Why this election is so significant, and what it means for the church.

 Why this election is so significant, and what it means for the church.

DISCLAIMERS

#1 I am not suggesting you vote for one of the other of the main candidates

#2 I could very well be wrong, but I don’t think I am

#3 I don’t believe the U.S. is a bastion of holiness than can be saved by a political solution.

This election is very significant in two different ways, both of which are important for Christians to notice and respond to.

First, this election represents a sea change unlike anything in U.S. history.  In fact it may be a harbinger of the most important changes since 1860.  For the first time a major political party is running a candidate that was not in any way selected by the people of that party.  The appointment of Harris as the candidate from the democratic party is unprecedented.  This sets a precedent that, if followed, could result in political power brokers determining who will be their proposed leader.  Already there has been talk of the ‘value’ of shortening the campaign season for President.  The most efficient way to do that would be for party bosses to establish their candidate without having to bother with the hoi polloi.  Is what we are seeing the zygote of an American Politburo  Bureau  of the Central Committee of the One Party?   There is must that could be said on this subject, this has the potential to have a profound effect on our nation, and the church.  

Second, Donald Trump has more blatantly and willingly left the conservative values reflective of Evangelical Christians than any Republican candidate so far. Trump's position on abortion is hardly what we would call pro-life. Trump apparently sees no problem with the lgbtq+ community. And the Republican Party, under Trump's leadership, does not appear to be in the least interested in stopping the mutilation of confused young men and women by means of surgery and puberty blocking medication. Beginning in the 1970s conservative Christians have raced toward the Republican Party offering their influence and support. The Republican Party in return offered lip service and access to the halls of power. Very few people can identify one long-lasting legislative result from all the efforts of the Moral Majority, Concerned Women for America, the Christian Coalition or any other Christian conservative political action committee. During this time the American church has lost its way in regard to its raison d'être and as a result is dwindling both in numbers and influence. So much so that a shrewd politician, which is what Donald Trump is, recognizes that there is greater value and moving away from Conservative Christian beliefs than holding on to them.  

What will be the result of these two political shifts in American politics?  I am hopeful that the shift will result in the church returning to its primary purpose of making disciples. not Republicans not Democrats not conservatives not liberals simply people who love Jesus and want to shape their lives around following him. politically I don't have a lot of hope for this nation.   However, I am extremely positive about the ultimate victory of the kingdom of God. even if that victory means we must experience losses and lesser areas of our lives.

Please share any thoughts that this post brings to mind.

Luke 24:44-53

 Luke 24:44-53

We cannot understand what the scriptures mean apart from the resurrected Christ.  This is the second time since the resurrection that Luke specifically points out that Jesus explains the Old Testament as pointing to Him.  First to the other two disciples on the road to Emmaus where “He opened their minds…” to understand the scriptures.  This didn’t happen during the three years of ministry but in the forty days after the resurrection.  That gives us a picture of the centrality of the suffering, death and resurrection of Christ.

While it is true that the Bible gives us insight for practical living, that is not the point of Scripture.  The Bible has wonderful wisdom for marriage, family, wealth management and a host of other issues.  These are, however, secondary.  They are implication or applications of the central truth.

The central truth is that Jesus Christ had to suffer, die, and be resurrected in order that His disciples could preach/proclaim/tell about repentance and forgiveness of sin to the whole world.  We are sent by the Father and empowered by the Father.  The message of the Gospel is not our subjective experience, not how we feel or what we think, it is most certainly not about how to live the good life now.   It is the death and resurrection of Christ and the repentance and forgiveness we can have in Him. 

The understanding of what we call the great commission is profoundly impactful in the way we live.  The disciples we see coming to Jerusalem, the ones we see during the passion, at the crucifixion and on Easter morning are somewhat pathetic.  But  after the Great Commission while far from perfect they are bold, worshiping and joy filled.  Let us repeat this pattern.  The Resurrection means everything.

“Lord, help me to live daily in the Resurrection. AMEN”

Luke 24:36 - 43

 Luke 24:36 - 43

Few things are more universally feared then meeting a ghost. In almost every culture and at every point in history people are afraid of meeting a ghost.  Even if one doesn't believe in ghosts, meeting one is terrifying. The disciples are in conversation with the two witnesses from Emmaus when as suddenly as Jesus left them at Emmaus He appears in the room in Jerusalem. This sudden appearance produces fright,  trouble in heart and doubt.

How Jesus responds to their emotional reaction is too important to miss. He doesn't teach a lesson on the nature of spirits or if ghosts are real. Nor does He castigate them for their failed belief systems. What He does is to emphasize the reality of the Resurrection. This resurrected person really is Jesus, the same one they have known for these past years. This resurrected person is a physically real person, with scars, and teeth, and a belly that wanted to eat. This resurrected person was everything human and more, with the ability to appear and then be gone instantly and all the while remaining fully tangible and human. A ghost is and does none of these.

