Character of Jesus
When Jesus was baptized (Matthew 3:13 – 17, Mark 1:9 – 11, Luke 3:21 – 22, John 1:29 – 34), He was unconcerned about appearances. Rather, He was a walking illustration of doing the right thing, in this case, being prepared for the soon-to-be-initiated Kingdom of God. In addition, He capitalized on a teachable moment for John and for the crowd. Jesus’ character was founded upon love: doing what is best for others without regard to the effect on Him.
In the scene in which Jesus was baptized by John (Matthew 3:13 – 17, Mark 1:9 – 11, Luke 3:21 – 22, John 1:29 – 34), Jesus was unconcerned about position, about being in charge. His objective was to do the right thing as an illustration, to seize a teachable moment. The faithful are being transformed into the character of Jesus by the indwelling Spirit, so they should be able to develop the same attitude. Of course, some crave positions of authority. Jesus was beyond that. His focus was demonstrating how godly character works in a broken world.
In the temptation scene (Matthew 4:1 – 11, Mark 1:12 – 13, Luke 4:1 – 13), Jesus defended Himself by being able to recall appropriate Scriptures corresponding to the present difficulty. And, He could recognize out-of-context citations and defeat them. He also understood that evil does not give anything away; it always wants something in return. Only good acts selflessly. The faithful are promised the character of Jesus through which similar temptations may be overcome equally successfully.
When Jesus called His first disciples (John 1:35 – 51), He showed flexibility in His approach. John and Andrew were hesitant, so Jesus took the initiative. With Peter, He was somewhat cryptic yet forceful. With Nathanael, He related a private but miraculous observation. He did not just invite them to His next speech. Rather, He asked open-ended questions, made complimentary observations, and intrigued the hearer with miraculous insight. The faithful today can and should do the same, summoning good people to a higher calling.
At the wedding feast in Cana (John 2:1 – 11), Jesus showed a remarkably well-balanced lifestyle. He attended a cultural celebration with both the faithful and unfaithful. He declined to make a big display, although His low-key, non-religious approach was noticed. And, He produced high quality wine. The faithful need to remember that cultural needs are important, that worrying about how an action might be misconstrued is irrelevant, and that when we help, do it well. Relax and enjoy the party; evangelism should be natural, not forced.
Jesus drove the money-changers and animal-seller from the Temple (the first time is recorded in John 2:13 – 25). He felt a personal responsibility to respond to a corporate problem. The highly profitable franchise operation put in place by the religious authorities was so huge that one person could not take it down. But Jesus was passionate, not Stoic. No one was injured; no property was lost, but it was chaos for a while and no one was willing to stop Him because He was obviously right. The faithful today have the same responsibility.
When Jesus was visited by the well-known scholar and rabbi, Nicodemus (John 3:1 – 15), Jesus skipped the religious banter and focused on the heart of the issue. Jesus challenged Nicodemus to draw meaningful conclusions based what he already acknowledged. The faithful today need to treat those seeking something better (but who are trapped in a version of Christianity that failed to develop) with high expectations by skipping the ordinary and cutting to the heart of the matter: the Spirit and evidence.
Jesus initiated a conversation with a woman despite being tired and hungry (John 4:5 – 42). Further, the woman had a checkered past, was a bit acidic, and was from an ethnic group with which Jews shared a mutual enmity. Jesus bantered, challenged her thinking, and expected her to rise to the occasion. As a result, Jesus took two days out of his busy schedule to follow up with others in town. The whole event challenged the world view of His own disciples. This is how evangelism works. Make sure your schedule and thinking have flexibility.
While on earth, Jesus had a disarmingly simple message, “Make a 180º turn in how you see yourself and the world, and prepare to be part of the Kingdom of God.” (Matthew 4:17, Mark 1:14 – 15, Luke 4:14 – 15, John 4:43 – 45) Jesus started slowly, gaining notoriety through his healings so that, when He would go back to his home region, this evidence hopefully would overcome preconceived notions. Although the Kingdom has already come, the faithful today have essentially the same message built upon a reputation for doing the humanly impossible.
When Jesus toured Galilee, (Matthew 4:17, Mark 1:14 – 15, Luke 4:14 – 15, John 4:43 – 45) He had already developed a reputation. Yet, He understood that people from His own region would have trouble seeing Him as “special.” So, He stayed with simple topics of good news. The faithful generally interact within their home communities, so face the same obstacle. So, to imitate Jesus, the major topics should be peace, hope, and love; not guilt, uncertainty, and “me.” The point is character development by the power of the Spirit, not superior self-control.
The son of a royal official was dying, so his father travelled about 22 miles on foot to solicit help from Jesus. (John 4:46 – 54) Jesus dismissed him with, “Go your way; your son lives.” Conventional wisdom would want Jesus to go to the sick son and lay His hands on him. The father had to turn around and head home. Jesus challenged people to think. He didn’t fill in all the details, but rather had high expectations of their ability. The faithful today must spread the gospel in the same manner, challenging conventional thinking and expecting results.
When Jesus began to assemble His chosen twelve (Matthew 4:12 – 22, Mark 1:16 – 20, Luke 5:1 – 11), He didn’t wait for volunteers. Further, He chose people with life skills rather than picking from the clergy of the day. He developed them, expecting big mistakes. Even after three years, they still didn’t have it all together. But, He entrusted this message to them anyway. The faithful today must spread the gospel similarly, entrusting the good news to ordinary working people who will tell others.
Jesus displayed competence simply (Mark 1:21 – 28, Luke 4:31 – 37), understandable to the ordinary person. Even when His teaching was thought-provoking, everyone knew what He said. In this scene, when casting out a demon, He simply spoke to it: no elaborate displays or rituals. Often, orators have gained authority through complexity, confusing the audience and then blaming them for not being able to follow. The faithful today must demonstrate remarkably reasonable simplicity so truthfulness will be apparent.
Jesus organized His time purposefully (Matthew 8:14 – 17, Mark 1:29 – 39, Luke 4:38 – 44). After teaching in the synagogue in Capernaum, He healed Peter’s mother-in-law and a lot of other people. But He did not remain there to heal everyone. Rather, He moved on to other nearby towns to continue spreading His message of the Kingdom of God, His primary purpose at that time. Certainly, healing more people would have been good for those healed, but the teaching was more important at the time. The faithful need this same clarity of priorities.
Jesus was purposeful with His actions, not being diverted or delayed by the inexhaustible needs of people (Matthew 8:14 – 17, Mark 1:29 – 39, Luke 4:38 – 44). Certainly, Jesus healed a lot of people, sometimes just out of compassion, but generally to fit with the prediction of Isaiah that the Messiah would have that trait. But, He took time for serious prayer, and He left an area before everyone was healed. The faithful today need similar purposeful action, illustrating the cure for spiritual problems by solving physical problems.
Having healed many people, some out of compassion, others to prove a point (Matthew 8:2 – 4, 9:2 – 8, Marth 1:40 – 2:12, Luke 5:12 – 26), Jesus could no longer stay in town without being mobbed. His love (doing what is best for another regardless of the effect on me) caused Him great inconvenience plus afforded opportunities for proof. The faithful today should use the same tactics, not being diverted from the task by the sheer number of needy people, but using them as opportunities to illustrate superhuman character, a drawing card for the gospel.
Jesus was challenged by the leadership for healing on the Sabbath (John 5). In His own defense, Jesus noted that He did not gain financially or politically from this, that He had been recommended by John the Baptist, that He fit the descriptions from the prophets, and, above all, He could actually so it. But, the leaders stuck to traditional doctrine over evidence. Today, churches cling to the health-and-wealth gospel, “signs of the end” despite Jesus saying there would be none, unverifiable “miracles,” and Calvinism. The faithful let the evidence lead.
Consistency was Jesus’ major theme throughout His preaching. When He was challenged because His disciples were gleaning grain on the Sabbath (Matthew 12:1 – 8, Mark 2:23 – 28, Luke 6:1 – 5), His rebuttal was based on the concept that if your doctrine leads to a logical inconsistency, something went wrong with the theory. Rigid rules overlook the needs of people. The practices recommended by God were designed to make life easier, not harder. The goal is not ritual, but character. Good character results in right living. Rituals lead to excuses.
With fledgling followers in tow, Jesus taught at a synagogue in Capernaum (Mark 1:21 – 28, Luke 4:31 – 37). People remarked on His simple and straightforward message, unlike the complex theology of the day. A demon-possessed man spoke up, just Jesus declined advertising from the dark side and cast the demon out, eliciting amazement and interest from the crowd. The faithful today should do the same: on-the-job training for followers, be plain and logical, and expect a few ringers. The gospel can be understood by ordinary people if hype is avoided.
Jesus saw a man with a withered hand in a synagogue on a Sabbath. Instead of confronting just their inconsistency, he added the concept of doing the right thing (Matthew 12:9 – 14, Mark 3:1 – 6, Luke 6:6 – 11). If our religious rules or traditions prevent us from helping people, something went wrong. At one extreme, financial considerations and time commitments become convenient excuses. At the other, political correctness feeds the frenzy so that lifestyle choices and ethnic division are maintained instead of finding grace and peace.
Jesus was proactive. In one small scene (Matthew 10:2 – 4, 12:15 – 21, Mark 3:7 – 19, Luke 6:12 – 16), Jesus withdrew to a safer region, although He had the power to defend or even attack. He ordered that a small boat be kept ready to escape the crush of the crowds. He asked the common people not to reveal His whereabouts to the authorities. He would not accept advertising from the dark side. He did not wait for volunteers; He approached people and challenged them to step up. The faithful need to control life, not let it control them.
A centurion’s servant was sick and about to die, so the officer sent to Jesus for help (Matthew 8:5 – 13, Luke 7:1 – 10). Jesus was surprised by the depth of the centurion’s understanding and faith. So, despite that he was not an Israelite (Jesus’ avowed target audience), Jesus healed the servant at a considerable distance. The point of the story is that Jesus sought remarkable faith in which “going to heaven” is displaced by helping others, in which are logic, consistency, and evidence rather than self-interest. These are they the church must seek.
The only son of a widow had died; his coffin was being carried out for burial accompanied by a large crowd of mourners (Luke 7:11 – 17). Jesus was coming into that town with his own entourage. The two groups met. Jesus stopped the funeral procession by touching the coffin, which, in the thinking of the time, would have made Him unclean. Then He told the dead man to get up, which he did. Sometimes Jesus did such things to prove a point. This time, the motivation was simply compassion. The church needs a similar balance.
John the Baptist sent a question to Jesus, “Are You the One, or do we wait for another?” (Matthew 11:2 – 30, Luke 7:18 – 35) Whether John just got tired of answering the question repeatedly, or if he began to doubt, is unknown. But, Jesus responded kindly and with simplicity: see the miracles, remember the words of the prophets. Then Jesus closed the exchange with a note about nay-sayers: ignore those who have nothing good to say and don’t worry about insulting with evidence. Being offended is just their nature.
The disciples of John came to Jesus for confirmation that He was the Messiah (Matthew 11:2 – 30, Luke 7:18 – 35). Jesus expected people to draw conclusions from the evidence, not be spoon-fed certain doctrines. Rather than criticizing slow learners, He praised John. He enabled their strength to make a choice despite opposition by reminding them that complainers will complain no matter which way you turn, so ignore them and evaluate the evidence. Christianity is built on physical evidence, not complex theories. Complicated doctrines are usually wrong.
At a banquet, Jesus’ feet were washed and anointed by a woman of dubious reputation (Luke 7:36 – 50). The host thought it inappropriate. So, Jesus told a story to make the point that those who are forgiven much, love much. So, obviously, the woman understood that she had been forgiven. But, when Jesus said to her, “Your sins are forgiven,” the religious people present objected to Jesus speaking the obvious rather than dwelling on her immoral past. Look beyond the past; see the forgiven future.
Jesus was invited to attend a banquet at the home of a Pharisee (Luke 7:36 – 50). Probably because He was obviously poor, the servants had not washed His feet when He arrived. But, an uninvited woman of low reputation washed His feet with her tears and anointed them with expensive ointment. The host was aghast that Jesus would let her touch Him. Jesus told a parable and made an observation; “Those who are forgiven little, love little.” Perhaps this is why those with checkered pasts find the gospel so inviting, while the well-behaved often find it dull.
Jesus exposed logical contradictions in common religious thinking (Luke 11:37 – 54) which earned Him some powerful enemies. This dispute was not over differing explanations of a Scripture, but challenging a disconnect between doctrine and reality. Ritual cleanness failed to translate into good character. Self-importance passed for religious leadership. Practices were a burden to the poor. Only the successes of history were remembered. The faithful today face the same problems of illogical doctrines, so need to figure out how to inject objective reality.
A demon-possessed man who was blind and mute was brought to Jesus for healing, which He did (Matthew 12:22 – 37, Mark 3:19 – 30, Luke 11:14 – 23). The Pharisees claimed that He did it by the power of Satan. Jesus refuted them with logic: Satan would not cast out his own, His accusers employed exorcists themselves, and casting out demons was predicted to be an attribute of the Messiah. Christianity is the only religion based on logic and physical evidence. Those who reject Jesus because they believe in “science” don’t know much science.
