I've been thinking a lot recently about the tension between God supplying all our 'needs', and living in Gods 'abundance'. Often those who say the Christian life is not a life of material or monetary abundance but abundance in the spiritual sense, have formed this view based on some outrageous church abuses. We can all think of people who have used manipulation and persuasive teaching for personal monetary gain.
Yet there must be some physical manifestation of the abundant life for the here and now. Surely we cant be just living with a futuristic hope of life abundant.
We often lay down our God given dreams because they just seem too big or unattainable. Why is that? I have been guilty of laying down some big dreams and generally its because of a lack of resources. Would God place dreams in my heart and then not supply the necessary resources to live out those dreams? Is that what a loving Father does? Matthew 7 says 'your Father who is in heaven knows how to give good gifts to those who ask him'. Until we begin to see God as 'Father' or our 'loving Dad' we can never begin to walk in abundance.
In the previous chapter Jesus says not to be like the Gentiles who like to be heard by their many words. He says your Father knows what you 'need' before you even ask! Interesting that in the very next chapter he encourages then to continue asking!! Whats the difference?
In chapter 6 he is specifically talking about their needs and in chapter 7, he is referring to gifts. Maybe we aren't experiencing the abundance that God has for us because we simply aren't asking? We are thanking him for meeting our daily needs and missing out in the abundance he has for us because we have embraced a sacrificial poverty gospel message. He came that we might have life and life abundant (John 10:10). Has the enemy being using a theology of embracing poverty to steal from us our rich inheritance (both now and eternal)?
Yes our God supplies all our needs which by the way are according to his 'riches' in glory in Christ Jesus (Phil 4:19), yet He also wants to give good gifts. Some seasons are for sowing and some are for reaping. If we only ever learn to sow in generosity and never learn to reap, we will never experience the Father who wants to give good gifts to his children. If my earthly dad bought me a brand new piano and in the name of generosity I gave it away to someone else, how do you think my dad would feel? Lets not dishonour the giver by showing contempt for the gifts. By rejoicing in the gift we are in fact giving honour to the giver. My dad would get great delight and pleasure by seeing me play and love my new piano.
When we are seeking first the Kingdom and His righteousness, he has promised that all things will be added. I don't want to live a life where I cant walk in all the fulness of what God has for me. Im thankful to my Father for meeting all my needs but Im also grateful that he is a Father who wants to bless his children with gifts and heavenly abundance. There is no lack in heaven and as we bring heaven to earth, we should not be experiencing lack in our lives. My hope is that His Kingdom will expand in my life and of those around me both in the spiritual and in the physical.
Sunday, February 28, 2016
Tuesday, March 31, 2015
A poem by Annie Johnson Flint
Oh, set your sail to the heavenly gale,
And then, no matter what winds prevail,
No reef can wreck you, no calm delay;
No mist will hinder, no storm will stay;
Though far you wander and long you roam
Through salt sea sprays and o'er white sea foam,
No wind can blow but that will speed you Home.
And then, no matter what winds prevail,
No reef can wreck you, no calm delay;
No mist will hinder, no storm will stay;
Though far you wander and long you roam
Through salt sea sprays and o'er white sea foam,
No wind can blow but that will speed you Home.
Saturday, March 14, 2015
A life of boundaries
Boundaries by Dr. Henry Cloud & Dr. John Townsend
My reflections on the book
I must admit to two feelings I had before reading Boundaries and completing this assignment. I began by being excited at the prospect of submitting a book report, forgetting that one of the most difficult obstacles in life (at least for me), is gathering all my thoughts and translating them to paper. The secon
d feeling was fear. Fear that my lack of boundaries in some areas of life, would cause me to dislike myself.
I think I have always had a negative outlook on Boundaries and for that reason I’ve never given them much thought. As the author continually reminds the reader, there can be a common misconception when it comes to setting Boundaries. The sense that one can be confined or restricted and that establishing boundaries prohibits a person from truly doing what they want to do. As I turned each page, I began to see that in fact nothing could be further from the truth. In Romans the apostle Paul talks about being a slave to sin. As slaves of sin they were free in regard to righteousness (Rom 6:20) but the fruit they were producing made them now ashamed. Could this possibly be the freedom I was so fearful of losing by setting better boundaries? Paul reminds them that they are free from sin and have become slaves of God, and the fruit they get leads to sanctification and its end, eternal life. This indeed sounded like true freedom and I started to realise what a crucial role boundaries play in this fruit producing life.