Ghostly fears are not just the terror of apparitions.  We find these hauntings of our own lives and mortality to be reminders of the realization that some day we will die and what we are will be no more.  Or worse, we have the ghostly fear that we will be something  worse than nothing, we will be a ghost. The answer to the terror of a ghostly fear is not the denial of the supernatural but to embrace the resurrection of Jesus and then find in His resurrection the hope for our Resurrection. After all, what could frighten the one who has been resurrected? We can live free from every fear by living in the hope of what we shall be in the resurrection.

“Lord, grant that today I will live in the hope of the resurrection. AMEN”

Luke 24 28 - 35

 Luke 24:28 - 35

Having spent two hours talking with and listening to Jesus, all the while unaware of who He was, these disciples reached their destination. Jesus acted as if He would go further. Was Jesus being dishonest? No, but He is giving the disciples the options to invite Him to stay.  Because of His overwhelming love for us Jesus will never impose Himself on us. If they had not invited Him to stay He would have gone on His way  once they had parted company. But note the condescension (in the very best sense of the word) the resurrected Lord would only join them if they wanted it. He is Lord and King but He is also meek and mild.

We also need to consider two ways in which they encountered Christ. First is in the scriptures. As they discussed the scriptures, as they related to the Christ their hearts were burning within them. That word “burning” was used to describe an uncontrollable longing for someone or something. Do we find the time set apart for scripture frustrating because there is not enough time or because it consumes too much of our time from a busy schedule? There was a complaint from a Chinese Christian who lamented that she could only read her Bible for about two hours a day. May our hearts burn for more as we meet Jesus in Scripture.

Jesus also became obvious to them in the breaking of bread. Was this a common meal or a specific expression of the Lord's Supper? For the early church this would have been a non-question because their communion was with a common meal. The point is that in some way we encounter Christ in the communion that we do not experience in any other way. The disciples were caught by surprise in this encounter with Christ.  Had they not shared this meal with Jesus they would have never enjoyed that surprise.  Our failure to participate in the Lord's Supper means that we miss something.  We miss a depth of relationship with our Lord that is available to us, and only available in communion. 

Never forget that any failure to experience the depth of Christ is entirely our failure be that in our missing Him in Scripture or in the Lord's Table.

“Lord, open my eyes to see Jesus. AMEN”

Luke 24 13 - 27

 Luke 24 13 - 27

It was the best 2-hour sermon we will never hear. The seven-mile walk from Jerusalem to Emmaus would have taken about 2 hours and during that time Jesus would teach two disciples about Himself. The disciples’ confusion formed around a simple enigma: the place of suffering and the role of the Messiah. They apparently believed that as Messiah there would have been an endless progression of one good thing after another. They felt that suffering was inherently contrary to the life of one who was “mighty in deed and word in the sight of God”. 

The statement that God only brings good to us is problematic in that we often misunderstand what is “good”. When we are left to determine what is good we find ourselves in the same confusion as these disciples. We take our definition of good and attempt to apply it to God's authority and action and end up confused. Affluence, personal comfort, and peace are good or so we say, therefore these must be the will of God for us. Poverty, stress and oppression are bad and therefore can't be in the will of God. But what if neither of these two lists are in God's categories of good and bad? What if God's categories of good and bad are determined by our closeness to Him? Anything that distracts us or pulls us away from Him is bad, anything that causes us to focus on Him is good. The disciples and our confusion was/is the inevitable result of thinking our understanding of good is the same as God's good.

Jesus' response to their confusion was to go to the scriptures. Beginning from Moses Jesus pointed out how all the scriptures pointed to the suffering servant. Two hours would hardly have been enough time to address every Old Testament passage, but it was enough time to reach the heart of these disciples. How often we fail because we do not point to Christ through the scriptures. We appeal to books, psychology, authors, wise men, cultural traditions, and councils but we fail to do what Jesus did, “Beginning with Moses and all the prophets he explained..."

Lord, grant me the wisdom to look to Your Word to see the Christ. AMEN”

Luke 24:1 - 12

Luke 24:1 - 12

Verse 11 of this passage sums up the entire challenge of the Gospel, of evangelism, and discipleship. The women, having seen the empty open tomb and having heard the message of the Angels report this to the 11 apostles and the others who followed Jesus. In verse 11 Luke uses a word found nowhere else in the New Testament. It is translated “nonsense” in the NASB it is also translated “silly” and other versions. According to scholars this Greek word was used by doctors of that time to describe the mad ravings caused by a fever. This report of the women seemed to be like the ranting of a person delirious from an illness. What the women reported seemed to the apostles to be disconnected from reality. Call it delusion, madness, delirium, or hallucinations, what they reported seemed to be unworthy of belief.

The reaction of Jesus's followers to these reports which made no sense was predictable, “they would not believe them”.  This wording is very important.  It was a matter of the will, they “would not believe”. Note the pattern; first they considered the claims of a resurrection to be nonsense and second they chose not to believe. That is the pattern we see repeated over and over throughout history. When confronted with the resurrection there are two choices. Men may choose to believe it is the ravings of mad men and fanatics and having discounted the messengers reject the message of the Resurrection. The other option is to accept the testimony of those who claim the resurrection is true and submit to the implications of that resurrection.  This is no subjective personal quest, there is no room for a “what does the resurrection mean to me” kind of nonsense. If the resurrection never happened then so be it, we are free to go and do as we wish. But if the resurrection did happen then we must face the Risen Lord with all which that implies.