Although well known for His miracles, Jesus was asked for a “sign” (Matthew 12:38 – 50, Mark 3:31 – 35, 8:11 – 12, Luke 8:19 – 21, 11:24 – 36). Acceding partially, He gave them “the sign of the prophet Jonah,” concerning His resurrection. But then He chided them for not recognizing the importance of what was going on around them, and for assuming that God’s interest was in good behavior. Essentially, He told them that they could not demand a style of evidence of their liking, but instead must evaluate the evidence at hand. The same is still true.
Jesus taught His disciples, with a crowd listening in, about how contentment is lost or gained (Luke 12). Unspiritual (legalistic) leaders, secrets, fear, love of things over people, anxiety, and unrealistic expectations all ruin contentment. However, trusting God, seeking His kingdom, sharing, preparedness, and being realistic about yourself build contentment. The common objectives of our materialistic society build angst. The objectives of mutual trust and selfless concern build peace.
People commonly say, “Everything happens for a reason.” Jesus refuted that approach to life (Luke 13:1 – 9) first by pointing to the inconsistency; good people or bad people may do well or poorly unpredictably. Instead, Jesus suggested, the faithful should thank God for His Fatherly discipline, teaching (the Word and the indwelling Spirit), and His patience. Figuring out exactly how things went wrong is pointless (aside from the obvious to not do it twice). Instead, look for better ways to contribute within the family of God.
People fail to think things through an alarming percentage of the time. Of course, Jesus encountered the same thing (Matthew 8:18 – 27, Mark 4:35 – 41, Luke 8:22 – 25). He challenged people to analyze their own plans one step further. Those who are inclined to follow Him need to be realistic about how it could be uncomfortable or costly. Those with competing priorities He asks to straighten that out first. To those who fear that the next step may be catastrophic, He challenges them to put their profession of trust into practice.
Jesus responded appropriately to all kinds of mindsets (Matthew 8:28 – 34, 9:10 – 17, Mark 2:15 – 22, 5:1 – 21, Luke 5:29 – 39, 8:26 – 40). Some saw demons cast out of men but were more concerned about the loss of their pigs. So, Jesus moved on. Some objected to Jesus’ habit of fraternizing with the lower end of society. Jesus explained His rationale. Some were confused by Jesus’ positivity, having come from a negative place. Jesus illustrated why that was. As long as the opposition is willing, find common ground and keep discovering.
When a synagogue ruler begged Jesus to come heal his daughter, He inconveniently stopped to heal someone else along the way (Matthew 9:18 – 34, Mark 5:22 – 43, Luke 8:41 – 56). The one for whom He stopped had a mystical understanding of what Jesus was about, so He took the time to straighten that out. In the meantime, the daughter died, but Jesus declined to make a show of the increased level of difficulty and did it in private. And, He healed two blind men privately, focusing on their faith. Miracles were not the issue. Build faith at every turn.
Marvel at unbelief; don’t expect the worst. Be moved with compassion; outsiders are not adversaries. (Matthew 9:35 – 38, 10:1, 5 – 42, 11:1, 13:54 – 58, Mark 6:1 – 13, Luke 4:16 – 31, 9:1 – 6) Be gracious, especially when your adversaries are not. Accept that controversy will happen; political correctness is rarely productive. Be prepared with illustrations about stumbling blocks to understanding and with promises from God that apply to real life. Share the gospel with those who are interested, don’t beat dead horses.
Jesus challenged those around Him to step up in faith by letting them get involved (Matthew 14:13 – 36, Mark 6:30 – 56, Luke 9:10 – 17, John 6:1 – 21). The weak need the opportunity to participate (not just watch), take risks, and fail so they will know when the impossible has been accomplished. Make every failure a teaching moment. The faithful must constantly reach for the miraculous, not settle for the mundane. Low-impact opportunities to exercise faith allow the baby steps of growth to seem not quite so fearful.
Jesus challenged those around Him to lift their understanding out of the seen and into the unseen (John 6:22 – 71) even though a substantial number quit following as a result. Most people approach the gospel with conventional, mostly physical, expectations. Three times, Jesus used the unexpected wording, “Believe into Me,” rather that “Believe in Me,” to challenge the crowd to consider transformation rather than just adherence. Rather than settling for just heaven, Jesus taught that meaningful, real, eternal life can start now.
Traditions generally start as a good idea for how to illustrate a spiritual concept. But, over time, people push the concept into the background and focus on the physical, sometimes defeating other godly principles along the way. The Pharisees challenged Jesus’ non-compliance with tradition, so He explained how their traditions had gone awry (Matthew 15:1 – 20, Mark 7:1 – 23, John 7:1). The same has happened in the church. The faithful must constantly refresh the understanding of spiritual concepts that were the original reasons for our rituals.
Jesus dealt with different levels of faith in different ways, causing each to grow (Matthew 15:21 – 38, Mark 7:24 – 8:9). Jesus’ repartee with a Canaanite woman was both light-hearted and deadly serious. He had compassion on a mixed (Gentile and Jewish) group who sought healing, not necessarily the kingdom of God. And, despite having fed 5000 just weeks earlier, the disciples had no idea how to feed this new crowd. In the same way, the faithful will encounter many levels of faith. The objective should always be to help them to increase it.
Jesus expected people to think (Matthew 16:1 – 28, Mark 8:11 – 39, Luke 9:18 – 27). He focused on evidence rather than doctrine, warned of the insidious nature of complexity, encouraged people to express their thoughts, and prepared His hearers for the inevitable difficulties of life. Unfortunately, churches tend to allow only the parroting of approved doctrines, so questions are suppressed. God promised the tools to handle difficulties, not protection from them. If it sounds complicated, it is probably wrong. Evidence is essential.
Peter, James, and John had a vision of Jesus talking with Moses and Elijah (Matthew 17:1 – 13, Mark 9:2 – 13, Luke 9:28 – 36) and misunderstood just about everything. Rather than being frustrated with them, or dumbing down the message, Jesus pushed them to greater insight. When others have low expectations, or connect the wrong dots due to culture or tradition, or are fearful of new experiences, the faithful must imitate Jesus by building slowly but carefully, repeating missed concepts, and keeping it simple.
Jesus encountered many hindrances to faith and used them as teaching tools rather than condemnations (Matthew 17:14 – 23, Mark 9:14 – 32, Luke 9:37 – 45). While Jesus was up on a mountain with Peter, James, and John, the other nine disciples failed at an exorcism because they treated such powers as their own rather than consulting the source. The scribes jumped on the apparent weakness. Those weaker in faith are likely to get into trouble. Jesus let them stew in it a bit, then challenged them to greater things. Such is the heart of godly teaching.
One of the several times Jesus taught about humility was after the disciples were arguing among themselves as to which of them would be the greatest (Matthew 18:1 – 14, Mark 9:33 – 50, Luke 9:46 – 50). Jesus spoke of service, especially toward those whom society considered lowly. John tried to deflect the criticism with a question about someone outside of their group who was casting out demons, overlooking that a miracle was happening. The temptation to be important will either season or consume.
Jesus faced many religious cultural expectations, yet maintained His focus (John 7:2 – 10, Luke 9:51 – 62). His family assumed that He would want to continue to increase the size of His following, but Jesus’ focus was not conventional. He tested potential followers with doses of reality. He took the shorter route through Samaria despite the cultural animosity. James and John wanted to punish the Samaritans’ lack of hospitality, but Jesus rebuked them. We also must look past the way it has always been done and focus on our task: building faith.
Jesus’ methods mystified the crowds and angered the leadership. So, Jesus taught about the mindset of faithfulness: consistent, factual, challenging, and illustrative, all with realistic expectations (John 7:11 – 52). While being transformed into His image, the faithful become the vehicle of change, not its source, the champions of logical consistency, not authority, the illustrators of the obvious, not the deliverers of complexity. And, like God, the faithful are realistic about the percentage of people who will risk everything on a promise, even from God.
A woman was being tried for adultery. The leadership brought her to Jesus for judgment. His response exposed the irrationality of legalism (John 8:1 – 12). After letting the tension build, Jesus challenged the leaders to go ahead if they were not acting hypocritically by not bringing the witnesses, by failing to get permission from the governor, and by asking for judgment from a non-judge. Legalism isolates one action from all else, creating contradictions, not trying to fix a problem, just to convict. The faithful are promised wisdom to solve such seeming dilemmas.
Jesus transitioned directly from a lesson about humility to one about forgiving, as though one led to the other (Matthew 18:15 – 35). Forgiving (pushing aside a broken trust so that a relationship may be re-established) starts by speaking up, with the goal of resolution, not victory. Peter’s suggestion of limits matched that of the Pharisees, and fell well short of Jesus’ objective. God’s forgiveness should make me want to emulate God, not feel bad about myself. Humility means I must step up and rescue others.
Jesus confronted convenient excuses (John 8:12 – 59). The Pharisees rejected Jesus because He was not part of their mainstream denomination, overlooking Jesus’ evidence. They could not fathom different ways of looking at things, being so convinced of their own doctrines. They spurned new ideas because those new thoughts did not mesh with convention. But, lacking a logical defense or a way to avoid the evidence, they resorted to insults, ridicule, and finally violence. The faithful today face the same tactics from within and without. Jesus kept teaching.
Jesus dealt with people, not theories (John 9:1 – 41). A common fallacy of the day was that birth defects and accidents were God’s reaction to sin, either personal or ancestral. Jesus quashed that theory, focusing instead on God’s interest in overcoming, not in how you got where you are. Yet, the people of that time argued about rules and authority, overlooking that a disabled person had been healed. Favorite doctrines and traditions blind well-meaning people so that they miss the unconventional transformations of real people, and thereby miss God.
Shepherds are often used as illustrations for leaders of the people of God. Ezekiel, Jeremiah, and Zechariah all characterized the leaders of their times as bad shepherds. Several Old Testament authors characterized God as a good shepherd. Jesus contrasted His own leadership with that of the leaders of His time (John 10:1 – 21). Authoritarian church leadership is illegitimate; voluntary “followship” is the desired model. Fear is an illegitimate motivator; selflessness is to be followed. Real leaders will know each sheep personally.
Applying godly principles can be challenging. A lawyer asked Jesus a question that is common even today, “What must I do to inherit eternal life?” Jesus responded not with a checklist, but a parable and encouragement to be consistent and to do the right thing at the moment (Luke 10:25 – 37). The problem with the question is that it is focus on self. Eternal life is offered to those who trust God and have a selfless concern for people: those who no longer focus on self. As Jesus said, “Do this and you will live.”
Jesus sent advance teams to the places He intended to go (Luke 10:1 – 24). Jesus had an urgency or intensity about Him because of the great number of people in Israel who wanted to hear about the Good News. The returning disciples rejoiced over their success. Jesus reminded them of the bigger picture; this success meant that God accepted them. In addition, Jesus reminded them that, as ordinary working people and not theologians, their success was clearly from God. The gospel spreads the same way today: ordinary people doing the impossible.
Managing opportunities can be stressful. Jesus brought a sizeable group for a meal at the home of Mary and Martha. (Luke 10:38 – 42). Mary opted to listen to the lesson, Martha was frazzled by the meal preparations. When the divergence of choices came to a head, Jesus sought to lower Martha’s stress level by reminding her that life should be a merger of the spiritual and the physical, not a conflict. When the faithful find themselves conflicted over competing priorities, they need to remember that those conflicts arise from losing sight of the unity of life.
Godly leadership has been greatly misunderstood for a very long time (John 10:1 – 21) Jesus was a legitimate leader, having been appointed by God. The Pharisees seized power through fear and confusing doctrines. Leadership made the Pharisees wealthy and powerful; Jesus benefitted His followers. Proper leaders give themselves up; fake leaders have ways to escape and preserve themselves. A proper leader may be struck down, but will have greater long-term impact. A faithful leader serves those who choose to follow.
One of the times Jesus taught about prayer, He concluded with unusual parables to illustrate key facets (Luke 11:1 – 14). Do we truly trust not only that God will respond, but also that, whatever the outcome, it was best? Do we qualify as those who forgive (push aside) the missteps of others to re-establish relationships? Do we trust that the Spirit, who is given to all the faithful, will edit our prayers and that we will agree with those unknown modifications (Romans 8:26 – 27)? Is prayer our first or last option?
Jesus saw potential in the seemingly insignificant (Luke 13:10 – 21). Jesus healed people on the Sabbath several times, always encountering opposition. On this occasion, He was not so much defeating the encroachment of stifling traditions, rather emphasizing that small things can lead to big things. Even though good things can be shouted down by a vocal minority, the faithful need to recognize the influence potential of helping just one person.
Jesus refused to be manipulated by the opposition (John 10:22 – 42). Jesus had made His claims and offered His proof several times, but the leadership kept hammering away with the same questions. Jesus replied with, “I already told you,” then proceeded to reveal their underlying contradictions. They refused to deal with His obvious powers, His popularity, His non-violent, non-political methods, and His superior grasp of Scripture. The faithful today should use the same approach: evidence, graciousness, and a superior grasp of reality.
Jesus did not shy away from uncomfortable truths (Luke 13:22 – 35). When challenged with, “Are there few who are saved?”, He replied with a self-evident example from His culture: timeliness is important. Tardiness can result in being excluded. Jesus felt badly that so many would be lost, but that was their choice, not His. The faithful today need the same approach: delaying one’s response to the gospel can be catastrophic. The facts are readily apparent and simple. God desires that all be saved, but the majority will let the obvious slip away.