I am not a renowned reader and I slowly and laboriously trudged through the opening chapters with some painstaking difficulty, wondering how long was an acceptable amount of time to pass, before I would be rewarded another coffee break! However, as I delved deeper into the pages of this book, and much to my surprise, I found that I quite enjoyed it. The book was refreshingly honest and challenging in such a way that I wanted to keep on reading. Each chapter provided wonderful encouragement, conviction and spiritual insight. Instead of viewing boundaries in a negative light, I found myself wishing I had read the book sooner and established good boundaries throughout my younger years.
The wonderful freedom in being part of Christ’ Kingdom is to know that through his Holy Spirit, he can bring about change in your life. In spite of pain and consequences for poor boundary setting, Christ brings healing and a hope for the future. The well-known hymn ‘Great is thy faithfulness’ has a line that says …“strength for today and bright hope for tomorrow”. As I continue to allow God to teach me healthy boundaries, I remind myself that they are for todays strength and tomorrows bright hope. What a faithful God!
Growing up I was always encouraged to be a kind and compassionate person. My mum frequently reminds me that kindness is her favourite quality in someone. Indeed it was kindness that she first noticed in my dad as a young girl. Growing up in this environment has had a lasting effect on me and I’m pleased to say that kindness and compassion are two qualities that I highly value. I love to serve and am greatly moved to compassion for people who are struggling or suffering. Jesus had compassion and so if I’m to be like him, I too must be driven by love for God and others. However, like many Christians I had fallen into a trap!
For me, the Christian life was about always being there for people when they needed me. It didn’t matter if I was busy or needed time alone, if someone needed a favour or to spend time with me, then that was part of being a ‘good’ Christian. In chapter 15 the author sums it up like this….. ‘taking responsibility for yourself is healthy, and taking responsibility for others is destructive’. I wasn’t taking responsibility for myself. I had become resentful towards friends and people in my church who had used me for their own benefit. I could really identify with Sherrie in chapter one, who was being emotionally manipulated by her friend Lois, who only wanted to talk when she needed something from Sherrie.
My car became a reason some people would befriend me and at times friendship for me seemed like a ‘lifts club’! My skills in leading worship in the church seemed to be the only reason people valued me. My compassion and drive to help others had in fact driven me away from the people I most cared about. Through this book, I started to realise that the reason I had no boundaries in this area was drawn out of a fear of losing relationship. I decided that instead of allowing hurt and resentments to fester because others weren’t good friends, I would take ownership and responsibility for my own health. I wonder how much of my energy and time spent with people was actually motivated by love or was it a fear of not being accepted? I realise like Sherrie that I need to prioritise who and what is important in my life. 1 John says we love because He first loved us. Knowing that you are loved by God should make one see themselves as valuable enough to have boundaries. As I reflected on times when people had needed me for one thing or another, I realised that more often than not, my ‘yes’ was an external yes but an internal ‘no’. I was giving out of compulsion and not cheerfully (2 Cor 9:7).
This book has taken me on a journey of learning and self-discovery and I found myself yearning for more of this boundary filled life that the authors described. I believe the church has not fully understood the true value of boundaries and has grown to adopt some of the worlds tainted views. How boundaries can restrict us or hold us back from what we want. However, if we as the church started setting healthy boundaries, I believe the church would be a place of life and freedom. Indeed the authors final prayer is a prayer that I now pray for myself and the lives of those I encounter each day. ‘Its our prayer that your biblical boundaries will lead you to a life of love, freedom, responsibility, and service’.
As Christians, we are called to love God and love people and by setting strong biblical boundaries we can begin to do both to greater effect. We need to begin to adopt these Kingdom principles, so a lost, hurt and broken world can come to experience healing and love through Christ and his church.
My reflections on the book
I must admit to two feelings I had before reading Boundaries and completing this assignment. I began by being excited at the prospect of submitting a book report, forgetting that one of the most difficult obstacles in life (at least for me), is gathering all my thoughts and translating them to paper. The secon
I think I have always had a negative outlook on Boundaries and for that reason I’ve never given them much thought. As the author continually reminds the reader, there can be a common misconception when it comes to setting Boundaries. The sense that one can be confined or restricted and that establishing boundaries prohibits a person from truly doing what they want to do. As I turned each page, I began to see that in fact nothing could be further from the truth. In Romans the apostle Paul talks about being a slave to sin. As slaves of sin they were free in regard to righteousness (Rom 6:20) but the fruit they were producing made them now ashamed. Could this possibly be the freedom I was so fearful of losing by setting better boundaries? Paul reminds them that they are free from sin and have become slaves of God, and the fruit they get leads to sanctification and its end, eternal life. This indeed sounded like true freedom and I started to realise what a crucial role boundaries play in this fruit producing life.
