GCI Equipper

Three Questions We Must Answer

As we focus on the Love Avenue and our theme, Compelled by Love, there are three questions each one of us needs to address.

There is a lot of enthusiasm in GCI as we focus on the Love Avenue and reaching out to our neighbors and friends, but there are also a lot of questions. How do we do this? Why are we doing this? Is this really our calling? What can my little group do? What does this mean for me and my personal life? I submit these questions are mostly addressed when we answer the three main questions for every Christian. Who is Jesus? Who am I in relation to Jesus? Who are others in relation to Jesus? The answer to these questions gives us the Why of the Love Avenue and our participation with Jesus.

 

Who is Jesus?

It seems such a simple question with an obvious answer. He is the Son of God and the Son of Man. He is the one to whom has been given all power and authority on heaven and on earth. He is the one who promises to be with us always, even to the ends of the age. But what does this mean? What does knowing who Jesus is have to do with the Love Avenue? And where do you start? Depending on how you count them, you can come up with more than 135 names and titles of Jesus – each one of them important. Your priority list may differ from mine but let me share the titles that help me focus on the Love Avenue and my part in it.

  • The Savior: Jesus is the savior of the world. I used to believe that Jesus came to just save a few. But that’s not what Scripture tells us. The Bible tells us Jesus is the savior of the world (John 4:42; John 3:16-17; 1 John 4:14; Luke 19:10; Luke 2:11; 1 Timothy 4:10) who came for all. For years I struggled with the concept that God came for all until I was asked by a good friend and mentor, “Who specifically did he NOT come to save?” That question stopped me in my tracks. Is there someone, or a group of people I believe Jesus did not come to save? Perhaps it’s people who believe differently than me, or who look differently than me, or who have a different lifestyle than me, or who are deceived differently than me. Jesus is the one and only Savior for all who needed to be saved—and that includes everyone.
  • The One who forgives: Jesus is the one atonement for all sin. When Jesus was on the cross and said, “Father forgive them, for they know not what they do,” who was he referring to? Who was the “they” he prayed for? The Roman soldiers? Caesar? Pilate? The Sadducees and Pharisees? The crowd calling out against him? The disciples? His family? The rest of the crowd? Yes! Yes to all. Again, a long time ago I was asked the question, “When Jesus said Father forgive them, who did he exclude?” Jesus never said, “Father forgive all but….” Paul reminds us that ALL have sinned, and the same ALL have been forgiven. Some believe and live in that forgiveness; some don’t believe and still live in the misery of their guilt and shame.

The Bible tells us Jesus became our sin. He became the propitiation—the appeasement or satisfaction—of our sins by his blood (Romans 3:24-25). This is the heart of the gospel message; our sins have been removed because we have been forgiven. We are no longer dead in our sin because we’ve been made alive in Christ (Ephesians 2). Jesus is our redeemer – the one who pays the ransom for us (John 1:29; Galatians 4:5; Ephesians 1:7; 1 Peter 1:18-19; 1 John 2:2). He paid the penalty for our sins, and because of that we walk forgiven – in the freedom of his mercy and grace.

  • The Reconciler: Sin made humanity feel guilty and it was easy to fall for the lie that God was mad at us, turned his back on us and would not – indeed could not – be in the presence of evil. I heard this lie preached for years. One variation might be, since we have all sinned and fallen short God cannot love us. Another states that because of sin and the fall of humanity, God had to turn away and we were all subject to his wrath. Books have been written about God’s wrath and God’s anger, and how sinners would be dealt with in the hands of an angry God. False teachings about ever-burning infernos in different levels of hell and eternal torment have scared millions into believing God is enraged and looking for ways to dispense his wrath. The idea that a holy God cannot be in the presence of sin and evil have made many give up, believing God has already rejected them or that their sin is too much for God to forgive.

Jesus came to reconcile us to God by revealing his true nature. God has often dwelled in the presence of evil. The Bible tells that Lucifer and a host of angels rebelled among the heavenly hosts. Since God is not in a given place, and there is no place he is not, this rebellion was in his presence. He dwelt in the midst of the camp of Israel – among sinners. Jesus, who is God in the flesh, came to live among sinners. The Holy Spirit lives in you as he turns your heart to repentance to see God as Father, Jesus as Lord, and the Holy Spirit as teacher and comforter.

God hates evil because of what it does to us, but he does not hate those who have been deceived by evil. He is not afraid of it, doesn’t have to run from it, and certainly does not lash out at his beloved because of their sin. He is our Father, our Abba (loosely translated as Papa). He loves us enough to send his Son to us so we can be redeemed, so we can see our value, so we can be forgiven and experience his love. Jesus came so we could be reconciled to God – so we could see we are adopted, cared for, loved and included in the communion shared by Father, Son and Spirit.

Who am I in relation to Jesus?

The answer is simple and profound. I am saved. I am forgiven. I am reconciled. I am a unique expression of God’s love. I am known by God. I am rescued. I am born again. I am adopted. I am a reflection of Jesus. I am called a masterpiece. I am bought with a price. I am free. I am blessed with every spiritual blessing in heavenly realms. I am a co-heir with Christ. I am a beloved child of the Father. I am the brother of Jesus. I am accepted. I am the friend of Jesus. I am the image of God. I am holy and blameless in him. I am chosen. I am redeemed. I’ve been justified. I’ve been sanctified. I am a citizen of heaven. I am a child of the promise. I am a new creation. I am loved.

As a result, I live and walk in a freedom not known by too many. I walk in confidence, knowing my future is sure. I have been invited to participate with him in seeking and saving the lost. I’ve been invited to join him in fulfilling the Great Commission – realizing I am working alongside the one who has been given all power and authority on heaven and earth, and that he will be with me always. Because I know his work is good and will be fulfilled, and because I know I am a citizen of his kingdom, I have permission to not get as caught up in the evils in this world because I know there is only one solution, and he is already in charge. I can’t fix the political mess; I can’t fix social injustice; I can’t fix or stop hate; but I know the one who can. I will follow him as he leads me. I will love because he loves.

Who are others in relation to Jesus?

Again the answer is simple and profound. They are saved, they are forgiven, they are reconciled. The sad truth is many don’t know this yet. They live in darkness because they haven’t been brought into the light. Jesus invites us to bring them into the light. He invites us to reveal the truth of who they are and help them leave shame and guilt behind. He invites us to help them understand they are loved, they are worthy, they are valued. He invites us to stand beside those who are hurting and give them comfort. He invites us to stand up for those who are mistreated because they need to know they are valued. He invites us to see others as he sees them, to see his love and compassion for them and then act accordingly. Because we know Jesus, we want others to know him as well. We want them to live in the truth of who they were created to be. We are compelled by love to love others. This is the foundation of the Love Avenue.

Jesus, help me share your love,

Rick Shallenberger

Spiritual Practices for Easter Preparation

The 40 days between Ash Wednesday and Easter Sunday give us
a beautiful opportunity to implement some spiritual practices
as we prepare our hearts for renewal.

By Jillian Morrison, Associate Pastor, Glendora, California

I’ll admit that even as a Christian and someone who grew up going to church, I’ve often underestimated the profound significance of the cross and resurrection of Christ, and how it defines me and my life forever.

If not for his willing death and surrender to the Father’s will, I would still be dead in my sins. If not for his resurrection, I would have no hope of eternal life with God and no hope of experiencing Christ’s resurrection life here and now.

This amazing truth is worth meditating on, even for as long as 40 days between Ash Wednesday and Easter Sunday. What a beautiful opportunity we have each year to set apart a period of time dedicated to coming honestly before the Lord and preparing our hearts for renewal.

As you observe the Easter Preparation season, consider a fresh approach to fasting and other spiritual practices to help you grow deeper in your love for and identification with Christ.

Fasting (and prayer)

According to Adele Ahlberg Calhoun in her book, Spiritual Disciplines Handbook: Practices That Transform Us, fasting during this season “reminds the church of how Jesus gave up everything – even his life – for us.”[1] She explains:

Fasting is not a magical way to manipulate God into doing our will; it’s not a way to get God to be an accomplice to our plans. Neither is fasting a spiritual way to lose weight or control others. Fasting clears us out and opens us up to intentionally seek God’s will and grace in a way that goes beyond normal habits of worship and prayer. While fasting, we are one on one with God, offering Him the time and attentiveness we might otherwise be giving to eating, shopping or watching television.[2]

Many people fast during the days leading up to Easter. Instead of just fasting, fast and pray. Better yet, invite others to join you. Invite your pastoral team, church members, family members, and friends to join you in your Easter Preparation journey. Share with one another what you’re fasting from and what prayer requests you have during the 40 days, and touch base with each other once a week.

Observing Easter Preparation with other believers will not only make the journey more enjoyable, but will also give each of you the accountability to persevere by lifting one another up in prayer and affirmation.

It’s important to keep in mind that fasting doesn’t necessarily mean fasting from food or entire meals. Be sure to listen for a nudge from God if you are to fast specifically from food and refer to health guidelines before starting a fast. We may ask God to help us fast and be free from unhealthy habits like busyness, comparison, worry, greed, self-pity, self-sufficiency, resentment, complaining, bitterness, envy, pride, and the list goes on.

The spiritual desire behind fasting is “to let go of an appetite in order to seek God on matters of deep concern for others, myself and the world.”[3]

We don’t fast in order to seek after our own will, but to seek the will of God and his heart to heal our world.

Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter?” (Isaiah 58:6-7a NIV)

We fast to identify with the complete surrender of Christ to the will of the Father. From the 40 days in the wilderness to the agony of Gethsemane, we have Christ as our model and our strength to say, “Father, not my will, but Yours be done.” (Luke 22:42)

The spiritual practice of fasting can include:

  • Seeking strength to persevere, obey and serve
  • Repenting and waiting on God
  • Overcoming addictions, compulsions and cravings
  • Addressing excessive attachments or appetites and the entitlements behind them, and partnering with God for changed habits
  • Abstaining from food, drink, shopping, desserts, chocolate, etc. to intentionally be with God
  • Abstaining from media like TV, radio, music, e-mail, cell phones, and computer games to allow space for listening to the voice of Jesus
  • Abstaining from habits or comforts in order to give God undivided attention[4]

The God-given fruit of fasting can include:

  • Keeping company with Jesus in complete surrender
  • Praying for needs in the body of Christ
  • Identifying with and fellowshipping with Jesus by choosing to follow his sacrificial example
  • Freeing up more time for prayer
  • Repenting of self-indulgent, addictive, or compulsive behaviors
  • Letting these small deprivations remind you of Jesus’ great sacrifice on your behalf
  • Seeking strength from God for obedient love and service[5]

Here are other spiritual practices to consider during Easter Prep:

  • Slow down – Limit addiction to busyness, workaholism, and hurry; learn to savor the moment and stay present with Jesus.
  • Practice gratitude – At the beginning or end of each day, share with God three things you’re grateful to him for. Share them with your spouse, children or friends. You may wish to keep a gratitude journal if you prefer to write it down and keep a record to come back to.
  • Celebrate – Listen to, sing, dance, or make music about the cross. Sing and dance with your children or grandchildren. From traditional hymns to recent Christian hits, meditate on the lyrics and the powerful truth they proclaim about Christ and the cross.
  • Read through the accounts of Jesus’ life on earth in the Gospels.

May God bless you with renewed passion and transformation as you identify with Christ this Easter Preparation season!

[1] Adele Ahlberg Calhoun, Spiritual Disciplines Handbook: Practices That Transform Us (Downers Grove, IL: InterVarsity Press, 2005), 219.
[2] Ibid.
[3] Ibid., 218.
[4] Ibid.
[5] Ibid.

You Are the Church!

When we believe we are the church, rather than church being a place where we go, our perspective and our reality changes.

By Sam Butler, Pastor, Grand Rapids, Michigan

What is the church? If we asked this question the typical historical answer would be something like, “the place where one goes on a particular day of the week to worship God, to fellowship, and to be involved in church programs.” The identification would be with a specific place, a building. If we conducted a street survey asking the question, “Where is the church?”, people would most likely point you in the direction of the local Catholic, Methodist, or Baptist church. The association would still be with a particular location or building. But if we want to understand the nature of the church, we cannot ask what and where questions. We need to ask the who question. Who is the church? And the answer simply stated is you and me. We are the church, the body of Christ, of which Christ himself is head (Colossians 1:8, Ephesians 1:21-23).

As individual members of the body of Christ, we are the church. It is so important that we see ourselves in this light. When we think of the church in what and where terms, it becomes easier for us to distance ourselves from the true reality of Jesus’ calling on our lives. When we believe we are the church, rather than church being a place where we go, our perspective and our reality changes. Church becomes a lifestyle, something we live into. We see Matthew 28:18-20 as a personal invitation to participate with what Jesus is doing. As we are going, we are to make disciples. As we live our lives on a daily basis, we participate with Jesus in his saving work.

Often, we can feel inadequate – feeling like we may not have what it takes. But when we think this way, we underestimate who Jesus is and that he is for us and with us. Understanding the role of the Holy Spirit is important here. Prior to his arrest, Jesus told his disciples that he would not leave them as orphans:

I will ask the father, and he will give you another advocate to help you and be with you forever—the Spirit of truth…. You know him for he lives with you and will be in you” (John 14:16-17).

Jesus’ presence in our lives today is through the indwelling of the Spirit, and where the Spirit is, there is the church. As individuals, we are uniquely qualified by the Spirit, who is in us and always with us. Our personalities, life experiences, and passions form us and are ultimately the gifting of the Spirit. They make us who we are in Christ. There is no one like you. You have been gifted for the church. Each of us is equipped for the work that Christ has for us, and through the Spirit we will continue to learn and grow. It is a lifestyle. We are the church!

As we explore this understanding there are several additional aspects that we must consider. As individuals, Jesus has not called us into a place of isolation; we need others. The church as the body of Christ is made up of many parts – that is, many people. Jesus has called us to be in relationship with others. What does this look like?

In describing a healthy church where people are working together for the sake of the gospel, GCI identifies three elements that are necessary: worship (the Hope Avenue), discipleship (the Faith Avenue), and mission or community (the Love Avenue).

We are the church when we gather for worship together (Acts 2.42-47). It is important to fellowship, share in communion, and share in the work of the gospel.

We are the church when we partner together with other churches and agencies in our communities. We as GCI congregations do not work in isolation. The body of Christ is greater than just GCI. When we engage with other likeminded Christians who believe as we do, agreeing that Jesus is Lord and that he calls us to love one another, then we work together for the sake of the kingdom. We engender a spirit of cooperation, not competition. It is healthy to have good relationships across the body of Christ.

Lastly, we are the church when we reach out in love and serve (Galatians 5.13). We are called by God to build relationships with the people who make up our communities. Jesus wants us to build lasting relationships, to make new friends. We get to know people new to us, and they get to know us; it is a reciprocal relationship. When we are compelled by God’s love everyone benefits.

When we are faithfully present in these areas the Spirit will work in all of us producing the fruit of the kingdom. This is God’s purpose for us. Jesus’ prayer recorded in John 17 reminds us of the incarnational love that God has for all of us. Jesus begins the prayer very personally:

Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by completing the work you gave me to do…. My prayer is not for them alone. I pray for those who will believe in me through their message…. Righteous Father, though the world does not know you, I know you, and they know that you have sent me. I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them” (John 17:3-4; 20; 25-26).

As the church, the incarnational love of God is present in us through the Spirit. What a privilege it is for us to participate with Jesus in his continuing work of redeeming his creation.

You are the church!

The Gift of Liturgy

By Tim Sitterley, US Regional Director, West

Early in our marriage Linda and I were visiting the old Franciscan Mission in Santa Barbara California. We were in the mission’s visitor’s center, and I noticed a large and very old bible open to the Gospel of John. The Bible was in Latin, and since I had taken four years of Latin in high school, I was naturally compelled to try and impress my wife with my translation skills. About three verses into my translation the reflected image of an individual standing behind us appeared in the glass of the display case. The individual turned out to be a Franciscan friar, but since the hood of his cowl was up, all we could see was blackness where his face should be. I nudged Linda and said, “Look! It’s the angel of death.”

Booming resonant laughter filled the visitor center, and as I turned around my hand was firmly grasped by the beaming friar who looked like anything but death. Happy to see that he appreciated my somewhat irreverent sense of humor, we entered into a conversation about where I learned Latin, and the differences between my classical Latin and the Vulgate Latin spoken in the Catholic Church today.

Then, out of the blue he invited Linda and I to attend the Mass that was about to start in the main sanctuary. He said the service was totally in Latin, and that I would enjoy it. I made it clear we were not Catholic, but he assured me we were welcome to sit in the back, and as long as we didn’t come forward for communion, we could participate in everything else.

So there we were, sitting in the next to last row in a service neither of us had ever experienced. As the liturgy progressed, I at least had a hint to what was being said. The priest would recite “Agnus Dei” (Lamb of God) and the congregation would reply “qui tollis peccata mundi” (who takes away the sins of the world). They would stand up, so we would stand, but as we stood, they were sitting back down. They would kneel on the rail attached to the pew in front of them, so we would awkwardly kneel. But of course, they were standing back up as we were kneeling. This comedy routine lasted until deacons came down the center aisle with an offering basket on the end of a long pole, at which point Linda and I quietly made our exit. We totally missed the benediction.

I share this story because it demonstrates two things. First, it speaks to the response we’ve received from many when we encourage following the liturgical calendar, the Revised Common Lectionary, and the inclusion of various elements into the weekly worship service. And second, it also points to the fact that first-time visitors to our weekly service may be just as confused as Linda and I were, if we don’t adequately communicate what we are doing…and why.

First, let’s look at the concept of liturgy itself.

One of the first pushbacks I hear regarding the adding of liturgical elements is that liturgy is Catholic…and somehow therefore evil. First, our Catholic brothers and sisters are part of the same Body of Christ we are. And second, to make it very clear, liturgy is totally catholic. But if you are paying attention, I spelled catholic with the lower case “c”.

The word catholic means universal. Our liturgy has elements dating back to the Apostolic age. It has been used by Christians on every continent and in every age. The liturgy is filled with Scripture. Over the course of history, the church has dropped elements and added other elements. It isn’t my liturgy or your liturgy, or a Catholic/Lutheran/Episcopal/etc. liturgy. It is a catholic liturgy — a gift to us from the saints who went before us (even before there were any denominations to name). Isn’t it far more narrow minded to craft a service to meet the preferences and particularities of your individual congregation? Isn’t it far more presumptuous for a pastor to imagine he knows better than his sainted elders or than the church universal (dare I say catholic)?

Someone once said the liturgy is like a fine banquet, prepared over hours under the direction of a master chef. Services that are cooked up on the pastor’s computer each week are like fast food meals – not nearly as nutritious or memorable. Because the liturgy is catholic – spanning ages and places – it serves to feed us a nutritious and enduring meal – the meal of Christ in Word and Sacrament.

Another argument I frequently hear is that the liturgical calendar and weekly liturgical elements are too repetitive…as if that’s somehow a bad thing. I’m amused by this response, simply because I grew up in a denomination where I knew EXACTLY what the service would look like each week, no matter which congregation I was visiting in the world. The fact is, we like repetition. Consider our secular celebrations:

In January, we stay up till midnight and sing an ancient Scottish song no one actually knows the words to. February, its flowers and heart-shaped boxes of candy. March, we dress in green and drink green beer. April, bunnies and eggs. May, margaritas and tacos. July, we blow stuff up. November, we eat way too much, and are thankful we can go shopping the next day. This is just the United States. Around the world the list of annual events is endless. Repetition keeps us grounded in our culture and lets us know where we are.

Liturgy…not only at the calendar level…but more importantly at the weekly congregational level, keeps us grounded in our faith, and continually reminds us of what is most important in our worship. I can give a poor sermon (I’ve been told) but I can still take comfort in knowing that through the liturgy of our weekly worship experience, the Gospel has been presented through the singing and prayers. Through the various scripture readings, the words of the prophets and apostles have been spoken. And through the elements of the Lord’s Supper, the congregation’s gaze has been turned to Jesus. None of this is an excuse to not put the time into the message. But it does remind me that the message is just a part of the greater tapestry of worship, and even if it is weak, the liturgy still delivers the good news of Jesus each week.

George Stoddard is a retired Lutheran pastor, and a good friend of mine. I recently sat down with George and asked him to talk about the Lutheran liturgy, and more importantly, what that liturgy meant to him. He listed off liturgical elements that I was either totally unfamiliar with, or wouldn’t be a good fit in most of our services. But he also spoke of elements that would add just one more layer of understanding to our weekly gatherings.

