Commands of Jesus: "Let your light shine before men..."

Commands of Jesus: Let your light shine before men… (so that they may see your good deeds and praise your Father in Heaven) Matt. 5:16

Context: This command is from the Sermon on the Mount (found in Matthew 5-7). In Matthew, Jesus is portrayed as a new and better Moses. Moses was seen as the Lawgiver in the Hebrew Bible (received the Law on Mount Sinai). What we find in the Sermon on the Mount, is that often, Jesus quotes one of the commandments or one of the other rules from the Torah (or Law, like 5.21, 27, 31, 38) and he expounds on it, revealing the Spirit that God gave the command in. He wanted to deal with our sinfulness (both external and internal).
Jesus is showing how demanding a holy God is. He cares more about our mere external obedience to a few commands, he cares about our heart. He was dealing with religious people who thought they could justify themselves before God on how they observed certain rituals (the Pharisees, that is). Jesus knows that external sinfulness comes from our internal uncleanness (see Mark 7.20-23). Adultery is obviously sinful but it stems from our evil thoughts. We think we are ok if we don’t engage in the external act of adultery (or any sexual immorality) but we can harbor these internal thoughts. These internal thoughts are what lead to the immoral sinful behavior. Jesus is trying to get us to deal with the source of our sinfulness (our hearts).

In Matt. 5:13-16, Jesus calls believers salt and light. If that is the case, then it must mean that the world is corrupt and dark. How so?
Tell me what you know about salt? Why would it be good for followers of Jesus to be salt? Jesus compares the world to meat or fish that, left to itself, will very quickly become rotten. The primary use of salt in His day was to preserve meat or fish by soaking it in brine (salt water) or rubbing salt thoroughly into it. Ever heard the phrase that someone was (or wasn’t) worth their salt? Salt was valuable in those days. A Roman soldier might even receive part of his compensation in salt.

Light is a little more obvious. We can see the metaphor for a follower of Jesus to be light, can’t we? How is this? Lamps need to be lit to avoid danger and damage if we want to be active after the sun goes down. That is the world to Jesus, a room in a house after the sun goes down.

It seems as if the world in which we live can become corrupt and dark. In this sense salt and light can challenge decay and darkness and actually transform them.
If a piece of meat goes rotten, it’s no use blaming the meat. That’s what happens when meat is left out on its own. The question is, “Where is the salt?” If a house gets dark at night, it’s no use blaming the house. That’s what happens when the sun goes down. The question to ask is, “Where is the light?” If society becomes more corrupt and dark, it’s no use blaming society. That’s what fallen human nature does. So often we don’t understand why non-believers don’t act like we do or see things the way we do. That is just the way lost people behave when they are left unchallenged by Christ-like behavior. When this happens, we need to ask, “Where are the believers?” Where are the saints who will actually live as saints in the public square, wherever that is for you? Where are those who see their mission as God’s people to live and work and witness in the marketplace?

How do we rationalize this with Matt. 6.1?
What were the “acts of righteousness” that Jesus is referring to? If we read 6.1-18, we get a sense that the acts of righteousness were giving to the needy, prayer and fasting. These are good things, but the religious people that opposed Jesus were doing these things with two purposes in mind: to attract the attention of other people and to justify themselves before God. These acts they thought were gaining them “holy points” with God.

Now, where is the public square that we live in? What are some practical ways that we can be salt and light in the world? What are things that can become “acts of righteousness” to us as they were to the Pharisees? How do we avoid doing “acts of righteousness” to draw attention to ourselves?

Should Our Gospel Communication Be "Reductionist" in Its Theology?

Maggi Dawn wrote a blog post (http://maggidawn.com/rob-bell-love-wins/) about the Rob Bell/Universalism controversy. She takes aim at Justin Taylor, who wrote on what Bell stated on a promotional video about his new book Love Wins and John Piper who dismissively wrote “Farewell Rob Bell” on his twitter account.
Dawn defends Rob Bell, not on his supposed universalist views, but on his ability to communicate and what he is trying to do. Bell is seeking to connect with disaffected Christians and “seekers” so he is purposefully simple and is not much of a theologian in his communications, whether written or spoken.