I am not a renowned reader and I slowly and laboriously trudged through the opening chapters with some painstaking difficulty, wondering how long was an acceptable amount of time to pass, before I would be rewarded another coffee break! However, as I delved deeper into the pages of this book, and much to my surprise, I found that I quite enjoyed it. The book was refreshingly honest and challenging in such a way that I wanted to keep on reading. Each chapter provided wonderful encouragement, conviction and spiritual insight. Instead of viewing boundaries in a negative light, I found myself wishing I had read the book sooner and established good boundaries throughout my younger years.
The wonderful freedom in being part of Christ’ Kingdom is to know that through his Holy Spirit, he can bring about change in your life. In spite of pain and consequences for poor boundary setting, Christ brings healing and a hope for the future. The well-known hymn ‘Great is thy faithfulness’ has a line that says …“strength for today and bright hope for tomorrow”. As I continue to allow God to teach me healthy boundaries, I remind myself that they are for todays strength and tomorrows bright hope. What a faithful God!
Growing up I was always encouraged to be a kind and compassionate person. My mum frequently reminds me that kindness is her favourite quality in someone. Indeed it was kindness that she first noticed in my dad as a young girl. Growing up in this environment has had a lasting effect on me and I’m pleased to say that kindness and compassion are two qualities that I highly value. I love to serve and am greatly moved to compassion for people who are struggling or suffering. Jesus had compassion and so if I’m to be like him, I too must be driven by love for God and others. However, like many Christians I had fallen into a trap!
For me, the Christian life was about always being there for people when they needed me. It didn’t matter if I was busy or needed time alone, if someone needed a favour or to spend time with me, then that was part of being a ‘good’ Christian. In chapter 15 the author sums it up like this….. ‘taking responsibility for yourself is healthy, and taking responsibility for others is destructive’. I wasn’t taking responsibility for myself. I had become resentful towards friends and people in my church who had used me for their own benefit. I could really identify with Sherrie in chapter one, who was being emotionally manipulated by her friend Lois, who only wanted to talk when she needed something from Sherrie.
My car became a reason some people would befriend me and at times friendship for me seemed like a ‘lifts club’! My skills in leading worship in the church seemed to be the only reason people valued me. My compassion and drive to help others had in fact driven me away from the people I most cared about. Through this book, I started to realise that the reason I had no boundaries in this area was drawn out of a fear of losing relationship. I decided that instead of allowing hurt and resentments to fester because others weren’t good friends, I would take ownership and responsibility for my own health. I wonder how much of my energy and time spent with people was actually motivated by love or was it a fear of not being accepted? I realise like Sherrie that I need to prioritise who and what is important in my life. 1 John says we love because He first loved us. Knowing that you are loved by God should make one see themselves as valuable enough to have boundaries. As I reflected on times when people had needed me for one thing or another, I realised that more often than not, my ‘yes’ was an external yes but an internal ‘no’. I was giving out of compulsion and not cheerfully (2 Cor 9:7).
This book has taken me on a journey of learning and self-discovery and I found myself yearning for more of this boundary filled life that the authors described. I believe the church has not fully understood the true value of boundaries and has grown to adopt some of the worlds tainted views. How boundaries can restrict us or hold us back from what we want. However, if we as the church started setting healthy boundaries, I believe the church would be a place of life and freedom. Indeed the authors final prayer is a prayer that I now pray for myself and the lives of those I encounter each day. ‘Its our prayer that your biblical boundaries will lead you to a life of love, freedom, responsibility, and service’.
As Christians, we are called to love God and love people and by setting strong biblical boundaries we can begin to do both to greater effect. We need to begin to adopt these Kingdom principles, so a lost, hurt and broken world can come to experience healing and love through Christ and his church.
Tuesday, August 26, 2014
How do you solve the problem of Di Maria?
A lot of talk and speculation has surrounded Di Maria and his imminent move to Old Trafford this summer. Today he has passed his medical and the fans are just awaiting an announcement on their new record signing.
Already people are divided as to whether or not this is good business from a Manchester United point of view. Some suggest that the acquisition of one of the worlds top talents is a huge coo for a club that cannot offer Champions league football and add pace to the United side which they so desperately need at this time. Di Maria is seen as an excellent signing even when its urgently clear that signings are needed in central defence and in midfield.
Others argue that 60 million is a lot of money to spend on an attacking player and suggest the money should go towards strengthening the critical areas of defence and midfield.
Van Gaal has been using a 3-5-2 formation at United similar to that of his recent World cup squad. However with Di Maria in the side it now looks likely that he will be reverting to his favoured 4-3-3 formation which he used at Bayern Munich, Ajax and Barcelona.
