Matthew 21:12-22

Matthew 21:12-22

This passage must be understood in the context of the Triumphal Entry. The Messiah has now entered and will put His house in order. But what kinds of changes will that mean? These changes are expressed in two, lived-out parables.

First, Jesus purifies the temple. To understand this we must begin with the understanding that this was no fit of rage that exploded out of anger over the corrupt practices of the temple marketplace. This was not a tantrum but the Messiah declaring and demonstrating that a new order was to begin. Certainly any exploitation of worshipers was grossly immoral. But notice in verse 12 that Jesus acts against “all” who bought and sold. Those selling sacrifices and those who bought them are in the same boat. Jesus set Himself above the temple practice even with its Scriptural underpinning. The old sacrificial system was no longer needed. Within the week a sacrifice would be offered which would make the blood of bulls and goat superfluous. The confidence that comes from the temple worship practices, often hypocritical, will be proven to be misplaced.

And this is not enough. Jesus extends worship to all people and not just the house of Israel. Beyond that Jesus begins to heal the lame and the blind right in the temple courts. David had banned the lame and the blind from the temple, but the Son of David asserts his authority by including them and healing them. Could it be that Jesus had arranged for the outcasts to be present to demonstrate the new order?

There is no indication that Jesus’s actions resulted in any lasting social reform. By the morning or even that evening the tables would be back in place and the animals would be in their stalls. Jesus did not want to reform temple practices; He was demonstrating His authority as the Messiah. The children picked up on the theme much to the consternation of the priestly delegation. They saw the temple as their turf and the worship as the means for their own power and the existing order as a way to control the people and keep social stability with the Romans. This Messiah move on Jesus’s part has to be silenced. From this point on they will join the alliance against Jesus.

Jesus, in the lesson of the fig tree, acts out a second, living parable. Israel is often portrayed as a fruit tree. But Israel’s worship and temple practice is like a fig tree that promises much but delivers no fruit. Despite all the activity and falderal the worship of the Temple is fruitless and faithless. A barren tree is an appropriate symbol of a faith that is godless, powerless, and man-focused. Sadly, the disciples miss the point of this miraculous parable. Less interested in the application, even they are enamored by the power.

“God, save me from a faith, a church, a fellowship, or a community that keeps me from being completely open and available to you. AMEN”

Matthew 21:1-11

Matthew 21:1-11

At the triumphal entry there's a clear statement of who Jesus is. There is also a clear statement of who He is not. We sometimes think of Jerusalem as a city that was neutral and that place where everyone simply got along it copacetic existence. That is completely opposite of the reality. Jerusalem was a deeply divided city with many groups vying for power and willing to use anyone they could to advance their cause. Jesus was a game changer. His presence could upset the balance of power. When He comes into town He must come in as the king. But He must come in as the king who comes in peace not taking one side or the other. He will not be used by the Romans, He will not be used by the Priestly family, nor will He be used by the zealots. He will only allow Himself to be used by His Father.

So, He comes to Jerusalem riding on an ass. In time of war a king would ride in the chariot or on a warhorse, but in time of peace a king would ride on the more comfortable mule or ass. In riding on an ass Jesus was telling all the political parties, "I will not join myself to your cause." Jesus’s agenda to fulfill the Father's purpose and to bring about the kingdom of God was too important be derailed, distracted or hijacked by a political agenda of some Earth-bound and short-focused organization. He comes to bring peace, but He will not do that by getting entangled in political intrigues. Verse 10 says that as Jesus came into Jerusalem the whole city was stirred. That word “stirred” can be translated “quake” or “shaken”. Jerusalem as a powder keg ready to explode but Jesus refused to be the match to set it off.

How often do we want Jesus to join us in our agenda? We try to dress Jesus up in the garb of our political positions. We want to make Jesus look like someone from our culture or race, our legal or national heritage. We want Jesus to join the fight on our side. Sometimes we want to hijack the Kingdom of God to accomplish those things that are most precious to us, but may not be precious to the Father. The Father's agenda is not to make Jesus look like us, but that we will look like Him.

"Lord, forgive me when I try to use You or Your Kingdom for my purposes. AMEN"

Matthew 20:29-34

Matthew 20:29-34

Jesus’s comments about first and last are not mere rhetoric; but rather, the pattern of His life. As they leave Jericho the next city will be Jerusalem where Jesus will face the horrors that mark the path that will end at the cross. At such a moment we could well expect that Jesus would be preoccupied. We might expect Him to be thinking of how to keep His Messiah-ship from being used as a call for revolt. We might expect Him to be deep in thought about the nature of sacrifice, atonement or other sacred meditations. We would not be surprised if in knowing His end is near He would become pensive about his family and friends.

Jesus hears the cries of two nobodies. Their calling Him Son of David may indicate that they were Gentiles. As blind beggars they would have been on the lowest rung of every social ladder. It is not surprising that the crowds try to shout them down. Their Messiah is far too busy and important to be troubled by two people who have nothing to offer except distraction and bother. They wanted to protect Jesus and in so doing they would protect their agenda for Jesus. How often have people in the name of protecting the church, orthodoxy or something else actually been protecting their agenda that they had for those things? It is best that we not look to see how others do this; but rather, how we do so.

Matthew points out that Jesus stopped and in that progressing throng of pilgrims, stopping may have been easier said than done. Jesus takes the trouble (and it was trouble) to ask them what they wanted. Rather than give advice, a lecture or ignore them, He took time to listen to the most useless people in Jericho that day. It is amazing that Jesus never acted “big”, never acted hurried, never seemed to have any agenda other that the Father’s.

The greatest person, moving toward the greatest event, to do the greatest service stops and listens to and then serves two nobodies. The dictum that the first shall be last and the last first is no hollow cliche it is the ethic of the Lord and it is the expectation of all His followers.

