Of Foxes and Birds

I remember as a child feeling sad for Jesus because he was homeless. I wanted to buy Him a pillow. When He said He had no where to lay His head, I took it very literally. Have you tried to sleep without somewhere to lay your head? I thought this must mean He needed a pillow. But, I have a little different view of things today. Jesus was addressing the enthusiastic scribe who was eager to follow Jesus wherever He went. Jesus wanted him to understand that this would not always be a comfortable life. Jesus was not promoting asceticism. He was not saying owning property and homes was un-Christian. He was not saying we all must camp out like nomads all the time. In fact those who renounce worldly dwellings for the sake of the kingdom, as opposed to those who are homeless for other reasons, seem to contradict themselves when they graciously receive the invitation to stay with a fellow disciple who owns a house (pays taxes on it, maintains it, and pays the mortgage).

Foxes and birds are territorial. They dig holes and build nests, and stay near them, at least for a season. They do not roam far from their homes. But, Jesus did roam. He moved from place to place much like the pillar of fire and cloud which led the children of Israel in the wilderness. When the fire and cloud moved, they moved. They broke camp and set up camp accordingly. Jesus was that fire and cloud to his disciples. He kept moving. But, it was not in order to demonstrate the kind of lifestyle He wanted or demanded of every disciple. Remember in John 1 he had a place to stay. When asked He said, "Come and see." He may have had his own private dwelling in Capernaum or at least lived with Peter and Andrew while there. He had a home away from home in Bethany in the company of Mary, Martha, and Lazarus. But, He did spend time in lonely places. Peter offered to erect a tent for Him and his heavenly quests. He had no hotel reservations. He was born in barn because there was no room for Him in the Inn. He did tell the disciples to seek out worthy houses in which to dwell when they evangelized cities and villages. There is no inherent virtue in sleeping out under the stars with no pillow.

So what is the application for us today? It seems clear to me that Jesus is saying disciples have to be flexible and willing to endure hardships if following Him demands it. When persecution came to Jerusalem in Acts 7-8, the church was scattered, and homes were abandoned, at least temporarily. Jesus warned the saints in Matt.24 that there would be a day in their generational future when they would have to flee to the mountains to avoid being caught up in the destruction of Jerusalem. Mark seem to have a hard time adjusting to life on the road with Paul and Barnabas. For this particular disciple Jesus wanted Him to realize that Jesus' current ministry on earth was filled with travel, motion, movement. Jesus was seeking and saving the lost. He was avoiding a premature death. He was making His way toward Jerusalem where his destiny awaited Him. His current situation demanded the lifestyle He led. But, though it seems He did not have hotel reservations for the next stop along the road, He did not always sleep under the stars or in the rain. He had a common purse to fund His travels. Jesus was testing this disciple to see if he really meant that he would follow Jesus everywhere and anywhere. Disciples often say things they do not fully understand. Jesus would test this in two more ways with two other disciples. But more on that later.

Tagalongs or Followers

Remember the scene from Forrest Gump when he starts running and all along his path he picks up other runners until he has quite a crowd in tow. I believe the scene ends somewhere out west along some lonely, isolated stretch of road when Forrest just stops running, and begins to walk home. There was no point in all that running and no real destination. There were merely tagalongs who just got caught up in the moment and wanted to be a part of something bigger than themselves even if it had no point. Some folks just want to be where the "action" is. If they cannot be in the spotlight, they want to be standing near those who are. That's where the excitement is. That's where the tension is. That's where the possibilities are.