However the problems don't end there. Presumably in a 4-3-3 formation Van Persie would lead the line with Di Maria and Januzaj playing left and right.
David Moyes broke the clubs transfer record to sign Juan Mata. His best position is playing in the pocket as the number 10 and United after spending 37 million pounds to bring him to the club, will want to start him. Chelsea tried to force him wide, which proved to be unfruitful and it was quickly realised that he cant play in any other position. In that sense he doesn't really fit into the United philosophy. He is valuable to United though, scoring 7 league goals in 17 appearances.
Playing Mata at 10 leaves us with the question of where Wayne Rooney fits into the side? Again Moyes made a poor decision in authorising a huge bumper deal in Rooneys contract. He is now, the highest earner at United with a colossal 300,000 pound a week deal and is Van Gaals new club captain. It looks certain that Rooney is in the plans of the new coach. We know from the later years of the Ferguson era that Rooney also cant play in the wide areas. He can play in the number 10 role or leading the line up top.
Last season Di Maria featured regularly for Madrid in the Rooney/Mata position. Between these three players United have invested a phenomenal sum of money and so it remains to be seen how they can all feature in the new system. Perhaps Van Gaal will consider the traditional United 4-4-2 formation which was so successful under Ferguson.
The signing of Di Maria proves that United can still attract the best players in the business but the question remains, how do you solve the problem of Di Maria? ..... Drop Van Persie!
Already people are divided as to whether or not this is good business from a Manchester United point of view. Some suggest that the acquisition of one of the worlds top talents is a huge coo for a club that cannot offer Champions league football and add pace to the United side which they so desperately need at this time. Di Maria is seen as an excellent signing even when its urgently clear that signings are needed in central defence and in midfield.
Others argue that 60 million is a lot of money to spend on an attacking player and suggest the money should go towards strengthening the critical areas of defence and midfield.
Van Gaal has been using a 3-5-2 formation at United similar to that of his recent World cup squad. However with Di Maria in the side it now looks likely that he will be reverting to his favoured 4-3-3 formation which he used at Bayern Munich, Ajax and Barcelona.
However the problems don't end there. Presumably in a 4-3-3 formation Van Persie would lead the line with Di Maria and Januzaj playing left and right.
David Moyes broke the clubs transfer record to sign Juan Mata. His best position is playing in the pocket as the number 10 and United after spending 37 million pounds to bring him to the club, will want to start him. Chelsea tried to force him wide, which proved to be unfruitful and it was quickly realised that he cant play in any other position. In that sense he doesn't really fit into the United philosophy. He is valuable to United though, scoring 7 league goals in 17 appearances.
Playing Mata at 10 leaves us with the question of where Wayne Rooney fits into the side? Again Moyes made a poor decision in authorising a huge bumper deal in Rooneys contract. He is now, the highest earner at United with a colossal 300,000 pound a week deal and is Van Gaals new club captain. It looks certain that Rooney is in the plans of the new coach. We know from the later years of the Ferguson era that Rooney also cant play in the wide areas. He can play in the number 10 role or leading the line up top.
Last season Di Maria featured regularly for Madrid in the Rooney/Mata position. Between these three players United have invested a phenomenal sum of money and so it remains to be seen how they can all feature in the new system. Perhaps Van Gaal will consider the traditional United 4-4-2 formation which was so successful under Ferguson.
The signing of Di Maria proves that United can still attract the best players in the business but the question remains, how do you solve the problem of Di Maria? ..... Drop Van Persie!
Tuesday, December 10, 2013
Comments on Jesus and Zacchaeus (Luke 19:1-10)
Lukes gospel tells the story of Jesus meeting with Zacchaeus. The story is not recorded in any of the other gospels, so we can therefore deduce that it must have significance to what Luke wanted his readers to know.
Part of the significance may lie in Jesus choosing to stay with Zacchaeus in Jericho, when he was in fact traveling quite a distance west of there, to Jerusalem. It leaves us with a beautiful image of Jesus, on his greatest journey, to fulfil his lifes mission, drawing all of humanity back to God, and yet, values the life of one sinner enough to seek Zacchaeus out in Jericho. Reading this in the context of chapter 15, the parable of the lost sheep, we discover something of Gods desire for the lost.