Jesus demonstrated true humility (Luke 14:1 – 24). Jesus did not seek notoriety, but gained it by taking advantage of opportunities to do good. True generosity expects no recompense, but rather is remembered by God. Unfortunately, God’s invitation to a life aptly characterized as a big party will be rejected by many because they think they have more important things to do. But, God’s efforts will not return empty, being taken up by less popular people who feel honored to be asked.
Jesus was realistic about the ramifications of the gospel (Luke 14:25 – 35). At the height of His popularity, Jesus pointedly emphasized that following Him would be both costly and hazardous. Everything was to be committed to the task, holding nothing in reserve. Anything less was useless. This was not an appeal to donate to a central organization or figurehead, but to commit the whole self. Such an attitude fosters peace and joy due to stripping away competing demands. Plus, we go “all in” only when confident of success.
Jesus valued the potential in people, rather than bemoaning their lack of accomplishments (Luke 15:1 – 32). In three parables about the “lost,” the commonality was rejoicing over the recovery. The Pharisees and scribes refused to associate with “sinners,” whereas Jesus viewed them as lost treasures to be recovered. Both understood the problem. The difference was in what to do about it. The faithful need this character trait of Jesus, expending effort in the recovery, not counting the cost, and finding joy in the successes of faith of others.
Jesus told a curious story about an estate manager who used creative means to cushion the impact of getting fired (Luke 16:1 – 18). What the manager did was within the scope of his authority, albeit self-serving. Jesus’ point was that the manager was shrewd; faithful people should be equally shrewd in using the things of this world for the benefit of the kingdom of God. The question really is whether faithful people control money and politics, or if they allow themselves to be controlled by them.
The parable of the rich man and Lazarus (Luke 16:19 – 31) was a response to the objections of the Pharisees and scribes concerning the company Jesus kept (tax-gatherers and sinners). The take-home lesson was the importance of evaluating the evidence you have, not demanding the evidence you want. In Jesus’ day, that was the Law and the Prophets. Today, we also have the New Testament. God has supplied overwhelming physical evidence for the truth of the gospel. The faithful must build their message on those facts, not try to invent new ones.
Forgiving is pushing aside past untrustworthiness so that a trusting relationship may be re-established. Breaking a promise to God or man must be confronted, and, just as importantly, must be left in the past once it is resolved. Pushing the past out of our minds is humanly impossible, which is why Jesus connected forgiveness with faith (Luke 17:1 – 10). Faith brings with it the indwelling Spirit which aids in the development of a forgiving attitude. Jesus said the key to this impossible forgiveness is to consider oneself a servant just doing his job.
The events culminating in the raising of Lazarus (John 11: 1 – 26) demonstrated Jesus’ extraordinary patience. He waited for the predictions about the Messiah found in Isaiah, Daniel, and Psalm to all fall into place, even though He knew it meant His own death. He endured the in-person grief of his friends, Mary and Martha, even though He knew He was about to raise him. Today’s faithful need this same patience, with events and with people (available through the indwelling Spirit), letting things develop for maximum impact.
Jesus exposed shallow expectations (Luke 17:11 – 37) so that people would reach for deeper meaning. Only one out of ten healed lepers turned back to thank Jesus; only one saw the deeper meaning. Immediately after, some asked about the coming kingdom; He re-directed them to look into themselves. Further, He reminded them that great difficulties lay ahead, that delay would mean missing everything, and that they must commit and move forward, not look back. The faithful need these more meaningful understandings to survive.
Jesus taught in parables about persistence and humility in prayer (Luke 18:1 – 14). Do the faithful pray with the confidence of “God’s elect,” or as forgiven failures? Do the faithful pray with confidence in the longsuffering of God or with apprehension? Do the faithful have the confidence to leave the execution timetable to God? Some try to communicate with God by telling Him how good they are, while others denigrate themselves thinking that such is appealing to God. Remember, God already knows you and how you think. Just be real.
Jesus was challenged to take sides in a debate between the Pharisees and Sadducees (Matthew 19:1 – 12). Both sides assumed that divorce was acceptable because God had legislated about it (Deuteronomy 24:1 – 4). Rather than getting mired in technicalities, Jesus dropped back to fundamentals, “If two become one flesh, how do you separate them.” (Note: the translation in verse 9 should be “regardless of your debates on fornication.” Message me if you want the full exegesis.) The faithful need to ask why we do things, not just what.
Jesus challenged people not to be controlled by money, but to manage assets in light of the kingdom of God (Matthew 19:16 – 20:16). Certainly, many have come unwittingly under the control of their own assets. In fact, Jesus asserted that people are incapable of avoiding that fate, but that the faithful can do the impossible through God. An example at the other end of the spectrum is our misunderstanding of fiscal fairness. God does not need to treat everyone the same. God always keeps His promises, so don’t be envious if God is more generous to some.
In the temptation scene (Matthew 4:1 – 11, Mark 1:12 – 13, Luke 4:1 – 13), Jesus illustrated that acting on the promises of God can lead into situations in which temptation through our own physical desires (things as simple as hunger) becomes probable. The faithful are dedicated to trusting God that they have the ability, through the indwelling Spirit, to overcome.
In the temptation scene (Matthew 4:1 – 11, Mark 1:12 – 13, Luke 4:1 – 13), Jesus saw through Satan’s seemingly valid application of Scripture by knowing the larger context. Scripture can be presented poorly. We need to know the Word and logic well enough to see the flaws in the proposed application.
In His first encounter with five of the men who later became apostle (John 1:35 – 51), Jesus was flexible in His approach, challenging and engaging them in different ways. With Andrew and John, He took the initiative to start a conversation, then asked leading questions rather than lecturing. With Peter, He was cryptic yet forceful. With Philip, He was direct. With Nathanael, He started with a startling insight. Spreading the gospel today requires the same flexibility and trust in the indwelling Spirit for the wisdom to use the right one at the right time.
At the wedding feast in Cana (John 2:1 – 11), Jesus participated in a cultural celebration which was not mentioned in the Law of Moses. Both faithful and unfaithful people would be present. Some would eat and/or drink too much. Mary was so confident that He would solve the problem that she simply told the servants, “Whatever He says, just do it.” Jesus created more than 120 gallons of high-quality wine. The faithful, like Jesus, need to be part of their communities, solving problems simply and without fanfare.
In His first “cleansing of the Temple” (John 2:13 – 25), Jesus reacted to two perversions of the Law of Moses. Although He had seen the same problems every time He had gone there in the past, this time He decided to act, illustrating the heart of godly character. Passion is appropriate if used well. The action should remind people of the Scriptures, not weirdness. And, the action needs to build up the faithful, give others the opportunity to grow, but not let the system crash in the process.
Using Jesus’ conversation with Nicodemus as a backdrop (John 3:1 – 15), those with whom the faithful speak often are trapped in a version of Christianity that failed to develop, so are stuck in physical practices, entertainment, authority, or complex theology. Challenge those who are seeking something better with the heart of the matter. What is it to be born again? What are the promises concerning the indwelling Spirit? Why did God bother to create? Talk about evidence, which is of first importance.
Jesus initiated a conversation with a woman with a checkered past (John 4:5 – 42), even though she was outside His target audience of the “lost sheep of Israel.” Jesus had high expectations of her intellectual and ethical understanding. The result was a two-day delay in His schedule. Using Jesus as the model, the faithful need to initiate conversations with those of dubious backgrounds, have high expectations of encountering understanding, and leave room in the schedule for the occasional unexpected opportunity.
Jesus challenged people to step up in faith. As in the healing of the son of a royal official in John 4:46 – 54, the father had enough faith to travel about 22 miles on foot to make his request of Jesus. Rather than going back to the man’s house with him, Jesus just told him, “Go your way; your son lives.” As those being transformed into the character of Jesus, the faithful need to challenge people to raise their expectations of the promises of God, Of course, knowing what those promises are is an essential start.
Jesus developed future leaders. As illustrated in the calling of the first four disciples (Matthew 4:12 – 22, Mark 16 – 20, Luke 5:1 – 11), Jesus did not wait for volunteers. Nor did He choose from the talented clergy of His time, nor from the well educated or financially successful. And, He developed them over years, yet even then they did not have it all together. Such should be characteristic of the faithful today, developing future leaders to spread a simple message that ordinary people can understand.
People who observed Jesus were astounded by His competency. As in the scene in which He cast a demon out of a man during a synagogue service (Mark 1:21 – 28, Luke 4:31 – 37), those who heard Jesus’ teachings were amazed that He made sense, obviously knew what He was talking about, and could cast out a demon with a simple command rather than a theatrical performance. The faithful today need that same character: simple, direct, understandable, and obviously competent.
While healing a large number of people in the vicinity of Bethsaida (Matthew 8:14 – 17, Mark 1:29 – 39, Luke 4:38 – 44), Jesus illustrated His character trait of being purposeful. He took time in His busy schedule for prayer. He healed many, but did not get diverted from His primary message about preparing for the soon-to-arrive kingdom of God. The faithful today need this same purposeful character, not getting bogged down in good works to the hindrance of spreading the gospel, taking time for serious prayer especially when there is much to do.
Jesus healed a leper, followed shortly by healing a paralyzed man (Matthew 8:2 – 4, 9:2 – 8, Mark 1:40 – 2:12, Luke 5:12 – 26). Although many of Jesus’ character traits were on display, the central focus was His love (doing what is best for the other person regardless of the effect on me). Jesus focused on the whole person, rather than just on the physical infirmity. The faithful today need the same attitude. Of course, people in difficulty have trouble seeing beyond the immediate need. But the faithful can deal with both the seen and the unseen.
Jesus healed a man on the Sabbath (John 5:1 – 47) and raised the ire of the religious leaders. In the ensuing verbal exchange, Jesus contradicted the commonly accepted religious rules of the day and offered evidence for why His actions were not only legal but appropriate. Jewish rules of that day are similar to the cultural accretions in Christianity today, rules which look reasonable on the surface but actually prevent good things from happening. The faithful today must continually re-examine their assumptions about the Scriptures.
When challenged for His actions in healing a man on the Sabbath, Jesus cited evidence to prove that his detractors were off base in their conclusions (John 5:30 – 40). Jesus reminded them that He did not gain financially or politically; that John the Baptist (a known prophet) had endorsed Him, not scholars or power brokers; that He could do the healing, which should count for something; and that His behavior had been predicted in detail by the prophets. Today’s faithful need the same sorts of evidence to advance the gospel and not be trapped by the status quo.
Jesus was both angry and grieved by the traditions of the Jewish leaders which had hijacked the purposes of the Law of Moses (Matthew 12:9 – 14, Mark 3:1 – 6, Luke 6:6 – 11). He challenged the status quo by asking whether it was lawful to do good on the Sabbath, then healed a man during a synagogue service. As a result, His detractors formed an alliance with the very group they hated most. Churches can be afflicted with the same mentality in which control and power take precedence over helping people.
In a brief scene by the Sea of Galilee (Matthew 12:15 – 21, Mark 3:7 – 12), Jesus demonstrated the need to be proactive. Knowing that His enemies were banding together to kill Him, He withdrew to a safer region. Certainly, He had the power to defeat any threat, but He planned His course to remain non-violent while still continuing His mission. Christianity today faces violent opposition in Muslim, Hindu, and atheist cultures. Confrontation would mitigate against the message of the gospel. The faithful need to plan thoughtfully to advance.
As noted in Matthew 12:17 – 21, Jesus proactively matched His activities to a poetic description of the Messiah found in Isaiah. The faithful today need the same approach, making sure they imitate Old Testament predictions about the earthly kingdom of God: for all nations, without ethnic or class barriers, a family at peace, abounding in liberty and understanding, having one king and High Priest with no bureaucracy, guided and built up by the indwelling Spirit.
Jesus’ stated mission was to reach the lost sheep of Israel (Matthew 10:5 – 6, 15:24), but He always made time for non-Israelites who understood the nature of God. An example is the healing of the servant of a centurion (Matthew 8:5 – 13, Luke 7:1 – 10) in whom Jesus was “amazed” to find “great faith.” The faithful today often find themselves feeding the self-possessed much as Jesus found among the Israelites. Being found by someone who responds to logic, evidence, and consistency, who humbly seeks help for someone else, is a refreshing rarity.
Moved by compassion, Jesus raised the son of a widow from Nain during the funeral procession (Luke 7:11 – 17), which caused the crowd to fear. Sometimes, Jesus just acted out of compassion, without a particular lesson to teach. But, why would the crowd be fearful? While the faithful today may not be raising the dead, they do display the superhuman work of the indwelling Spirit (overcoming themselves through miraculous character development). Remember that people may react with fear; be prepared to turn the experience to joy.
John the Baptist sent some of his disciples to ask Jesus if He were the One for whom they waited, or not (Matthew 11:2 – 15, Luke 7:18 – 30). Rather than responding with a theology lecture, Jesus healed a group of people and cited the description of the Messiah from Isaiah 35:5 – 6 and 61:1 – 3. Jesus relied on physical evidence and simplicity, expecting people to sort through the complexity of religion to embrace the obvious. The faithful today need this same characteristic: demonstration and plain applications, expecting people to think.
Many found fault with the way Jesus went about His earthly ministry. Nothing would please them. Jesus compared them to petulant children who are never happy, even at play (Matthew 11:16 – 30, Luke 31 – 35). The evidence that Jesus was God in human form is overwhelming, yet some picked at the irrelevant to obscure the obvious. The faithful today need Jesus’ character trait of being simple and straightforward, not afraid to expose the ridiculousness of the nay-sayers. The opposition will be offended at anything, so focus on those who think.
