Inscription on the Cross

 

The Inscription on the Cross

Luke 23:38; John 19:19

The inscription on the cross was the Roman accusation of Jesus’ crime; it read, “This is Jesus of Nazareth the King of the Jews.”  Though Pilate doubtless thought it was an ironic insult and believed it was false, yet what he wrote was true and absolutely true on so many levels that it exceeds my ability to describe them.  This inscription is the repetition and confirmation of the prophets, it is the consummation of the law, it is the anticipation of the apocalypse, it is the cry of the believers, it is the banner of the redeemed, and it is the wail of the lost.

The most immediate and tragic reality of this inscription is that it has become an indictment against the contemporary church.  This indictment brings tears to my eyes and anger and shame to my heart.  How is it that we, the blood-bought church of the redeemed can so denigrate and repudiate our King that He is scarcely mentioned by name even in our worship let alone made the conscious object of our daily life and thought?

Most of the songs we sing in our contemporary “worship” services do not mention the name of Jesus Christ.  The songs use repeated spiritual-sounding words, pronouns, jargon, and cute figures of speech so that the “initiated” might know what the song is about, but most of these songs avoid direct references to Jesus of Nazareth who died for our sin.  An even greater tragedy is that the sermons are filled with psychology and self-help for the spiritually wounded, but again the name of Jesus is absent, and Christ is not presented as the Savior, Deliver, and Sustainer of our lives.  Jesus alone is the answer to the problems of life and living.

Is it any wonder that the world laughs at Christians in post-Christian America?  We are so consumed with the luxuries of the world and the success of doing the business of church that we are ashamed of the Name of Jesus and have reduced references to Jesus Christ to pronouns and jargon.  I am a Christian not a “Him-ian” or a “Lord-ian.”  I am not even a “God-ian.”   I am a Christian!

The Coin of Caesar

Luke 20:15
He said to them, “Then render to Caesar the things that are Caesar's, and to God the things that are God's.”

This is an interesting passage to come up next in my study on the morning after the election of 2012.  The words of Jesus, “render to Caesar the things that are Caesar's, and to God the things that are God's,” ring for today.  In truth, we the church had great hope for a turn in this election away from the control of humanism in the government of the United States and a return to the godly principles upon which our nation was founded.  Our collective disappointment should be a wakeup call to shake us from the notion that this vile world could ever be “a friend to grace to bring us on to God.”

I see in the events of the past two weeks the true and deliberate hand of God.  God’s judgment is surely falling, but it is not yet falling on the world.  God is judging His people.  When our Lord spoke the words recorded in Luke, Tiberius Caesar and Rome ruled the world.  The Jews were looking for a political and economic Deliverer, but they rejected the King of Kings because He came to deliver their souls from sin not their society from oppression and foreign domination. 

It is imperative that the children of God in America, the church of the redeemed, realize how far we have gone into acceptance of and dependence on the world and its systems.  It seems to me that our churches, our programs, our efforts individually and collectively are all focused on the material, the coin of Caesar, and the call of the Spirit of God is absent from our work and silenced in our hearts.

The Storm Is Coming

Luke 13:2-3(ESV)
² And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? ³ No, I tell you; but unless you repent, you will all likewise perish.

Coming to this passage in my daily study at the time of the tragedy of the shooting in Aurora, Colorado, is indicative and suggestive.  The debate has resurfaced in America, “How can a just God permit such undeserved disasters?”  These Galileans who were killed in the Temple and the people of Jerusalem who died suddenly, painfully, and dramatically raised the same implied accusation – “God's not fair.  They didn’t deserve to die like this!”

Jesus’ answer was very direct, “Unless you repent, you will all like likewise perish.”  Within the lifetime of many of those people listening to Jesus, Jerusalem was destroyed by the Romans.  I do not predict a similar national disaster, but we should echo Christ’s warning.  In our day, the church and its leaders should with one voice answer with the same message, “Repent!”  Instead, we have churches and church men stammering with some form of apologetics trying to defend Jesus Christ as a loving God.  Jesus is love personified, but at this time and in this context, the message of the church should not be one of defending the faith in an apology, but the message must be, “Repent or you will all perish in the same way.”  Indeed, we all will die, and the only remedy for sin is repentance and faith in Jesus Christ.

Jesus’ answer to disaster and tragedy was not a defense of God’s goodness or fairness, but a stern reminder of God’s righteousness, judgment, and sovereignty.   If this message is branded by the media and society as harsh, it is so branded by those who most need to hear and heed it.  In truth, the message of repentance is the only merciful message to give in times of disaster.

Coram deo

Responsibility of the Servant

"The Stairs of St. Barnabas"

At this place/stage of my life, I find myself able to do only two things well - I teach the Bible to a group of old men and I make paintings.  Of the two, only one, the first one, has any eternal value.  So I hear my Lord say, “Blessed is that servant whom the Master finds so doing (feeding His household) when He comes” (Luke 12:43).