Lukes focus, is very much concerned with showing Jesus' compassion towards the marginalised and socially oppressed. Zacchaeus would indeed, fall into such a category, for he was a tax collector. Not only was Zacchaeus a tax collector, but he in fact, was a chief tax collector. Tax collectors were the outcasts of Jewish society, taxing the people at incredibly high rates as a source of personal income. Zacchaeus was very rich and would have been hated around Jericho. When Jesus leaves Jericho and arrives in Jerusalem, one of his first experiences is the corruption of the city. The people who sold in the temple were exploiting the people by charging at extortionary rates. This is probably similar to what was happening the people at the hand of Zacchaeus. Yet in this story, Jesus utters the words, "Today, salvation has come to this house". What was it that caused Jesus to rebuke the sellers in the temple and declare salvation over the house of Zacchaeus? In chapter 18, what prevented the rich ruler seeking to gain eternal life, from receiving a similar pronouncement? Both were wealthy, and both sought out Jesus, however both responded differently.
Zacchaeus responds by saying he will give half of his goods to the poor and anyone he has defrauded, he will restore fourfold. The fourfold is a response to the old Mosaic law, where if a man stole an ox or sheep, killing it or selling it, he would repay five oxen for one ox and four sheep for a sheep. Zacchaeus has stolen from the people and perhaps this demonstration from him, after one encounter with Jesus, reminds us that Jesus did not come to abolish the old law, but to fulfil it.
Jesus' response to the rich ruler, "for it is easier for a camel to go through the eye of a needle, that for a rich person to enter the Kingdom of God", is not him saying it is impossible for a rich person to enter the Kingdom of God, for what is impossible with men, is possible with God. The possibilities are seen through the story of Jesus and Zacchaeus.
In the earlier chapters of Lukes gospel, when calling his disciples, the urgency in following the call of Jesus is evident and this is also the case here, when Jesus calls Zacchaeus to hurry.
Luke begins chapter 19 by telling the reader that Jesus was passing through Jericho and in order to see Jesus, Zacchaeus climbed a sycamore tree until he passed by that way. Of course while Jesus may just have been passing through the city, it is interesting language thats used.
The response of the crowd, to the blind beggar outside the city walls, was that Jesus of Nazareth, was passing by.
In Exodus 33, Moses asks the Lord to show him his glory. The Lord in verse 19 responds by saying, "I will make all my goodness pass before you and will proclaim before you my name, 'The Lord'. And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy". In chapter 34, the Lord then passed before Moses.
The blind beggar who cried "Son of David, have mercy on me" received grace and mercy and saw the glory of the Lord displayed through the person of Jesus.
The Lord said to the Israelites in Egypt to cover their doorposts with blood and he would pass over them and the children of the house would be saved. Jesus declared salvation over Zacchaeus' house when he passed through Jericho. Again a wonderful demonstration of Gods glory, through Jesus.
A cry for mercy is the call of the blind beggar and its the same cry for mercy from the tax collector in chapter 18. Unlike the Pharisee, this tax collector acknowledges his sin and humbles himself before God. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.
The thief on the cross like Zacchaeus, took advantage and stole from people. He too, recognised that he was a sinner and humbled himself before Jesus. How Jesus responds to the thief is the same way he responds to Zacchaeus. He replies 'Today, you will be with me in Paradise', and to Zacchaeus, 'Today, salvation has come to this house'. The emphasis is on 'today'. The call to follow Jesus is urgent and for today. Salvation is also for today when you come before God with a humble and contrite heart.
Finally, once Jesus leaves Zacchaeus, continuing on to Jerusalem, we can read of his triumphal entry. It is clear that the people expected something different, in the shape of perhaps a political revolution or a kingly rule. Son of David was the title given to Jesus by the blind beggar, and of course Jerusalem was the city of King David. Yet Jesus choses to enter by riding a colt, which his followers set him on. Taking the humble approach, he is exalted by the people, who praise God for his coming.
Ironically, Zacchaeus' name in both Aramaic and Hebrew means 'pure one'. Before meeting Jesus, Zacchaeus had used his abilities and resources for personal gain, becoming exceedingly rich. However, after just one encounter with Jesus, the humble King, a response is awakened within him of an outpouring of exceeding generosity.
The writer of Hebrews, quoting scripture says 'Today, if you hear his voice, do not harden your hearts as in the rebellion'. Zacchaeus heard the voice of Jesus calling and opened his heart and his home and was transformed into the image of Christ.
Moses saw all Gods goodness pass before him and as Zacchaeus was transformed, if we too respond to the call of God today, we with unveiled faces, beholding the glory of the Lord, will be transformed into the same image from one degree of glory to another.
Part of the significance may lie in Jesus choosing to stay with Zacchaeus in Jericho, when he was in fact traveling quite a distance west of there, to Jerusalem. It leaves us with a beautiful image of Jesus, on his greatest journey, to fulfil his lifes mission, drawing all of humanity back to God, and yet, values the life of one sinner enough to seek Zacchaeus out in Jericho. Reading this in the context of chapter 15, the parable of the lost sheep, we discover something of Gods desire for the lost.