“Lord, help me submit my will to believe in You. AMEN”

Luke 23 50 - 56

 Luke 23 50 - 56

How many members of the Sanhedrin can we name? The council that condemned Jesus is for the most part lost to history. Luke doesn't even mention the names of the high priest after the beginning of his narrative where he gives the historical context for Jesus's life. For Luke the only member of the Sanhedrin who was worth naming is Joseph of Arimathea. Who did not consent to their plan and action. We can't be sure what “plan and action” Luke refers to.  It may have been the employment of Judas. It may have been the judicial murder by the Romans. It was possibly the illegal trials.  Most likely it was the entire plot against Jesus. We do not know if Joseph was present for the trial of Jesus or if he conveniently had not been called. If there, we do not know if Joseph was a vocal advocate for Jesus at the trial or if he realized this was a done deal and decided not to fight a lost battle. What we do know is while most of the Sanhedrin is unknown to us Joseph is known.

He is known as a man who was good and righteous, and who anticipated the coming of the Kingdom.   These are three descriptions that are the opposite of the descriptions of the council.  We know he acted in great compassion to bury our Lord. He was in almost every way the antithesis of the Sanhedrin. Let us not imagine that peer pressure is a new thing. Joseph would have faced incredible pressure to join in the course of those calling for Jesus's death. All those who did are lost to us, many are lost for eternity.

Being a disciple can feel lonely. Sometimes we are less alone than we realize. But perhaps that sense of loneliness is a good thing. Maybe the isolation can cause us to turn more faithfully toward our Lord. Rather than trying to find friends to help, when we feel alone as disciples we ought to be more passionate about pursuing the Lord and living righteously. The Lord will bring us the company we need. After all, at the tomb on Friday Joseph finds to his surprise a company of Godly disciples.

“Lord, if I must stand alone to stand with you, help me know I am not alone. AMEN”

Luke 23:44-49

Luke 23:44-49

There comes to all men a moment of profound and absolute clarity. The goal and objective of the enemy of our soul is to keep that moment of clarity delayed as long as possible. In his diabolical plan that moment of clarity will come when we have died and it is everlastingly too late. The Cross brings that moment of clarity to us when we look at it. The powers of darkness would have us distracted or in some way never look to the cross. In seeing the cross we have the moment of clarity, in it we see all we need to see.

We see the darkness of our world, our lives, our sin, our own soul. This literal darkness at the cross is a profound picture of the hopeless despair under which we live. We see that our best efforts to reach God need a radical rejection. It is God Himself Who tore open the temple veil that separated Him from us. The prescriptions of the Old Testament worship offered the best options but even that could never bring us into God's presence. From our position outside and below we could only get so close and we could never get there. When we look at the cross we realize that Jesus was innocent. The Roman Centurion was most likely no saint. He was a pagan who offered sacrifices to Caesar and various other gods. He would have been a man of bloodshed, a man brutally cruel and vile behaviors. We must not imagine him as some paragon of virtue. But in the moment of the Cross he has the clarity to see Jesus was innocent.

Finally, the frenzy of blood lust has passed and the object of their fury is dead and clarity descends on the people. Luke makes a note to distinguish the crowd as a whole from Jesus's followers. Luke points out that all the crowds of spectators began to return beating their breasts. The guiltiest would have asked, “What is this horrible thing I have done”. The least guilty saying “I too am part of this great evil”.

The cross gives us clarity, our condition is dark and hopeless. I cannot reach God. But He has opened the way for me.  Jesus was innocent and as such could bear my sin. I am guilty, truly guilty of great evil. There is great clarity when we look at the cross. That is why the enemy would have us distracted by any and every trinket. This becomes a tool to tell if something is evil and if evil how deeply evil. To the degree that prevents us from the clarity of the cross to that degree it is evil.

“Lord, give me clarity of the cross.  AMEN

Luke 23 38 - 43

 Luke 23 38 - 43

We often speak of the thief on the cross. We debate points of theology using him as the fulcrum.  Around and about him have grown legends and stories. But we may be missing a valuable lesson. There were, please remember, two bandits with Jesus that day. There was the other, that never repented he is not there for window dressing but rather to teach us a lesson.

The hardest thing in all of creation is the will. Compared to the human will, steel and diamonds are like putty. Having been horribly abused by the Romans, condemned to die, and then roughly crucified this man is unrepentant, defiant and mocking. We sometimes imagine that everyone, if they see the truth clearly, can repent. This man had a great clarity he was undeniably guilty he was approaching death he was suffering and he was presented with Jesus but he was nonetheless unrepentant.

The will that desires to have life, the universe, and eternity on its own terms is not limited to first century criminals. We are all capable of a determination to have our way that no amount of suffering can change. The external forces pound away but the will is unmoved. We see it when a person would rather wreck their life, marriage, home and children rather than repent. For example, what we call addiction may not be just a matter of chemistry, biology or psychology. These certainly are components but at some level there is the will that says “I don't care about the cost I will do what I wish”. And addiction is only one example.  God, in His grace, refuses to violate our will. We must, even if it is in the tiniest part, begin by saying I want, I will, repentance. This is where it must always begin.