"Lord, help me to hear the call of those I might easily ignore. AMEN"

Matthew 20:17-28

Matthew 20:17-28

Jesus and His followers are on the final leg of the trip to Jerusalem. Having just told the parable of the vineyard workers He has repeated that the, “First shall be last and the last first,” principle that is now reinforced in three ways.

In verses 17-19, Jesus clearly states that the rejection of the Messiah by Israel will be complete once He arrives in Jerusalem. He predicts the behavior of the religious elite and their collaboration with the Romans for His death. This will be no heroic battlefield death of a political messiah and martyr; but rather, the torturous, humiliating crucifixion with the dregs of societal scum. Jesus has called His disciples to take up their cross and follow Him. What has till now been a metaphor is about to become a stark reality. We cannot tell if the disciples considered this prediction of Jesus to be an abstract or a metaphor.

The second expression of the first and last inversion is how Jesus responds to the request of James, John and their mother. These two with Peter formed the inner circle of Jesus’s confidants. In 19:28 Jesus has promised the twelve that they will sit on thrones and judge Israel. Now it is just a matter of who will be the first among the twelve. Peter being identified with Satan in 16:23 and with verse 19:30 as a subtle rebuke for his self-aggrandizing comment in verse 19:27 the time was right for James and John to secure the position of supremacy among the apostles. Jesus asked them if they could drink from the cup He is about to take. With great audaciousness they assure Him that they can. Their boldness is reflective of grand confidence and practical ignorance. Jesus tells them they will indeed drink from the cup, James the first apostle to be executed and John the last who would endure Patmos. Then Jesus upset their plans telling them that the place in the Kingdom is not earned but given. All of us have a place in the Kingdom not because we earn it, but it is given by God’s gracious hand.

For a third time Jesus put first and last upside down. If there is any doubt, Jesus explains that He did not come to be served but to serve. The Son of Man, Matthew referring again to the Daniel passage, is going to fulfill the unique calling of the Father. While our service is different it must grow from the same motive, to serve-to be a servant. Jesus in one sentence sums up the entire covenant of grace, “to give His life a ransom for many.” In the inverted universe of the Kingdom the lower, more humble and more selfless the service the closer to the first place we move. This service must never be a means to the end of position. The service is always for the sake of the other.

The great weakness of the church has been that it has failed to teach the way of the cross, not a means to heaven or advancement or career, but as an uncomfortable way and inconvenient way to embrace being last and in so doing be like our Savior.

"God, help me to live in the Kingdom where daily I am willing the last. AMEN"

Matthew 20:1-16

Matthew 20:1-16

This parable is misinterpreted often because we try to make it too difficult. One question helps us to find a shortcut to the core of the parable. With which group of workers would you identify? The bookends of the story is the phrase about the first being last and the last being first. That phrase is so important that Jesus repeats it twice. This statement means that the tried-and-true system of a greater reward for greater effort does not apply to God's economy. Certainly no one in God's system will get less than they deserve, but a great many will get more. But this is beginning to move wide of the mark.

The contrast in this story is not between Christians who serve the Lord faithfully their whole lives and those who come to Christ late. The point of the story is about our attitude. If our attitude or identification is like those who are hired early it indicates that we do not agree with God's grace and would prefer law. The best question for this parable is, “Do I see myself or other believers as getting more than I deserve?” “Do I feel like I have earned more and in some way God owes me more?” A key word in this whole passage is in verse 11, “Grumbled”. When we complain about our lot in life and our treatment by God believing we deserve more we have become the early hirelings. If we identify with the late men hired we realize that we are not getting what we deserve but the very opposite of what we deserve, we are people of grace. The parable is not about large groups of people, eschatological rewards, or even directly about God's justice. It is a barometer of my attitude. Do I see myself as a recipient of grace or earned merit?

We are very much in favor of grace when it is bestowed upon us. We like grace a lot less when it is given to those we deem undeserving. Every Christian ought to see himself as an 11th-hour employee.

"Lord, keep me deeply aware of my need and dependence on Your mercy and grace. AMEN"

Matthew 19:16-30

Matthew 19:16 - 30

When we try to live life on our terms we are always disappointed. Looking for loopholes is one example of trying to live life on our terms. The Rich Young Ruler is the second example. The first question begins with himself, “What shall I do?” He was the star of the story. He may have hoped for a call to an act of great generosity. Very likely many people asking for donations had hit him up. Jesus begins by taking the focus off of him and putting it on God the only One who is truly good. In his reply Jesus does not mention the commandment to not covet. The Ten Commandments all are externally measurable except for the prohibition of coveting. The other nine can be superficially acted out but this coveting issue is a heart issue. The rich man had one issue that was unresolved. Jesus and His call for him to sell and give and follow were going to the one place where the young man had not yet surrendered to God. If you want to be perfect or complete go to the place in your life where you want to live life on your terms and in that place give it all to follow Jesus.

But even the call for the liquidation of assets and the distribution to the poor could still be in the realm of living life on his terms. He could become the president of a philanthropic charity. He would still be the star of the show, the hero of the story. But Jesus calls for the young man to leave it all behind. To follow Jesus so that Jesus becomes the focus of his life, not his money nor himself. Anywhere we live or attempt to live life on our terms we are set up for disappointment. When we live life on His terms and for Him we gain a reward greater than all the wealth of the world; Jesus.