Lukes focus, is very much concerned with showing Jesus' compassion towards the marginalised and socially oppressed. Zacchaeus would indeed, fall into such a category, for he was a tax collector. Not only was Zacchaeus a tax collector, but he in fact, was a chief tax collector. Tax collectors were the outcasts of Jewish society, taxing the people at incredibly high rates as a source of personal income. Zacchaeus was very rich and would have been hated around Jericho. When Jesus leaves Jericho and arrives in Jerusalem, one of his first experiences is the corruption of the city. The people who sold in the temple were exploiting the people by charging at extortionary rates. This is probably similar to what was happening the people at the hand of Zacchaeus. Yet in this story, Jesus utters the words, "Today, salvation has come to this house". What was it that caused Jesus to rebuke the sellers in the temple and declare salvation over the house of Zacchaeus? In chapter 18, what prevented the rich ruler seeking to gain eternal life, from receiving a similar pronouncement? Both were wealthy, and both sought out Jesus, however both responded differently.
Zacchaeus responds by saying he will give half of his goods to the poor and anyone he has defrauded, he will restore fourfold. The fourfold is a response to the old Mosaic law, where if a man stole an ox or sheep, killing it or selling it, he would repay five oxen for one ox and four sheep for a sheep. Zacchaeus has stolen from the people and perhaps this demonstration from him, after one encounter with Jesus, reminds us that Jesus did not come to abolish the old law, but to fulfil it.
Jesus' response to the rich ruler, "for it is easier for a camel to go through the eye of a needle, that for a rich person to enter the Kingdom of God", is not him saying it is impossible for a rich person to enter the Kingdom of God, for what is impossible with men, is possible with God. The possibilities are seen through the story of Jesus and Zacchaeus.
In the earlier chapters of Lukes gospel, when calling his disciples, the urgency in following the call of Jesus is evident and this is also the case here, when Jesus calls Zacchaeus to hurry.
Luke begins chapter 19 by telling the reader that Jesus was passing through Jericho and in order to see Jesus, Zacchaeus climbed a sycamore tree until he passed by that way. Of course while Jesus may just have been passing through the city, it is interesting language thats used.
The response of the crowd, to the blind beggar outside the city walls, was that Jesus of Nazareth, was passing by.
In Exodus 33, Moses asks the Lord to show him his glory. The Lord in verse 19 responds by saying, "I will make all my goodness pass before you and will proclaim before you my name, 'The Lord'. And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy". In chapter 34, the Lord then passed before Moses.
The blind beggar who cried "Son of David, have mercy on me" received grace and mercy and saw the glory of the Lord displayed through the person of Jesus.
The Lord said to the Israelites in Egypt to cover their doorposts with blood and he would pass over them and the children of the house would be saved. Jesus declared salvation over Zacchaeus' house when he passed through Jericho. Again a wonderful demonstration of Gods glory, through Jesus.
A cry for mercy is the call of the blind beggar and its the same cry for mercy from the tax collector in chapter 18. Unlike the Pharisee, this tax collector acknowledges his sin and humbles himself before God. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.
The thief on the cross like Zacchaeus, took advantage and stole from people. He too, recognised that he was a sinner and humbled himself before Jesus. How Jesus responds to the thief is the same way he responds to Zacchaeus. He replies 'Today, you will be with me in Paradise', and to Zacchaeus, 'Today, salvation has come to this house'. The emphasis is on 'today'. The call to follow Jesus is urgent and for today. Salvation is also for today when you come before God with a humble and contrite heart.
Finally, once Jesus leaves Zacchaeus, continuing on to Jerusalem, we can read of his triumphal entry. It is clear that the people expected something different, in the shape of perhaps a political revolution or a kingly rule. Son of David was the title given to Jesus by the blind beggar, and of course Jerusalem was the city of King David. Yet Jesus choses to enter by riding a colt, which his followers set him on. Taking the humble approach, he is exalted by the people, who praise God for his coming.
Ironically, Zacchaeus' name in both Aramaic and Hebrew means 'pure one'. Before meeting Jesus, Zacchaeus had used his abilities and resources for personal gain, becoming exceedingly rich. However, after just one encounter with Jesus, the humble King, a response is awakened within him of an outpouring of exceeding generosity.
The writer of Hebrews, quoting scripture says 'Today, if you hear his voice, do not harden your hearts as in the rebellion'. Zacchaeus heard the voice of Jesus calling and opened his heart and his home and was transformed into the image of Christ.