She writes:
"As far as I can see, it’s this, rather than theology per se, (communicating) that is Bell’s real gift. His writing and broadcasting actually covers very little ground theologically, and does so imprecisely, but what he does par excellence is capture the imaginations of those who have become disenchanted with Christianity, and haven’t enough patience or emotional energy to re-examine it … he is reductionist in his theology, but that seems to me to emerge from his deeper longing to communicate at the level of an evangelist and pastor. Once people are interested in theology the finer details can be worked on with theologians who – precisely because of their concern for the finer details – fail to communicate in quite the way Bell does. But if people never get interested in the first place, they will never hang around long enough to examine the finer details."

My question concerns her understanding that pastors and evangelists do not need (nor should they) be concerned about theology. I’ve been studying the gospel preaching of some of the early “evangelists” in the book of Acts, and they seem rather concerned with theology.
Peter seems very theological in his preaching. He doesn’t sugar coat his message (or isn’t reductionist) as he tells his listeners, “You crucified him” and that salvation is found in no other name (Acts 3.13-26; 4.8-12). Peter also mentions that Jesus is a “judge”. Paul, even in a Greek context is not reductionist when he tells his Gentile listeners that a day of judgment will come and that all people should turn from their “ignorance” (Acts 17.22-31).

My point is that if ever there was a need for “seeker sensitive” messages, it was in the early church when Peter and Paul were speaking before either antagonistic audiences or audiences who did not know all of the back story. Yet, these “evangelists” were not reductionist in their theology and Paul on several occasions urged his pastoral representatives guard their doctrine closely (e.g. 1Tim. 4.15-6). Paul even connects pastoral love to strong theology (1 Tim. 1.3-11). I think that our preaching to “seekers” needs to be thoughtful and understandable, but at the same time, we should not avoid deep theological truths. If we are reductionist in our evangelism, we could be accused of using a “bait and switch” technique when we start to discuss issues like election, atonement and the concept of Hell or an eternity apart from God.

The Commands of Jesus: Watch out for the yeast of the Pharisees

The Commands of Jesus: Be careful…Watch out for the yeast of the Pharisees and that of Herod (Mark 8.14-21)

Context: Jesus had just fed 4000 people, of which bread was the major staple (8.1-10).
The Pharisees ask him for a sign from heaven to test him (vv. 11-13; he just gave them a sign). Jesus refuses and leaves.
Jesus and the disciples are on a boat (with only one loaf of bread between them).
Jesus issues his command: Be careful… Watch out for the yeast of the Pharisees and that of Herod (v. 15).

What does Jesus mean by yeast? – What is yeast and what is its purpose?
Positive – Matt. 13.33 - The kingdom of heaven is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough
Seemingly negative – 1 Cor. 5.6-7 – things that corrupt.
The yeast had nothing to do with literal bread (which is what the disciples heard).
Yeast in those days was used at times as a symbol of corruption (in Greek understanding and Jewish understanding). In those days, with not the greatest preservation techniques and containers, yeast could go bad and if it did, it could infect a whole batch of dough and poison it.

The disciples don’t get it. They think he is telling them not to buy bread from the Pharisees and from Herod. Perhaps they begin debating whose fault it is?

Jesus is not talking about bread. Jesus was asking his disciples to not be infected with the same attitude of the Pharisees and Herod. Here the Pharisees demand a sign from Jesus, as they had elsewhere (even though they had observed Jesus perform miracles in front of them). Jesus needs to act the way they want him to. We have Pharisees (or teachers of the Law) present when Jesus heals the paralytic (Mark 2.6-12; 3.1-6).
Herod had shown a curiosity in Jesus as well, mostly in his signs and wonders ability than his teaching (Mark. 6.14; Luke 23.8).
Elsewhere
Matt. 16.12 - Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees.
Luke 12.1 - “Be on your guard against the yeast of the Pharisees, which is hypocrisy.

It seems as if the signs and wonders are never enough. They’ve seen several examples already. What were they looking for? Was it incontrovertible truth? If that was the case, they were trying to dictate to God the conditions they needed in order to believe in Jesus. Even then, I don’t think it would have been enough because it would not have fit the profile that they had of how God would act in history. They would have analyzed it, debated it and probably explained it away.