We turn our attention to Matthew 8:19-22 and Luke 9:57-62. Since I am following A.T. Robertson's Harmony of the Gospels, this is the next section along our journey to discover the mind of Christ. This section is difficult to place contextually, and it may not be as important to do so as with other texts. Surely there were lots of tagalongs during Jesus' three years of ministry, and some became true followers. But, in this story, at least three of them are going to be challenged by Jesus as to their real understanding of what it means to follow.  The word "follow" comes from a Greek word that is actually two words meaning "union" and "road." It has the idea of joining someone on the road. Luke has the most complete version of the story, and begins this section with "As they were going along the road..." Jesus and his disciples were on the road traveling to their next training experience, and Matthew says a scribe approaches them and calls Jesus "Teacher." Was this man seeking to enroll in Jesus' school? If so, the entrance exam will be difficult to pass. This might look like a rag-tag band of disciples, but this was the most elite school in Israel, training the most elite teachers the world will ever see. Just as not everyone is cut out for Navy Seals or Med School or to be a Rhodes scholar, not everyone will qualify for Jesus' school. The scribe put the right word on his application, i.e. "wherever." To join Jesus on the road one must be willing to go "wherever" Jesus goes. But, Jesus was not looking for the right word; He was looking for the right commitment.

Imagine when we begin with Jesus we hand Him a signed blank check that represents everything we have, even our own lives. Jesus gets to fill in the amount. Would you trust Jesus to do that? Would you let Jesus draw out everything in your account to be used for the journey? It reminds me of the conversation a chicken and a hog had about providing breakfast for their owner. The chicken thought it was a good idea. The hog's response was "for you Mr. Chicken it is a contribution, but for me it is total commitment." 

Theology in a Parable

Parables have points but maybe not as many as we see. Our Matthew 18:23ff parable is one of Jesus' most convicting. It was given in response to Peter's question on how many times should we be forgiving those who sin against us. It is important to remember why a parable is being told. The why usually gives us the point of the parable. So slave #1 is forgiven $100,000,000 by the king, and then slave #1 holds slave #2 to a much smaller debt having him thrown into prison. The other slaves see this and tell on slave #1. The king who was previously moved to compassion is now moved to anger, summons slave #1, unforgives the previously forgiven debt, and has him thrown into prison with the torturers. The theological problem comes in when the king reversed his forgiveness and now holds slave #1 responsible for a canceled debt. Of course a king can do that. But can God? Would God? Doesn't God forgive and forget forever? We sure hope so. Where is our security if he can reverse his decisions and judgments? Of course this would be a great opportunity to rub this passage in the Calvinist's face. It sure attacks the notion of "once saved, always saved" or perseverance of the saints. But, as much as I would like to make the point, I would be doing an injustice to the parable. This is not Jesus' point.

So what is His point. He makes it in the last verse. "So shall my heavenly Father also do to you, if each of you does not forgive his brother from your heart." (18:35) Remember God was willing to forgive slave #1. Slave # 1 was unwilling to forgive slave #2. Peter's question was how many times should I forgive my debtors. The answer is often, willingly, and from the heart. The reason is because we need God to forgive us often, willingly, and from His heart. None of this game playing. None of this trying to work the system. None of this making up the rules as we go. It is simple. Forgive often, willingly and from the heart. Any other standard will get us in trouble with the king. It seems to me this is plenty of theology for one parable and is much more theology than we can stand. We struggle to apply these truths.

So let's be careful in our interpretations so not to make more of a parable than Jesus intended. Let's not exasperate the king who has forgiven us by treating our fellow slaves differently.

Unwilling

The parable Jesus told in Matt.18:21-35 is one of the most revealing of any He told to help us understand His mind and that of His Father. Slave #1 owed the king $100,000,000 and could not possibly pay it. The king had compassion on him and forgave the debt. Do you know how it feels when you no longer have a debt because you worked hard to pay it off? Now, do you know how it would be for your debt-holder to simply forgive the debt in full with no further obligation? There is a sense of freedom found in that should inspire gratitude and good-will to others. It is the story of the conversion of Ebenezer Scrooge. He was giddy when the burden of his stinginess was lifted. It would be like the feeling you would get to win the lottery. But, there is a hook in it as we see in this story. Everyone is not affected in the same way. Along comes Slave #2, the one who owes Slave #1 100 days of work. Does Slave #1 let his new freedom spill over into the life of Slave #2? No! Why not? He is "unwilling" to forgive in spite of being forgiven a much greater debt.