“Lord, convict me where my will is hard and grant me repentance. AMEN”

Luke 23 32 - 37

 Luke 23 32 - 37

In the liturgy there's a prayer that says, “Thou are the same Lord whose property is always to have mercy...” We sometimes imagine our Lord dispensing forgiveness from heaven like a clerk giving out forms. He sits behind the desk and hands out forgiveness to everyone who happens to line up to ask. Jesus's very character and nature is to have mercy and that role is more than a clerk handing out forms. The Romans were not regretting what they were doing, they were bored with their task and indifferent. They were not staring up at Jesus in wonder and pondering the gravity of the moment. They were playing a game for distraction.

This moment is an uncomfortable one for us if we would be Jesus's disciples. Forgiveness is the one thing if the offender is remorseful, repentant, and apologetic. The soldiers were none of these things. We can have positive emotional feedback if someone comes to us and says, “I was wrong, please forgive me”. But that is not the nature of Christ’s forgiveness. To forgive the one who does the evil and then revels in the evil is the nature of Christ-like forgiveness. The nature of His forgiveness is different not just in quantity but in its very character and quality.  That forgiveness may be rejected by the offender but the Savior pleads that it be extended.

Jesus never justifies the sin but He always wants to see the sinner justified. He absorbs into Himself the pain and the misery of the sin while the sinner is set free. This is part of what it means to bear the cross as a disciple. To plead for those who do evil, even to us, especially to us. 

“Lord to those who delight in doing us harm, forgive them they know not what they do. AMEN”

Luke 23:26 - 31

 Luke 23:26 - 31

“If God did not spare His own Son...”  We often take comfort in this verse (Romans 8:32) and we should, we also need to recall the other side of the issue. Jesus turns to the weeping women on His way to the cross and tells them to save their tears for themselves and their children. Jesus is directly referring to the destruction of Jerusalem but there is a bigger picture.

If crucifixion is what happens to the one who perfectly obeys God what will become of those who defy God? If the cross awaits the innocent sin bearing sacrifice what will befall those who reject God's sacrifice, refuse to repent, and cling to the rebellion. We don't talk much about the Judgment of God. It is politically incorrect and in our society to judge is the worst of all sins.  To imply that the Judgment of God will mean that some people will not have personal peace, affluence, and a self-directed life.  This is the last thing people want to hear. Never doubt that the Judgment of God and our desire and goal for a self-directed life are completely incompatible. Nevertheless it appears that the thought of God's judgments were never far from Jesus's mind.   And If God's wrath was poured out on the green vibrant living tree of Jesus what will that wrath be like when it pours out on the disobedient and the rebellious.

God's judgments did not end with the destruction of Jerusalem. It is useless to try to plan for resistance to God's judgment. It is like an umbrella in a hurricane. It is like asking a mountain to move itself to hide us from the wrath to come. Any attempt to avoid the Judgment of God is an operation in futility. These women who came to Jesus were not notably wicked, they may have been some of the kindest women in Jerusalem. Nevertheless they were in the path of judgment. A Christian living in a wicked and rebellious society is not exempt from the judgment on that society. What we must do is live in obedience and repentance that when the fire has passed we will remain unscathed.

“Lord, grant me the grace of a true faith and a heartfelt repentance, that in the day of judgment I will find mercy.  AMEN”

Luke 23:13 - 25

 Luke 23:13 - 25

Oftentimes it is easy to make an alliance with evil. Would a person request the release of a known terrorist and murderer if it would secure for them positions of power and wealth? Absolutely. That is exactly what happened with the release of Barabbas.

Pilate, wanting a way out, hopes that in the tradition of a prisoner being released at Passover he can set Jesus free. Jesus is absolutely innocent and Pilate knows it. Pilate plans to juxtapose Jesus and Barabbas: a good guy versus a really bad guy, innocent versus guilty, a doer of good deeds versus a murderer. a sort of Mother Teresa versus Charles Manson contrast. “Who do you want running loose in your neighborhood?” Pilate hopes by picking the nastiest man in prison the Jewish rulers will, for the sake of public safety and common sense, ask to have Jesus released. But that will not be the case.  While Barabbas posed no threat to the rulers of the people Jesus did. Jesus’ power over the people was seen by the high Priestly delegation as a danger to their control of the Temple. Barabbas might attack Roman soldiers and waylay travelers but he would never call attention to the corruption of the temple sacrificial market.

Barabbas was bad, he was a terrorist and a murderer and a thief. Pilate was bad, rather than stand for the truth and do the right thing he tried to manipulate his way to a right conclusion. But the worst of the lot were the high priests. They were willing to use judicial murder and risk the lives and safety of the common people in order to hold on to power. What evil will be done to hold on to a position of control?  It would be wonderful if we could say this never happens in the church today.  It would be wonderful but it would also be false.  