"Lord God save me from myself, from wanting to be the hero of my story. AMEN"

Matthew 19:1-15

Matthew 19:1 - 15

Once W.C. Fields was found reading the Bible when asked about "why" the old, reprobate unbeliever explained he was looking for loopholes. Jesus's teaching about divorce is about people looking for and wanting justification for their behavior; they were looking for loopholes. Divorce was a big issue at that time. For example, John the Baptist’s death began with his addressing the remarriage of Antipas. At that time all a man had to do to divorce his wife was to send her away and repudiate her. A certificate of divorce was not a product of a court, but a piece of paper from the husband. Because of the selfishness of men, divorce was easy and quick and common. Jesus refers back to God's original intent for marriage: One man with one woman for one lifetime. Jesus was tested when asked if He held to this original intent then why is permission for divorce in the Law of Moses? In the Mosaic Law divorce was a concession to wicked men to keep society from completely degenerating. Evil men want a divorce as a loophole to exploit situations and satisfy their sinful desires. Sinful people are always looking for loopholes. Because of his grace God works with evil men in evil societies by putting limits on their evil, but that must never become the standard for life.

The disciples asked if celibacy is better than marriage. Should people who want to avoid the high and the holy standard of marriage pursue celibacy? They're looking for another loophole. What Jesus admits is that celibacy may be a “called” option; but it is not a generalized one and not an excuse for everyone to avoid the ideal.

Verses 13 - 15 seem odd unless read in the light of Malachi 2:15. One flesh should produce Godly offspring. Jesus’s teaching on divorce and marriage is followed by the children coming to Him and being blessed. When we are looking for loopholes we never end up looking in the right place.

"Lord, keep me from ever thinking of Your grace and mercy as a loophole for my sin. AMEN"

Matthew 18:15-35

Matthew 18:15-35

Jesus speaks about the rescue of the lost sheep. Immediately, He talks about addressing the wayward brother, these two are more closely related than we have let on. The picture of going out and finding the lost sheep in vs. 12-14 is given practical application in vs. 15-20. This passage is not strictly about church discipline or personal offense, though these would apply. These verses are about pastoral care. The objective is repentance, restoration, and righteous life. The teaching about answered prayer and the Lord’s promise must be taken in this context. Jesus teaches about restoration and will in a moment teach about forgiveness. In the middle of this, He is not likely to randomly interject a teaching that we can get what we want by praying for it with someone else in agreement. This teaching on prayer is about restoring relationship.

The context of this passage is about a wayward disciple and the church and the conflict between two brothers. Vindictiveness must never be our motivation. Forgiveness is un-calculating. The point is not 77 or 70 times 7, but forgiveness that will lose count and not try to keep track. This is a contrast to Lamech (Genesis 4:23-24) who promised revenge for wrongs suffered. The parable of verses 23-34 is comforting; the application in verse 35 is distressing.

The first debtor owed the value of twelve million ounces of silver. That level of debt reflects governmental embezzlement. This man’s debt reflects that he was a traitor to his king. The second debt was essentially 1/600,000 of the first. In verse 34, the king hands over to the “jailer” the first debtor. The term jailer is the wrong word. It is better translated “torturers”. He is to be tortured till he reveals where the money has gone and can produce it. Misery is the lot of this man. Verse 35 tells me that God will hand me over to be tortured unless I forgive. Scripture is not specific what those tortures are. But does that really matter?

"Lord, help me to forgive others in the same way You have forgiven me. Help me to consider Your grace to me and apply it to anyone who has done evil to me. AMEN

Matthew 18:1-14

Matthew 18:1-14

The band of disciples is moving toward Jerusalem and Jesus begins teaching about life in the community of faith. This chapter is critical in understanding how to live in community. The command in 17:25-26 about relationship to the King brings up questions about status in the Kingdom. Understanding this passage is only possible if we understand what it means to “become like children”. We have romanticized and sentimentalized “children” and have projected on them virtues that are not consistent with reality. As often as a child is loving, trusting and affectionate he/she is also stubborn, dishonest, and rebellious. In first century Jewish culture children were people with no status. They did not figure into the authority structure at all. They were not part of the power structure or the power struggle. If this passage is about life in the Kingdom then children represent the insignificant member of that community of faith. Jesus here is speaking about protecting the “little people” in the church.

The battle of ecclesiastical position has always been a part of every religious order. Jesus is saying that care of the ecclesiastical “nobodies” is the priority of the church. A quick drowning is better than causing an “insignificant” believer to stumble. Better for the church, better for the insignificant believer, and better for the one who would cause it to happen.

This is completely opposite of what the world deems in terms of leadership. The world is all about growing and advancing their cause. Step on the insignificant people, use them like a wrung on a ladder. Jesus sets this approach on its head. Jesus calls us to set aside our privilege and advantage, the way He did in the incarnation. Become like the insignificant ones, without the ability to push our own agenda or plan for power. How much of the church’s efforts are about appealing to the bright and the beautiful, the favored and preferred, because we believe that the “little people”, the insignificant ones, can’t help us grow our church?

"Lord, give me Your heart for the least people in my world. Help me treat them with the kind of respect I would for You. AMEN"

Matthew 17:14-27

Matthew 17:14-27

If the voice at Jesus’s baptism was one bookend the voice at the transfiguration was the other end of His public ministry. The transfiguration marked the end of this public ministry and now Jesus is entering into His sacrificial ministry. Jesus is at this point only about a month from the cross. Three events are recorded together and while they seem random, they are a precursor for what is to come.

Jesus comes down from the mountain top experience to confront the demonic. This case is a little unusual. Typically the sick are healed and those with demons are cleansed. But in this case the presence of the demonic manifested itself in an illness like epilepsy. The main point of this description is not the demon or the illness, but rather the faith problem of the disciples. Because of their “little faith” they were not able to effect a healing. These same disciples had in the past both healed the sick and driven out demons but on this occasion their faith was inadequate. “Little faith” is not a reference to the amount of faith but the incompetence of that faith. Even a tiny amount of faith, the size of a mustard seed is enough to move a mountain.