The thing that resonated the most, however, was George’s description of liturgy as the outline for our weekly corporate conversation with God. Whether it’s the singing together of songs of worship and adoration, or the corporate call and response, or the corporate prayers of confession, we all enter into a familiar and orchestrated conversation with the God who tells us that wherever two or three are gathered in his name there he is in the midst of them. Yes, there is time during the week for personal worship and prayer and confession. But when we stand together as one congregation, we are reminded that we are not the audience watching the performance on stage, we are participating together in an offering of worship and faith to the true audience…the Triune God. The liturgy simply gives us a script for that conversation, and the liturgical calendar takes us through the greater narrative of the gospel story.

Around the year 1000 AD, Prince Vladimir of Russia, a pagan, sent envoys to explore different religions and return to him with a report. The envoys who visited the Hagia Sophia Church in Constantinople returned with this report, “We knew not whether we were in heaven or earth… We only know that God dwells there among men, and their service is fairer than the ceremonies of other nations.” Within a year Prince Vladimir was baptized into the Orthodox faith, and Orthodoxy became the official religion of Russia.

Yes, we need to be aware of the needs of first-time visitors. Our actions should always be explained, and it be made known to visitors that they are included. Even among our long-time members, we should never assume that everyone knows why we have introduced new elements to the worship liturgy they already know well. But when they do know the why behind the action, then the familiarity becomes a source of comfort that opens the door to that place where “God dwells there among men.”

I saw this driven home so poignantly by a video of a congregation in Kentucky gathered in the parking lot next to what little was left of their church building. The tornado had removed the roof. The organ was gone. The pews were gone. The big sign on the front of the building was gone. Every physical thing that defined them as a church was blown away. And yet they gathered because the calendar told them it was time. And they stood there in that parking lot in conversation with God, following the familiar liturgical roadmap that had led them…in some cases…for generations.

The liturgy brings Christ to earth and us to heaven. Jesus locates himself in his Word and in the Sacraments. And the liturgy of the church, in all its variations, has provided comfort and instruction and grounding through persecution, war, natural disasters and the constant influence of cultural change for two millennia. May God guide our liturgy to the point that members and guests experience God’s dwelling among men.

Why Love your Neighbor?

We love others because we love Jesus.

By Daniel Zachariah, National Director, India

When asked why she would pick up dying, homeless persons off the streets of Kolkatha, Mother Teresa was famously quoted as saying, “I see Jesus in every human being. I say to myself; this is hungry Jesus; I must feed him. This is sick Jesus. This one has leprosy or gangrene; I must wash him and tend to him. I serve because I love Jesus.” Perhaps she was motivated by what Jesus said:

 “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.” (Matthew 25:40)

Jesus is very clear in his teachings with regards to the need to love neighbor. His apostles, especially John, builds on this and gives us further clarification. Challenged by a Pharisee as to which was the greatest commandment in the law, Jesus’ reply is well known.

“‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” (Matt 22:38-40)

There are two important points in Jesus’ reply that one cannot afford to miss. The first point is that Jesus quotes from both Deuteronomy and Leviticus, but most notably, he combines the two passages in his reply. By saying, “the second is like it,” he is making an important connection between them. In other words, neither of them can stand alone. It takes both to satisfy the criteria of “great.” The second point is that Jesus declares that loving God and neighbor sums up the entire Law and Prophets. Love is the very essence that defines our obligation to and with God. Love is the DNA of the law! Paul reminds us in Romans 13 that love is the fulfilment of the law.

Echoing Jesus’ thoughts on love, notice how John not only weaves the theme of combining love for God with love for neighbor, but shows us both are necessary to be in relationship with God.

“Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.… Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. And he has given us this command: Anyone who loves God must also love their brother and sister” (1 John 4:7-8, 20-21).

For John, one cannot claim to love God if there is no attempt to manifest our love toward a brother or sister. Erwin McManus states, “When we live in an intimate relationship with God, we are able to love ourselves and become passionate about loving others. When we are disconnected from God, we find ourselves increasingly empty of love. Jesus, it seems, is certain that the more you love God, the more you will love people.”[1] Indeed, a life devoid of love toward others cannot represent a genuine relationship with God who, himself, is love and fashioned all of humanity in his own image.

When we claim to love God, we cannot close our hearts to others and be indifferent to them. We were created to thrive in a relational reality with God and with others, girded by love. We cannot have one without the other. As Christopher Witmer eloquently says, “If you break from love, your relationships will splinter and in the process, you’ll quit dancing with God. If ‘love thy neighbor, is the rhythm to God’s dance, anyone who doesn’t love their neighbor isn’t dancing with God.”[2]

So, why love our neighbor? That is the way we can truly say we love God whom we cannot physically see. Love for God and for neighbor has to be inclusive, as was Jesus’ reply to the Pharisee. Loving our neighbor completes the circle of God loving us and our returning that love. Loving our neighbor is allowing the love of God to flow into us and then out of us – it cannot remain blocked and still in us. When we allow ourselves to be a channel of God’s love, we experience the love of God more fully and holistically, which then enables us to know God more intimately. If we do not love our neighbor, then we will not be able to experience forgiveness, compassion, forbearance, kindness, faithfulness, and gentleness, which will ultimately rob us of the joy and peace of the Holy Spirit. No wonder, Mother Teresa said that she is compelled to serving others because she loves Jesus! And this, indeed, is the entire “Law and the Prophets.”

[1] McManus, Erwin Raphael, Soul Cravings: An Exploration of the Human Spirit, Nashville, 2006 Thomas Nelson, 14
[2] Why “Loving Your Neighbor as Yourself” Is So Important to Christianity, https://www.therebelution.com/blog/2018/04/why-loving-your-neighbor-as-yourself-is-so-important-to-christianity/

Church Hack: Gospel Fluency

As we take a deeper dive into the Love Avenue, we can’t forget the whole reason for joining with our neighbors in community. We are compelled by love, Christ’s love, which fills and transforms us, compelling us to share that love with those around us.

In his book, Gospel Fluency, Jeff Vanderstelt suggests that many Christians struggle with sharing the good news of Jesus because we do not see our lives through the lens of the good news. As we practice examining our lives through the gospel, we naturally begin to share our stories with the truth that God is with us and moving in all the circumstances of our lives.

To learn more about Gospel Fluency, view and download this month’s Church Hack here:

https://resources.gci.org/wp-content/uploads/2022/02/2022-CH2-Gospel_Fluency.pdf

New Curriculum: On Being with Jesus

On Being is a four-part interactive connect group curriculum, designed for biblically-based, dynamic discussions around being a disciple. We are excited to release, part three of the series On Being with Jesus.

Never Alone

When I was younger, I was an athlete and pretty cocky. In my sophomore year in high school, I played on the junior varsity basketball team (JV) and was a substitute on the varsity team. I was not humble and had little respect for my JV coach. In my mind, I was already on the varsity team and my JV coach did not have much to teach me. As a point guard, part of my job was to pass the ball to create opportunities for my teammates, but I was far more oriented towards making plays on my own. During one practice, my JV coach, trying to get me to pass more, said, “Dishon, there’s no ‘I’ in ‘team!’” I waited until he turned his head, and said just loud enough for him to hear, “But, there is a ‘me’!” I ran a lot of laps that day. Did I mention that I was cocky? I wish I could tell you that I outgrew that independent streak, but I still struggle with it from time to time.

In ministry, I find that my natural tendency is to do things myself instead of building teams. When GCI put forward “team-based, pastor led” as an element of the vision of healthy church, I was not enthusiastic about it at first. I believed in the power of teams, but sometimes they take time to get going. And, what if they slow down decision-making? Then, I started to learn a bit more about Jesus and how he approached ministry. If anyone could have acted independently, it was him. Yet, he gathered a team and rarely did any ministry alone.  Jesus also taught that we too should do things together. In his longest recorded prayer, notice what Jesus says:

I have given [believers] the glory that you gave me, that they may be one as we are one — I in them and you in me — so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me. (John 17:22-23)

Jesus never commanded us to get a lot of things done as quickly as possible, however we are commanded to love each other. If we internalize this passage, we will see that part of the work of the church is to participate in Christ’s work to make humanity united. Therefore, building teams is not just a strategy for Christians to work efficiently. Ministry teams are, in part, how we testify to the reality of Jesus. Teams are meant to build and reproduce unity.

As you think about the discipleship of children and youth, I encourage you to take a team-based approach. Teams are not only more impactful in the long run, but they can serve as models of the unity for which Jesus prayed.  Whenever possible, we should also be teaching our children and youth the importance of teams as part of how we disciple them. There are plenty of articles in the Equipper to help you develop a team-based approach.

I am happy to say that I have grown some from my sophomore year in high school, and I have a great appreciation for teams. I have adopted a personal “never alone” policy in my ministry work. Whatever I am doing (i.e. going to a conference, meeting with community leaders, praying for discernment, etc.), I want to be either building a team (sometimes just a team of two) or creating opportunities for emerging leaders to learn, if possible. In my work as the GenMin Coordinator, one of the first things I did was assemble an advisory council to discern God’s will with me, and I included this photo so you could see the people who are helping me experience Christ as we serve the children and youth of GCI. I want to say “thank you” to the GenMin Advisory Council for helping me experience the blessing of unity in Christ:

Top row: Ruth Phillips, Dishon Mills, Carrie Osborne. Middle row: Tamar Gray, Hazel Tabin, Desiree McKinnon. Bottom row: Reuel Enerio, Ceeja Malmkar. Not pictured: Eula Doele.

In thinking about your congregation’s engagement and discipleship of children and youth, what if you assembled an advisory council of not only members of your congregation but community experts as well? What if you modeled unity in Christ for your young people? What if you made the commitment to never do anything alone?

Dishon Mills, Generations Ministry Coordinator US

 

Gospel Reverb – Extravagant Worship w/ Dan Rogers

Love Avenue: Relational Evangelism w/ Brenda Asare Akoto

Sermon for April 3 – 5th Sunday in Easter Preparation

Psalm 126:1-6 • Isaiah 43:16-21 • Philippians 3:4-14 • John 12:1-8

Our theme this week is the abundance of God. The call to worship Psalm talks about mourning being turned into rejoicing by God’s abundant provision. Isaiah 43 describes God’s deliverance for Israel, creating abundance in the wasteland. Philippians 3 shares Paul’s “riches” in his past life that he gave up to know the overflowing riches of Christ. Our sermon comes from John 12 – a portrait of the abundant worship of Mary at Jesus’ feet.