“Lord, never allow my passion for may agenda to lead me to evil.  AMEN”

Luke 23:1-12

 Luke 23:1-12

When Jesus shows up in Pilate’s court Pilate treats Him as a problem that must be dealt with.  He is nothing more than an unexpected item on his “to do” list.  Pilate is, at least for the moment, treating this with all the emotion of a mathematical equation, a sum to be reached by a process.  Ask questions of the accused, try to get beyond the story they spin, examine the facts, then render a verdict.  Justice is cold, calculating and not interested in emotions and superstitions.  When Pilate asked Jesus if He was the king of the Jews, Jesus’ response was short and enigmatic. Jesus answers with a test question, “You say”.  Directly it is neither a denial nor an affirmation.  But at least Jesus responds to Pilate’s inquiry, which is important to note.  Jesus’ answer is an invitation for Pilate to search his heart and find his convictions on this matter, to move beyond cold intellectualism. Jesus has begun a line of questioning that would, if followed, force Pilate to work out who Jesus was.  But Pilate only wanted a way out.  Pushing the case over to Herod seems like his way out.

Herod enthusiastically takes the case. Herod wants to see Jesus.  For some time he has heard of this miracle-working Galilean and he wants to see Him do something.  Maybe Jesus would do a little magic trick, multiplication of bread, water into wine, curing some illness, pulling a rabbit out of the hat.  Herod wants to be wowed.  Jesus is very popular in Galilee.  If Jesus would collaborate with Herod it would be good politically, Jesus could give the population food and wine.  Maybe do something to lighten the burden of the taxes.  The possibilities are endless, but first a private show.  The stage is set and the performer is on, but He does nothing.  He doesn’t even give so much as a word.  He is less obliging for Herod than He was for Pilate.   Had Jesus done even one little miracle Herod would have gladly taken him under his protection.  Herod would have had his court magic show. Entertainment was what Herod wanted but Jesus just stood there.  Herod and company did their best to entertain themselves at Jesus's expense. But bullying and mocking makes poor sport of someone who has the courage of Jesus and who refuses to be intimidated. Once he was bored Herod sent Jesus back to Pilot. He didn't want him; he didn't need Him if He could not be entertaining.

Pilate was the chair of the committee for security and regional stability and was holding an interview for threat assessment.  Herod was a party animal ready to start leading the chant “Toga, Toga, Toga”. If Pilate was an auditor going over an accountant's books, Herod was a Las Vegas visitor with a ticket to the Penn and Teller show.  

Pilate and Herod represent two equally failing, but still current responses to Jesus.  One is when Jesus is an object of study and cold intellectualism.  We look at Jesus through our reason and analyze Him through the processes of our scholarship.   Over the years we have heard the warnings of a cold, dead, sterile, ritualized Christianity.  But we have heard fewer warnings about the danger of Neo-Herodism.  Available for us today is the Jesus Show complete with lights, band, jumbotron, smoke machines and stars of stage and screen.   We can have Christianity as entertainment with great looking preachers that give us talks worthy of any motivational speaker.  Stand up comics are also available, because laughs draw a crowd.  If you would rather, you can have self-help where Jesus can be your own personal Dr. Phil.  Entertainment Jesus even has his own awards program, not unlike the Emmy, Oscar, Tony, Academy, there are “The Church Stars”.  (I am not kidding it is an awards program for Christian entertainment.)  

Jesus walked past Pilate and dry intellectual pursuit of knowledge.   He would have nothing to do with the opportunities and  possibilities of entertainment offered by Herod.  Jesus was on His way to the Cross.  Our call is not to engage in dry discourse nor to be entertained into imbecility, but rather to die to self, follow Jesus to the cross, first His then our own.  

"Lord, give me the cross and the grace to bear it daily. AMEN"

Luke 22:63 - 71

 Luke 22 63 - 71

Jesus held by the temple guards is mocked, beaten and cursed. Do not miss the irony in this moment. Jesus who is God Almighty in the Flash, who was the agent of all creation is bullied, manhandled and abused and appears to be utterly helpless. The guards are beating a man not realizing that they are beating the One before Whom they will stand when He is their judge.

Next Jesus is brought to trial before the Sanhedrin. This was a mere formality that was needed before they could turn Jesus over to Pilate. This trial had nothing to do with Justice, it was merely a box to be checked in the process of accomplishing murder by the government. It didn't matter what charges were delivered to Pilate, the real objective was to get rid of Jesus. Three titles are discussed and all of them apply to Jesus. Jesus is asked if He is the Christ. This was the charge that the Sanhedrin most wanted to take to Pilate. This title carried in popular thought of a  Davidic type Kingdom and would imply in popular thought a political revolution. This would have been a death sentence type charge to turn over to the Pilate. Jesus replies that they won't believe Him or learn from Him if He answers them. But He goes on to assert two things that are associated with the Messiah. Jesus makes the claim that He is the Son of Man from Daniel 7: 13, and that He will be seated at the right hand of God as mentioned in Psalm 110:1. In response the high priest asked Jesus if He is the Son of God, and Jesus ascended to that claim. There was no Roman law that would condemn a man for claiming to be the Son of God or the Son of Man. The claim to be the Christ would be different. So in this trial Jesus is ultimately convicted on non punishable charges. But to the high priest it didn't matter so long as they had a trumped-up reason to have Jesus killed.