Let that sink in. "Unwilling." How could he be "unwilling?" What thought pattern could possibly lead one to think himself justified to hold a fellow slave accountable for paying a debt he cannot pay while basking in the sunshine of forgiveness yourself? "Unwilling!" This just is not right. This should not be. The other slaves saw it clearly. They were "deeply grieved." It is the same word used for the grief suffered by the Holy Spirit when we sin. The "unwillingness" of Slave #1 brought great distress to everyone who knew of it. Our spirits are affected by the non-forgiveness of others who themselves have been forgiven. "Freely we have received and therefore freely we give." How can we not liberally convey on others something that cost us little when we have in turn received from another something that cost Him everything? Do we not realize how great a salvation we have? Do we not taste how sweet forgiveness is? Is something messed up in our spiritual psyche to cause us not to understand these things?

There is much arrogance in being "unwilling." The grace applied to me is not applicable to others. I deserve for my debt to be written off while others who owe me have to pay or be kept in prison until they do. Jesus is driving a point home with His apostles they must see. There is no compromise on this matter. They cannot be fit apostles of grace unless they first understand how much they have been forgiven, and then clearly let others know how much Jesus is willing to forgive them. Do you see the word in the last sentence? "Willing." Jesus is willing. Jesus is willing. He wants to forgive our debt. He is searching for folks who are over their heads and He wants to stamp "paid in full" on the receipt. He is willing to see every person on earth be debt-free. Are we as eager to see the people who owe us be forgiven? Do we seek out people who harm us and offer to cancel the debt they owe us? Are we "willing" or "unwilling?"

Context

In our Matthew 18 passage, we see three verses (18-20) that often are ripped out of context. We should look for broader meaning only after the specific meaning is extracted from the text. We might summarize these three verses under the headings of 1) binding and loosing; 2) agreement; 3) Jesus in the midst. Remember the context is dealing with sin in the church between two brothers. And remember there are three phases taught by Jesus here: 1) The Charge; 2) The Trial; 3) The Sentence. So how do these three passages fit in this context?  If the church is to take some action on earth in the name of Jesus that places an unrepentant person in a place comparable to "jail" or a place of discipline, then what meaning does this have if there is no corresponding action in heaven? If a person repents and receives forgiveness on earth but does not receive forgiveness in heaven, what meaning does forgiveness on earth have? But, if an unrepentant person is treated as a tax-collector and a Gentile on earth, but is not so treated or considered by the Father in heaven, then our actions here are not His will on earth. Jesus taught that His will should be done on earth as it is in heaven. Of course we could turn this around to say that we try to replicate in some way on earth what God has decided in heaven. If God has decided forgiveness for the repentant, then we too should show that forgiveness on earth. But, if God does not decide to forgive the unrepentant, then we must replicate that reaction on earth in some way so that we reflect to the person God's disposition on the matter. This is binding and loosing.

If this is so, then the next verse is logical. It would mean that what God has decided in the matter must be agreed to by those on earth. The "two" so mentioned here are the witnesses that establish the matter of guilt in the case. Again the there is a correspondence between earth and heaven. The agreement of the witnesses is what causes a person to be convicted or acquitted. Once this is established on earth, then appeal can be made to heaven where the "case" is filed. What is it that the "two" ask? Is this verse saying if two agree on anything on earth and ask in agreement it will be done? It does not seem this is the teaching from the context. The "anything" seems to be in relationship to the allegations of sin which are being adjudicated within the church.  Then we come to verse 20 where Jesus says He is in the midst of the two or three who gather. For what purpose do the two-three gather? In the context they gather to provide testimony regarding the charge against the person who "sins." Jesus, of course, knows the truth of charge since He sees everything, and is there to stand with the witnesses who speak the truth in the matter. Paul says he was there with the Corinthians in spirit (1 Cor.5) as well as Christ being with them. This again speaks to the heavenly authority to do what the church is doing. To discipline a person on earth so that his soul will be saved is no small matter and requires the backing of heaven. We have no authority within the church to adjudicate charges. Only the Head can do that. But the church is His instrument in the same way we are instruments to carry His message to the world.