The Lingering Fragrance of Grace

John 12:1-11 ESV

Have you ever smelled good perfume? Most of us have, and unless we are allergic to perfume, we enjoy the fragrance. If you put a dash of perfume or cologne on the neck or wrist it gives a whiff of a nice fragrance. But perfume isn’t just used for that pleasant fragrance when someone walks by. It can also be used to hide other fragrances – or odors. Some early burial ceremonies included perfume being poured over the body to cover the smell of decay or disease. It was typically used after a person died, but in today’s story, Jesus was anointed with perfume prior to his death.

 

Note: there are three anointings in the Scriptures regarding Jesus. The first occurred in Bethany at the house of Simon the Pharisee – when a woman (apparently one known to be a sinner) approached Jesus, broke open a bottle of perfume and began crying. She anointed Jesus’ feet and wiped them with her hair. This seemed to occur when John the Baptist was still alive – early in Jesus’ ministry. The third anointing is found in both Matthew and Mark, and it occurred in the house of Simon the Leper in Bethany. Two days before the Passover, an unnamed woman broke an alabaster jar of fragrant oil and poured it on Jesus’ head.

This sermon covers the 2nd anointing, which we find in John 12.

Read or have someone read John 12:1-11 ESV.

This story in John is taking place after a darker turn in the narrative. Jesus is approaching his death, and has been for the last few chapters, especially since the raising of Lazarus. All the gospels slow down immensely when it comes to the last week of Jesus’ life—about a third of each one is dedicated to the events of just a few days. Think about that—they skip through a lot of Jesus’ life. We see him as a baby, then as a twelve-year-old, then as a full-grown man. Then they skip around through his ministry career—a whole year might pass within a few verses. And yet when it comes to his last few weeks, the narrative slows down significantly. Jesus’ dialogue and prayers are reported in detail, and conversations are jammed right up against each other.

Today’s story is like that.

Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. So they gave a dinner for him there. (John 12:1-2 ESV)

The name Bethany is translated by some to mean “house of figs,” as there are many fig trees in the area; others translate it as “house of misery,” speculating that Bethany was a designated place for the sick and those with contagious diseases. It’s a small town about two miles outside of Jerusalem, and it is speculated that it was more of a subdivision than an entire town. It reached to the Mount of Olives, and it is the place from which Jesus ascended. Today it is still a small town with a population of about 1,000 and the traditional tomb of Lazarus is still marked.

So Jesus comes to dinner with his friends and Mary does something extraordinary.

Mary therefore took a pound of expensive ointment made from pure nard. (John 12:3 ESV)

Mary we’ve met before. She is the sister of Martha and Lazarus. Martha had earlier complained to Jesus that her sister wasn’t helping with Martha’s “many tasks.” He reminded her that Mary had chosen the better part—to sit at Jesus’ feet and listen. From early on, Mary seemed to “get it.”

Jesus and Mary seem to have a special relationship, a special understanding. For example, Jesus kept it together for the most part when he heard that his friend Lazarus had died. He told everyone to wait and see, and he talked theology with Martha. He only loses it when he sees Mary. Then the shortest, and one of the most poignant verses in the Bible, John 11:35, “Jesus wept.” He keeps it together until he sees her.

That’s what I love about this moment here. Mary, who gets it. Mary, whose sister thinks she’s not doing what is most important, she’s the one who “gets it.”

That’s one of the telling studies as you look at the gospels. The people that Jesus reveals himself to, or who first note who he is, are often those considered less than by others. We have a demon-possessed man who lives among the tombs and cuts himself. Or we have the Samaritan woman who has been through several marriages and is living with someone else, who comes to the well in the middle of the day to avoid everyone else. Then we have Mary, the one who doesn’t help her sister, who comes in with an expensive bottle of perfume and…

..and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. (John 12:3 ESV)

It’s almost like everything stopped and silence took over the room. As I’ve said, the narrative is running along at a clip—Jesus has been healing, teaching, dodging the bad guys. Miracles and near-misses left and right—the cultured elite and the politically powerful closing in on him; Jesus showing his own emotional side, weeping at the tomb, and then….STOP.

The story will go slowly from here on out. Detail after detail, teaching after teaching, we will walk closely with Jesus in his last days.

John wants us to know that Mary poured perfume worth a year’s wages on Jesus’ feet. One of the more expensive perfumes in the world is Henri Dunay’s Sabi, which is about $30,000 a bottle. That’s what we’re talking about here.

You can imagine the fragrance from the perfume not only going through the room, but outside the house, drawing others in to see what’s going on.

The disciples’ reaction is painfully predictable:

But Judas Iscariot, one of his disciples (he who was about to betray him), said, “Why was this ointment not sold for three hundred denarii and given to the poor?” (John 12:4-5 ESV)

Other translations say this was a year’s wages. There were similar reactions to the other two anointings in the Scriptures. Why this extravagance? Why this waste?

Why this waste? How many times have we said that? We live in an interesting time now when people don’t seem to have time for anything. Books take too much time and energy, so we put them on audio so we can listen to them while we are doing something else. Shopping takes too long, too much effort, so we do it from home online—with one click—so that it’s taken care of and we can get back to doing other stuff.

Yet even in this crazy time, we faithful believers still choose to stop everything and go to church. That seems a little nuts to the rest of the world—there’s no product produced that they can see; there’s no entertainment value, you actually give money rather than make it. And church is imperfect—if you want to hear music, turn on your iTunes, if you want to hear a sermon, look one up. Why this waste? Why waste your time—the most precious commodity you have—on this humble gathering?

Yet that’s the deal. That’s the point. We have a deeper thirst, and only this “humble gathering” will do. Just as Mary had a deeper thirst and a deeper understanding—that this particular moment was worth her special bottle of perfume. She somehow knew it was time to stop and anoint Jesus.

With all the stuff we have going, all the other “deadly important” things we’re up to, we also need to STOP. Stop and let the fragrance of worship fill our house.

Judas’s question is so classic: Why wasn’t this perfume sold to feed the poor? Here we go. He was recommending a “good” thing. Do you know what the enemy of the best always is? The good. The good is the enemy of the best. Judas is offering the sensible alternative, and in the other anointing accounts in the other gospels, the other disciples recommend the same. The sensible thing to do would be to give this money to those in need.

Yet here is where we see Jesus, once again, telling them he is more than just another prophet, more than just someone who’s calling them to moral action or stricter obedience.

Leave her alone, so that she may keep it for the day of my burial. For the poor you will always have with you, but you do not always have me. (John 12:7 ESV)

He is accepting this act of worship; he is commending this act of worship. Every prophet worth his salt would have torn his clothes at this point—worship is only meant for God.

And Jesus says….YEP.

“You will not always have me.” May those words echo to us. They already echo in our desire to share God’s love and life with others. We love others not because of who they are or what they do, and especially not because of who we are, but because of who HE is.

Steven Hawking, the great British physicist, died not long ago. As an avowed atheist he is known for saying there is no heaven. He believed heaven is just a fairy tale that people tell each other to make themselves feel better in the face of a short life and a long death. I would offer a slight modification on that: “there is no human goodness, it’s a fairy tale.” Human goodness, the goodness of the human spirit, is a myth that people tell themselves to make themselves feel better. As James tells us, “Every good and perfect gift is from above” (James 1:17)—all the goodness, graciousness, love that we see in the world and in ourselves is a gift from God. And the best good, the best graciousness, the best love happens when we love Jesus first – when we pour that bottle of perfume over his head or anoint his feet – when we give our hearts to him!

When we give our perfume to him first, that’s the only way there’s enough for everybody. That’s the only way there’s enough left. When we give our time and attention to him first, that’s when we have time and attention left over for the people we love, even the things we love.

Finally, a parallel here. Judas’s reaction, and the real reason behind it…

He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. (John 12:6 ESV)

Here he is, being secretive, taking care of himself. Judas at least has some understanding that he’s part of something real and new here with Jesus, and yet he is still focused on what doesn’t matter. He is selling his soul here for a handful of quarters. His priorities are obvious, and in the end, he doesn’t care, he doesn’t trust, he doesn’t believe.

He speaks with secretive, hidden, double meanings. Many addicts in recovery will have on their wall, if not tattooed on their arm the proverb: “Keep it simple.” Simplicity, let your yes be yes and your no be no. When meanings start to get doubled, when secrets start to get whispered, watch out—this is fertile territory for sin. Secrecy is the petri dish that sin grows in.

Parallel that with Mary’s act.

Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. (John 12:3 ESV)

This is an extremely intimate act. She is transgressing several cultural boundaries here—doing some big no-nos. An unmarried woman was not to even touch a man, and never a Rabbi teacher like Jesus! This alone was presumptuous – and then letting her hair down, that was huge. Letting her hair down in the presence of men was strictly forbidden.

Yet that is the parallel here with Judas. As he takes things in secret and puts them away in secret, so Mary is out in the open, spilling the perfume, letting her hair go everywhere, kissing feet. This intimate moment is an act of utter openness, complete abandon in worship. The perfume is gone in a moment, and yet the fragrance of it remained.

An entire bottle of perfume poured on Jesus. Jesus smelled like perfume – he smelled like adoration and worship. Between this anointing and the one that took place shortly before his death, it’s possible that he smelled sweet even as he died. In the stink and heat and smell of blood at the cross, Jesus had the fragrance of worship, the fragrance of grace still lingering on him.

May we worship with the same kind of abandonment that Mary expressed. May we see Jesus as he is and worship him. May the fragrance of grace linger on you today. May you have that fragrance of worship, love, and freedom that we know as the children of God. May people smell you coming and be lifted up and lightened by your presence. Breathe deep. Amen.

Small Group Discussion Questions

Questions for sermon:

  • Have you ever had an exorbitantly expensive drink, or an expensive bottle of wine? What was the experience like? Can you imagine spilling it or otherwise using it up?
  • What do you make of Jesus’ statement “For the poor you always have with you, but you do not always have me” (John 12:8)? Jesus tells us to serve the poor and yet he takes this act of worship for himself—what does that tell us about who he is and what our response should be?
  • We talked about the contrast between Judas—secretive and duplicitous, and Mary—simple generosity. Do you believe that God often blesses us with much more than we need? Share a story of God’s generosity in your life.