Hard on the heels of this healing Jesus tells the disciples that he is going to Jerusalem and there He will be mistreated, will die and will be raised again. Jesus says this as the disciples are gathering for the trip to the Passover. As they are forming up their traveling party for the pilgrimage to the Holy city Jesus wants no misunderstanding about what is going to happen. Matthew tells us they were deeply grieved. If the disciples had hopes that this trip would be the beginning of the Messianic kingdom they were disappointed at the outset.

In conjunction with these two stories a third one comes in that seems like a rather odd fit. Peter is asked if his teacher pays the temple tax. This tax, like almost every tax, was controversial. It was seen as a patriotic almost nationalistic gesture. Jesus as a rabbi could have claimed an exemption. Jesus uses this occasion to accomplish two teaching points. First, Jesus by His answer to Peter asserts His unique Sonship to God. He also challenges Peter’s faith. The prospect of catching a fish with the exact coin in its mouth is a bit far fetched. Would Peter have the faith to go fishing? In the next month, the disciples are going to need a strong faith as Jesus goes through the Passion. All of these stories are about the challenge of faith.

"Lord, please help me to have a pure faith, small as a mustard seed, that is fully focused on You. AMEN"

Matthew 17:1-13

Matthew 17:1 - 13

The location of the Transfiguration in the timeline of the gospels is more important than its geography. Following the great confession of Peter and the call for the disciple to take up the cross and before the healing of the demon-possessed boy Jesus's glory is revealed. Peter wants to build shelters not unlike those used during the Feast of Tabernacles. His objective seems to be to institutionalize the euphoria, to have and to keep a religious high. He was not thinking clearly; this was not a plan with a lot of thought put into it. It was simply having a great feeling and wanting to keep it.

The great experience is a part of the life of a disciple, but it is also linked to His cross and my cross. As much as I may want to live in a state of perpetual spiritual and emotional euphoria I must also live with and in the cross. I must go down and confront the ugly, demonic world.

In the midst of the glorification, the heroes of old and the Shekinah glory, God speaks. He endorses His Son and adds, “Listen to him.” Clearly, God establishes Jesus’s words as authoritative. But also there may be a rebuke for Peter and the rest of us who may want to argue for our agenda. It is so easy for us to imprint our agenda on to the Gospel message. God says, “Listen to Him.” We try to make the faith attractive while Jesus invites us to come and die. We talk about peace and prosperity and a happy family yet Jesus talks about the cross, selling what we have, giving it away and about conflict in our own family. We talk about the advantage of membership; Jesus talks about suffering at the hands of ungodly people. Shut up and listen to Jesus, open your ears and close your mouth. You will hear the call to come and die.

"Lord, give me the grace to embrace the cross and not try to soften it to suit me. AMEN"

Matthew 16:13-28

Matthew 16: 13 - 28

From the beginning of Jesus's Ministry Jesus has been guarded about who He was and His ultimate role. That changes now. The confession of Peter is a major turning point in the ministry of Jesus.

We all face the challenge Peter faced. On the one hand we are delighted to be a part of the Messianic community. It is the fulfillment of all of our fondest wishes. But we don't like the sacrifice that it demands. Jesus said He must go and die. Peter didn't like that and tried to find a different way. Jesus responded with a second declaration. In the first declaration Jesus said, "Peter, you are a rock and you're inspired by God". In the second declaration He said, "You are a stumbling block and are Satan". What is the difference? When we want the Messiah without the cross we have become Satan. “Take up the cross” may have been a metaphor for the disciples, but it was about to become very real. As the church distances itself from the cross it becomes weak and impotent. The cross is ours too. The weakness in my life as a disciple is in direct correlation to how much I want to save my life. On the spectrum of complete surrender to Christ at one end and having Jesus as my houseboy at the other end I find myself and that marks my discipleship. When I try to protect myself and my life from the cost of being a disciple, I put my true, eternal life at risk.

We wonder why the church has become a club and, in some cases, a nest for the demonic. It is because we have stopped preaching the cross, both the cross of Christ and our own cross as a disciple. We have thought that we can attract people to the good life. Jesus said nothing of the sort. He called us to come to Him, to take up a cross and to die.

"Lord, help me to every day take up my cross and die to my own life and live for You. AMEN"

Matthew 11:1-19

Matthew 11:1-19

John struggles with Jesus as the "Expected One", in part, because John's expectations were not met yet. John preached about the Expected One bringing fire. Bringing the fire hasn't happened. Jesus did not meet the expectations of even those who were closest to him.

Jesus refers first to the Old Testament and describes His mission as fulfilling the Old Testament prophecy. Somehow the expectations of the people, and perhaps John, got separated from the Scriptures. Even those very close to Jesus can be distracted. Are my expectations built on my wants and wishes or the Word of God?

We see the forgotten beatitude. Blessed when we do not stumble over Jesus. When our expectations are aligned with His agenda we are blessed. The stumbling occurs when the Jesus we set up and the real Jesus are not the same. We have a tendency to create a little version of Jesus-a Jesus that approves of my agenda and endorses my will. This pseudo Jesus will set me up for a headlong fall. That fall occurs when I meet the real Jesus.

Jesus asked three humorous questions each moving toward the correct answer. He is saying you can go out in the wilderness to look at scenery, but you didn't. The question about the reed is about how the reed is pliable, but John wasn't pliable. They didn't go out to see royalty in the wilderness. John was not reforming the government. John was counter- establishment. Anti-establishment was not enough. The establishment is empty, so scrap it. John was not only opposed to bad stuff he was for something. John was more than a prophet who was the messenger. Jesus here assumes His deity revealing that John was the last and the greatest of all the old order assuming something better was to come.