How often do we seem to rip these passages out of their immediate context and apply them in ways to suit our desires! Perhaps the Catholics have this idea somewhat more right than us. They speak in terms of sacraments, those things done on earth that have heavenly action behind them. So when someone marries on earth, the marriage is filed in heaven. No earthly court can release a couple joined by God. Forgiveness in baptism on earth must have a corresponding and real effect in heaven or it is meaningless. We debate whether forgiveness is ministered through the Lord's Supper or through a specific person like a priest. But, the means may be debated, but we must not debate whether the things that happen in the name of Jesus through the body of Christ on earth have some correspondence in heaven. Otherwise our actions are merely vain ritual.

More Counter-Cultural Teachings

(This is from my journal on 5/24/13. Raw notes.) Tell it to the "church." Who does that include? If the church is the sentencing phase (See previous blog) then some logic must be applied to see how that would work-taking Matthew 18 and 1 Cor.5 (context). How could this be the universal church? There is no way to inform the whole church everywhere. Some have taken this to mean the church in a geographical location (so a person will not just attend elsewhere to avoid the sentence). Even though the circumstances did not seem to exist in the early church, could Jesus have been anticipating and is this a logical necessity (necessary inference due to the nature of the discipline)? Or does this mean primarily the local, distinct congregation, a limited number of people, and only secondarily other local churches--and here which ones in today's context, every denomination in a 25 mile radius, or does this force us to decide which church (congregation) is legitimately Jesus' church and which is not without giving offence to those seekers who do things in Jesus' name? (Told you this was raw.) If we see this as only the local church to which the person is "attached" (like body parts) which seems to fit the Corinthian narrative, then it gets simpler and more manageable.

Now if we settle on one local body of believers (those in our directory), then how is the church to be told and who tells the church? It seems in the Matt.18 text the offended person, the who has been sinned against is under obligation to 1) go and reprove privately; 2) take witnesses; 3) tell it to the church. But, in 1 Cor.5, it is Paul driving the discipline by a letter to the church in absentia. So could we say the offended and/or an authorized leader could get the message to the church in whatever form is convenient? Why am I going into such detail on form and definition? Because a command, in order to be carried out, must have a way to be applied and in harmony with other teachings. But, it does seem clear from 1 Cor.5 that Paul told them to carry out the action against the offender in open assembly 1) in the name of Jesus; 2) when you are assembled; 3) when Paul was there in spirit; 4) with the power of our Lord Jesus. This is no small matter and to be taken with the utmost seriousness and authority.

I just can't get over how counter-cultural this teaching is. What does this reveal about the mind of Christ? He is orderly. He is holy. He is serious about sin within the individual and the local church. He is inclusive-He includes the entire local church in the discipline. He sees the process even including Satan as a partner. He is protective of his other sheep. And adding the teaching to follow we see he is about unity, agreement, authority, and keeping the lines of communication open with heaven. The purity of the local church is a microcosm of the church universal. Integrity locally produces integrity globally.

More Legalities

I noticed another piece of the puzzle in Matthew 18:16 regarding the witnesses. Jesus uses the word stomatos which means mouth, speech or words. It is also the edge or point of a weapon (Lk.21:24). The witnesses must be willing to testify, to speak. My experience tells me this is difficult for many since human nature leads people not to want to get involved. Just like the point of a spear pierces someone, so does truth that drives home the reality of the offence. Jesus is about us knowing the truth of our sin so that we can do something about it. When we are reluctant to do that we need others to intervene lovingly to make the reality abundantly clear. We see this done on occasion for people in denial over drugs and alcohol or some other addiction. If a number of family and friends confront the person in love, but firmly, it is harder to deny it. Of course there is no guarantee. This is why the next step is to take it to the church. But what does this mean?