Questions for Speaking of Life:

  • Have you ever been to a wasteland setting like Isaiah describes? Have you been to a spiritual and emotional wasteland?
  • Isaiah reminds them of their past with God by invoking the story of the Exodus: “Thus says the Lord, who makes a way in the sea, a path in the mighty waters” (Isaiah 43:16). How can it be helpful to remember past blessings when we face current trials?
  • In this passage, after reminding Israel of their past, Isaiah turns their attention to future hope. How do we keep authentic hope without being foolhardy? Is hope more than simple luck or optimism?

Quote to ponder:

The very least you can do in your life is figure out what you hope for. And the most you can do is live inside that hope. Not admire it from a distance but live right in it, under its roof. – Barbara Kingsolver

Sermon for April 10, 2022 – Liturgy of the Palms (Palm Sunday)

Psalm 118:1-2, 19-29 • Luke 19:28-40

This week’s theme is the gates of praise. With a chosen focus on Palm Sunday for the Sixth Sunday of Easter Preparation, there are only two passages in the RCL. The call to worship Psalm presents a liturgy of entrance to the temple courts that is paved with praise and rejoicing. The Gospel reading in Luke echoes this theme with Jesus’ triumphal entry into Jerusalem, where his disciples shout out with praise and rejoicing.

The Entry of Departure

Luke 19:28-40 (NRSV)

Today marks the end of our journey through the Season of Easter Preparation (commonly referred to as Lent) and it launches us into the beginning of Holy Week. In Holy Week, we are invited to praise and worship Jesus as the one who is faithful to his word to us, even at incredible cost to himself. The liturgical calendar gives us this special day known as Palm/Passion Sunday which begins what is commonly called Holy Week. Some churches will focus on the Passion of Christ while others will focus on Jesus’ triumphal entry by celebrating Palm Sunday. Both focus on Jesus and the culmination of his ministry that takes place in Jerusalem. Either path gives us the opportunity to hold to what Jesus revealed to us during the season of Easter Preparation while entering Holy Week with a response of praise and worship for who he is as our Lord and Savior. Last year we focused on Passion Sunday, this year, we will be focusing on Palm Sunday and Jesus’ triumphal entry as it is told in Luke’s Gospel.

The story begins in Luke 19:

After he had said this, he went on ahead, going to Jerusalem. (Luke 19:28 NRSV)

We should ask, “after he had said what?” As Luke tells the story of Jesus’ entry into Jerusalem, he does so by linking it to the parable of the pounds that Jesus just told in the previous section of Luke 19. According to Luke, Jesus told this parable “because he was near Jerusalem, and because they supposed that the kingdom of God was to appear immediately” (Luke 19:11 NRSV). If we were to revisit that parable, we would see that Jesus is trying to correct some faulty assumptions of his followers. They were ready for Jesus to overthrow the Roman Empire and rule as their new king immediately. But the parable sets up a time between a ruler becoming king and that king returning in “royal power.” The time between will be a time where the subjects of the king will either faithfully serve him or rebel against him. We will see both in our story today. But first, let’s explore what light the parable of the pounds shines on the story of Jesus’ triumphal entry.

First, we are to understand that Jesus is not coming to Jerusalem to become king just as the nobleman in the parable did not go to a distant country to become a nobleman. Jesus is already King. Other ancient triumphal entries were understood in this manner. It was the victorious kings who would enter a city in a procession of celebration as a way of claiming that city as their own. You can see the paradox set up in the way Jesus enters Jerusalem. He does not enter in the same manner as other kings of his time would. For example, victorious Roman generals would enter a city wearing a crown of laurel and riding a chariot pulled by mighty war horses as symbols of military victory. Jesus enters on a humble colt and ends up wearing a crown of thorns. The symbols of his victory point to a royal power from a decidedly different source.

Second, Jesus’ entry into Jerusalem is not Jesus’ entry into his royal power. That takes place at Jesus’ ascension. With Jesus’ parable as our guide, his entry into the city equates to the departure of the nobleman. Jesus is not entering the city as a place of arrival but as a place of departure. This also fits with how Luke has been telling the story. Luke began a section in his Gospel back in chapter 9 verse 51 where Jesus “resolutely set out for Jerusalem” that is known as the “travel narrative” or as the “journey to Jerusalem.” Luke spends ten chapters on this journey narrative, and it ends just before the triumphal entry. The whole journey is a journey towards Jesus’ exodus—his death and crucifixion that will take place in Jerusalem.

Third, we should note that this story does not actually end with Jesus’ entry into Jerusalem. In fact, the next verse after our story has Jesus still coming near Jerusalem. In this way, here on Palm Sunday, we stand at the entrance of Jesus’ crucifixion and death which will be visited throughout Holy Week. Let’s look at the story as disciples who are called to enter these gates with him.

When he had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, saying, “Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it.’” So those who were sent departed and found it as he had told them. As they were untying the colt, its owners asked them, “Why are you untying the colt?” They said, “The Lord needs it.” Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. (Luke 19:29-35 NRSV)

The location of the story takes place near Bethphage and Bethany, two neighboring towns that are on the Mount of Olives, which according to Zechariah 14:4 is where the Messiah was expected to arrive. It is here, before descending the mountain into Jerusalem that Jesus directs his disciples. In this case, two disciples to be exact. This is an interesting way Luke begins the story. Typically, Luke is full of explicit details throughout his Gospel, but in this case, he seems to go out of his way to keep the identity of these “two disciples” hidden. We don’t even know if they are two of the twelve disciples or just two disciples in general. It’s possible Luke does this to invite us into the story. For today, the two disciples are you and me. Notice Jesus gives us a part to play in his ministry. Even at this climatic end of his long journey, he still invites his disciples to be involved, to participate in what he is doing. And these two disciples are called to participate as disciples who are “sent.” Sent to do what, we may ask?

First, they are sent “into the village ahead of [them].” Often, ministry with Jesus is right in front of us. We do not need to set our eyes to some distant destination on the horizon, rather we are sent to the next town or person we encounter. This doesn’t mean we will not be sent to distant lands, but the emphasis is on carrying out Jesus’ ministry one step at a time. We should not overlook the many opportunities Jesus gives us to participate in his “sending” ministry all around us. The “village ahead of you” may be lying next to you when you awake in the morning. Or it may be in the breakroom of your workplace as you make your lunch. Maybe Jesus sends you to a “village ahead of you” located in the grocery store or gas station on your way home. Whatever village you encounter “ahead of you” may be a place Jesus is calling you to serve him.

Second, the two disciples are serving Jesus in a specific way. They seem to be aware of how they are serving, as they return with excitement “throwing their cloaks on the colt” and setting Jesus on it. Let me explain! These disciples obviously knew their scriptures. They knew how untying a colt, a new colt that had never been ridden at that, would serve as a sign laden with messianic expectations. The passage in Zechariah 9:9, for example, would be easy to see as taking place in the very event these disciples were caught up in.

“Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.” (Zechariah 9:9 NRSV)

There are other Old Testament passages, along with this one, that would let these disciples know they are playing a key role in Jesus’ ministry as the Messiah. The disciples know that they are sent ahead as a witness of who Jesus is. In the words Jesus gives them to say, along with the actions they are told to take, they become participants in the signs the scriptures have set out to point to Jesus. In their particular situation, Jesus tells them to untie a colt.

Luke mentions this detail of tying and untying five times, so it must be an important detail he doesn’t want us to miss. We can note two things that this act may symbolize in addition to the messianic themes associated with the colt from Zechariah. First, the colt is tied. And Jesus didn’t say to the disciples that they might find a colt tied in the village or that they need to look for a colt tied in the village, he says “you will find tied there a colt.” Remember, Jesus is on his way to Jerusalem to go to the cross. What he is about to do is untie all creation from the bonds of sin. Jesus is the one who will set the captives free, and the disciples in this act will serve as a witness to who he is and what he will do at the cross.

We too, will find “colts” still tied in the villages ahead of us that need to know who Jesus is as the one who sets them free. Any “untying” we do will only be as a sign of the ultimate freedom offered in Jesus. Also, the colt is untied for the purpose of being brought to Jesus. Likewise, our acts serve a greater end. For example, if Jesus directs you to help someone break free from an addiction or abusive relationship, you can do that as a witness of the greater freedom Jesus brings to them in the Gospel. The act only has minimum benefit if it doesn’t serve in bringing that person a little closer to Jesus. So, anything we do to bring others into some experience of freedom in this life, can be used to bring people to Jesus where their ultimate freedom is found.

Jesus also gives them words to say as they untie the colt. If someone wants to know why the colt is being untied, they are to say, “The Lord needs it.” Notice, the words and the act go together. The colt is untied for the Lord. Setting the colt free just to roam the hills on its own would be a bondage of another sort. The colt is made to have a master to whom she belongs. In a similar fashion, people are set free, not just from something, but for something. Namely, they are set free for the Lord.

Jesus doesn’t explain all the details or the symbolism. So while we throw out a disclaimer that these are just pictures or analogies to help us unpack some of the realities Jesus brings with his “departure,” we know he is always intentional. With this in mind, let’s look at another detail concerning the colt. The colt had “never been ridden.” This means it is a new colt that its master has not yet broken in. This could be another reference to messianic themes, and it can serve as another witness to who Jesus is and what he is doing. Jesus’ death on the cross will not end his ministry. There will be a resurrection which ushers in a new creation. Jesus rides into Jerusalem on a symbol of the newness he brings to all creation. Jesus is the true Lord and Master of his creation and creatures. Did you notice that the owners did not resist the disciples untying the colt when they were told the Lord needed it? Jesus as Lord means that all ownership must be denounced, and we are to be stewards instead. When the Lord comes calling, as stewards, we will have no problem letting go of that which has been given to our care. We are not owners, but stewards.

Again, these are not meant to be an exact parallel to how Jesus relates to us as his people. We are not actual colts tied to posts and we are not to equate such imagery that would see Jesus relating to us as we would to an animal. But hopefully, you get the picture.