Jesus speaks of violence and the coming Kingdom. There are a couple issues possible here. First, perhaps the violent men would attempt to co-opt the kingdom for their own purposes. Second, if there would be violent opposition to the kingdom you might expect opposition to John's ministry. That was expressed in John's arrest. It may be the both of these are true. John was the Elijah that was expected. Elijah was expected to come with aggression and that may be why John personally rejected that identity. Like spoiled children the people of Israel didn't get what they wanted from either Jesus or John so they pouted. God is His own best interpreter and my expectations of Him don't even add up to zero. A life conformed to the Lord is all that really matters. That conformity will lead to hardships, in some cases arrest, and it can even lead to death.

"Lord, help me to set my expectation on what You reveal and not on my own wish or dream. AMEN"

Matthew 16:1-12

Matthew 16:1 - 12

Everywhere Jesus went someone wanted something; there was never a moment of rest. Jesus having gone and spent some time in areas with gentiles who responded well to His message returns and is met by people wanting a sign. A sign or proof that would always and forever remove the possibility of doubt was what they wanted. Jesus says that this kind of proof comes from an evil and adulterous generation. The motivation for signs is from an evil heart. Is it possible that the more like the Father we are the less we need signs to show us His will? We do not know His heart; therefore, we do not know His will. When I come to know the heart of God and have my heart conform to His, my will has broken and is ready to conform to His. I will be moved by what moves Him. Rather than ask, “What do you want me to do?” To the degree I know His heart I will know His will from my reshaped heart. But If I only vaguely and generally know the will of God do I really know His heart?

Am I in the same condition as the disciples. Jesus warns them about the leaven of the Pharisees and the Scribes and they didn't get it. Jesus' warning and the conclusion they reached were pretty distant. They thought that the leaven of the Pharisees and the scribes was the same as not having bread. It almost sounds like something from a Monty Python sketch. The inclination of their heart’s was to look at their natural needs. Why was this the first thing they thought about? It was first because it was in the forefront of their hearts and minds.

Jesus doesn't say what is the teaching of the Pharisees and Scribes. In some way it is related to the challenge for a sign in verse 1. In Mark 8:15, Jesus refers to the teachings of the Pharisees and Herod. These three had almost nothing in common. The only commonality they had was their attitude toward Jesus their attitude to signs. They all wanted signs and wonders but that attitude was linked to their wish to keep their power.

Do I ask for the signs or leading because my heart is not right with God? Am I living in fear of a wrong answer?

"Lord, help me have a heart of true repentance so that I may know Your will. AMEN"

Matthew 15:21-39

Matthew 15:21 - 39

On the heels of a conversation about real purity Jesus retreats away for peace and quiet. But his reputation precedes Him. Jesus’ dialogue with a Canaanite woman is the most challenging saying of Jesus. The list of reasons why this woman was unacceptable is long. Nevertheless, she comes to Jesus with two expressions of faith. She calls him Lord, which might mean only respect, but she also called him Son of David a Messianic title. Was this lip service and parrot talk? The only way to find out is to offer resistance! The disciples simply want her to go away and healing the child may be the easiest way to get her to leave. She gets close to the Lord and in verse 25 and verse 26 Jesus has his famous "dog" comment.

There are three possible answers to what Jesus was meaning. First, dog may be a reference to a lap dog. But it's hardly better to call a person a Chihuahua then to call them a Labrador retriever. Second, Jesus may have had a twinkle in his eyes as he spoke inviting her to come closer. Third, Jesus was using the cultural expectations of the day to test the resolve of this woman. The first explanation seems to lack any historical support. The second makes the record dependent on what hasn’t been recorded. The third makes this a story about faith that overcomes resistance. Jesus was working with an individual and He was using non-supportive, cultural barriers. Part of faith is how bad do you want it. Faith has to be more than a whim or a vague wish. It is here that faith intersects with a preferred vision of the future.

This is followed by general healing in a remote area. But nothing is said about teaching at this point and the mission is still to the house of Israel yet blessings overflow to all us unworthy people. A lot of people could be healed in 3 days and now they face a large crowd on a 3-day fast. So, Jesus meets their physical needs. Grace and kindness is demonstrated while there is a strong lesson about persistence. Many of us have dreams or fantasies about our faith and spiritual service. But often these vanish in the face of the least resistance. Do we have the faith to push on in the face of a challenge?

"Lord, inspire me to be faithful regardless of any resistance. AMEN"

Matthew 15:1-20

Matthew 15:1-20

The capacity of religious people to get worked up is amazing. A delegation of the Pharisees and scribes has come from Jerusalem to question Jesus about hand washing rules. This was a trip of 80 miles as a crow flies all to discuss hand washing. Likely, Orthodox Jewish practice was the bigger subject, the keeping of the traditions that surrounded the word of God, but not specifically scripture itself. We always have a tendency to confuse our tradition with the Word of God. There is nothing wrong with having an opinion as to the non-specifics of our faith. The problem comes when our opinion is given the same authority as the Word of God and our opinions become empty rituals by which we then try to measure ourselves and others' faiths. The focus shifts from the heart that loves God and is committed to obeying him to keeping track of “measurables”. This is a righteousness that is earned by works rather than given by God.

How often do I measure my goodness based on an external shell of self-written, self-imposed and self-judged righteousness? From the clothes that are worn to worship, to the style of music, to the name of a denomination, what began as a way to understand and explain the faith came to replace that faith.

So, what are we to do? Jesus calls us to remember, that it is at the heart level of obedience where our submission to God is evident. What ruins us is not breaking tradition, but a heart gone wrong which can manifest in breaking God's law and the relationship that represents.

The Pharisees were offended because this would have undercut the very core of their power, their control. The rules are not about knowing God, but controlling religion and people. We need also note that Jesus says the Father would uproot what is not His. Religion that is only a ritual is absolutely useless and is bound to be uprooted.