The person who has been confronted by two or three witnesses and his accuser may persist in ignoring the truth. The word parakousa is used in Mark 5:36 when Jesus "overheard" the crowd saying the little girl was dead. "Overheard" should be, in my opinion, translated "disregarded." Jesus refused to listen to their conclusion that the girl was actually dead. Here is a case when the witnesses were drawing a true conclusion, but because of the power of Jesus He could merely disregard their testimony knowing He was going to raise the little girl from the dead. So the next step is to "tell it to the church." If we compare this phase with I Corinthians 5 regarding the man who was sleeping with his father's wife, and see Paul's manner of telling it to the church in the assembly, we have an actual case study of what Jesus was talking about. It seems to me that the third phase is really the "sentencing hearing." The first step is arraignment (the charge being made); the second phase is the trial (witnesses being presented) and the third phase is sentencing. The charge had already been made, and the reports (witnesses) had already been heard, but the church was slow to sentence the unrepentant man. So Paul instructed them to move ahead quickly for the man's sake and for the sake of the church since a little leaven works through the entire batch of dough. If Satan here is thought of as the "jailer" then the man is handed over to the custody of the one who will bring the punishment. Read Romans 1 in this regard. Also see Matthew 18:34 about the unmerciful man who was turned over to the torturers. Does God use Satan as a jailer to bring folks to repentance? Satan may not have that end in mind, but God might use the pain of Satan's control to accomplish this.

The church's role is to treat the unrepentant person as a pagan or a tax-collector. If we look at how Jesus treated these people we get a more balanced view of what we are to do. Jesus picked a tax-collector to be one of His apostles, the man who is writing this story. Gentiles were commended for their great faith. But, unrepentant tax-collectors and unrepentant Gentiles need to be treated with love but with boundaries so that they do not harm others. So in 1 Cor.5 the church is told not to associate with the person, to mirror in reality what was happening spiritually. Table-fellowship is a sign of everything being okay. But, the person who is in unrepentant sin is not okay, and must not be treated as if they are. But, Gal.6:1ff tells us to restore gently the one trapped in a sin. There is no harsh treatment intended by Paul or Jesus. The only harsh treatment will come at the hands of Satan who will see to it the person feels the effects of his sin. So we have Jesus' instructions on dealing with sin within the body of Christ. How things would be different if we followed this teaching!

Legalities in the Church

The Old Law was known for its legal procedures. Part of that legalism was getting at the truth of a matter. Since God is a God of truth and justice one must precede the other in convicting or acquitting a person. There is no justice where there is no truth. We speak about "getting to the bottom" of something. We want to know things like "what did he know and when did he know it." The current hearings and discussions on Washington scandals is about truth. Once truth can be established, then justice can be administered. In every conflict there are at least two sides. There is usually an accuser and an accused, a plaintiff and a defendant. Charges are made, sometimes one way and sometimes two ways. Attorneys, prosecutors, judges, juries and witnesses are brought together to settle a matter to see that justice is done, either acquittal or conviction. Let me be plain. It is my belief that we have been pretty sloppy on this in the church in spite of the teachings in Matthew 18 and 1 Cor.6. It seems abundantly clear that in the kingdom of God there will be disputes among believers, both personal and impersonal (matters of belief), and that we must be about truth and justice. Too many times there has been a rush to "judgement" before truth has been established.

In our present text there are three key words in Matt.18:16: witnesses, fact, and confirmed. Jesus appeals to the Old Law to talk of fact finding in the New. He appeals to Deut.19:14-21.In this text it is assumed that some witnesses will be malicious or false, and if they are found to be so, they are to be punished for perjury. False witnessing is a scourge in any institution including the church. Charges should be slow to be brought forth, quick to be investigated and established, and carefully adjudicated to maintain the integrity of the Body of Christ. Witnesses are not mere supporters for one side or the other. Witnesses are witnesses. They have independent knowledge of the facts, what was said, done, or some fact related to that. Hearsay is inadmissible. Opinion is inadmissible. What one knows for sure is all that matters. There were "witnesses" against Jesus and Stephen (Matt.26:65' Acts 6:13). This Old Law passage is appealed to twice more in the New (2 Cor.13:1; Heb.10:28). Every matter is established on the testimony (implied is "truthful") of two or three witnesses.