Moses saw all Gods goodness pass before him and as Zacchaeus was transformed, if we too respond to the call of God today, we with unveiled faces, beholding the glory of the Lord, will be transformed into the same image from one degree of glory to another.
Monday, December 2, 2013
Comments on Jesus heals a Paralytic (Luke 5:17-26)
Leading up to this section, we see Jesus has already begun what he set out to do. In chapter 4 he read out a piece of the scroll from the prophet Isaiah, declaring that he has been anointed to proclaim good news to the poor, bring liberty to the captives, recovery of sight to the blind, liberty to those who are oppressed and proclaim the year of the lords favour.
As Jesus continues to fulfil this prophecy, word about him is spreading and people from far and wide are travelling to see him and find out who he is. Indeed, this will be a key question throughout the gospel of Luke and we see it asked and answered in magnificent fashion in the passages 5:17-26.
In the beginning of chapter 5, Jesus is calling his first disciples, but also has a great crowd of followers. Perhaps his growing fame is why the Pharisees and teachers of the law, who were the religious leaders at the time, chose to travel from Judea and Jerusalem to find out who this Jesus was. Jesus is challenging the 'old way' and presenting a 'new way', a 'better way', and it seems the religious leaders felt threatened by Jesus.
In v17, before being introduced to the paralysed man, or his friends, Luke makes a very interesting statement about Jesus and how he has been operating in this 'new way'. He writes, 'the power of the Lord was with him to heal'. We see since Jesus' baptism and temptations that he has been operating in the Holy Spirit, although a reasonable argument could be made for him doing so before then. However, this statement should remind us of other times where this 'power' is mentioned.
We may be reminded of the passage in Acts that says 'you will receive power from on high when the spirit comes upon you'. This power released on Jesus' disciples is the same power that came upon Jesus at his baptism.
We may also be reminded of the woman in Luke 8, who touched jesus and immediately was healed. In this story, Jesus perceived that power had gone out of him.
There are similarities in the story from Luke 8 and the story of the Paralytic. There are large crowds surrounding Jesus in both but perhaps the more striking similarity is found in the answer Jesus gives.
Faith seems to be the key component. Interestingly, the woman is healed because of her faith, whereas the man is told his sins are forgiven because of the faith of his friends. Subsequently he also receives a physical healing.
Faith is not the same as believing, and in both stories their faith required action. This is wonderfully demonstrated by the effort made from the mans friends to get him to Jesus.
The question of who Jesus is, has and will continue to be asked throughout Luke and once again the pharisees question his authority to forgive sins. The last time Jesus' authority was questioned, was during the temptation narrative, when being questioned by the devil. In that instance, Jesus did not take the easy way out by giving in to temptation, but rather chose the more difficult route. When speaking to the man, it would have been easy for Jesus to just say 'your sins are forgiven', but he proved that he actually has the authority by immediately healing the man. This was undoubtedly the more difficult route. Luke uses the word Parachrma (immediately), to show the ease at which Jesus heals, in the power of the Holy Spirit.
If this demonstration wasn't enough clear evidence of who Jesus is, he also refers to himself as the 'Son of man'. Son of man is used by Jesus over 80 times throughout the gospels, and with such frequency, that its meaning lies in something far greater than just Jesus humanity. It is in fact a title of divinity seen in Daniel 7, where it says, 'one like a Son of man'. By referring to himself as 'Son of man', Jesus is directly answering the question of who he is.
The chapter ends with Jesus answering a question about fasting and again Luke is emphasising the 'new way' introduced by and through Jesus. This theme of Jesus versus religious leader of the time, is continued throughout the gospel. The very next chapter begins in verse 5 with Jesus saying the Son of man is lord of the Sabbath again showing that he is greater.
The story of the paralytic is not just a random story included by Luke but a wonderful demonstration of who Jesus is and why his way is far greater. The fact that this story is nicely positioned between two stories of Jesus calling disciples, perhaps suggests that this story has implications and importance for his followers too. As followers of Christ, this story helps us to know that this 'new way' through Jesus is the best way. The same Holy Spirit which was upon Jesus to proclaim good news to the poor, bring liberty to the captives, recovery of sight to the blind, liberty to those who are oppressed and proclaim the year of the lords favour, can come upon all those who put their faith in him.
As Jesus continues to fulfil this prophecy, word about him is spreading and people from far and wide are travelling to see him and find out who he is. Indeed, this will be a key question throughout the gospel of Luke and we see it asked and answered in magnificent fashion in the passages 5:17-26.