Where is the “yeast” that we need to avoid today? Who are the people and/or what are the thoughts that infect our whole being and our faith? How do we guard against such people/thoughts?

Do we find ourselves without faith and demanding signs? What signs do we demand from Jesus? Are we swayed by those who ask the same things as well? Do we wish that Jesus would just make things clear and obvious so that everyone would believe in him? (What would that do with our faith? Does John 20.29 say anything about this?)
What are we so dull about? Have we ever experienced God’s provision in Christ yet later wondered how we were going to provide for ourselves at another point?
When Jesus speaks clearly to us in context, do we understand it? What do we find so hard to accept? Have we ever experienced Jesus so clearly yet later on we wonder if he really is who he says he is? Have we even doubted that he has ever worked among us?

Do we need any sign from Jesus? We need one, which is the resurrection. If we have that one sign, then our faith in Jesus is warranted, no matter whether he provides anything else for us or not. He is worthy to be worshiped and followed on the basis of that.

In Mark, the disciples are portrayed as having a special relationship with Jesus, yet, despite their presence with Jesus and their sharing in his ministry, they appear to miss the significance of who Jesus is and what he is doing. They have an excuse, haven’t experienced the resurrections and the presence of the Holy Spirit. Do we understand how significant Jesus is and what he did (and is doing)? What do we need help with? What do you not yet understand? How can we help?

Do We Need to Call It Idolatry?

I know this is going to aggravate a few people, but can I just ask a few questions without being painted with a specific brush or by attracting a firestorm of response?

There has been a lot of talk recently in certain evangelical circles on idolatry. I remember talking with someone who had just read Greg Beale’s book, We Become What We Worship. The young man reading the book basically summed it up by saying that the root of our sin is idolatry. I countered that I thought that the root of our sin is our selfishness. It could then be countered that our selfishness is when we elevate our desires above our desire for God, thus we become idols unto ourselves. Or, the things we desire become the idols.

I read Keller’s very helpful book, Counterfeit Gods. I greatly benefited from it. Keller defines an idol as: anything more important to you than God, anything that absorbs your heart and imagination more than God, anything you seek to give you what only God can give. A counterfeit god is anything so central and essential to your life that, should you lose it, your life would feel hardly worth living. It is what you spend most of your passion and energy, your emotional and financial resources on without a single thought. “If I have that, then I’ll feel my life has meaning, then I’ll know I have value, then I’ll feel significant and secure.”

I understand that and I even agree with it to an extent. But, I still don’t understand the idolatry language. I’ve been studying Mark 7 and Jesus’ renunciation of what the Pharisees called “The Tradition of the Elders” (Jesus called them the traditions of men). I would imagine that Keller, Beale and others who agree with this kind of thinking would say that the traditions of the elders became the idols of the Pharisees, and those like it. This takes me back to my original question, why call it idolatry. Jesus doesn’t call it idolatry. In fact, as far as I can tell, the terms idol, idols or idolatry are not found in the words of Jesus or the gospels themselves. In fact, when idols or idolatry is used in the New Testament, overwhelmingly it is referring to literal pagan idol worship. There is one place in Col. 3.5 that does use idolatry as way of discussing greed (or it could be sexual immorality, impurity, lust, evil desires as well, which are lumped together in that verse).

My main question is, why do we have to be so quick to label issues like this so quickly and not examine the texts and see how idolatry is defined. I am not saying that books like Beale’s and Keller’s aren’t helpful, I’ve already stated my appreciation for Keller and his book. But can’t I ask this question without being put into a camp or being shouted down. I just want to discuss these issues. It seems if you disagree with certain popular teachers or camps, you get criticized and your orthodoxy is questioned. (I fall into this camp with some of my favorites). Anyway, I don’t have a proper conclusion to this rant, but my study of Mark 7 got me thinking, “Why didn’t Jesus refer to sinfulness as idolatry?”

Commands of Jesus: "Go home...and tell..."

The Commands of Jesus: Go home to your own people and tell them how much the Lord has done for you, and how he has had mercy on you (Mark 5:19).