The word "fact" or "matter" is rhema, an utterance or charge. In Matt.27:14 Jesus did not answer the rhema or charge. Here every charge has to be established or proven by witnesses. The idea of confirmation or hestimi, meaning to stand, abide, appoint, covenant, hold up, etc., is essential to the outcome of the matter. We talk of the preponderance of the evidence or meeting the standard of something. The world in its courts goes to great links to try to make sure things are spelled out and not left to one's own interpretation. Even then our justice is imperfect and we too often send the wrong person to prison. I am not suggesting that churches become carbon copies of the legal system, but I am suggesting that we should not be sloppy and biased in our disputes. Christians should care more for truth and justice than those in the world, because we serve a Lord who is Truth and Justice. The seriousness of this is seen in 1 Timothy 5:19 regarding elders. Timothy as an evangelist was not even supposed to receive a charge against an elder unless there were two or three witnesses to back up the charge. We need to teach people not to bring frivolous charges against others, and if they do to be prepared to back it up with witnesses if the one charged does not admit guilt, and be ready to take it to the church if step two fails.

Listening

In order for our confrontation of sin and offence to be effective the other person has to listen. In this art of reconciliation there is embedded this art of listening. In Matt.18 Jesus speaks of the progression of confrontation based on the person's willingness to listen. The idea goes further than merely not hearing the charge against them and understanding the charge against them. It goes to whether they seriously consider the matter or merely dismiss it as unimportant or below them. When someone is totally dismissed when trying to connect with another person, there is disrespect for the other person, and arrogance in the accused. Do we think we are above sin and should not listen to one pointing out a perceived sin? In our context, imagine the exorcist coming to John who has tried to hinder him from following Jesus, and confronting him privately, and John blowing him off. What message would this send the man? You are not important enough to even listen to. You are as nothing to me. Are we like kings who can easily dismiss some subject who wants to air a grievance with us? Am I too busy to listen? Too important to hear? Too good to be accused of sin?

The heart of listening is being understood. It is more than merely knowing another person understands the charge. The judge will often ask the accused if they understand the charges against him. The judge wants to know if the accused understands to seriousness of the matter they are facing, and taking it seriously. The offended needs to know that the offender "gets it." Does the offender really understand the depths of the hurt and harm done, and can begin to empathize with the other over their loss? To listen on this level is work. One has to pay attention and to be active in listening. There can be no distractions or drifting away. Full engagement is required. Some people are hard to understand due to complicated personalities, cluttered pasts, complex belief systems, sin pathologies and poor communications skills, or a combination of these. It is sometimes difficult to follow their explanations of how they see things. We have to try hard to see their point, even if we do not agree with it.

But, often the matter of failure to listen is one of simple disobedience. The word Jesus uses for "refuses to listen" is often translated this way. Romans 5:19 says that Adam's sin was disobedience, or refusal to listen. In 2 Cor.10:6 after being told that we must take every thought captive to make it obedient to Christ, Paul tells the church that he is ready to punish the disobedience of the trouble makers when the church is able to listen again. In Heb.2:2 if angels needed to be listened to and obeyed, then how important it is not to neglect such great salvation by not listening to it. In a word, disobedience disrupts relationships. Being uncooperative and disinterested in reconciliation is to be disobedient by failing to listen, to understand, and to own your part in the break in relationship. Oh how we need more listening in the body of Christ and in marriage!