In the account of the woman who washed Jesus’ feet with her tears (Luke 7:36 – 50), Jesus’ parable about two debtors illustrated that the one with the greater debt being cancelled loved more. The debt was not cancelled because the debtor loved, but the debtor loved because the debt was cancelled. The first step in relating to God is accepting that everyone’s debt to justice was cancelled through the sacrifice of Jesus. The faithful respond as the woman in that passage: risking everything to demonstrate appreciation.
In the account of the woman who washed Jesus’ feet with her tears (Luke 7:36 – 50), the servants failed to wash Jesus’ feet or anoint His head with oil as they did for those of status in that society. The host failed to greet Him as an honored guest. Because Jesus was poor, He was not treated as an equal by those in power, even though Jesus was famous and drew large crowds. Today, the collection of the faithful, the church, portends to have no ethnic or class borders. This scene is a great reminder that our actions need to match our theory.
In the account of the woman who washed Jesus’ feet with her tears (Luke 7:36 – 50), the woman demonstrated her love for having had her great debt to justice cancelled. Because of that outpouring of genuineness, Jesus went a step further and told her that, in addition to that redemption, her untrustworthy past was being pushed aside by God (which is the meaning of forgiveness) because she took God at His word and loved Him for her rescue. God trusts the faithful, despite a history of untrustworthiness, with the gospel and the church. How big is our love?
Jesus healed a man who was demon-possessed, blind, and mute, prompting on-lookers to speculate whether He might be the Messiah. So, His detractors loudly insisted that He was in league with Satan (Matthew 12:22 – 37, Mark 3:19 – 30, Luke 11:14 – 23). Jesus responded with logic, showing that their charges were patently unreasonable. The faithful today need to use Jesus’ approach. For example some reject the gospel in favor of “science,” when Christianity has the evidence whereas the supposed “science” is self-deception.
Jesus accomplished many predictions and demonstrated many miracles, yet His detractors keep demanding different evidence (Matthew 12:38 – 50, Mark 3:31 – 35, 8:11 – 12, Luke 8:19 – 21, 11:24 – 36). Jesus surfaced their unspoken assumptions so they could evaluate the evidence they had. As in all of life, we must deal with the facts we have, not avoid making a decision by insisting on proofs that are not available. The faithful must re-direct the attention of outsiders to the huge volume of evidence that is readily obtainable.
Jesus was challenged when He ignored the religious rituals of His day (Luke 11:37 – 54). Jesus’ point was to address the logical flaws in their traditions. The illustrations embodied in those traditions had become the goals of religiosity, obscuring the original meanings. One of the tasks of the faithful today is to resurrect the meanings that church practices were intended to convey. When the message becomes mired in symbolism, the uninitiated cannot follow, so the church become the province of the complicated.
In Luke 12, Jesus taught about what ruins and what enhances contentment. First on His list was unspiritual or legalistic religious leaders (12:1), characterized by the Pharisees. But how do the faithful overcome such people in positions of authority in churches? Remember that God has not appointed them. They have either appointed themselves or have been endorsed by others of like mind. Christians are enjoined to follow those of faith, not those of authority. Pharisaic leaders assemble the weak-minded. God expects the faithful to think.
In Luke 12, Jesus taught about what ruins and what enhances contentment. Second on His list was secrets (12:2 – 3). Those with secrets have fallen prey to self-deception. God already knows; that secret eventually will come out. To have contentment, the faithful learn how to be transparent, how to handle their own bad choices, and how to treat the bad choices of others. If the faithful trust God and each other (the foundation of faith), secrets become excess baggage because they know that both God and their fellow faithful will help to fix the problem.
In Luke 12, Jesus taught about what ruins and what enhances contentment. Third on His list was fear (12:4 – 12). The faithful need not fear death because they know what lies in store for them. They know that God finds value in them; they are not disposable. They know that performance anxiety is a lack of trust in the indwelling Spirit whose job it is to produce competency, albeit not often on a worldly scale, rather on a character scale. The result may not be pretty, but it will be effective.
In Luke 12, Jesus taught about what ruins and what enhances contentment. Fourth on His list was an overemphasis on possessions (12:13 – 21). Of course, the internal and external debate will be in defining “overemphasis.” Defining an absolute scale is a lesson in futility. Jesus’s point was that possessions do not define us – unless we let them. What passes through the hands of the faithful are tools for the gospel, not rewards. Jesus’ parable recommends that the faithful handle possessions as though life were short, which it is.
In Luke 12, Jesus taught about what ruins and what enhances contentment. Fifth on His list was anxiety about having enough (12:22 – 31). Many early Christians went hungry and were otherwise in dire need. Yet, the faithful have a different perspective about it. First, worry will not make it better. Second, God values the faithful and will care for them, although life may be tough. A good question for the more prosperous today is, “Can the very poor be happy?” The faithful know that, even if they die, they still win.
In Luke 12, Jesus taught about what ruins and what enhances contentment. Sixth on His list was that sharing enhances contentment (12:32 – 34). The faithful share because they are family, because they love and trust each other. Sharing re-orients the faithful outward so the trials of one’s own life are removed from view. Plus, sharing develops the family connections in which the faithful find value and security.
In Luke 12, Jesus taught about what ruins and what enhances contentment. Seventh on His list was that preparedness enhances contentment (12:35 – 48). Just as students who prepare for tests have much less test anxiety, the faithful who are prepared all the time for Jesus to return have no anxiety about being caught unaware. Procrastination develops self-deception that everything is going well. The faithful prepare so they can deal with reality objectively.
In Luke 12, Jesus taught about what ruins and what enhances contentment. Eighth on His list was that unrealistic expectations ruin contentment (12:35 – 53). Jesus’ examples were expectations that the Messianic kingdom would result in unity and peace and comfort. In reality, Jesus the king would suffer greatly, the world would be disrupted, and even families would be divided. Today’s health and wealth doctrine is just as unrealistic now as then. The faithful can be content in all this, knowing that the upset is from the opposition.
In Luke 12, Jesus taught about what ruins and what enhances contentment. His ninth and last point was that God expects the faithful to think, that they should be confident in their ability to discern the obviousness of God. Jesus’ first example was the weather; we may not always be right, but we make decisions based on our experience. Secondly, we are able to discern right from wrong and take action accordingly. The kingdom of God is even easier. The evidence is overwhelming. The rightness is clear. The faithful make decisions and are content.
Jesus was told about a political event in which some from Galilee were killed by the government (Luke 13:1 – 3). His response let the questioners know that they were focused on the wrong part of the tragedy. Those deaths should not have brought up questions about whether the victims somehow deserved it. Rather, the inference should have been drawn that life was often unexpectedly short, so one should always be on good terms with God. The faithful must know that life on earth is not fair, so get over it and be prepared to meet God at all times.
Jesus told a parable in Luke 13:6 – 9 about a fig tree that had born no fruit. The owner wanted to cut it down, but the gardener asked for one more year in hopes that some special care would do the trick. The fig tree could represent people in general, or just the nation of Israel. Either way, the faithful would understand that the “fig tree” was living on borrowed time. God will not wait forever for the fruit. Jesus is the gardener who bought us some time and is providing the tillage and fertilizer. We need to get to the business for which we were made.
The parable of the sower (Luke 8:5 – 15) is about the soil, not the seed. The Word of God (the seed) is sufficient. What matters is the quality of the hearts it falls upon. Some are hardened by life, so the seed just lays on top and the birds eat it. Some are shallow, so when the seed sprouts, there is not enough there to sustain growth. Some sprouts are choked out by the weeds, the cares of life. Only good soil yields a crop. Each faithful person is responsible for aiding in that growth and profit for God. They cannot be hard or shallow or distracted.
The parable about seed growth (Mark 4:26 – 29) uses the illustration that, although we do not know exactly how a seed becomes a productive plant, we still plant and, at the proper time, we harvest. Not knowing all the details does not prevent us from using and gaining benefit from the process. The kingdom of God is the same. The faithful do not understand all the mechanics of how the indwelling Spirit transforms their characters into that of Jesus, or how God accomplishes His many promises. But, we still plant the Word and harvest souls.
In the parable of the tares (Matthew 13:24 – 30, 36 – 43), the field is the world, the good seeds are the faithful, and the weed seeds are the unfaithful. Jesus’ point was that it is not the job of the faithful to pull the weeds out of the world, to force the outsiders to behave well. God will sort them out at Judgment. Certainly, when the government in a location allows its citizens to have a voice, the faithful should contribute their ideas about what civil laws are needed. But, the faithful have no divine right to run the show.
Jesus compared the kingdom of God to a mustard seed (Luke 13:18 – 19, Matthew 13:31 – 32) in that a tiny seed, when purposefully planted and allowed to grow, can become a large plant. The church today, the kingdom of God, has the same characteristic. Infusions of capital or politics or theatrics are not required, just the seed in good soil. Let’s not overthink what God has provided.
Jesus compared the kingdom of God to leaven in flour (Luke 13:20 – 21, Matthew 13:33) in that the church, that kingdom of God, has a great influence on the society into which it is mixed. In countries where mutual trust and selflessness have been infused by the faithful, even the unfaithful benefit from the exposure. But in societies in which the character of Jesus has been suppressed, chaos soon follows. The percentage of faithful people in any society has never been greater than a small minority, but the impact of those few has changed the world.
Jesus compared the kingdom of heaven to a treasure hidden in a field that caused the discoverer to go to great lengths to acquire the property (Matthew 13:44). When one comes to appreciate the value of the church as a haven of hope, a trusted family, a refuge in which peace, joy, and value may be found, no expense will be spared to secure it. Unfortunately, for many, that has not been their experience with churches. The faithful have an essential responsibility of developing and then exposing those qualities to the outside world.
Jesus compared the kingdom of heaven to a pearl of great value for which a merchant invested all he had (Matthew 13:45 – 46). Different people value different things. Jesus implied that, whatever might be highly prized by an individual, the best may be found in the church, the modern kingdom of heaven. Further implied is that the merchant knows his merchandise. Shallow, gaudy, self-seeking goals have no market value like that pearl. If we will take the time to understand what we really want, we will find the best in that kingdom.
Jesus compared the kingdom of heaven to a commercial fishing net (Matthew 13:47 – 49) in that the net will gather many types of sea creatures, some marketable, some not. The gospel attracts many different types of people, some with motives that are in keeping with the goals of the church, but also some with incompatible targets. Jesus noted that the separation will take place at judgment, implying that the church need not expend its energies in premature sorting. The church on earth will always be a hodge-podge with concomitant problems.
While Jesus was on earth, some volunteered to follow Him. One such person was a scribe, which was a well-paid profession. Jesus suggested that perhaps he had not thought this through, as he would experience an abrupt drop in the comforts of life (Matthew 8:19 – 20, Luke 9:57 – 58). Comfort is the American expectation. That is not a bad thing in itself, rather we must consider how our culture affects our choices concerning God. Does our comfort manage us, or do we manage our comfort? Would we sleep on the ground for this scribe’s opportunity?
One of Jesus’ disciples asked to be excused to go and bury his father. Jesus responded, “Let the dead bury their own dead” (Matthew 8:21 – 22, Luke 9:59 – 60). In that time, the dead were buried on the day of decease, so the request was to be excused until his father died, not that his father was already dead. Jesus’ response was, “Surely there are others in your family, those who don’t care about God, who can handle this.” The faithful often begin to feel that they must do it all. Jesus’ advice was to prioritize, then delegate whenever possible.
While Jesus was taking a nap in the back of a boat on the Sea of Galilee, a sudden storm caused even the veteran sailors among the disciples to panic (Matthew 8:23 – 27, Mark 4:35 – 41, Luke 8:22 – 25). They woke Jesus, who commented on their lack of faith, then sharply criticized the wind and sea, both of which calmed immediately. If a movie were being made today, we would expect a violent scene as Jesus overpowered nature. But, He just told them to quit and they did. The faithful need to remember who is in charge, and that it is not a battle.
While on the Gentile side of the Sea of Galilee, Jesus encountered two demon-possessed men (Matthew 8:28 – 34, Mark 5:1 – 21, Luke 8:26 – 40). The demons, afraid of being sent to torment before their time, asked permission to jump into a herd of pigs instead. Jesus allowed it, but the pigs went crazy and rushed into the lake and drowned. The townspeople were far more concerned about the loss of the pigs than the deliverance of the two men, so asked that Jesus leave the area, which He did. Many care more about possessions than people, so miss the gospel.
The conservative religious leaders of Jesus’ day complained about the company He kept (Matthew 9:10 – 13, Mark 2:15 – 17, Luke 5:29 – 32). Jesus cited the analogy that physicians treat the sick, not the well. Then, He suggested that they consider Hosea 6:6, “I desire mercy and not sacrifice.” Mercy is one step beyond compassion, including a compelling desire to fix what ails you. Sacrifices were illustrations to celebrate forgiveness. The faithful rescue those who have made a mess of life rather than just celebrating their own success.
Some disciples of John the Baptist asked Jesus why He and His disciples did not fast as did John’s people and the Pharisees (Matthew 9:14 – 17, Mark 2:18 – 22, Luke 5:33 – 39). Jesus explained that practices need to be in keeping with the message. Good News was incompatible with the sorrow implied by fasting. Certainly, times of sadness would come, but His message was something new requiring new methods and a joyful attitude. The faithful must keep the Good News full of joy and peace, not guilt and tradition.