"Lord, never allow me to love rules and rituals more than You. Amen"

Matthew 14:22-36

Matthew 14:22 - 36

We don't see the urgency in the English language that is used in this passage. In verse 22, Jesus “compelled” or “made in a hurry” the disciples to get into the boat. From the parallel passage in the Gospel of John we see that the people were ready to draft Jesus into being commander of an army to fight Rome. Having sent the crowd away Jesus retreats into the hills to avoid the masses. His mere presence would have been a catalyst to a movement of which He wanted no part. Would it be possible that his very own disciples would be infected with this political movement? Certainly!

The storm and the walking on the water show Jesus as more than a mere political leader. The leaders of movements are oftentimes owned or possessed by that movement. Jesus would have none of that. God will not be a tool to accomplish our plans no matter how noble we believe those plans to be.

And for the disciples there was a need for a vivid demonstration. The boat was near the middle of a lake and is "tormented". Plans for a great political movement are no match for the forces of nature. But the forces of nature are no match for the God of the universe. The terror of the storm has swept away any political aspirations from the disciples’ hearts. In short order they added to their predicament a fear of a ghost, a failed attempt at faith, Peter’s specific rescue and rebuke, the general rescue of the whole group, which then ends in worship, not political agendas.

We need to ask, “What will it take for God to remove our agenda from our hearts?” The failure of faith on Peter's part was his doubt; doubt is literally "divided in two". Faith on the other hand is single-minded focusing on Jesus. Our divided focus may be that we want our agenda and God. But when push comes to shove our agenda wins out. But at the end of the chapter we see that the Kingdom has come and it is so much greater than any agenda we might have.

"Lord, purge from my heart any agenda that might attempt to compromise the faith to accomplish my purposes. AMEN"

Matthew 14:1-21

Matthew 14:1-21

Two events occur in this text: the death of John and the feeding of the 5,000. We need not assume that their connection is random. John was the last Old Testament prophet. His ministry marked the end of the old and the transition to the new. On the report of his death, Jesus goes out to the lonely place and feeds the multitude. This feeding was more than food for the hungry. Missing a meal would not be life threatening. The "sitting down" is reflective of a formal meal and Jesus is acting as a host. At that time Jewish people expected that the Messiah would create a Manna type of event. In all the records of the feeding of the multitude (feeding of the 5,000 in all four gospels and the feeding of the 4,000 recorded in two Gospels), and the meal at Emmaus, and all the accounts of the Lord's Supper four keywords or themes are used. Jesus took the bread, blessed the bread, broke the bread and gave the bread. The feeding of the 5,000 is more than a practical miracle-it is a sign of the coming Kingdom and it is a pivotal point in the gospel.

After the imprisonment of John the Baptist, Herod Antipas was of such a corrupt character that driven by lust for his stepdaughter he orders John's murder. Herod plots to keep in the good graces of the Jews regarding John, but fails miserably. First, John was never actually tried; he was simply held and then murdered. Second, John was put to death by beheading. Beheading was reserved for Roman citizens and this would have been an insult to the Jews. This did not happen quickly. In verse 4, we read, "... John had been saying..." which indicates an ongoing proclamation. This was no single sermon. John’s popularity with the people along with Herod's lack of the same made Herod vulnerable as a ruler. John's popularity made him a threat, but it also serve to protect him. Faced with a real danger Herod has two options, either repent or turn into a deeper darkness. In his cowardice he chose the course that would lead him into deeper darkness. Every choice we make is a step toward the light or toward the darkness.

"Lord, help me today that in every step I take, building on past steps, I will move closer to You, so that i will be able in the future to move closer to You. AMEN"

Matthew 13:44-58

Matthew 13:44-58

This is the third set of three parables Jesus uses to illustrate the response to the kingdom and the consequences of those responses. Finding a treasure buried in the field was a common theme of stories in Jesus' day. The point was not the ethical nature of the actions of the finder, but the joy of the finding. For the joy he sells all he has. We too often talk about the sacrifices we make for the sake of discipleship. Poppycock! It is like trading bologna for steak. Like trading festering swampland for mountain vista. What we give up is so unimportant compared to what we gain that sacrifice is not the word we should use.

The parable of the pearl is a little different. While the treasure can be seen and calculated the pearl is enthralling. This investment might not make good sense financially, but it is so beautiful the merchant has to have it. The merchant is an expert who knows what he is about. But even if it is not a good investment he must have the pearl.

The third parable is like the wheat and the weeds; it is about the division to come at the end. There is no middle ground and at the end there is no opportunity for choice. The "scribe" comment may be a dig at the class of scribes, the professional teachers of Jesus' day or it could be that they only had the old treasure while the follower of the Christ has both the old and the new treasures to share. An element of the old is found in the new. Despite the teachings, the healings, the miracles, the parables and the crowds Jesus faces rejection. The people are startled but that is not the same as committed. They "stumbled over Him" and were "offended by Him" practically it means they had the reaction that is opposite to faith. They could not surrender the little things, in this case their preconceptions, in order to have the greatest thing.

"Lord help me never to hold on to the lesser things so that I miss the greater thing. AMEN"

Matthew 13:24-43

Matthew 13:24 -43

There is no room for neutrality. Beyond that there is an enemy that would derail the kingdom if at all possible. The weeds and the wheat are not strictly about pseudo Christians inside the church. Jesus describes the field as the world. The enemy will plant his agents anywhere he can and use anyone he can. It is important to note who is on which side is not easy to determine; in fact, it is only manifested at the end of the age when the harvesters are sent out.

Before explaining the parable Jesus adds 2 other parables that also focus on growing things: the mustard plant and the yeast. The point of both of these is that great things grow from small beginnings. The great mustard bush, which can be 10 ft. tall, begins as a tiny seed. The references to birds may be reflecting Old Testament images where a tree represents a kingdom and may be teaching about Gentiles coming into the kingdom of God. The yeast and the meal are enough food for 100 people, again a great deal from a very small beginning.