We should note that all three titles are true of Jesus. And there is some overlap in them but they are different from each other. Jesus is the Christ Jesus, He is the Son of Man, and Jesus is the Son of God. Jesus makes all those claims. But the Sanhedrin only wanted Him to make the first claim, that is to be Christ.  That would facilitate their collaboration with the Romans to get rid of the upstart. What the Sanhedrin missed was the implication if these claims were true.  Blinded by their agenda and ambitions they were literally standing in the presence of the Hope of all ages and they missed the point.  What a colossal failure, they heard from the lips of Jesus that He was the Messiah and all they could think about was how this moment could advance their agenda.  

“God, save us from our own self blinding agendas. AMEN”

Luke 22:54 - 62

 Luke 22 54 - 62

Peter transitioned from one who is ready to single-handedly take on the whole contingent of soldiers and guards to the one who would deny the Lord. And he makes this transition in a matter of a few hours. The transition from radical bravery in the face of a mob to being intimidated by a servant girl speaks volumes to us. How is this possible? We all know this happens, we see it and the historical record. We have it happen in our own lives. But why does it happen? How is such schizophrenia of loyalty possible?

As we attempt to answer that we find a clue in Peter’s emotions. There was no more miserable man and all of Palestine that night than Peter. He wanted to be brave and loyal and to fight for his Lord, but he also wanted to be safe. He wanted to be near Jesus, and he wanted to be far from Jesus. He wanted to be Jesus's right hand man in the coming Kingdom and he wanted to be a simple observer watching an interesting trial. There is no one more miserable than the person torn between two ultimate and mutually exclusive desires. That is perhaps the reason of how Peter could perform such a radical transition, at his core his heart was divided by his own wants.

The lesson for us from Peter is that as long as we are captains of our own heart and soul we will always be tormented by conflicting desires and wants. Our hearts are in and of themselves wicked, selfish, and divided. There is no wholeness in our own heart. That wholeness is only possible when we deny ourselves, die to self, and follow Christ. Jesus’ call for us to come and die is the only protection from the misery like that which Peter had that night in the courtyard.

Consider those there that night. The high priest and their delegation were playing a high-stakes political game. They were no doubt in some anxiety that if things went wrong and the people rioted the Romans reacted. They were in high anxiety.  There would have been conflict among their servants about this teacher and His treatment. Their accusations and the denial from Peter did not bring them peace.  The servants would have viewed Peter with suspicion wondering if he might not start something in the courtyard.  Every person there that night was to some degree in a state of inner conflict and anxiety with only one exception.  It was the only person who had given Himself over completely to the will of the Father that was at peace.

“Lord, grant me the peace of complete surrender to You. AMEN”

Luke 22:47-53

 Luke 22 47 - 53

Not waiting on God it's not a new problem. From the perspective of the disciples Jesus was about to establish an earthly Kingdom. They are anticipating that Jesus will at the coming Feast make His move to go public with the newly revived Kingdom. They are expecting that conflict might be in the making and they are armed. When Judas arrives more than one of them assumes that the battle has begun. We know this because in verse 49 we read, “they said, “Lord shall we strike with the sword?”. Notice that it is plural, this ideal of fighting was in the mind of more than one of the Apostles. It is also worth noting that Luke uses the word “said” not “asked”. It was phrased as a question but it was in reality a statement. Then without input from the Lord one of them, Peter, launches into an attack.

We need to notice the pattern here. This pattern is something that we all do. First we come with our own agenda fixed in our minds. Second we make a pretense of asking what the Lord's will is, while in reality we are trying to tell God what ought to be done. Third, without waiting for an answer from the Lord we presume to act. Fourth we find ourselves in a mess having done more harm than good.

Thankfully God's grace is so great that His mercy can shine through even in the messes we make. But how much better would it have been if we walked with God rather than running rashly ahead of Him trying to anticipate His plans. We need not doubt that the sword-wielding disciple had good intentions, he was no Judas. But at the same time harm done with good intentions is still armed. 

“Lord, grant that I may have the grace and wisdom to wait on You. AMEN”

Luke 22:39-46

Luke 22:39-46

Luke’s report of The Garden of Gethsemane is short, matter of fact, and to the point. We see the humanity of Jesus struggling, as we all do, with the painful reality of obedience. Jesus in His divine nature knew what the cross would mean. Jesus in His human nature did not want to face that reality. Every Jew had seen the misery of crucifixion. But the physical torture would be only the tip of the iceberg of what lay in store for Jesus. The horrors of the wrath of God for all sin for all mankind were fully known to Jesus.  His human nature did not want to experience that wrath. This was no play acting example, this was not a dramatic presentation for our benefit. This was going to be the fully retributive justice and punishment of sin.  This was no sham struggle for Jesus.  The emotional battle, the psychological agony, the heart felt struggle were all real.

This passage is the most perfect example of submission and acceptance of the will of God when it is contrary to what we want. So much of teaching on prayer is about gaining what we want. But here Jesus makes a request which is rejected by the Father. Instead of having His prayer answer with a positive answer an angel is sent to Him to strengthen Him. That would have been a fascinating conversation to hear. The messenger did not offer a way out, but apparently re-emphasize the way through. Jesus's response to the angelic message was to return to agonized prayer.