While dining at Matthew’s house, Jesus responded to several questions, but then was interrupted by a synagogue official whose daughter was deathly ill (Matthew 9:18 – 19, Mark 5:22 – 24, Luke 8:41 – 42). Jesus immediately arose to go with that father to his child. Jesus did get locked into teaching and healing those who came to Him, but rather was flexible enough to stop one thing and start another. The faithful should not feel inconvenienced by sudden opportunities, but rather be adaptable.
While on the way to heal a deathly ill child, Jesus diverted His attention to a woman who had been healed by touching Jesus’ cloak as He passed (Matthew 9:20 – 22, Mark 5:25 – 34, Luke 8:43 – 48). The father of the sick child certainly would not have enjoyed the delay, but Jesus had a lesson to teach. Further, the woman who was healed needed reinforcement. Despite the incredible demands on His time, Jesus stayed calm and handled the needs of each one smoothly. The faithful need this calm demeanor that arises from faith, that God can handle this.
Jesus tried to keep His healings quiet. Notoriety just made His job harder (Matthew 9:23 – 26, Mark 5:35 – 43, Luke 8:49 – 56). Certainly, at times Jesus used His healings to prove that He was the Messiah, but usually He tried to be private. The faithful need to remember that drawing attention is often counter-productive. When the indwelling Spirit allows the faithful to perform at superhuman levels, the news will travel fast enough without self-promotion.
Two blind men tailed Jesus crying out, “Son of David, have mercy on us.” (Matthew 9:27 – 31). They understood mercy: one step beyond compassion to include a compelling desire to fix the root problem, in this case, their blindness. Jesus addressed that problem plus made sure to connect the faith they already had demonstrated in making the request. The faithful need this same insight Jesus had, reminding those in need that their faith need not take a back seat to the physical, but rather that they work together.
Jesus cast an demon out of a mute man, simultaneously curing his speech problem. (Matthew 9:32 – 34) The open-minded among the on-lookers were astonished, but the Pharisees brushed it off by accusing Jesus of using power from the devil. Unreasonable responses are typical of those who are entrenched in their belief systems; evidence no longer matters to them. The faithful need to imitate Jesus’ habit of dealing with sensible people, leaving the unwilling for a more opportune time when they might be willing to think.
When Jesus taught in His home synagogue in Nazareth, He marveled at their unbelief (Matthew 13:54 – 58, Mark 6:1 – 6, Luke 4:16 – 30). Certainly, the townspeople were having trouble connecting the boy who grew up among them with the Messiah their culture had been expecting for 1500 years. But Jesus still was optimistic about them, that they could overcome their self-imposed hurdles. The faithful today need that same attitude of optimism, rather than expecting the worst from people.
When Jesus spoke in His home synagogue, He encountered resistance. He countered by pointing out the unreasonableness of that response (Matthew 13:54 – 58, Mark 6:1 – 6, Luke 4:16 – 30). The faithful today need to reply to illogical expectations in the same way. For example, many early Christians suffered greatly; should we be immune? The Corinthian congregations messed up everything, yet Paul still called them brethren. The inspired writers expected and experienced great joy. The faithful should expect the same.
Jesus characterized the religious among the common people as “sheep without a shepherd,” harassed and scattered. His compassion motivated Him to send the Twelve out to cover more ground with a message of hope (Matthew 9:35 – 10:42, Mark 6:7 – 13, Luke 9:1 – 6). The faithful today need the same attitude, that outsiders are not adversaries but those in need of compassion, hope, and family.
Before sending the Twelve into the surrounding villages with the message that the kingdom of heaven was at hand, Jesus made certain that they were not expecting an easy time (Matthew 10:16 – 42). This Good News would be the cause of violent confrontations, legal wrangles, family divisions, and political upheaval. The message itself was full of peace, but the opposition would be politically powerful. The faithful today need the same realistic expectations. Peace, hope, and graciousness cause poor reactions from those in love with power.
Jesus’ instructions to the Twelve, before sending them to heal and to take the good news of the impending everlasting kingdom, included a warning against political correctness (Matthew 10:11 – 14, Mark 6:10 – 11, Luke 9:2 – 6). They were to accept food and lodging from those who offered, not try to split their time between socially prominent people, and just ignore those who did not want to listen. The faithful need the same principles. Accepting help from good-hearted people forms a bond. The blanket approach is impersonal.
After hearing of the death of John the Baptist, Jesus withdrew to a rural area, but crowds search Him out and brought their sick for healing (Matthew 14:13 – 14, Mark 6:30 – 34, Luke 9:10 – 11, John 6:1 – 5). The crowd showed some level of faith in walking to a remote area with their sick, confident that Jesus both could and would heal them. Jesus was moved with compassion, both healing and teaching. Fledgling faith needs encouragement. The faithful need to ask themselves if they are offering the miraculous or merely the mundane.
Rather than providing all the answers, Jesus challenged people to step up their faith. As night began to fall, the assembled crowd in a rural area needed food. Jesus asked His disciples what to do about it, even though He already knew how He would solve the problem (Matthew 14:15 – 21, Mark 6:35 – 44, Luke 9:12 – 17, John 6:5 – 13). He arranged for His disciples to participate, rather than just watch. The faithful today need the same foresight, arranging for those of less faith to observe and participate in problem solving through the work of the Spirit.
After feeding the 5000, Jesus sent the disciples ahead in a boat across the Sea of Galilee, but caught up to them later by walking across the lake (Matthew 14:22 – 33, Mark 6:45 – 52, John 6:15 – 21). Obviously, they were shocked, but Peter asked to try water-walking, too. Jesus consented, but after getting out of the boat, Peter feared the wind and waves, so shortly sank. Jesus rescued him and commented on his lack of faith. The faithful should challenge those of fledgling faith to exercise that faith, even if they will surely fail. It’s realistic training.
Jesus had a long exchange with His disciples and a crowd, trying to lift their understanding out of the physical to the spiritual (John 6:22 – 71). Many come in contact with the gospel with conventional, mostly physical expectations, so they see no more than that. At the cost of driving many shallow thinkers away, Jesus stretched comprehension levels to raise the question of the purpose of life. Unfortunately, many churches retreat to physical expectations out of fear of losses. But faith requires the connection of spirits.
In His long exchange with a crowd in John 6:22 – 71, Jesus repeatedly used the phrase, “Believe into Him,” rather than “Believe in Him.” “Into” stressed the merger of the eternal parts of Jesus and the faithful, of being transformed into His character, whereas “in” would have stressed the idea of trust. Certainly, trusting God is essential, but that is not the whole picture. Faith also includes a confident expectation of being conformed to His image through the work of the indwelling Spirit while still on earth.
After the feeding of the 5000, the crowd tracked down Jesus in another town. Jesus suggested that they were not so impressed by His teaching and healing as they were interested in another free meal (John 6:22 – 33). So, they asked for another sign, as though the massive number of signs of the previous day were not enough. Still focused on food, they asked for a sign akin to the manna in the wilderness under Moses. Jesus reminded them that God controls miracles, not people. The faithful need to remember that the conduit of the power is not important, but the source.
After a multitude of miracles, Jesus made the claim that He had been in heaven before coming to earth, that He will accept anyone with faith, and that He can protect anyone He accepts (John 6:35 – 40). Apparently, these are essential, fundamental understandings, yet the modern church confuses their simplicity with complex doctrines. God came to earth to rescue us from ourselves. He will accept us the way we are and then fix us, rather than the other way around. Nothing is powerful enough to force us out if we want to stay.
Our expectations of the Scriptures color our understanding. The crowd to which Jesus spoke in John 6:26 – 64 had very physical expectations so missed the evidence, purpose, and nature of the Messiah. The faithful today face a similar situation in which people have earthly assumptions, so miss the examples of how godly character plays out in a broken world, how to fix our spiritual mistakes and cultural suppositions, and how to demonstrate humanly impossible transformation.
Jesus upbraided the religious authorities because their traditions not only missed the point, but also subverted what was right (Matthew 15:1 – 20, Mark 7:1 – 23). For example, an Israelite was to tithe and was to support aged parents. Some would dedicate the same harvest from a plot of land to parents and to their tithe, so they received religious credit twice but the parents got nothing. In the church, the faithful should assemble to build up and comfort one another, yet auditorium-style seating, while customary, prevents interaction.
Jesus upbraided the religious authorities because their traditions became the goals rather than being the illustrations for deeper concepts (Matthew 15:1 – 20, Mark 7:1 – 23). For example, the dietary laws of the Law of Moses were an illustration of obedience to God and maintaining purity in life. Instead, “keeping kosher” became the point and the illustration was lost. In the church, the same has happened with the practices of baptism and communion. Groups argue over the how and forget the why and the two dozen symbols designed into them.
Jesus interacted with different people differently, growing their various levels of faith (Matthew 15:21 – 38, Mark 7:24 – 8:9). With a Lebanese woman, He drew out her persistence and humility. With a largely Gentile crowd, He rewarded their risk-taking. With His disciples, He challenged them to think. Jesus demonstrated a high level of confidence in them, even though they often failed. Modern churches often miss this characteristic of Jesus by focusing on programs rather than relationships, by refusing to trust the responses of fledgling faith.
Jesus expected people to think (Matthew 16:1 – 4, Mark 8:11 – 12). The predictions of the prophets, the healings by Jesus, and the testimony of John the Baptist should have been enough to conclude that Jesus was the Messiah. But, people attempt to manipulate God by demanding the evidence they want rather than evaluating the evidence they have. People have not changed. So, the faithful need to present the existing mountains of irrefutable evidence and let those with an interest investigate and draw conclusions. God expects people to think.
Jesus figuratively cautioned His disciples to be wary of the influence of the insidious and damaging doctrines of the mainstream denominations (Matthew 16:5 – 12, Mark 8:13 – 21). The disciples failed to pick up on the figure of speech and decided that Jesus was referring to the fact that they had forgotten to bring lunch. Jesus exposed their illogic by reminding them of the feeding of the 5000 and the 4000, both within the previous few weeks. God communicates through rich and thought-provoking literary skill and expects people to think.
Jesus challenged His disciples to draw conclusions from what they had seen (Matthew 16:13 – 20, Mark 8:27 – 30, Luke 9:18 – 20). He eased into the topic by asking what others thought, then point-blank asked what they thought. Peter managed to put aside the complex and damaging theories of the day and just react to the evidence at hand, “You are the Christ.” Jesus revealed that such simple thinking was the foundation of the Kingdom of God. The faithful today need the same uncomplicated message so the purpose of creation can be realized.
Jesus prepared His disciples for the difficulties they would encounter as His followers (Matthew 16:24 – 28, Mark 8:34 – 38, Luke 9:23 – 27). “Take up his cross” forced them to draw a comparison between how Jesus was treated versus what they should expect for themselves. The discomforts of this life are small when compared to the benefits of the Kingdom.
Peter, James, and John had a simultaneous vision of Jesus talking with Moses and Elijah concerning Jesus’ upcoming departure (Matthew 17:1 – 13, Mark 9:2 – 13, Luke 9:28 – 36). When Peter and likely the others were confused about the vision, a voice from a bright cloud boomed, “This is My beloved Son in whom I am well pleased. Hear Him.” Culture and tradition encroach on plain understanding so that even good-hearted people connect the wrong dots. The faithful need to re-center their thinking constantly on the simplicity of the gospel.
Jesus repeated the same lessons to the same people several times (Matthew 17:1 – 13, Mark 9:2 – 13, Luke 9:28 – 36). Jesus previously had identified John the Baptist as the promised forerunner, but they forgot. Jesus plainly announced His death at the hands of the authorities and His resurrection, but they forgot. The outrageous acts of God, while simple, are hard to fit into our experience. The faithful today need plain reminders, but not in the words of church-speak, but in ordinary language which can pull us back into reality.
When Peter, James, and John went up a mountain with Jesus, the other nine disciples soon ran into a problem. They tried to cast out a demon but failed (Matthew 17:14 – 23, Mark 9:14 – 32, Luke 9:37 – 45). Upon rejoining them, Jesus turned the embarrassment into a teaching moment by revealing the hindrances to the faith of those involved. Apparently, the disciples thought they could handle the demon, so neglected to pray for the power to cast it out. The faithful of every age need to remember that the power belongs to God, not us.
In the scene when the nine disciples failed to cast out a demon (Matthew 17:1 – 13, Mark 9:2 – 13, Luke 9:28 – 36), they had forgotten that they needed to trust that God would work out the problem. They could not manipulate God into their timetable. And they overlooked that no one else in the crowd could solve the problem, so they had not really failed. The promises of God for the faithful today can seem empowering, but God remains in control of exactly how and when He will make things happen.
With Jesus as their leader, the disciples understandably became a little full of themselves to the point that they argued over which of them would be the greatest (Mark 9:33 – 37, Luke 9:46 – 48). In cultures around the world, aspiring to greatness has involved aspiring to power. So, several times, right up to His last evening on earth, Jesus taught a new form of leadership: service. This method has never worked in the world, but is promised to be a reality in the Kingdom of God on earth. The citizens need the faith to actually try it.
With Jesus as their leader, the disciples understandably came to the conclusion that they should be the only game in town. When they encountered another miracle-worker not in their group, John tried to shut him down (Mark 9:38 – 40, Luke 9:49 – 50). John overlooked a key fact: the outsider could actually do the miracles. Modern Christianity has fractured for the same reason. If another group displays overcoming and mastery of life plus miraculous character transformation, they are friends, not foes.