Jesus leaves the people before the explanation of the deeper meaning. What is the connection? All the parables here are about growing. The growths that appear are impressive but can be infiltrated with corruption. The world and the church are mixed and it is only God who is wise enough to bring judgment. However, each of us must be committed and make sure which side we are on. There's no place in the kingdom of God for any who are stumbling blocks or who do evil. The real and authentic cycle begins with the tiniest spiritual spark. Concerning the seed and the yeast with God little is much, but the pseudo disciple is bound for Destruction.

"Lord, bring Your judgment on my heart that I may be growing in this life and be prepared for the day of judgment. AMEN"

Matthew 13:1-23

Matthew 13:1-23

The parable of the four soils begins a series of parables that explains the reaction to Jesus. In the preceding chapters some have followed the Lord, some semi-rejected Him and the parables explains why. There are two teachings, one public and one private. The parable itself is public, but why teach in parables and explain in private? Rather than follow the verse order, consider why Jesus uses parables in the first place.

From this point on, all of Jesus' public teaching will be in the form of parables. Parables are the mysterious proverbs, a wise saying that to outsiders appears only to be stories, but to those with insight, explain the mysteries of the Kingdom. "To you it has been granted." It has been said to make money you must have money; it is the power of the return on investment. It is true spiritually as well. To gain spiritual insight from a parable there must be a spark, a spiritual insight already. The more you have to invest the greater your return. When there are no results from the faithful presenting of the message it is not the fault of the message. It is solely and only the failure of the one hearing. It is not enough to hear there must be God-given understanding. That understanding is given to those who desire it. There has to be some "want to" first, but just a little is enough to start.

As for the parable itself, it is not a remarkable story. By itself it would seem ordinary in the extreme. The disciples knew there was more to it because they had a spiritual spark, but they could not understand the parable yet. The first soil represents those who have no “spark” and no “want to”. The second soil is shallow with only a temporary commitment. When either general or specific hardships come, they pull up and leave. Perhaps they had “want to” for the kingdom only for what they can get out of it. The third soil is preoccupied; it is good soil, but there is not room in the heart for both God and Mammon. They had a spark for something else. The final soil hears and understands, because they want to. If there is even a tiny bit of "want to" then something can be produced.

"Lord, help me to want to be Your's. AMEN"

Are you afraid?

In my study this morning I came across an interesting comment about Paul in Acts 18:1-17.  Please read the passage before you read my comments below.

We have a picture in our minds of Paul the great missionary crisscrossing Palestine, Asia minor, and southern Europe with his hair on fire for the gospel, ministering without hesitation or encumbrances. That picture keeps us on the sideline of ministry often. We feel we like we lack the bold swagger of Paul and can’t get in the game. The problem is that picture is false.

After arriving in Corinth, Sin City of the first century, Paul begins one of his most prolific and largest churches, which was also the most troubled and dysfunctional. As the church grew opposition begin to develop. This is always the case! Peaceful churches and ministries are almost always stagnant and without evangelistic disciple making effect. We see something important and easy to overlook in verse 9. In the midst of this growing ministry the Lord appears to Paul and says, “…do not be afraid any longer”. (NASB) Literally translated Jesus says in a bit of a rebuked to Paul “Stop being afraid “. The grammar is clear Paul was afraid already, so much so that it was shaping his ministry. The contrast and grammar of the next phrase indicates that Paul had begun to curtail his preaching because he was afraid of what might happen. Paul had good reason to be afraid. Looking back over the last several chapters we see Paul beaten, stoned, abused, and nearly killed. There was a recognizable pattern that had so far ended badly physically for Paul and he was afraid history will repeat itself.

Faced with fear what can we do? We can try to say that we are always going to be protected. But that is not what the Lord said Paul. Ultimately Paul was killed for his faith. There was in Corinthian a season of protection but that was not a life long promise of continued peaceful ministry. Instead we should take the advice of one Christian who said, “I desire to have a faith that causes a fear of God so rich that I will never fear any man or circumstance”. We will have fluctuations of fear and faith but we are to grow in the one that can causes fear of God and not a fear of man so that our moments of earthly fear become more and more rare.

"Lord grant that I may have a fear of You so dramatic and a faith so deeply that I will fear nothing else. AMEN"

2003 Subaru for sale

 2003 Subaru BAJA

$9295.00

The Multi Choice Vehicle

If the adventure calls you, you gotta answer.  The Baja is a great car in which you can answer the call of the adventure.  

Here is a video about the features of the Baja.  (This video is for a 2005 but it is not that different from the 2003 I am selling.)  Demonstration of Subaru Baja's unique features

• Low Mileage: Only 120,000 (+ -) miles, this will go up as we drive it.

• Well maintained with extensive records including:

Timing Belt, water pump and tensioner just done, Fuel injector o rings, Head rebuild, Airbag recall redone (light reads false positive it is a ‘Subaru thing’) Recent tires, Recent oil change, Recent radiator fluid refresh, new thermostat.

• Just dropped just under $900 on brakes and AC work.

• Excellent Stereo with CD player

• Tailgate extender

• All the standard luxuries

• One inch Resse hitch for bike rack

• Excellent interior condition.

• Paint is in very good condition

• Excellent for the quick run to the farm store for feed or supplies.

This is not the car for lots of grandchildren. 

Cash only, sold as is.  Test drive with cash in hand.

Email me at tonlogon4me@gmail.com

Phone us at 334-249-5600 334-240-5081 (if possible text first so we know you are not spam)

Matthew 12:38-50

Matthew 12:38-50

The demand for a sign indicates the end of faith. The truth is more than believing. Demanding a sign is the death of a humble, responsive heart that is seeking God for Himself and not for a show. The sign of Jonah was that just as Jonah was in the fish for three days, Jesus was in the heart of the Earth or in the place of the dead for three days. However, Jonah was delivered from the prospect of death, and Jesus overcame death itself.