In summary, the two disciples, like you and I, are sent ahead as witnesses to who Jesus is and what he has done. We do this with the words Jesus gives us to speak along with actions that confirm the words. Jesus is Lord; and we have the privilege to participate in his ministry by bringing others to him by word and deed. But, there is another calling we have as disciples that is seen running through the whole story. Let’s look further:

As he rode along, people kept spreading their cloaks on the road. As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, saying,

“Blessed is the king who comes in the name of the Lord!
Peace in heaven, and glory in the highest heaven!” (Luke 19:36-38 NRSV)

The story has a theme of worship running through it. There is no hesitancy from the disciples regardless of how odd their mission may have seemed. They are obedient to every word Jesus speaks to them. Not only that, but they also do it joyfully, gathering with others to sing praises to the Lord. This is what it means to be a disciple of the Lord who is King of all kings. Everything we do is done as an act of joyful worship. Notice how Jesus never had to tell anyone to spread their cloaks or lift their voices in praise. The presence of the Lord brings out a response of worship from those who know him.

Even in a story that is all about Jesus’ departure, his soon coming crucifixion and death, the author is inspired to write it in a joyful, worshipful tone. This too, is our response of knowing the Lord, even now as we live between the times of his departure and his return. That’s what we see in the parable of the pounds. The faithful servants take all that is given to them and serve as stewards who trust in the Lord and his promised return. But the parable also had one servant who thought the master to be a “harsh” man. He did not respond as one who trusted in the character and word of his master. So, Luke has one more detail to share to carry that through.

Some of the Pharisees in the crowd said to him, “Teacher, order your disciples to stop.” He answered, “I tell you, if these were silent, the stones would shout out.” (Luke 19:39-40 NRSV)

Jesus’ approach to the city is met with resistance. It comes from the Pharisees, the same opponents of Jesus that have been resisting him the whole journey to Jerusalem. They are not excited about Jesus riding in as the victorious king that they must answer to. They’d rather have their own rules and regulations that keep people bound to them. They also did not want the shouts of praise to reach the ears of the Roman authorities that they were capitulating to. A triumphal entry of a new king could end what little control they thought they had. There is no worship on their lips or joy in their hearts.

Notice how they oppose Jesus. They go after his disciples. They order Jesus to order the disciples to stop being worshipers and witnesses. Everything the disciples are doing points to Jesus as the true Lord and King, and the Pharisees cannot endure it. We can expect the same today as true disciples who follow the Lord. Those who want to keep people tied down for their own purposes will resist those who follow the one who is setting people free to follow him. The more we worship, the more we witness, the more we can expect the powermongers and slavedrivers to try to muzzle us into silence. But Jesus has words for them: “I tell you, if these were silent, the stones would shout out.”

In other words, Jesus stands at the gate as King, and he can’t be stopped. He will enter the city as its only Lord and King, and death itself will not prevent him from bringing life and freedom. Even if the whole world falls silent at his departure, the sound of the stone rolling from the tomb will shout his victory. Perhaps Luke intends to leave us with a lingering question. If Jesus is truly our Lord and Savior, even at the gates of his own departure, how could his followers be silent? After all, he is a returning King.

Small Group Discussion Questions

From Speaking of Life

  • Can you think of any examples of something that “went away” that was worth celebrating?
  • In light of Jesus’ death and all that he delivers us from, what specific things can you think of that deserve a “going away party?”
  • Although we live in this present evil age, we also know that the devil, all evil, sin and darkness are defeated and will ultimately be removed. How does this shape how we live in this present evil age?

From the Sermon

  • Can you recall some of the ways the sermon related the Parable of the Pounds to the story of Jesus’ triumphal entry? What insights are gained by the context of the parable with Jesus’ entry into Jerusalem?
  • What stood out to you from the sermon and the text about the disciples being sent “into the village ahead of [them].” How did the sermon relate this to participating in Jesus’ ministry?
  • Luke mentions the detail of tying and untying five times in reference to the colt. What symbolic witness of Jesus did the sermon bring out with this reference?
  • The sermon said that setting the colt free just to roam the hills on its own would be another form of bondage. How does this serve as an analogy of what true freedom is for us?
  • The text tells us that the colt had “never been ridden.” Discuss the symbolism you see in this detail, or the symbolism presented in the sermon? Any insights? Any wild guesses?
  • How were the disciple’s actions throughout the story an act of worship? What are some specific ways the disciples were worshiping the Lord?
  • What struck you about the Pharisees resisting Jesus by telling him to order his disciples to stop? In what ways do the powerful and elite rulers of our day try to prevent Jesus’ entry in the world by trying to stop his disciples? How have you experienced this dynamic?

Sermon for April 15 – Good Friday

Good Friday Service

As a call to worship read through Psalm 22.

Today we commemorate Good Friday. We remember Jesus’ sacrifice on the cross because of his love for humanity. This is often referred to as the passion of the Christ. In current times, passion is defined by a strong emotion, but the root word for passion means to suffer. To have compassion is to suffer with. On the cross, Jesus showed compassion, he suffered with us.

In today’s service we will meditate on Jesus’ seven statements from the cross. Together, these sayings constitute a powerful message from our Savior’s heart during the hours of his greatest personal agony. They reveal Jesus’ innermost feelings as he poured out his life for us.

(Participants can rotate through the stations or readers can take turns leading the meditations in the service.)

Forgiveness

While they were nailing Jesus to the cross, he prayed over and over, “Father, forgive them, for they don’t know what they’re doing.” Luke 23:34 (TPT)

As we journey with Jesus in his redemptive work on the cross, perhaps our thoughts turn reflective as we recall the atrocious events leading up to his crucifixion, yet we remember the compassionate words Jesus spoke, even as the spikes were driven into his hands: “Father, forgive them, for they don’t know what they’re doing.” Jesus’ words transcend time and space. His words echo in our hearts today. Jesus invites you to ponder the question, “What are you doing?”

Take a moment and ask God to show you a picture of your heart. What do you see? What does it mean? Ask the Holy Spirit to help you recognize the hidden wounds that cause you to act a certain way. Don’t try to figure it out alone! The Holy Spirit is your Guide, the Helper—the Parakletos. Invite God’s healing light to illuminate the darkness and make you whole.

Hope

Today you will be with me in paradise. (Luke 23:43)

God’s expansive view of humanity is evident in Jesus’ crucifixion. The disciples have scattered, and it is the Jewish leaders not the Romans that call for his death. Who would have expected the Messiah of glory to establish his kingdom as a martyr? It is not a Jewish person, or a religious leader that asks Jesus for forgiveness, but a convicted thief on the cross. What has the thief done to deserve forgiveness? He merely recognizes Jesus as the Son of God and asks. Jesus responds, “Today you will be with me in paradise.”  Once again, in God’s kingdom we see that the last are first.

Praise God, that through Christ’s sacrifice we are remembered and receive the grace we could never earn. Take some time to think about who you assume will be “last”. Is there a person or group that thinks of you as “last”? Ask God to give you the strength to turn towards him, to give you his eyes to see, receive, and give the undeserved grace that he poured out on the cross.

Care

Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.  When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Woman here is your son,” and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home. (John 19:25-27)

Whether connected by DNA or not, our “families” are connected by a long history, treasured memories, and shared experience. During his painful moment on the cross, Jesus sees two people he loves, Mary and John, and calls them family. He reimagines their relationship beyond the genetic bond. Through Christ, people of different experiences and cultures are united as brothers and sisters. Our compassionate Christ places the lonely in families.

In God’s loving presence, consider the experiences of your fellow brothers and sisters. Are there those who are easier to include than others? Is there a time where you feel uncomfortable with your brothers and sisters?

Ask God to unite our hearts in Christian love. To give us hearts and minds like his above. May the Spirit fill us with insight for shared hopes, goals, comforts, and cares. To know how to grieve and celebrate with one another.

Loneliness

“My God, my God, why have you forsaken me?” (Mark 15:34)

“My God, my God, why have you forsaken me?” begins the Psalm Jesus was quoting (Psalm 22); it does not end it. The desperate opening line is answered with repeated, reassuring acknowledgements of God’s presence, not his absence. Verse 10 says, “From birth I was cast on you; from my mother’s womb you have been my God.” Verse 11 says, “Do not be far from me, for trouble is near and there is no one to help.” Verses 19-21 declare, “But you, Lord, do not be far from me. You are my strength; come quickly to help me. Deliver me from the sword, my precious life from the power of dogs. Rescue me from the mouths of the lions; save me from the horns of wild oxen.” Then verse 24 is the clincher: “For he [God] has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help.”

In typical rabbinic fashion, when Jesus quotes the opening line of Psalm 22, he is thereby referencing the entire Psalm, which speaks not of separation or abandonment but of God’s rescuing presence. Jesus spoke to God, knowing that his Father was listening. Perhaps most fully there on the cross, Jesus felt and knew the Father’s unyielding opposition to evil and his commitment to eradicate it. And that is what his cry of abandonment indicates. What events in the world have you crying out to God, and asking why? Are there situations in your personal life that feel forgotten by God? Present these areas to Jesus, ask him to reveal his rescuing presence.

Suffering

Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, “I am thirsty.” (John 19:28)

The human experience is not a smooth one. We are dependent in physical and emotional ways. The loneliness we feel, the pain we suffer, the entire spectrum of human emotions, Jesus experienced during his embodied life. On the cross, Jesus took on our anguish, trials, and disappointments, and overcame them all for all of us. In his compassion, Christ suffered with and for us. He partners with us in our lives. When we see someone in need hungering for compassion, thirsting to be loved – we can confidently minister to others from the well of grace and abundant love we have received.

Take a moment to reflect on times when you have experienced the light and love of Christ shining into dark moments. How have you experienced his care and concern for you personally? Is there someone to whom you can offer a cup of compassion?

Triumph

“It is finished.” (John 19:30)

Jesus’ humility rings in his words. His was not a vain, I-showed-you attitude. He did not even say, “I did it.” He claimed no credit. He asked no pity. To the end, Jesus’ mind was on the work he came to do. He announced, for all to hear, “It is finished.”

What the disciples saw as a lost dream of a messiah, and the religious leaders of the time perceived as a victory for maintaining the status quo, God saw as a victory. When Jesus says, “It is finished” from the cross, he means death has lost its battle, sin no longer has power – humanity has forever been drawn into the Father’s loving arms.

In what ways have you seen God’s redemptive work in your life? Take a moment to thank Jesus for his life poured out for you.