The Context: Mark 5:1-20 – Jesus restores a demon possessed man.
[Either read this passage or recap it].
Jesus is in the region of Gerasenes. It is a heavily Gentile (non-Jewish) area. This man is more affected than other people that he has encountered with demon possession. He could not be bound by chains (verses 3-4). Again, as Jesus approaches, he runs to him and confronts him.
Verse 7 – What do you want with me, Jesus, Son of the Most High God…Don’t torture me.
Jesus asks the demon for its name. Legion, for we are many. Could be Jesus displaying his knowledge of the tactic of gaining the name of an opponent in spiritual warfare.
The demons beg Jesus to send them into the herd of pigs rather than cast them out into space. It is thought that perhaps the demons would prefer to possess any kind of body instead of being without a body.
The pigs run down the side of the hill into the lake and were drowned. The reaction is curious. The man is in his right mind and calm next to Jesus. The people become afraid. They are not astonished or amazed. They are so fearful that they want Jesus to leave.

We’ve seen Jesus heal a man possessed before (Mark 1.21-29). This seems to be more of a challenge according to verses 3-4. Was also called Legion, for they were many. A legion represented 1000 soldiers in a Roman army.
Jesus sends the demons into a herd of pigs. The people are afraid. Why? This was a region of Gentiles. They did not think that pigs were unclean. These pigs were probably their property or someone’s way of life. They were probably more concerned about their livestock than about someone’s well being. They want Jesus out of there. Asking Jesus to leave was probably a mixture of things. One, is the fear of losing more livestock. One could have been they just didn’t know what to do with this man who had so much power and so much authority. They may not have had a very well developed understanding of the God of Israel. They just knew that Jesus was more powerful than the most powerful demons. What could he impose on them to do? Could he dominate them like Legion dominated the man?

The man wants to follow Jesus (and rightfully so). Jesus tells him to go home? Why do you think he doesn’t let him follow him?

Jesus, in other healings, told people to not tell anyone (see Mark 1.44; 5.43). Why did Jesus tell this guy to go to his people and tell them what had happened?
Jesus is heading back to that vicinity (see Mark 7.24-37). Perhaps this man’s testimony is preparing the way for Jesus to visit?
The people who live in the man’s area responded to his testimony. They were amazed at what Jesus had done for him. They were amazed at the man sharing what God had done instead of amazed at amazing signs and wonders.
We see this in John 4 with the story of the Samaritan woman at the well that Jesus encounters. Jesus shows insight into this woman’s life that he could only know through some sort of prophetic revelation. Read John 4.28-30, 39 (Many of the Samaritans from that town believed in him because of the woman’s testimony.)

There is tremendous power in our testimonies. Sometimes the best form of witness for Jesus that we can give is to tell others what the Lord has done for us. Sometimes we simply need to tell of how he has had mercy on us.

Commands of Jesus: "Take up your mat..."

The Commands of Jesus: Mark 2:1-12 - Take up your mat and go home. (Your sins are forgiven)

Context: Jesus’ teaching, healings and exorcisms are drawing crowds. While teaching in Capernaum, a group of friends, who know the power of Jesus, bring their paralyzed friend to be healed by him.

Verse 5 – When Jesus saw their faith, he said to the paralyzed man, “Son, your sins are forgiven.”

In verses 6-7 we see some members of the crowd quite aggravated by Jesus’ statement. They recognize that by “forgiving this man’s sins” he is claiming to be able to do something that only God could do. They think he is blaspheming. (And if he cannot forgive sins, then he definitely is blaspheming and was liable to be stoned according to the Law of the OT).

Jesus’ response? Which is easier? (Ask, which would have been easier, to heal a paralyzed man or forgive sins?).
Both are pretty difficult.
Verse 10 – Jesus points to his authority on earth by healing the man (he reveals his power as God’s Son in power).

What do you think the man needed more: to be able to walk or to have his sins forgiven?
Your answer depends on your state of spiritual need. Do you realize that you need your sins forgiven? What does that mean?