Jesus told a parable about a master who cancelled a servant’s insurmountable debt. However, that servant refused to give even an extension to a fellow servant who owed him a significant but payable debt (Matthew 18:21 – 35). Because of the first servant’s inability to pass along the compassion he had received, the master re-instituted the insurmountable debt. Jesus’ point was that God will forgive us to the degree we forgive others. Those who harbor animosity will not be accepted into the eternal family of God.
The last Feast of Tabernacles Jesus would attend was approaching. Jesus’ brothers, using normal publicity thinking, suggested that Jesus go and make another big impact. Jesus declined, but rather went later and quietly (John 7:2 – 10). Jesus had to tread lightly to avoid bringing things to a head too soon, and because His point was to build a family, not establish a movement. Many churches have missed the objective of building a big family that will last, resorting instead to mass marketing to gain an audience.
When Jesus was on His way to His last Passover in Jerusalem, He took the short route through Samaria. Although He had been well received there before while northbound (John 4:3 – 43), because He was southbound for the Jewish festival, the Samaritans, who had their own temple, would not extend any hospitality because of those religious differences (Luke 9:51 – 56). James and John suggested calling down fire from heaven to punish them. Churches tend to forget that outsiders are not the enemy. Leave on good terms to prepare for the next time.
Not everyone to whom Jesus said, “Follow Me,” accepted the invitation. And, some who volunteered to follow, when they learned more, reconsidered (Luke 9:57 – 62). Many today who were initially excited about becoming like Jesus and being part of the objective of creation later learn about the hard choices they would need to make and gave up. The gospel is, as the word means, Good News. But it has its uncomfortable parts along with a necessary realignment of priorities. Those who hear need the whole story, not just the benefits.
After being in the public eye for over two years, the populace did not know quite what to make of Jesus (John 7:11 – 15). He had not aligned with any of the religious groups of His day. His speeches were simple, folksy, and thought-provoking, not complex or confusing. The message seemed too good to be true. Plus, Jesus had no educational credentials. To top it off, the mainstream leaders were seeking to kill Him. Jesus expected people to think. The conventional groups suppressed questions. The modern church needs more of Jesus’ methods.
Addressing the mystified crowd at a festival in Jerusalem, Jesus suggested a simple way to sort through those who compete for our religious attention (John 7:16 – 19). Those who represent themselves talk about their accomplishments, their successes with the gospel. Those who are generally forgettable, who talk only about the message itself, are much more likely to be true. The modern church needs a return to demonstrations of miraculous unity and superhuman character development as their proof, without the charismatic spokesmen.
Jesus healed a man on the Sabbath, resulting in animosity from the leadership that lasted for years. Jesus’ argument was that the Sabbath rules, which were not actually in the Law but were rabbinical custom, prevented doing good, so were seriously flawed (John 7:21 – 24). Various churches have traditions with which they are comfortable, but which prevent the family interaction and closeness that should characterize the church. Another example, overcoming ourselves should be a result of being part of the family, not a requirement for acceptance.
During the Feast of Tabernacles, a striking illustration was performed by a long line of priest with golden pitchers of water to symbolize the occasions of water being produced from rocks during the wilderness period (Exodus 17:5 – 7, 1 Corinthians 10:4), and also the “living water” prophecies (Isaiah 12:3, 58:11, Ezekiel 47:1 – 12, Zechariah 14:8). The water was transported from the Gibson spring and was poured out at the base of the altar. Jesus stood in front of that line of priests (John 7:37 – 39) and declared Himself to be the spring in that symbol. The future faithful would be those from whom that spiritual water flowed.
Jesus had been speaking publicly for more than two years when He claimed, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” (John 8:12) Unlike the major parties of the day, Jesus prompted His audiences to think about the truisms of living and to avoid self-deception. The objective was to be above the cares of life on this broken planet, finding peace and joy. The major parties mapped out rules for conduct, whereas Jesus focused on character development which naturally fixes behavior issues.
The Pharisees rejected Jesus because His was the minority position (John 8:13 – 20). Jesus countered with the evidence of His many miracles, the truth of which were undeniable. Further, Jesus pointed out that He was not judgmental as were they, but rather encouraged people to be consistent from principle to action. The goal was connection with God, not rules. Over the centuries, the modern church has been losing Jesus’ point of view.
The Pharisees misunderstood Jesus’ teaching because they often failed to recognize figures of speech, perhaps intentionally. Jesus addressed their mindset with, “You are from beneath; I am from above. You are of this world; I am not of this world.” (John 8:23) The Pharisees were focused on the relationships and actions on a broken planet, which is always impossible and depressing. Jesus was focused on relationships between spirits and their development, which is achievable and encouraging. The modern church needs His focus.
Jesus responded to the Pharisees, “You shall know the truth and the truth shall make you free.” (John 8:32) The Pharisees jumped from mental to political freedom and declared, based on irrational revisionist history, that they had never been enslaved to anyone. Jesus dragged them back to His point by explaining that those who live in reality are truly free, whereas those mired in excuses and self-deception are enslaved by them. Freedom is found in the family of God because that family is built on liberty.
In a lengthy exchange with the Pharisees, Jesus summarized, “If anyone keeps My word, he shall never see death.” (John 8:51) The context pointed to life of the spirit, which is connection with God, as opposed to death of the spirit, separation from God. The Pharisees, however, chose the literal meaning for the purpose of ridiculing Jesus and His message. Ignoring context, whether intentional or just the result of ignorance, has been the bane of the church for centuries.
Accepting birth defects has always been a struggle for society. Jesus demonstrated a different attitude through looking forward rather than backward. When asked why a man who had been born blind was that way, Jesus redirected the questioners to seeing the man as an opportunity rather than a liability (John 9:3), “That the works of God may be revealed in him.” The brokenness of the world is how it was built, so that it would be an appropriate incubator for faith. The uncomfortable parts are for our training, so that the works of God may be seen in us.
Jesus gave sight to a man born blind, but because He did it on a Sabbath, the Pharisees rejected the miracle from being evidence that Jesus spoke for God (John 9). For them, theory outranked miracles. Unfortunately, many church-goers today do the same, condemning and casting aside those who have different ideas without considering if they have accomplished superhuman character development which is the evidence of the indwelling Spirit.
Jesus offered an allegory about shepherds and sheep, but the crowd failed to understand what should have been obvious, so Jesus compared good and bad shepherds (John 10:1 – 18). Good shepherds focus on caring for the sheep, whereas bad shepherds look out for themselves. Good shepherds risk everything for the sheep, whereas bad shepherds run away when the going gets tough. Leadership in this world has not changed much since Jesus’ day. Church leaders need to consider this image and determine if they are robbers, hirelings, or true shepherds.
At the end of His allegory and explanation of the nature of true shepherds (John 10:1 – 18), Jesus asserted that He had the power to lay down His life, and the power to pick it up again, an obvious analogy to His resurrection. Modern church leaders need these shepherd characteristics. Laying down one’s life for the sheep is rare, but the concept is easy to understand. Further, the church leader displays the attitude of one no longer controlled by death (Hebrews 2:15), having a confident expectation of resurrection and eternal life.
In His allegory about the good shepherd (John 10:1 – 18), Jesus described the objective as being one who supplies abundant life, full of security and peace. The abundant life image rises well above teaching, correction, and behavior. Rather, the function of the leader is intensely personal and selfless. The flock must be limited to a size in which each sheep knows the shepherd, and the shepherd knows each sheep. Unfortunately, business models have crept into the church, edging out the lowly shepherd.
When the 70 returned from their mission of raising expectations along Jesus’ path to His last Passover, they celebrated their success over demons (Luke 10:17 – 20). Of course, Jesus rejoiced with them, but put the experience in context by reminding them that the more important point was that they were on good terms with God. The success they had had was a result of that relationship. The faithful often get distracted by the good things they do, overlooking the relationship with God that made it all possible.
Shortly after the 70 returned from their mission and their rejoicing had been recognized, Jesus prayed in their hearing, thanking the Father for hiding His message from the wise and prudent, but rather revealing it to babes (Luke 10:21 – 22). Zechariah 11:11, written five centuries earlier, had intimated this characteristic of the Messiah. The modern church needs to hang onto its origins, its legacy, of being accessible and understandable by ordinary people. The ”wise and prudent” will continue to make it complicated.
A lawyer asked Jesus, “What shall I do to inherit eternal life?” (Luke 10:25) Churches today field the same question. Instead of telling him the answer, Jesus asked what he thought, and the lawyer answered well. In the exchange that followed, Jesus made sure the questioner had a good grasp on the answer, and then encouraged him to be consistent in life with the understanding he had just expressed. The message is still that simple. People get complicated when they try to excuse marginal behavior.
Jesus and His entourage were invited to eat at the home of Mary and Martha (Luke 10:38 – 42). Martha was frazzled due to the preparations whereas Mary chose to sit and listen to what Jesus had to say. When Martha complained to Jesus about being left with all the work, Jesus first sought to lower Martha’s stress level by reminding her that dinner preparations, however culturally important, were not as important as spiritual development. This character trait of Jesus is much needed in the modern church.
Jesus’ disciples asked Him to teach them to pray (Luke 11:1 – 13). He repeated what He had taught in the Sermon on the Mount (Matthew 6:9 – 13) along with two parables on the subject. He recommended that prayers begin with talking about God’s character. Paul suggested building on a foundation of thanksgiving (Philippians 4:6 – 7). Many prayers focus on needs. Starting with the character of God, along with thanksgiving for His objectives and help, puts the requests in perspective, lowering stress and raising expectations.
In teaching His disciples to pray (Luke 11:1 – 13), Jesus recommended, after mentioning the character of God, a review of the promises of the eternal kingdom. In Jesus’ day, the kingdom was about to come into being (Acts 2), whereas in our day we can pray for the progress of that existing kingdom. The sequence of topics puts the requests that follow in perspective. While physical requests are appropriate to be expressed to God in prayer, having these two topics clearly in view makes the physical seem less overwhelming.
In teaching His disciples to pray (Luke 11:1 – 13), Jesus included expressing confidence that God forgives us (pushing aside our past bad choices and trusting us again), while linking to that how we do the same for others. This sobering thought was placed on the heels of making requests for physical things, hopefully bringing forgiving others up to the same level of reality as our perceived needs.
Although the faithful are promised that they will not encounter any temptation which they are not able to endure (1 Corinthians 10:13), Jesus recommended including a request in prayers that temptation be taken off the table entirely (Luke 11:2 – 4). Jesus employed this tactic Himself in the Garden (Matthew 26:39, 42). Prayer is based in humility about myself but confidence in God, who has changed the course of history just because a friend asked.
Included in Jesus’ teaching about prayer was a parable reminding the faithful to be persistent (Luke 11:5 – 8). When dealing with God, one could think that once is enough or even not at all since God knows our thoughts. Nevertheless, Jesus recommended persistence. I doubt that the nature of God is to be grumpy like the neighbor in the parable. Rather, persistence is something the faithful need even when it appears that the desired result seems to be not happening. With God, repeated requests are proof that confidence in God is still intact.
In the Sermon on the Mount, about being consistent (Matthew 7:7 – 8), and in His teaching on prayer (Luke 11:9 – 10), Jesus repeated the familiar, “Ask and it will be given to you…” Jesus’ point was not to grant the faithful the ability to manipulate God, but that God pays attention to the needs of the faithful. The contextual caveat is that one must first trust that God will give what is best, which is rarely what we think it is. Prayer implies an innate trust that God is a lot smarter than we are, with much more information, so we need to let Him set the course.
At the end of His teaching on prayer (Luke 11:11 – 13), Jesus inserted a short parable about fathers, that fathers would not give mean-spirited or dangerous gifts as a joke. Therefore, Jesus reasoned, our heavenly Father will give the Holy Spirit to those who ask Him. Prophets of old had written of the Spirit being given in the time of the Messiah (Joel 2:28, Isaiah 44:3, Ezekiel 39:29), so the audience should have picked up on the promise. By the time of Luke’s writing, the promises and functions of the indwelling Spirit were well-known. So, ask.
Jesus refused to be manipulated by the nay-sayers. On one of those occasions (John 10:22 – 42), He simply asked them to evaluate what they had already seen and heard. He needed to offer no further proof. Do the faithful today refuse to be manipulated? The evidence of superhuman character development, selflessness, and mastery of living in a broken world should be more than enough evidence. Those who want access to the same will want to know more. The others will just keep finding one more distraction.
Jesus was asked, “Are there few who are being saved?” Jesus did not answer the question directly, but rather replied that many will want to enter but will show up too late (Luke 13:22 – 30). In the modern church, many different qualifiers for heaven are taught. Jesus’ point was that the most important thing was to make a commitment and go with it. Even the misguided faithful are promised understanding through the indwelling Spirit, so the problems with the starting points will work themselves out.
Jesus was either warned or threatened that Herod Agrippa was plotting to have Him killed (Luke 13:31 – 33). Jesus responded by announcing His plans rather than being driven into hiding. Certainly, several times in the gospels, Jesus withdrew from a region because it was becoming too hot politically, but those movements were not out of fear but practicality. In many parts of the world, the faithful still face extreme persecution. Jesus’ method seemed to be to force the opposition to take action rather than letting them get their way by threats alone.