In spite of everything else, my priority and my true responsibility is to be providing the Word to the portion of the Household assigned to me.  That portion may be more broad than I imagine, and my work as an artist may be another means by which I discharge my primary duty.

As Barnabas aided the work of others, may my labors make the work of others easier and more pleasant.

Biblical Illiteracy

 

I am doing something that is new for me - I want to point you to another blog.  This statement encapsulates the problems I see in evangelical churches across America, including my own.

Please follow this link to Leading from the Sandbox.

Thanks for reading.

How to Talk to the Father

Luke 11:2
So He said to them, “When you pray, say:

Our Father in heaven,
Hallowed be Your name.

When I study passages like this, I often fall into the habit of looking and the individual phrases and words, parsing them, and analyzing the elemental truths to be found there, but as Jesus taught His disciples to pray, the words and phrases are so interdependent that the individual and specific meaning of each phrase is incomplete without the others.  I’m saying that to the point that to say “Our Father” is incomplete without also saying “Hallowed by Your name.”  Before we can adequately address God as Father, we must understand His holiness.

Though this is commonly called “the Lord’s Prayer,” Jesus meant for this prayer to be the model for my own prayers.  When I pray, this is how I should pray and basically, what I should pray for.

Prayer is addressed “Father” or “Our Father” or more specifically, “My Father.”  Though as Paul states, by the Spirit we may cry out “Abba, Father,” this is not what Christ used as the address in this prayer.  Perhaps there is more on that for later….

The important point for me today is the second phrase which is translated “Hallowed by Your name.”  The word “hallowed” is  ἁγιάζω hagiazō – which is the verb form of ἅγιος hagios – “holy.”  As a verb, the word means “to sanctify or to make holy.”  The verb is an aorist imperative with the subject, “you,” understood.  The prayer is addressed to God the Father with the first request for Him to make His name holy.  If God is to make His name holy, where and how will that prayer be answered?  Some possibilities…

-          In the world? – not likely
-          In the church? – still a bit of a stretch
-          In my own life and heart? – Absolutely!

Now, that brings me to an issue – what does it mean to be holy?  There are a number of words in the New Testament that describe various aspects of holiness, but the word hagiaz, is special.  I have a working definition drawn from Vine's Expository Dictionary of New Testament Words. 

To be holy is to be:

·         More and higher than just sacred, outwardly associated with God
·         More than just worthy and honorable
·         More than just pure, free from defilement

To be holy is more comprehensive than other terms that describe our character and our relationship and service to God.  Holiness is characteristically godlikeness.

To address God as our Father without a deep, unswerving commitment to personal holiness borders on blasphemy.

Coram deo

The "Greatness" Answer

Luke 9:47-48
⁴⁷ And Jesus, perceiving the thought of their heart, took a little child and set him by Him, ⁴⁸ and said to them, “Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me. For he who is least among you all will be great.”

The central problem presented in these verses is that the competitive desire for comparative greatness seems to be ingrained in the human psyche and may even be biological.  Competition seems to be an inescapable part of the human experience.  Even in the presence of their Master, the disciples debated among themselves who should be the greatest.  In Jesus’ response, He did not condemn them directly for their desire or debate, but he showed them that true greatness – μέγας; megas – was not in superior assignment, position, or accomplishments, but was having and living in a closer likeness of heart to Jesus Christ, their Lord.

Jesus demonstrated this with a child whom he placed beside Him saying that “whoever shall receive a child in My name will receive Me and thereby receive the My Father.”  Interestingly, the word Jesus used for receive is δέχομαι; dechomai – “to take with the hand, therefore to take into one’s own possession.”  I see this as what we would say in today’s idiom “to open one’s heart” or “to take to one’s heart.”  In other words, to receive a child in Jesus’ name was to take that child who could do nothing for the disciple and in whom no particular credit or esteem might lie – to take this “nothing” to one’s heart because these children are the ones to whom Jesus had opened His heart.

Following that discussion, Luke includes another illustration of greatness, what we might call “group greatness.”  The situation came about because John saw someone casting out demons in Jesus name, but because he was not of the “disciple group,” John took exception to this man’s use of Jesus name and basically told the man to stop.  Herein lies one of the most serious problems in churches today, the attitude of exclusivity of ministry.  What had happened among the disciples was what happens so often in churches.  The disciples believed that they and they alone had the right to work in Jesus name – after all they were the ones who had paid the price to spend so much time with Him and had learned so much, or so they thought.  In the same way our attitudes degenerate to the place where we believe that what our group, church, or denomination does and the way we do it is not only the best way to serve Christ, it is the only way to serve Christ.  Anyone or any community of believers that is not part of our “group” is not only less a servant of Christ, they are actually unworthy of service to Him, and they might even be evil.

Lord, I do not or should not seek for greatness for myself in Thy service; I ask only that I will show Thy heart and open my hands and heart to all whom You would draw to Yourself.  May I also gladly and humbly serve alongside all those who serve Thee.

Coram deo