Well-Being Maintenence

Cleanliness has to be maintained. Anti-corrosion has to be maintained. Paint has to be maintained. Machines have to be maintained. Hair has to be maintained. Clothes have to be maintained. We spend a fair amount of time trying to maintain things. As important as all these things may be in a context, to the Father there is nothing more important to be maintained than well-being within relationships. Christians should be found saying often "Are we okay?" Within the BIG scheme of things God is heading toward a grand end. Paul said it this way in Ephesians 1:22-23, "And He put all things in subjection under His feet, and gave Him head over all things to the church, which is His body, the fullness of Him who fills all in all." "All in all" says it all. If you follow this thought in Ephesians 2 you will see that God is aiming toward everyone being a part of this grand temple where He will indwell His people. In Chapter 3 Paul continues the thought revealing that this has always been God's divine plan. And in Chapter 4-6 Paul gets very practical about what it takes to maintain this unity in the Spirit in the bond of peace.

So in our current text, Matthew 18:15-35, Jesus is going to give instructions to His apostles about how to handle conflict in the new Kingdom. It is this conflict that threatens Kingdom Well-Being. God's Kingdom is to be a peaceable kingdom, ruled by the Prince of Peace (Isa.9:6). In this Kingdom God seeks to maintain peace among His subjects so the energy of the Kingdom is not dissipated through internal conflict. Our battle is not against flesh and blood, but against the real enemies, those unseen forces that would cause us all trouble (Eph.6:10ff). So Jesus addresses the handling of conflict with brothers (and sisters). This is not a suggestion. This is the way we are to operate within in the Kingdom. But, this is hard to put into practice because we are fleshly beings. On the one hand we normally hate conflict. On the other hand we sure create a lot of it. We can stir up conflict, but we are often reluctant to fix it. In the context of Matthew 18, Jesus has been talking about those who cause offense to others, even toward children and those seeking to know Christ better. These stumblingblocks in the Kingdom have to be confronted. They are messing with the well-being of the family. They are making it more difficult for us all to do God's real work of reconciling the world to Himself. How can a Christian or local church be ministers of reconciliation while living estranged from one another? Don't you think the message might be a little skewed?

So Jesus is going to tell us how to maintain well-being. He will speak of procedures, persistence, and perspective. Each of these will lead us to conviction to daily doing our part to see that well-being within ourselves, within our homes, and within our churches is maintained. When Christians learn the art of reconciliation and winning their brother (sister), then we can also take on the role of peace-maker, receiving the designation sons (daughters) of God. (Matt.5:9) How the body of Christ needs those who will help to maintain well-being among us! They are the stabilizers. They are the ones who seek to step into conflict and bring about peace, understanding, healing, and reconciliation. This is the vision that God has for His people.

A Child and An Exorcist

In Matthew 18:10-14, Jesus, I believe, is tying the child who was in his arms to the man who was discovered casting out demons in Jesus' name together in a common truth. The child acts sincerely to rest in Jesus' arms, and the exorcist is also comfortable in speaking the name of Jesus. Both have insufficient understanding and there is work yet to do if they are to fully enjoy the blessings Jesus has come to give. The child will grow and will see sin spring to life and die spiritually (Rom.7). The exorcist will come to realize as he listens more to Jesus that He is in need of salvation and new birth. But for now they are both in need of rescue and protection. The child has an angel to look after him, and not just any angel, but one who beholds the face of the Father in heaven. The exorcist has one who has come from the Father to seek him and to find him, and bring him into the fold, the Son of God Himself. It is just as wrong to hinder an exorcist who is seeking to know Jesus as it would be to hinder a child who is experiencing the warm embrace of Jesus. The angels rejoice before the face of the Father over the child, and Jesus rejoices over the rescue of the exorcist.

It is interesting that Jesus connects an innocent child and a seeker. The first has not experienced salvation because they are not yet lost. The latter has not experienced salvation because they are not yet found. But, both the one who is on the front side of salvation and the one who is on the backside of salvation are looking for it and at it, and are making their way toward it, and do not need to experience any stumblingblock along the way. Jesus has a special place in his heart for children and for seekers. We should too. Our indignation should be aroused whenever we see any child or any seeker cut off from free access to Jesus. The abuse and neglect that causes children to struggle with trust and the hypocrisy that causes seekers to struggle with trust are merely two types of the same thing. Both become confused making it hard to see Jesus. It is for us to fight for children and seekers. It is for us to point out the ones who are making their way toward Jesus and run to clear their paths so they do not trip on the way. We even do more. We run to get them and usher them in. We go out to receive them. We invite, we encourage, we seek them, as Jesus did. We call them to come to our arms, and we find them doing good in His name, and encourage them.