As Jesus approached Jerusalem for the last time, knowing that His death was near, He stopped to lament over the fate of that city (Luke 13:34 – 35) despite the fact that they should have known what was coming based on the predictions of Daniel. In modern times, the faithful should lament over those who reject the gospel, even though they should have responded to the overwhelming evidence and opportunity for transformation. They are not the enemy.
Jesus was challenged on several occasions for healing on the Sabbath. Having successfully defended Himself in the past, Jesus posed the question to the lawyers before healing. The lawyers kept silent, probably because they knew they would just lose again (Luke 14:1 – 11). Then Jesus told a seemingly unrelated parable about social self-promotion. In it, Jesus revealed that the real motive for their objections to Him was rooted in pride, which made them oblivious to the needs of others. God recognizes those who help, not rule-keepers.
In the second of a series of three parables illustrating why the lawyers and Pharisees objected to Jesus (Luke 14:12 – 14), He revealed that, while the religious leaders socialized with each other, they were a closed group comprised of those who could reciprocate. They thought of themselves as generous and hospitable, but failed to serve those with real needs. The modern church should examine itself regularly to check that the overhead expenses to make the faithful comfortable do not push aside the physical or spiritual needs of those outside.
In the third of a series of three parable illustrating why the lawyers and Pharisees objected to Jesus (Luke 14:16 – 24), He revealed that the hospitality of God will not go unclaimed. The religious leaders of the day were portrayed as those who made convenient excuses for not showing up to God’s banquet, despite ample notice and invitation. So, the empty spots were filled with those considered disabled, and even with social outcasts. The seats of those with equivalent excuses today are being given to the spiritually disadvantaged.
Jesus had developed a large following. He found it important to be realistic about what was expected of them (Luke 14:25 – 35). Statements about priorities, selflessness, counting the cost, and being useful in the kingdom may not feel like “good news.” But, without this reality-check, many would fail when difficult times came. In addition, this preparedness allows peace and joy to continue in the midst of conflict, as opposed to self-doubt and fear which generally accompany adversity. Certainly, attendance will decrease, but success will increase.
Jesus taught, “If anyone comes after Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be my disciple.” (Luke 14:26) Hate is a strong word. Jesus used it intentionally, although the meaning is figurative. (cf, Matthew 5:43 – 48, Ephesians 5:29, 1 John 2:9 – 11, 3:15, 4:20) The New Testament is clear about the necessity of taking care of family. Jesus’ point was that the faithful must trust that our family responsibilities will be handled within that total commitment to God.
Jesus taught, “Whoever does not bear his cross and come after Me cannot be my disciple.” (Luke 14:27) The audience would have understood the reference to crucifixion, the execution method of the time. The major aversion to it in that culture was the humiliation (Hebrews 12:2) and, secondarily, the fear of death (Hebrews 2:15). This extreme illustration was a reality check for the attendant multitudes concerning how much they trusted God and how much they relied on avoidance behaviors.
Jesus told two parables in succession about being realistic about the demands of faith (Luke 14:28 – 32). We plan building projects and wars, certainly we should also be adequately prepared for success in the kingdom and not run short of individual personal assets or manpower. Schedules and cash-flow will be affected. The faithful must ask themselves if they have identified the necessary resources, or if they are just setting themselves up to fail.
Jesus said, “Whoever of you does not forsake all that he has cannot be My disciple.” (Luke 14:33) Following Jesus requires commitment of all resources. To forsake does not imply to divest, but to commit all to the project, holding nothing in reserve. We only go “all in” when we are certain and the objective is important. A reality check for the faithful is whether God is trusted to make all of life work together.
Jesus said, “Salt is good, but if the salt has lost its flavor, how shall it be seasoned? It is neither fit for the land nor the dunghill, but men throw it out.” (Luke 14:35) The salt of that day was a mixture of salts, not pure sodium chloride. The more soluble salts are those that cause the desired results: flavor enhancement, preservation, odor control, and weed control. If the more soluble salts are lost due to moisture (getting washed out), the remainder is useless. Merely being a part of the bulk is not enough. Accomplishing a necessary function is required.
In the parable of the unrighteous steward (Luke 16:1 – 13), the steward, who had full control of some portion of his master’s assets, was certainly wasteful, but had not acted illegally. He had the right to adjust invoices as he saw fit. His master commended him for his shrewdness in making friends with the accounts so as to get another job. Jesus’ point was that the faithful need to use the things of this world (not be used by them) at least as shrewdly as the outsiders. Money itself is not bad; it is a tool that may be used well or badly.
In the parable of the rich man and Lazarus (Luke 16:19 – 31), the rich man wanted to warn his living brothers of the reality of Torment by having Lazarus return from the dead and talk to them. The reply was, “If they will not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.” The living must evaluate the evidence they have; they cannot demand the evidence they want. God has provided an abundance of physical and logical evidence. Demanding more leads to demanding still more.
Jesus said, “It is impossible that no stumbling blocks should come, but woe to him through whom they come!” (Luke 17:1) “Stumbling blocks” are from Isaiah 8:14; Isaiah’s message, although from God, would cause Israel and Judah to trip themselves and be snared and broken. Jesus warned against presenting the gospel in such a way that outsiders are turned off. Following Jesus’ lead, the faithful must speak truthfully but gently, expectantly but patiently, in a way which provokes thought and maintains interest.
Jesus said, “If your brother sins, rebuke him; and if he repents, forgive him [trust him again]. And if he sins against you seven times a day and seven times a day returns saying ‘I repent,’ you shall forgive him.” The apostles replied, “Increase our faith.” (Luke 17:3 – 5) The apostles considered this level of forgiveness unrealistic, perhaps impossible. First, note that the offended party must object, gently and patiently. Second, when the other person takes ownership of the mistake, the faithful must re-institute trust. Banks don’t; Christians do.
The apostles had trouble accepting that they could legitimately forgive at the level demanded by Jesus (Luke 17:3 – 10). Jesus replied that it could be done if one depended on faith, trusting that God knows what He is doing. The faithful are to have the attitude that they are just doing their jobs; it is no big thing. Forgiving (re-establishing trust after that trust was broken) is neither heroic nor even noteworthy. It is just the way the faithful operate.
Lazarus was sick. Jesus delayed so that Lazarus would be dead and in his tomb four days before He arrived (John 11:1 – 17). Imagine being Lazarus. Certainly he and his sisters were favorites of Jesus, but Lazarus literally died knowing Jesus did not come to heal him. Worse yet, he had to come back to earth. Once departed, wouldn’t you want to avoid coming back to this broken place? Further, Lazarus came back as a public spectacle (12:9) and as a target for assassination (12:10). I think I see why Jesus loved him so much.
Jesus was well aware of those who sought to kill Him. The disciples even tried to warn Him away from that last Passover. Yet He approached Jerusalem openly and with careful planning, not to survive but to accomplish the remaining symbols that were part of His evidence (John 11:7 – 16). Jesus knew all the predictions about Himself. The faithful need to know the predictions about themselves: transformed into Jesus’ character, overcoming themselves, understanding, kind, gentle, wise, and patient. The faithful want to live, not just breathe.
When Jesus raised Lazarus (John 11:1 – 44), He asked the by-standers to take away the stone covering the entrance of Lazarus’ tomb, and, after Lazarus emerged, to remove the graveclothes. God appears to major in the humanly impossible, leaving the mundane for us. No one would argue that the tasks accomplished by the humans somehow detracted from the miracle Jesus performed. The same is true for the faithful today. God promised many humanly impossible outcomes for the faithful. But they still need to move rocks and change clothes.
Jesus told a group of ten lepers to go and show themselves to the priest, implying that their leprosy would be cured. As they went, they were healed. But only one, a Samaritan, returned to say thank-you (Luke 17:11 –19). Certainly, all ten demonstrated faith by starting off to do the requirements of the Law before the healing occurred, but only one rose above the personal benefit and praised God for it. Unfortunately, people have not changed much. The faithful need to appreciate the love of God first, before celebrating the physical gains.
The Pharisees asked Jesus when the kingdom of God would come. He replied, “The kingdom of God is within you.” (Luke 17:20 – 21) We are physical beings who receive information through physical senses. So, most people have physical expectations of the kingdom. Many in Jesus’ day expected a government and a victorious army. Today, most expect an organization with a facility. But, as Jesus noted, this eternal kingdom is composed of the invisible and is populated by spirits. So, the faithful need to learn to think as spirits.
Jesus predicted that future faithful would want to re-create His days, but He noted that such was not a good idea. (Luke 17:22 – 37) The days of the early church, while romanticized, were unique. The gospel went to the whole world in a few decades. Persecution was rampant and violent. The devastation surrounding the fall of Jerusalem in 70 AD was the worst in all of human history. The modern faithful should be thankful they are not in those times and seek to take advantage of the ways things are different now.
In the parable of the unjust judge (Luke 18:1 – 8), a widow, the epitome of helplessness in that day, hounded a judge until he took up her case just to avoid further aggravation. Jesus used this apparently common scene to illustrate three ways God is better than that judge. The judge did not care about people, whereas God cares greatly about those who are His. The judge was impatient; God is longsuffering. The judge was slow; God is fast. God is far better than what we experience on earth. God’s character is what the faithful should expect.
Jesus asked rhetorically, “When the Son of Man comes, will He really find faith on the earth?” (Luke 18:8) We can be certain that this was rhetorical since the church will not be overcome (Matthew 16:18) and Paul expected faithful people to be on earth when Jesus returns (1 Thessalonians 4:13 – 5:2). The question in Luke was a way of politely asking if the hearer would be one of those faithful who expects a God who cares, is longsuffering with us, and prosecutes our plights justly.
In the parable of the Pharisee and the tax-collector who went to the Temple to pray (Luke 18:9 – 14), Jesus illustrated a good and a bad way to approach God. The Pharisee thought that God was lucky to have him. The tax-collector knew he needed fixing (mercy) and asked for it. God justified the tax-collector, not the Pharisee. Hopefully, the tax-collector understood God’s acceptance of his humility and felt as exalted in the eyes of God as he was. The same should be true for the faithful today, having a humble yet confident expectation of acceptance.
The story of the rich young ruler (Matthew 19:16 – 22, Mark 10:17 – 22, Luke 18:18 – 23) ends with the sad result of one whose possessions interfered with his desire to obtain eternal life. The same has been true in every era and in every culture, both for those with more possessions that others of their time, and for those who had a goal of that level of wealth. The faithful must be prudent, controlling their assets rather than being controlled by them. Moreover, the faithful must recognize the value of the promises of God for this life, not just for the future.
The story of the rich young ruler (Matthew 19:16 – 22, Mark 10:17 – 22, Luke 18:18 – 23) illustrates a common misunderstanding that survives to this day, that acceptance by God depends on “good things” that they do. Rather, the response of the faithful is to the goodness of God, not the goodness of our acts. The faithful forgive because they have been forgiven. The faithful comfort because they have been comforted. The faithful love because He first loved us. Pay it forward.
How did the early church overcome the “rich man” syndrome? That “rich man” story is recorded in Matthew 19:16 – 22, Mark 10:17 – 22, and Luke 18:18 – 23. The response of the early church is in Acts 2:44 and 3:32. They did not divest of all capital, but considered the custody of assets to be for the benefit of all. Even down to our time, some are better with money than others; let them manage the assets. Do the faithful rationalize asset retention or do they trust that the impossible will happen?
Jesus declined to simplify his curriculum. Despite the disciples’ previous lack of comprehension of His description of His betrayal, death, and resurrection as predicted by the prophets, Jesus taught the same facts for at least a third time (Matthew 20:17 – 28, Mark 10:32 – 45, Luke 18:31 – 34). Jesus expected them to think. The modern church, centuries ago, abandoned evidence and logic, gutting the message for those who were not trying. Thus, faith and love became feelings, and submission an order instead of a response. Thinking works better.
As illustrated in the story of Zacchaeus (Luke 19:1 – 10), Jesus had positive expectations of people. Although Zacchaeus was a tax collector and therefore considered both a traitor and dishonest, Jesus seized on the fact that Zacchaeus was up in a tree, assuming that he had interest in His message. Jesus invited Himself, and presumably His entourage, to Zacchaeus’ for dinner. Zacchaeus was so overjoyed at being treated humanely that he immediately announced his repentance. A little respect and being given a task work wonders.
While at Zacchaeus’ house for dinner, Jesus told a parable with two facets (Luke 19:11 – 27). The longer point was that God put some of His assets in the custody of His faithful and expected a return on each investment. Those who successfully traded neither considered the investment nor the gain to be their own. They were just doing their jobs. They were rewarded in proportion to their success. But those who just protected the asset and took no risk were expelled. How will the modern faithful invest the Spirit that has been deposited in them?
While at Zacchaeus’ house for dinner, Jesus told a parable with two facets (Luke 19:11 – 27). The shorter point, in just verses 14 and 27, was aimed at those who objected to Jesus’ acceptance of Zacchaeus. Many have expectations of Christianity that do not match up with the character and message of Jesus. They create a kingdom that corresponds to the political structures of this world, based on authority and obedience rather than mutual trust and selfless concern. Those who object to Jesus’ gracious style will not be part of His kingdom.
Despite His planning and mission, Jesus remained “in the moment.” Less than a week before His final Passover, Jesus stopped for supper at the home of Simon the Leper. Mary, Martha, and the resurrected Lazarus were also present. (John 11:55 – 12:11, Matthew 26:6 – 13, Mark 14:3 – 9) Mary used ointment worth a year’s wages to anoint Jesus’ head and feet. While the faithful are to be good stewards of what passes through their hands, sometimes extravagance is appropriate. Planning is good, but sometimes the moment demands throwing out the plan.
