed of the demonic spirit, they exclaim:
“What is this? A new teaching with authority! He commands even the unclean spirits and they obey him.” (vs. 27)
Jesus received exactly the reaction he intended. The people heard the teaching of the Kingdom of God and beheld a miracle and their response was shock at the power in the teaching. Instead of creating a group of people who see only the wild and follow only a miracle worker, Jesus properly prepared their hearts and minds by teaching them first.
Where does divine authority—the power of God—begin in my life? It begins with the Scriptures and the life transforming truths of the Kingdom of God. Then, when God reaches down and the miraculous happens, we know exactly where to give the glory.
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