In the beginning of chapter 5, Jesus is calling his first disciples, but also has a great crowd of followers. Perhaps his growing fame is why the Pharisees and teachers of the law, who were the religious leaders at the time, chose to travel from Judea and Jerusalem to find out who this Jesus was. Jesus is challenging the 'old way' and presenting a 'new way', a 'better way', and it seems the religious leaders felt threatened by Jesus.
In v17, before being introduced to the paralysed man, or his friends, Luke makes a very interesting statement about Jesus and how he has been operating in this 'new way'. He writes, 'the power of the Lord was with him to heal'. We see since Jesus' baptism and temptations that he has been operating in the Holy Spirit, although a reasonable argument could be made for him doing so before then. However, this statement should remind us of other times where this 'power' is mentioned.
We may be reminded of the passage in Acts that says 'you will receive power from on high when the spirit comes upon you'. This power released on Jesus' disciples is the same power that came upon Jesus at his baptism.
We may also be reminded of the woman in Luke 8, who touched jesus and immediately was healed. In this story, Jesus perceived that power had gone out of him.
There are similarities in the story from Luke 8 and the story of the Paralytic. There are large crowds surrounding Jesus in both but perhaps the more striking similarity is found in the answer Jesus gives.
Faith seems to be the key component. Interestingly, the woman is healed because of her faith, whereas the man is told his sins are forgiven because of the faith of his friends. Subsequently he also receives a physical healing.
Faith is not the same as believing, and in both stories their faith required action. This is wonderfully demonstrated by the effort made from the mans friends to get him to Jesus.
The question of who Jesus is, has and will continue to be asked throughout Luke and once again the pharisees question his authority to forgive sins. The last time Jesus' authority was questioned, was during the temptation narrative, when being questioned by the devil. In that instance, Jesus did not take the easy way out by giving in to temptation, but rather chose the more difficult route. When speaking to the man, it would have been easy for Jesus to just say 'your sins are forgiven', but he proved that he actually has the authority by immediately healing the man. This was undoubtedly the more difficult route. Luke uses the word Parachrma (immediately), to show the ease at which Jesus heals, in the power of the Holy Spirit.
If this demonstration wasn't enough clear evidence of who Jesus is, he also refers to himself as the 'Son of man'. Son of man is used by Jesus over 80 times throughout the gospels, and with such frequency, that its meaning lies in something far greater than just Jesus humanity. It is in fact a title of divinity seen in Daniel 7, where it says, 'one like a Son of man'. By referring to himself as 'Son of man', Jesus is directly answering the question of who he is.
The chapter ends with Jesus answering a question about fasting and again Luke is emphasising the 'new way' introduced by and through Jesus. This theme of Jesus versus religious leader of the time, is continued throughout the gospel. The very next chapter begins in verse 5 with Jesus saying the Son of man is lord of the Sabbath again showing that he is greater.
The story of the paralytic is not just a random story included by Luke but a wonderful demonstration of who Jesus is and why his way is far greater. The fact that this story is nicely positioned between two stories of Jesus calling disciples, perhaps suggests that this story has implications and importance for his followers too. As followers of Christ, this story helps us to know that this 'new way' through Jesus is the best way. The same Holy Spirit which was upon Jesus to proclaim good news to the poor, bring liberty to the captives, recovery of sight to the blind, liberty to those who are oppressed and proclaim the year of the lords favour, can come upon all those who put their faith in him.
Saturday, February 2, 2013
Bent knees, wet eyes and a broken heart
Stephen f. Olford was an incredibly influential Christian leader in the 20th century.
He was once asked what was the secret of Christian leadership?
Olford responded by saying, "Bent knees, wet eyes and a broken heart".
Its my desire this year that the Lord would break me and break the hearts of his church.
We need to be daily on our knees before God seeking out what his heart is for our city and for our nation.
To be so moved by the brokenness of the people here that it moves us to tears. Jesus wept over the state of Jerusalem because of his deep love for her. When was the last time I was so moved that I was not just brought to tears, but really wept? Have I ever really wept? Can I honestly say my heart breaks for this city?
When the prophets interceded on behalf of the people of jerusalem they didn't just pray for the people to come to repentance but they aligned themselves fully with the people and saw that they also needed to repent. Paul when writing to Timothy said "Christ Jesus came into the world to save sinners, of which I am the worst". Do I look with pity on those who are stuck in sin and don't know Christ or do I have the attitude of Paul where I see myself no better than those around me and just as much in need of Gods grace and forgiveness. When I pray for the lost I don't want to be praying out of pity, but out of passion and compassion always aware of my need for forgiveness and Gods abounding grace.
God is doing a great work in our city and we can only be effective in our calling if we approach God, on bent knees, with wet eyes and a broken heart.
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