Reunion

“Father, into your hands I commit my spirit.” When he had said this, he breathed his last. (Luke 23:46)

Right before his death, Jesus managed these last words, “Father, into your hands I commit my spirit.” Words, despite all that had happened, that spoke of his unwavering trust that God the Father was still good and still trustworthy. It was a moment of complete surrender, even as Jesus entered into our fallen darkness, he chose to believe in love rather than doubt. Even with his limited strength, Jesus was able to cry out his witness to the goodness of God. A declaration so commanding that its power reached back through time to undo the actions of the original humans who chose to believe an evil lie that God was selfish and untrustworthy. Jesus’ words transformed “our” story by replacing humanity’s original “no” with an incredible and overwhelming “yes”.

Prayer: Lord, when life seems anything but fair, help us to believe that you really are that good and in return put our complete trust in your goodness.

God is love, and Jesus’ ministry showed what love is. He gave himself for us. He preached his last sermon most effectively, by both word and example. In his last seven statements, he affirmed God’s greatness and glory.

Sermon for April 17, 2022 — Resurrection of the Lord

Psalm 118:1-2, 14-24 · Acts 10:34-43 · 1 Corinthians 15:19-26 · John 20:1-18

The theme for this week is holding the tension of death and life with joy. Today we’re celebrating Jesus’ resurrection from the dead, but it’s important that we don’t gloss over Good Friday and Holy Saturday. While Jesus’ resurrection from the dead ensures our resurrection too, we can learn a lot about living in a world where both suffering and joy appear side by side by considering the resurrection story. As Psalm 118 points out, times of suffering can feel like punishment from God, but in reality, God is our salvation and comfort. Even as Adam introduced death to humanity, Jesus’ resurrection shows that death cannot hold us in its grip, as explained in 1 Corinthians 15. And this breaking of death’s grip isn’t just for some, but for all. Acts 10 reminds us that “God shows no partiality.” Our sermon text tells about Mary Magdalene’s grief and how she and the apostles lived the questions that Jesus’ death and resurrection raised.

Living the Questions

John 20:1-18 (NRSV)

We Christians have plenty of questions that we would like answered. Today, on Resurrection Sunday, we might ask, “How does God resurrect a person?” And that would be a relevant question, but it is a question that we won’t have answered right now. What are some other questions that we would like answered?

Wait for suggested questions or use the following prompts – 1) How is cancer cured? 2) Who assassinated John F. Kennedy? 3) What do we need to do to have world peace? 4) How can I make 2+2=5?

Rainer Maria Rilke (pronounced RAY-ner MREE-uh REEL-kuh) was an Austrian poet and writer who lived in the late 19th century. One of his most famous works, Letters to a Young Poet, was a short collection of letters he wrote to a young writer named Franz Kappus. The young writer had posed all sorts of questions to Rilke, asking for answers that Rilke knew he wasn’t qualified to give. Here’s what Rilke told the young writer:

Be patient toward all that is unsolved in your heart and to try to love the questions themselves like locked rooms and like books that are written in a very foreign tongue.

Do not now seek the answers, which cannot be given you because you would not be able to live them.

And the point is to live everything.

Live the questions now.

Perhaps you will then gradually, without noticing it, live along some distant day into the answer.

It’s not easy living the questions, but we’re not the first to have to do it. We can read the account of Mary Magdalene at Jesus’ tomb and watch her grief turn to quizzical joy as she lived the questions about Jesus’ death into new questions about what it means to serve a risen Savior.

Read John 20:1-18 NRSV

We’re going to look at the passage again, but this time through the lens of the questions that Mary Magdalene and the apostles were living. You’ll notice that these questions are the same questions we also face when struggling with change and difficulty.

Where is Jesus?

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” (John 20:1-2 NRSV)

Here we observe Mary Magdalene coming to the tomb while it was still dark. John’s gospel often uses the binaries of darkness and light symbolically, perhaps contrasting human beings’ inability to see and perceive at first with the dawn of understanding. When Mary sees the stone rolled away, she immediately wonders where he is? Someone has taken him, and we don’t know where he is.

How often in life do we ask the same question – where is Jesus? Mary assumed he had been taken; he was nowhere around. How often do we make the same assumption? Where is Jesus when we’re faced with difficult situations, we ask the question, “Where is Jesus?” And rather than make assumptions, such as “This is my fault” or “I’m being punished,” we should focus our attention on Jesus’ words. Jesus had told his disciples that he would be crucified but would rise on the third day. Today, we have Jesus’ words in the Bible to remind us that “In him, we live and move and have our being” (Acts 17:28, NRSV).

Here are Jesus’ words:

“I’ve told you all this so that trusting me, you will be unshakable and assured, deeply at peace. In this godless world you will continue to experience difficulties. But take heart! I’ve conquered the world.” (John 16:32-33 MSG)

While we live the question “Where is Jesus?” we can live by the truth that he is alive, he is in us, and we live in him. Where is Jesus? In you and with you, always inviting you to join him in what he is doing. This is the reason we celebrate the resurrection. Jesus is alive and in us; we no longer have to ask where he is.

What do we do now?

Then Peter and the other disciple set out and went toward the tomb. The two were running together, but the other disciple outran Peter and reached the tomb first. He bent down to look in and saw the linen wrappings lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the scripture, that he must rise from the dead. Then the disciples returned to their homes. (John 20:3-10 NRSV)

These verses tell us what happened when Peter and John made it to the tomb. We read that John “believed,” but at that time he didn’t connect the dots that Jesus had told them he would rise from the dead. Right then, John believed Mary that Jesus was missing. He and Peter went home. Why didn’t they stay and try to investigate what happened to Jesus’ body?

If we think about the kind of week these disciples had had, we could say “it had been A WEEK.” It started so promising and ended with much heartbreak and grief. When we are consumed by our grief, it’s difficult to see past the grief. “What do we do now?” was the question they were living. Other questions they might have been living: “Why did he die? Are we next to be killed?”

The disciples had suffered a number of losses, such as the loss of their friend and teacher as well as the loss of a future they had envisioned. Their very typical reaction was to withdraw, go home, and lock the doors. What emotion makes us withdraw? Fear. When we’re living the question “What do we do now?” we are often confronted with our fear of not knowing what we’re supposed to do next or how we’re supposed to do it. We’re tempted to withdraw just like the disciples did.

The resurrection reminds us that Jesus has not left us to wonder what to do next. Death comes to us in many ways throughout our lives: loss, disappointment, disillusionment. When we anticipate something and it doesn’t happen, it’s a kind of death. We are learning that we really don’t control anything. And if we think about it, each time we have faced disappointment or loss, at the very bottom God’s grace has been there. We have come through that smaller “death” to the other side because something or someone has always made a way for us. That’s the power of the resurrection. Jesus reminds us that he claimed victory over death – over anything that can stop us from living in him.

What do we do now? We claim his victory. He proclaim his life in us. We follow him; we participate in what he is doing in us and in those around us. As the Great Commission reminds us, the one to whom was given all power and authority on heaven and on earth will be with us always. We are invited to join him in his mission of bringing many sons and daughters to glory.

What do we do now? We wait for him to show up – confident that he does. When he does, we join him in what he is doing. We rest our hope on Jesus. We proclaim him, we praise him, we worship… but we are getting a bit ahead of the passage.

Why are you weeping?

But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” (John 20:11-15 NRSV)

Here we find Mary Magdalene weeping. The disciples have left, but she stays. She finally summons up enough courage to look into the tomb, and sees two angels who ask her “Why are you weeping?” She shares her sorrow with them: Jesus is gone; I don’t know where he is. It seems a little strange that she doesn’t think it odd that two beings are sitting in the tomb, asking her questions. But she answers them, and then she turns around, and Jesus is there. He asks her the same question: Why are you weeping? She thinks he’s the gardener, but she answers the question again.

Did the two angels and Jesus himself not know why Mary was crying? I am guessing that they knew, maybe better than Mary did. Living the question “Why are you weeping?” encapsulates the grieving process. Human beings need to talk about their pain, disappointments, and losses. It’s part of the healing process that God created. Grief is not something that people “get over;” grief must be expressed through talking to someone, journaling, moving our bodies, or creating art and music. Grief must be integrated into a person and talking about our losses can be a part of the process. When we are processing a loss or disappointment, living the question “Why are you weeping?” helps us process and integrate the loss into our lives. It helps us heal and ultimately turns us back to the healer. Jesus understands our pain, our suffering, our grief, and he enters into it with us.

The resurrection reminds us that our weeping is for a moment; the joy of knowing Jesus and knowing his resurrection is our resurrection encourages us to not grieve as others do, with no hope. The resurrection reminds us that our grief will turn to joy because we know we have been risen with him and we have ascended with him.

Will life go back to the way it was?

Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her. (John 20:16-18 NRSV)

Jesus says Mary’s name, and she instantly knows him. “Rabbouni!” she says. Though the scripture doesn’t say it explicitly, it’s implied that Mary embraces Jesus, and he says to her, “Do not hold on to me because I have not yet ascended to the Father” (v. 17). This might sound a little cold; after all, who could blame her? The last time she saw him, he was dead on a cross. But it might make more sense if we understand Mary’s unspoken question to be “Will life go back to the way it was?” and if we interpret Jesus’ response to be “Are you willing to change your vision of how life is supposed to be?”

It’s a human tendency to resist change or to be nostalgic for “the good ole days.” It would be a natural assumption for Mary to think that Jesus could take up where he left off. But in any kind of death, coming out on the other side means that things are different. We are different. The Holy Spirit uses the losses and suffering we endure to change us. We already know, deep down, the answer to the question we’re living, “Will life go back to the way it was?” And we, like Mary, must move forward into living the question “Are we willing to change our vision of how life is supposed to be?” Are we willing to surrender to the changes God is leading us through and leading us to? If we are going to participate in resurrection, our answer must be yes because resurrection implies a change.

The resurrection reminds us that when Jesus rose from the grave, everything changed. Death lost its sting. The grave is not a permanent dwelling. There is life after death. Jesus is alive, and because he lives, we too will live forever. The resurrection reminds us to live in our new reality – that we are a new creation, redeemed and reconciled to the Father. The resurrection reminds us that God’s promises are sure – just as Jesus rose from the grave, so will we. Just as Jesus entered into glory, so shall we. Just as Jesus declared victory, we will declare victory. All because he is risen!