The Bible says we are all sinners.
Read Rom. 3.23 –
In this chapter, Paul is talking about our relationship with God.
In verse 22, righteousness refers to an unbroken relationship with God.
In verse 24, justification refers to being declared “not guilty” or “acquitted” of our transgressions against God. We have been redeemed, that is delivered from one status (being guilty of sinning against God; a broken relationship with God) to another (being acquitted of our sins; a healed relationship with God).
Verse 25 – Atonement – “At – one –ment” – that is what this word literally means. It refers to a healed relationship. We are now at one with God because of what Jesus has accomplished.
In the OT, atonement was accomplished by animal sacrifice. God forgave the people their sins with the performance of this sacrifice. The sacrifice symbolized that sin is costly and cost something its life. The worshiper (the one who offers the sacrifice) is represented by the animal (by placing his hand on the head of the animal). This was performed every year as a symbol.
Jesus becomes the once and for all sacrifice for the forgiveness of our sins. His sacrifice provides our “atonement” with God.

Hebrews 10:8-10 – we’ve been made holy through the sacrifice of Jesus. Holy means set apart, cleansed, righteous before God. Our sins have been forgive because Jesus became the once for all sacrifice that takes away our sin once for all (not to be performed every year like the OT sacrifice).

We don’t need to take up our mat (like the command of Jesus) but we do need our sins forgiven (our relationship restored with God).
Do you understand what it means to have your sins forgiven?
Do you realize what you’ve been forgiven of? If not, what do you need to know about your sinfulness?
Do you feel like you have an unbroken relationship with God?

If Jesus can do this (heal a paralyzed man, or more importantly forgive sins), what does it say about how we relate to him?
If he can do this, do we obey what he ask of us?

Commands of Jesus: "Be quiet! Come out of him!"

The Commands of Jesus: Be Quiet! Come out of him!
Mark 1.21-28 – Jesus is teaching in the synagogue and the people begin to recognize his teaching authority.
He is confronted by a man possessed by an evil spirit.
The man asks, “What do you want with us?”
Jesus speaks a word and the evil spirit comes out of him.
Again the authority of Jesus is recognized, this time in his command over evil spirits.
No matter what the people knew to be true of Jesus, they saw him as a new kind of teacher.
His authority is recognized and the word of the unique nature of his authority spread.
In verses 29-33 we see that Jesus heals many of physical and demonic issues.
In verse 40-42 he heals a man of leprosy (again, through a simple statement, “Be clean!”)
In verses 2.1-4, the crowds gather even more.
In 5.1-20, Jesus heals a man possessed of many demons (legion, for we are many).

What stands out in each of these episodes is Jesus’ authority over the powers of Satan and sickness.
There were Greco-Roman and Jewish healers and exorcists. But Jesus’ exorcisms were distinctive – no lengthy list of gods, recites no formulas or incantations, uses no magical paraphernalia to cast his spells. A simple word of rebuke (Mark 1.25).
Recognition of Jesus by the demons – early on, only the demons grasp Jesus’ full identity. Jesus always rebukes these proclamations.
Spiritual warfare – one of the keys to gaining supernatural power over an opponent is to invoke his name (Jesus’ own strategy, in Mark 5.9). They are not confessing Jesus, it was a defensive tactic.

Ask: Why do you think these demons confronted Jesus in this way? Perhaps they knew that judgment was on the way.

What do these episodes reveal about Jesus?
His mercy? His power? His authority? (Yes to all of these)
His healings were signs that he was accredited by God (see Acts 2.22).
Also, it seems that his power was displayed to attack the devil and it was a sign that the power of God was with him (see Acts 10.38).
What we see in this passage (and others like it) is that Jesus is battling Satan on his turf. The NT reveals that Satan in the prince of this world and his judgment is coming with the victory of Jesus, see John 12.31 and John 16.11.
These victories over Satan and his “spirits” show Jesus to be the Son of God.
We see that because Jesus can drive demons out, the kingdom of God has come near (read Matt. 12.28).

What can we learn about this command of Jesus? This (most likely) is not a command that directly applies to us. If we are believers in Christ, we cannot be demon possessed. But these episodes can reveal something about Jesus and how we relate to him.
Jesus reveals the power of God with great authority. His assault on Satan (on his turf) shows that Jesus is inaugurating his kingdom.

We have no need to fear the demonic, because Jesus has overcome the power of Satan. He is still in the world, and has power, but he cannot possess us, only harass us. And yet we need to remember, great is he (Jesus) that is in me, than he that is in the world (1 John 4.4).