The fundamental problem with our lives is a miss location of the center of the universe. This is most evident when we look at our prayers. When we make ourselves the center of the universe we see prayer as a means to get what we want. We use it to avoid uncomfortable circumstances, people or things and to acquire pleasant things for ourselves. But when the Father is the center and the focus of the universe, prayer is about His will and His glory no matter the circumstances. And God’s will is not always for us to be rich, comfortable and at ease.  Being a disciple is not easy. It is at its core dying to self in order to be alive to God. That sometimes means going through what we don't want, for reasons we may not fully understand, and even when we understand them we are still praying in agony.

“Lord, not my will but Your will be done. AMEN”

Luke 22:31 - 39

 Luke 22:31 - 39

The Last Supper may have been one of the most socially awkward events in Jesus' Ministry. It was messy and there was plenty of drama. It ends with two of the most unusual statements of Jesus. First, Satan has demanded and has been given permission to sift Peter like wheat. This is reminiscent of Satan's attacks on Job. If we plan to stand up and to be a leader Satan will desire to destroy us. The enemy will want to wreck our lives and testimony by cruel hardship and testing. What is more, God will grant him permission to try. Peter failed but he did not become an apostate which was Satan's goal. Had Satan succeeded in his goal of Peter's ultimate and complete ruin the effect on the other disciples would have been incalculable. But the failure of Peter was not complete. Rather than destroy him God used this sifting of Peter for good. After Peter's denial, repentance, and renewal we see him a better leader with less of the arrogance that seems to have marked his life. By grace our past failures are forgiven and they are gone. But we mustn't forget the lessons that are learned in our failure.

The concluding comment at the Last Supper is odd and frequently misunderstood.   Verse 35-38 concludes with “Lord look, here are two swords.” And He said to them, “it is enough”.  Verses 35-37 is more of a parable than direct teaching.  But the disciples, because of their earthly kingdom aspirations, failed to grasp what Jesus was saying. There comes a day when we must go out on our own.  For example we move from the comfort of our parents' care for us to being responsible for our own self-care. Jesus is telling the disciples that they are about to experience a fundamental change and they will have to accept responsibility for much of their self-care. Jesus is not literally calling for every disciple to go get armed for military conflict.  The emphasis in this parable is the contrast between the outer cloak and the sword. The outer cloak was the comfort on a cool night, it was the domestic warmth of home. The sword was life in the field, cold and uncomfortable, with the awareness that any moment might be the moment of struggle. If we may paraphrase and contemporize this passage Jesus said: “Being a disciple is not about comfort but conflict. So go and sell your Sleep Number bed and comforter and go get an AR-15 and get ready for battle”. Too many Christians are more interested in their domestic comfort than sacrifice is needed for Kingdom Life.

“Lord, grant that I will always be ready for the conflict that is needed to advance the Kingdom. AMEN”

Luke 22:24 - 30

 Luke 22:24 - 30

As always, context is so vital to this passage. Jesus moves from the Lord's Supper and it's a picture of death and sacrifice to this teaching on the role of service in His kingdom. In our imagination we might need to see the twelve trying to get a better position to take the cup. This was not a spontaneous new disagreement. This was an argument that has been building for some time. The disciples may not have known this significance and implications of The Last Supper but they knew it was important. Anticipating an earthly kingdom any day now, each was going to position himself in the best possible position for power and political promotion and prominence. We project into the Last Supper the quiet reverential worship, which we strive for during our communion services. Most likely it was a room filled with big goals, egos, and plans.

Jesus warns against us trying to be “benefactors”. This was a formal title claimed by pagan kings, not just a role. Like political leaders today those benefactors would aspire for power, wealth, and greatness, all the while making claims that it was for the benefit of their people or subjects. The picture we need is that of power mad, self-serving, self-invested, self-aggrandizing politicians who all the while are trying to convince their audience that they are doing it for the people. This happens in the Kingdom,  the church, and it is in the Kingdom that it is the most disgusting and disturbing.

Jesus doesn't deny that in the Kingdom or the church there are distinct roles of leadership or authority. He is not advocating spiritual or ecclesiastical anarchy. Rather understand the “servant/leader inversion principle”. Leadership exist for the purpose of serving and the more humble the person served, the more humble the service, and the more humble the server’s motivations the more like Christ they are. Humble service is not a photo op; that is being a benefactor. Humble service has three parts: The Humble person served, the humble service rendered, and the humble attitude as motivation. The absence of any of these turns us into political minded benefactors.  The Lord knows we have too many of these in the church already.

“Lord, grant me to serve like Jesus served, especially in my attitude. AMEN”

Luke 22:14 - 23

 Luke 22 14 - 23

A “passionate desire” fulfilled is a wonderful thing. Jesus “earnestly” desires to eat the Passover with His disciples and in this He gave us the Lord's Supper. That word “earnestly” is a word we might not expect to be used of or about Jesus. It was often translated lust. It is a compound word. The first part means “on” or “focused on”. The second part means literally “heated up” or “breathe violently”. We can see how this word might be used of a man who wants to fulfill his sexual appetite. He can think of little else, he will go to any length, and take any risk to have that desire fulfilled. This is no pastel pale word. In this we can be hear Jesus say, “I have an overwhelming desire to share this moment of holy connection with you.” Why is it that we desire the Lord's Supper so little?