For Reference:

Rilke’s Letter Four: https://www.carrothers.com/rilke4.htm

https://www.workingpreacher.org/commentaries/revised-common-lectionary/resurrection-of-our-lord-3/commentary-on-john-201-18-5

Small Group Discussion Questions

From Speaking of Life

  • Jesus’ resurrection means we will also be resurrected. Does this change how you live your life now, in the present? If so, how?
  • Death, “the last enemy to be destroyed,” can actually help us live more meaningful lives now. Does the fact that you will die someday change how you live each day? If so, what do you do differently?

From the Sermon

  • The sermon notes four common questions Mary and the disciples faced (Where is Jesus? What do we do now? Why are you weeping? Will life go back to the way it was?). Have you ever wrestled with any of these questions? If so, please share your experience and how you lived the question.
  • We experience a variety of smaller “deaths” as part of our human experience, and if we look carefully at each experience, we can see how God’s grace has carried us through to the other side or “resurrection.” Have you experienced God’s grace during loss or disappointment? If so, how did God carry you through?

 

Sermon for April 24, 2022 – Second Sunday of Easter

Psalm 118:14-29 • Acts 5:27-32 • Revelation 1:4-8 • John 20:19-31

Today is the Second Sunday of Easter, which kicks off a season of reflection upon Jesus’ resurrected life and Ascension. The theme is: responding to the resurrected and glorified Jesus. In our passages today, we witness how in the resurrection, God has shown us the chasm between human values and God’s values. We are brought to witness the exalted Jesus, contrasted with his horrific death and supposed humiliation upon the cross. Our call to worship Psalm calls us to remember that God’s love is eternal, and that what humans have rejected, God has chosen. In Acts, Peter stands before a bewildered Sanhedrin declaring boldly that the man they crucified, God has glorified. In Revelation we bear witness to the exalted Christ in all his power, the Alpha and the Omega, and we are reminded that even those who crucified him will witness his glory. Finally, in our sermon passage, we see Thomas balk at the concept that the risen Lord could be the same person who had nails driven into his hands or a spear into his side. Yet when he does confirm that the wounded Christ is also the glorified Christ he can have only one response: “My Lord and my God.”

Out of Doubt, Exaltation

John 20:19-31

Every year, on the Second Sunday of Easter, we are blessed to be able to reflect on the experiences of the disciples as they encounter the risen Christ and contend with the reality of a world turned on its head: the one who the leaders reviled, rejected, tortured and crucified, is now exalted by the Father. It’s an incredible moment in history, filled with incredulous people being taken from a place of doubt and fear to one of faith and hope. There is one man history has made the very incarnation of the incredulity and doubt – Thomas, often unfairly labelled “Doubting Thomas.” Let’s have a look at his encounter with the risen Christ.

If you haven’t already, have a reading of John 20:19-31.

Our doubting souls

Perhaps you’ve heard the phrase “I never doubted you!” cried when we succeeded at something. While the phrase might sometimes be a sincere statement, it does of course beg the question, if there was no doubt, why did the thought of doubt even come up? It can be uncomfortable to acknowledge just how prevalent doubt is in our lives. Think of everything you have doubts about on any given day: We doubt we can get out of bed without being grumpy. We doubt we can get the kids to school on time, or ourselves to work for that matter. We doubt that we’re the right person for the job, any job that is! We doubt that anyone else is the right person for the job!

Some doubts are generation locked – derived in early childhood from our parents, teachers and other influencers. Then as teenagers we began to form our own doubts – often doubting that anyone really cared about us. As young adults we doubt anyone else has a clue what they’re talking about (that doubt might be more intergenerational than we care to admit). Once we hit middle age, we doubt every life choice we made up until that point. Past middle age we begin to doubt our own bodies; we doubt we can make it to the bathroom on time without throwing our hip out again. And toward the ends of our lives, like the teenagers, we often doubt that anyone really cares about us (again this one might be intergenerational).

While we might not have personally experienced all the same doubts at the appropriate age (some people have perfectly good hips their whole lives), many of us have had similar doubts. That’s because those doubts have foundations. They don’t crop up out of nowhere – and knowing why we doubted something is key to being able to overcome the doubt.

Share a personal anecdote of a time you had a doubt – it can be funny or serious, but it should be empathetic – a doubt people can relate to because the reasons for the doubt can be easily explained.

The deep foundations of doubt

Doubting God, like most other doubts, also has an identifiable foundation. Many of us have had moments where certainty wavered, hope flickered, and we had to contend with the cold and terrifying existential prospect of a world without Jesus. Yet in our passage today we have poor Thomas, singled out for being the doubter amongst a sea of doubters. The question we need to ask though, to help us understand what is happening in the passage, is what was the foundation of his doubt? Let’s have a look at the way he frames his doubt:

“Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.” (John 20:25b)

Thomas makes a simple assertation – his belief is dependent on being able to verify Jesus’ wounds. There are many reasons why Thomas might have wanted to do this. Some theorize that he was fearful that Jesus could be a ghost, or a masquerading evil spirit. Others claim that he needed to touch the wounds to verify it was Jesus and not just a prank.

So, which was it? Why did Thomas want to touch the hands and side of Jesus? Was it just that he needed the physical contact to assuage his doubts? A tactile moment of certainty? That’s something many people could get behind – just give us the cold hard facts!

For others of us, the idea that he was worried about a spirit masquerading as Christ might be a little more divorced from our experiences – we might have a harder time empathizing with the rationale of his doubt. But what if there was yet another cause for his doubts, one that hinged upon a prevailing philosophical outlook that persists to this day. Perhaps it came down to a simple question: How could God bleed?

If this was part of his thought pattern, Thomas may have been contending with a deeper theological challenge. For Thomas, like so many before and since, this idea that God (or his appointed Messiah) could bleed was probably preposterous. That God could be in any way affected by the material world did not stick with the Jewish understanding at the time and contradicted the prevailing theories amongst Hellenistic philosophers.

Almost 400 years before Thomas’ encounter with his risen Lord, the philosopher Aristotle posited a theory that the universe was made up of “unmoved movers” – constants that held to their pattern of existence unaffected by any other force. The greatest of these, he theorized, must be God – his theoretical omnipotent deity must be the greatest “unmoved mover”. Key to this understanding was the logic that God could not possibly be affected by his creation – he is instead ‘other’ and separated by a great distance.

Perhaps you can see the problem for Thomas here. His doubt had some deep foundations, they were founded in his religious and social cultures. His friends were claiming something that was going to force him to reassess everything he thought he knew! He had to be sure! Thomas had to learn that no one, whether priest or philosopher, could tell you who God is and how he acts. God himself would have to do that.

No foundation strong enough

This could have been the end of Thomas’ faith – he had demanded a high bar for believing that Jesus was risen from the dead – it couldn’t just be his closest friends and confidants telling him so. Yet in Jesus’ response we see the heart of God toward his (even stubborn) children.

A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” (John 20:26-27)

Regardless of the reason Thomas felt he needed to touch Jesus’ wounds, whether he thought him to be a ghost, a fraud or a theological impossibility, there was one solution that shed all these foundations. But it wasn’t Thomas touching Jesus, even though it might seem that way from the text What we are actually seeing here is far deeper – it is Jesus coming to Thomas; he is sought out the one sheep who had gone astray, just like he told them he would.

Jesus’ accommodation of Thomas’ desire to touch him sometimes leaves people with a difficult conundrum – what do we say to people now who say they need to touch and see Jesus? It’s a difficult question to wrestle with, but one that Jesus is actually giving us an answer to here. For Thomas, his foundations of doubt were deep – but they were nothing Jesus could not overcome. After one simple encounter with Jesus, Thomas is left exclaiming, “My Lord and my God!”

Not only had he come to believe that Jesus is risen, but he also declares a theological truth that had never been so clearly uttered until that point: Jesus is God. He’s not just a political, religious, or military messiah – Jesus is God. Thomas overthrows centuries of traditions and beliefs in this one statement. He proclaims that this man, born out of wedlock, tried as a criminal – who was tortured and crucified is God! The foundations of his doubt are uprooted, in one simple moment – this isn’t something that would normally happen in one single moment of time!

Yet it does. This is the work of the Holy Spirit, opening Thomas’ eyes to God’s reality – showing that Jesus is the one to be exalted above very other name. And so we see in this passage that no matter how intimidating the depths of our doubt might be, regardless of how firm a foundation they might have in our lives, they are powerless before the Holy Spirit as he strips our doubts away.

And yet still, we see him

Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name. (John 20:29-31).

Thomas and the disciples were not going to see Jesus again after his Ascension – at least in bodily form. Yet they had already received a clear promise, they would see him in a different manner. Earlier in John 14:19 we read what Jesus told his disciples:

“Before long, the world will not see me anymore, but you will see me. Because I live, you also will live.” (John 14:19)

Thomas’ declaration, “My Lord and my God” was a fulfillment of a prophecy he had received only days earlier. This moment of revelation was where Thomas saw Jesus, not just as a man, but as God meant that he saw him in a way the rest of the world didn’t.

Thomas saw the risen Lord, and we too, through the power of the Holy Spirit see him. He lives in us and we in him. We see that Jesus is exalted to the highest place, that he sits at the right hand of the Father. And we, with Thomas can declare with exaltation as we witness the risen Christ – “My Lord and my God!”

Small Group Discussion Questions

Questions for Sermon: “Out of Doubt, Exaltation”

  • Have you ever had a misplaced doubt that took a long time to shake? How did being guided by that doubt affect you?
  • Reflecting on your own testimony, what was your “My Lord and my God” moment? Share the moment where you came to the realization that you actually believed that “… Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” (John 20:30)
  • The sermon taught that the Holy Spirit can overcome any doubt, no matter how firmly ingrained. What persisting doubts do you or a loved one have that you hope will be uprooted by him?

Questions for Speaking of Life: “The Great Disruptors”

  • How do you feel about being a disruptive force in society for the sake of the Gospel?
  • Have you ever had a cause that you were willing to go to great lengths for? Perhaps it was protesting, boycotting, or campaigning? Do you apply the same uncompromising passion to sharing the Gospel?
  • Christians often mistake “Christian issues” for the gospel when they vocalize the things they care about. Do you ever fall into this trap?
  • How can we ensure that the loudest thing that people hear coming from the Christian community is the good news of the exalted Jesus bringing reconciliation to mankind?
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