Despite His planning and mission, Jesus remained “in the moment.” Less than a week before His final Passover, Jesus stopped for supper at the home of Simon the Leper. Mary, Martha, and the resurrected Lazarus were also present. (John 11:55 – 12:11, Matthew 26:6 – 13, Mark 14:3 – 9) Mary used ointment worth a year’s wages to anoint Jesus’ head and feet. Judas complained about the wastefulness. Congregations tend to be more like Judas, giving leftovers and used items to the poor, making use of their facilities sparingly, and paying employees poorly.
In the Triumphal Entry scene (Matthew 21:1 – 17, Mark 11:1 – 11, Luke 19:29 – 44, John 12:12 – 19), Jesus maintained His focus in the midst of chaos. Not only did He arrange to accomplish those predictions about the Messiah that He could control, but also He found time for people, and had compassion for those who had missed the point of His coming. The faithful deal with an equally chaotic world, albeit with fewer essential tasks than did Jesus. Character carried Jesus through His maze. The indwelling Spirit develops character in the faithful to negotiate theirs.
When Jesus crested the last hill before entering Jerusalem for the last time, He stopped and wept because of the predicted devastation (Daniel 9:26 – 27) which would befall those who did not recognize that He was the promised Messiah. He did not belittle or dismiss or rail against those who misunderstood Him, but rather was genuinely concerned for their terrible end. The modern faithful must be similarly motivated, “Knowing the terror of the Lord, we persuade men.” (2 Corinthians 5:11)
In the Triumphal Entry scene, Jesus confirmed that He knew that He was walking into His own death (John 12:23 – 33). At other times in His career, He had avoided dangerous situations, but this was the predicted moment, the Passover. He knew the prophecies about the Messiah, so He knew how terrible His end would be. Yet, He walked into it with the same compassion and mastery of life He always displayed. The Philippians Christians were told, “To you it has been granted to suffer for His sake.” (Philippians 1:29) Do we accept the challenge?
In the Triumphal Entry scene, the crowd sang a popular psalm, except they changed a word. Instead of “Blessed is he who comes in the name of the Lord,” they sang, “Blessed is the King who comes in the name of the Lord,” probably because Jesus arranged to use the ride of kings, a donkey. (Luke 19:34 – 40) The Pharisees objected, probably in fear of reprisals from the Roman occupation forces for this declaration of a new king. The somewhat misguided crowd rejoiced, and Jesus let it go. “Whether in pretense or truth, Christ is preached.” (Philippians 1:18)
Jesus employed rememberable demonstrations, perhaps the strangest of which was when He cursed a fig tree (Mark 11:12 – 14, 20 – 25). Jesus was hungry. The tree had no fruit because it was not the season for figs. Jesus cursed the tree. When the disciples passed by the same tree the next day, the tree had withered. Peter assumed that Jesus must have had a point, so he asked. Jesus used the event as an illustration of the power of the prayers of the faithful. I know a few people with faith like that, and they are a little scary.
In the strange little scene in which Jesus cursed a fig tree (Mark 11:12 – 14, 20 – 25), Jesus took advantage of having their full attention to remind the disciples that doing what comes naturally is not enough. No one could blame the tree; it was not the season for figs. The tree was just doing what fig trees do. The faithful need a reminder now and again that what they can do naturally is not enough. When the occasion demands it, they must have sufficient faith, through prayer, to make the superhuman happen. The alternative for the tree wasn’t pretty.
In Jesus’ application of His illustration of cursing a fig tree (Mark 11:12 – 14, 20 – 25), He categorized forgiving as equally superhuman to casting a mountain into the sea. Forgiving is pushing aside the missteps of others so that a close and strong relationship can be re-established. While the faithful may give this concept lip-service, actually removing that history from consideration is not as easy as sermons make it sound. Jesus called it superhuman. So the question for the faithful is whether the past becomes a foundation or a landmine.
In His last week, Jesus was challenged by the chief priests, “By what authority are You doing these things? Who gave you this authority?” (Matthew 21:23). In those days, one could become an authorized rabbi by being endorsed by three existing rabbis. Since Jesus had not been attached to any existing program, He had no credentials. Certainly, Jesus had performed may miracles to establish that He was from the Father. His teaching was thought-provoking and accessible to the common person. Yet, the authorities wanted papers.
When Jesus was challenged for not having credentials, He asked in reply, “The baptism of John – where was it from? From heaven or from men?” (Matthew 21:25) On the surface, it appears that Jesus did not address their question. But, actually He answered with His question. John had a miraculous origin which was known to all. Jesus had not only a miraculous origin (angels at His birth and the wise men), but also miracles throughout His career. Those who demand credentials deny the evidence upon which the church is founded.
Jesus was challenged for not having credentials (Matthew 21:23 – 27). Sincere religious authority figures (not to mention the corrupt ones) have always feared what might happen if the unlicensed were to teach. The result has been to stifle discussion through which errors may be discovered. Instead, the assumption is made by the leadership that they already have the truth, so discussion can have no benefit. Whether in Jesus’ day or any time including our own, such an attitude only cements division and hinders growth.
The religious authority figures of the time opposed the selfless leadership of Jesus (Matthew 21:23 – 27). But, can selflessness actually lead? Many well-meaning religious leaders have thought not, rather believing that authority is necessary. An organization without authority has been deemed impossible. Yet, Jesus established His leadership based on service, selflessness, and liberty, and insisted that, through the indwelling Spirit who is given to all the faithful, this unity can and will hold the church together. Authority is based on a lack of trust of others.
Religious leaders generally think in terms of top-down leadership, whereas Jesus proposed bottom-up followship. He used a parable about two sons, one who told his father that he would work but did not, where the other said he would not but later did. Jesus applied this to the Jewish leaders who claimed to follow God but didn’t, versus the tax-gatherers and sinners who repented and sought God. (Matthew 21:28 – 32) Liberty, a major topic in the New Testament, requires accepting personal responsibility and following those who are doing better.
Jesus told a parable about some share-croppers who killed those who came to collect the owner’s share, thinking they could take over the land as their own (Matthew 21:33 – 46). The Jewish leaders who were present understood that the reference was to them and were incensed. Even the less corrupt among them had lost sight of their role of bringing the people to God, and instead became enormously wealthy through their positions, not recognizing that they were there to serve, not to receive. Authority generates self-deception.
Jesus told a third parable about leadership which centered on the wedding feast of the son of a king who ruled a distant region (Matthew 22:1 – 14). First, the distant citizens did not want him to rule. Second, the local citizens treated his invitation to the wedding lightly. Third, when the king ordered that the ne’er-do-well be invited to replace the rude social elite, some came without the traditional garb. Jesus’ points were that (1) those who do not want Him as king will perish, (2) those who treat His invitation lightly will be excluded, and (3) those who come still need to respond appropriately.
Two bitter enemies, the Pharisees and the Herodians, joined forces in an attempt to corner Jesus into either alienating the people or defying the Roman occupation concerning taxation (Matthew 22:15 – 22). Jesus displayed His godly ability to keep things simple, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” The modern church often forgets that the Kingdom of God is within the faithful, that it is not an earthly kingdom. By establishing a large physical presence, the church becomes a target instead of desirable goal.
The Sadducees, who taught that one lived on through descendants, not resurrection, invented a “gotcha” story about a woman who had seven husbands (successively). “Whose husband will she be in the resurrection?” (Luke 20:27 – 39) Jesus kept His answer very simple, “Spirits don’t marry.” Then He added an observation that Moses had said that “I AM” was still the God of the patriarchs, so either God made a grammar error, or the patriarchs are still alive. Jesus was the perfect illustration of, “If it sounds complicated, it’s probably wrong.”
Jesus said, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and greatest commandment. And the second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” (Matthew 22:37 – 40) What would the modern faithful put forward as the greatest commandment? It’s not about service or authority or doctrine or future benefits but about laying a foundation for a family relationship between faithful spirits.
Jesus asked a question about the first line in a popular psalm (Matthew 22:41 – 46, Mark 12:35 – 37, Luke 20:41 – 44). Rabbis of that time had missed the significance of an apparent contradiction. David, the author of the psalm, referred to his descendant, the Messiah, as his Lord, which would never be done in a dynastic culture. Jesus challenged His audience to figure out a simple answer. His opponents failed. Resolving those dichotomies allows us to escape legalism and enter faith.
In Matthew 23, Jesus gave a series of criticisms of the scribes and Pharisees. In each case, He pointed out their inconsistencies, where their teachings were missing the point of having a relationship with God. The modern church often falls into the same disconnects by losing sight of the overall purpose: a big family that will last. Authority, physical comfort, unrealistic or complicated doctrines, and revisionist history all steer the hearers away from loving one another and trusting God.
Some non-Jews had come for the Passover festival during which Jesus would be crucified. They asked Philip, who asked Andrew, who asked Jesus for an interview. The resulting summary of the Messiah given by Jesus is an excellent example of having a paragraph-sized explanation of Christianity at the ready just in case an outsider asks (John 12:20 – 50). He explained the necessity and significance of His death, the importance of character, the reality of a small following, and the offer of eternal life.
Jesus said, “Now is the judgment of this world; now the ruler of this world will be cast out.” (John 12:31) After returning to heaven, Jesus became the ruler of all the governments of the world (Revelation 1:5). If Jesus is in charge, how do the faithful explain why the governments of this world do such a poor job? The simple answer is that people all over the world routinely ignore the orders of their respective governments. In the same way, governments ignore their ruler, Jesus. Free will means that the disobedient can be disobedient.
Jesus had addressed the unique leadership style of the Kingdom of God previously, but the disciples had not retained it, probably because it was counter-intuitive to what they had always experienced. In the foot-washing scene (John 13:1 – 17), Jesus was making the point that leadership in the Kingdom was to be through service, not authority. Yet, in the modern church, authority figures are still the expected norm. People followed Jesus because He taught understandably and demonstrated a mastery of life, not because He claimed a title.
When Jesus presented the servant mentality in the foot-washing scene (John 13:1 – 17), He demonstrated to them as well as taught them that they should serve one another. The point of service is not to serve God, since God has no need of anything the faithful might accomplish. Rather, they are to serve one another, which includes promoting one another, rejoicing at the success of one another, and taking care of the details of life for one another, especially if they do not serve you in return.
After the Last Supper, Jesus announced betrayal, denial, and future difficulties, (Matthew 26:21 – 25, 31 – 35, Mark 14:18 – 21, 27 – 31, Luke 22:21 – 23, 31 – 38, John 13:21 – 38). But He included the positive antidote. In the middle of bad times, remember to love one another rather than turning inward. The group is where we find strength. Jesus displayed His parade of godly character traits (glory) in good times and bad. Responding well in good times is easy. Overcoming oneself in bad times requires the indwelling Spirit.
Between the Last Supper and the Arrest, Jesus gave final instructions to His disciples (Matthew 26, Mark 14, Luke 22, John 14 – 17). Jesus remained consistent despite the chaos around Him. Notwithstanding the frequent misunderstandings in the past, Jesus continued to have high expectations of those disciples, that they would make connections and understand Old Testament illustrations. The modern church needs this optimistic character trait, that those whose faith is growing will get there eventually because of the indwelling Spirit.
Immediately after announcing that Peter would deny Him three times, Jesus said, “Let not your heart be troubled.” (John 13:38 – 14:1) Although Peter did not understand at the time, before morning the prediction came true and he went out and wept bitterly. Coming back from such failure must have been difficult. Jesus prepared the way with, “Believe in God; believe also in Me.” How do the modern faithful handle personal failure? How do those who observe it? Overcoming ourselves is through faith, not superior self-control. Grow more faith.
Between the Last Supper and the Arrest, Jesus gave final instructions to His disciples (Matthew 26, Mark 14, Luke 22, John 14 – 17). Despite the warnings of betrayal, denial, and persecution, He always included comfort and an expectation of success. Many modern churches focus on failure. Jesus encouraged learning from shortcomings and focusing on successes, including both one’s own positive outcomes, and those of the fellow faithful.
Especially in His final instructions to His disciples (Matthew 26, Mark 14, Luke 22, John 14 – 17), Jesus was patient with those who were slow on the uptake. All through His career, but especially at the end, Jesus was kind with His disciples, probably because He understood that they had a lifetime of misconceptions to overcome. The modern church needs the same perspective, being patient as people struggle unsuccessfully to fit the gospel into a broken world view. Rebuilding fundamental conceptions takes time.
In His final instructions to His disciples (Matthew 26, Mark 14, Luke 22, John 14 – 17), Jesus made numerous promises to His disciples. Most importantly, those apostles were thereby informed about what Jesus intended to do for them. They were not flying blind. Second, those disciples understood that whatever Jesus said, He was going to do. As apostles, they acted on those promises, which is faith. The modern faithful need to search out the promises Jesus actually made to all the faithful, and then act as though they were a sure thing, which they are.
In His final instructions to His disciples (Matthew 26, Mark 14, Luke 22, John 14 – 17), Jesus focused on the unseen. Physical reality will pass away; the unseen will last forever. Because everything we learn comes in through our physical senses, making the transition to comprehending the unseen takes some mental effort. The modern faithful cannot expect a step-by-step explanation of how everything should work. That would be “walking by sight,” not “walking by faith.” The key is trusting the one with the evidence, Jesus.
Thomas Theology Hub 