The pagans of Nineveh repented at Jonah's preaching while a pagan Queen Sheba responded to the Wisdom of Solomon. Something greater than the prophet or the wise king or the temple has come. We are all without excuse. Do you want a sign? What could you imagine that would be a greater sign than the resurrection?

Jesus offers a grave warning and a parable. Notice the conversation started with Jesus casting out a demon. Jesus’ presence and ministry could have profound impact, but some men only want the goods He provided. This half-hearted turning to Jesus may bring short-term blessings. But once those good things are in place, if there is not a complete loyalty to Jesus the individual is unprotected from the powers of evil. The demon that was expelled returns with more demons. The first demon may not have had total control but now there are seven more demons. Notice the number seven, the number of completion. So, the man is finally fully possessed. Unless there is absolute loyalty and devotion to Jesus then All Is Lost!

The placement of the story of Jesus' family in the context is important. If there were anyone that could expect to get a pass, it would be Jesus' biological family. Jesus says that the family is something deeper than blood, something deeper than knowledge. It is obedience. So, who is the family? Those who do the Father's will. The choice for Jesus is not one and done. It is the everyday obedience and each act and moment of decision.

"Lord, I am in grave danger if I am not completely Yours. Lord I surrender to you my rights, my will, and my control. AMEN

Matthew 12:21-37

Matthew 12:22-37

The opposition of Jesus’ opponents grows more intense. The occasion is Jesus healing a man who is blind and mute. The powers of darkness manifest in many different ways, sometimes in the dramatic form of the demonic and sometimes in the form of the religious elite. Both are equally inept before Jesus.

Jesus’ opponents cannot deny the event of the healing, so they slander Jesus’ character to justify their rejection. The charge that Jesus is in league with Beelzebub or even possessed by Beelzebub is refuted by three arguments. First, in the midst of war a leader will not turn on his own forces and divide his fighters. Second, if the Pharisees approve of exorcism, as evident by their disciples performing it, then why did they oppose Jesus’ exorcism? Third, the exorcisms that Jesus performed were evidence that the Kingdom of God has come and the kingdom of Satan was being defeated.

Blasphemy of the Holy Spirit or the unpardonable sin is a terrifying subject. While a full discussion will require more space than available here let it suffice to say that that this thought ought to both strike the fear of God in our hearts and draw us near to Him. In the larger context we see that religious elite are rejecting the work of the Holy Spirit. The miracles of Jesus are presented as coming from "the Spirit of God". While the Spirit is at work desiring to draw men to the Father through the Son, the Pharisees are rejecting the work of the Spirit. While this is an overly simple description it is a good beginning point to understand the blasphemy of the Holy Spirit. When the Spirit is at work to bring us to the Father and away from evil and we reject Him and His work there is nothing that can get us over that hard unrepentant heart . We have rejected the only One who can set us right.

"Lord, please help me to be sensitive to Your Spirit and always eager and willing to repent and conform my whole being to Your will. AMEN"

Matthew 12:1-21

Matthew 12:1-21

This passages marks a change in the ministry of Jesus as it relates to the Jewish religious elite. From this point on they will grow ever more vocal in their opposition to Jesus and His message. The occasion is Jesus’ disciples breaking one of their rules about keeping the Sabbath. They literally had books of rules that they wanted to enforce on everyone by which they made the law a heavy burden. Keeping the Sabbath was intended to be a witness of God’s creation and of Israel’s special covenant, as well as, a time of preparation of the hope to come. But they, along with their rules, made it a drudgery that ruined faith and life.

Jesus responds to their attack with a four-fold argument that centers on Him. 1) David could break the rule because of who he was and Jesus is greater than David. 2) The ritual work of the Temple broke the law, but someone greater than the Temple has come. 3) Hosea quoted here, presents God as compassionate. The disciples are not innocent because they did not break the Pharisees rules. They are innocent because they are under Jesus’ authority. 4) The Sabbath regulations have their authority and find their meaning in the Son of Man not the other way around.

In verse 9, we see one of those tiny things that has huge meaning. It is almost impossible to over state how important two words here are! In verse 9, “He went into their synagogue.” When the house of worship becomes the property of men we see the advanced symptoms of an advanced spiritual cancer. The division between Jesus and the religious leaders is becoming more evident. They have moved from reacting to Jesus to actually setting traps. The religious elite would be more than willing to rescue what was theirs, like a sheep, but they simply didn’t care about their fellow man or fellow Jew. This man was nothing to them except a tool to be used for their purpose. The “animal in a pit” scenario was widely debated by the religious elite and there was a general conclusion that it was permissible to rescue your trapped animal on the Sabbath. It was presented as compassionate and therefore a pious thing to do. When selfish motives are dressed up in religious trappings it is a purified form or hypocrisy.

In contrast to the religious elites’ indifference to the man, Jesus wants to heal. He does two things. First of all, He withdraws and does the healing privately. Jesus did not want to make this man a public spectacle. Then He commands the man to keep this matter quiet, again to save him the grief of the religious elite’s reprisals. In contrast to the harsh rule keeping of the religious elite, Jesus is kind and tender and sensitive to the needs of the individual. The quote here from Isaiah is reflective of what the Father said at Jesus’ baptism. In this passage we see the negative of Jesus’ ministry; what He would not do. What great compassion that Jesus will not finish off that which appears to be a lost cause or hopeless.

"Lord, forbid in my heart that I would ever make religious practices a tool for any selfish agenda. Help me in, like Jesus to be filled with gentleness and mercy. AMEN"