In our churches the Lord's Supper is only a tiny slice of the life of the church. Celebrated perhaps infrequently and if weekly as a ritual with little thought. We in the church have typically three approaches all of which began with a good idea but which because of our fallen nature they tend to degenerate into something inferior. First; “We do this rarely so that it will not lose its meaning.” But because we do it rarely we don't think about it often and so when we do it we stumble over the prima facie and never move to greater and deeper understandings. Second, “We do this frequently using careful thought, scripture, prayer, and ritual of the great saints over the centuries so we will have great meaning”. Because we follow a very careful pattern it becomes possible to do the ritual while our hearts and minds are running to other places. Third, “We do this frequently but we do it freestyle with each occasion having its own thoughts and themes so it is always fresh and meaningful.” The best attempt at complete novelty results in shallowness of soul and on some occasions there is false teaching in which the Lord's Supper becomes about us.

Is there a solution? Yes, to be like Jesus and “earnestly” desire to be a part, to love Him passionately, to focus on Him as the desire of a whole being. When He is the object of our desire we will want to celebrate this meal frequently. We will want to discover the depth of this moment.  It will always be fresh and new even if it is accompanied with prayers that have been said a thousand times. In this simple part of creation, Bread and Wine, let us have earnest desire for Jesus.

“Lord, forbid that I would ever come to the Lord’s Supper with anything less than earnest desire.  AMEN”

Luke 22:1 - 13

 Luke 22:1 - 13 

None of us are as far from the enemy as we would like to believe. Judas had a besetting sin, if you wish to use that term.  Luke doesn't go into details about the circumstances of Judas's decision to betray Jesus. But there was a sin and then came the opportunity.  All the disciples struggled with one thing or another. All the disciples had the opportunity to go wrong. But Judas was different. Luke uses the phrase “Satan entered into Judas”. That step into a deeper level of evil requires a partnership.  Satan had a stronger level of influence with Judas. This is an important warning for us for every follower. 

At some point and for some motivation, of which we can only speculate, Judas made a choice, which allowed Satan to enter. We tend to think of Satanic influence in a Hollywood motif. A monstrous possession accompanied by visible, audible, and/or physical terrors. Satan typically doesn’t overplay his hand like that. Judas may not have realized it was Satan to whom he was opening himself up. It may have only been one sliver, one part of his heart that was given over to evil. It may have been nothing but a momentary fantasy of making a point, or an imagination of some sweet revenge that was the first crack of the door to his heart.

There are two points we do need to remember and consider every day. First Satan did not come to Judas against his will. If God will not violate our will then it is reasonable to assume that He will not allow our, and His, enemy to violate our will. The door to the heart has no outside handle; it can only be opened from within. Second, whenever we willingly enter into any evil we are opening the door of our heart to the power of darkness. God may protect us and not allow evil to enter. But if we persist in flirting with evil, if we open the door over and over we must not assume and presume upon God's protection. We must not tempt God. Open the door long enough, often enough, wide enough, and consistently enough and evil will enter. We must never stop praying those two lines of the model prayer; “Lead us not into temptation, but deliver us from evil.”  

“Lord, don’t let me go into the place of temptation. AMEN”

Luke 21:29-38

 Luke 21:29 - 38

Do we really believe the words of Jesus? The answer “yes” comes too easily and quickly. The evidence that we believe the words of Jesus has more to do with the actions of our lives than our mental processes. We may have a radio on to provide background noise but that does not mean we are listening to it. The words of Jesus may be the background noise for our lives but do we take them to heart? Do we reshape our lives according to those words?

Jesus makes the point in verses 29-33 that the end of the world and the kingdom of God are certainties. The final act of this cosmic play has begun. That act has many scenes of which the fall of Jerusalem is only one, but all the scenes point to the conclusion and the Grand Finale. Verse 32 gives us some trouble till we realize that the word generation can be translated as race. In other words the grace He has extended to the Jews will not end until the end of the age. The very existence of the Jewish people is a reminder that the age of Grace is still with us but will one day the age of this opportunity will end.

During the last epoch, or final act, there will be numerous distractions and reasons to get pulled off track. Jesus uses three descriptions of things that can weigh us down; dissipation, drunkenness, and the worries of life. But there are not causes of the distraction, but are all forms of distractions. Jesus apparently thought that hard times would come in the days of the last act and warned us to be on consistent vigil against anything that would cause us to come up short on the last day. His advice is to pray.  He does not advise that we should pray to have pleasant things but that we would be able to escape and stand. 

One of the prayers of the church pleads: “Imprint on our hearts such a dread of thy judgments, and such a grateful sense of thy goodness to us, as may make us both afraid and ashamed to offend Thee.” Is the focus of life preparing for that judgment, or do Jesus’ words provide background noise for us as we go on our merry way?

Lord, help me to live with a deep awareness that I am closer to the coming of judgment than ever before.  Come Lord Jesus.  AMEN”