Now these are discussions we should be having. How do we in His church remove the obstacles children are experiencing as they grow in their innocence which is often robbed through abuse and neglect? And how can we as a church embrace others who need, like Apollos, to know the way of the Lord more perfectly, taking them aside, and teaching them without putting unnecessary obstacles in their paths? This would be a meaningful topic for some committee meetings. This would be at least what Jesus would consider to be worthy of our time. So let's find some children and exorcists to serve.

Salitness

Mark 9:49-50 are extremely difficult verses. Because they follow the mention of hell and unquenchable fire, some have connected the meaning to the person in hell being preserved throughout their eternal torment. Other translations like the New Living Translation renders it tested with fire. I Cor.3:13 has this idea. The Aramaic Translation says, "Seasoned with fire." It seems to me that contextually the theme is one of stumbling. How does one who is made to stumble respond to this? Is stumbling a death sentence, causing a person to wallow around on the ground of his stumbling, and to be taken out of the race? I think not. Everything the word teaches us says that those who go through trials that perhaps are meant for evil, God can turn into our good. In Genesis 50:20 Joseph acknowledges that his brothers had been a stumblingblock for him and meant him real harm when they sold him into slavery all those years ago. But, God meant it for good, to save the people of Israel from famine. Just as Hamen meant to destroy the Jews in Esther's day, God used it as an opportunity to save them. When we are made to stumble by others who abuse, misuse, and torment us, we do not have to allow this treatment to result in our demise. We must fight to maintain our saltiness. In Matt. 5:13 Jesus says that those who lose their saltiness cannot be made salty again. How do you get the saltiness back in salt when it has lost it? How do you get the saltiness back in a person whose heart has turned bitter and tasteless because of suffering?

Having salt in ourselves makes it difficult for the world to take it away. When a trial comes I can own it, learn from it, embrace it, and use it as a platform to do good. In Romans 8:28 God promises to be at work in the life of a person in all things. He does it for our good to preserve our love for Him and to fulfill His purposes in our lives. We do not have to allow maltreatment at the hands of others to bring about defeat in us. We have salt within ourselves. We do not depend on life to keep us salty. Life can wash it off. Life can beat it out of us. Our every day experiences are not the source of saltiness in our lives. Our salt and light come from within, inspired by the Holy Spirit. Jesus is the one who enlightens every man (John 1) and salts every man. This ability to remain salty in spite of life's problems also gives us the ability to be at peace with all men. My well-being is not dependent on others and what they do. And my ability to live at peace with all men as much as it depends on me (Rom.12) comes from within myself and the work God is doing in my heart. This is the true path to wholeness.

Of Hands, Feet and Eyes

Perhaps Matt.18:7 is not really transitional. Perhaps my own stumbling is a cause of someone else's stumbling. So instead of causing someone else to stumble, the instrument of my stumbling should be eliminated. Cutting off and plucking out body parts is not really a deterrent to sin though. Didn't Paul say, "If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit to decrees, such as 'Do not handle, do not taste, do not touch!' (which all refer to things destined to perish with the using) in accordance with the commandments and teachings of men? These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence."  (Col.2:2-23) So is Jesus recommending something to us that has no value? Hardly. He knows that if you cut off a hand because it stole something, you will have opportunity to steal with the other one if stealing is where your heart is. It is that intangible heart that is the problem.

We hear the argument today, "It is not guns that kill; it is people who use guns who kill." The instrument of sin is not to blame. But, it is true that if a person does not have the instrument they cannot use it for the crime. But, there are no end to instruments. So what shall we say, "If your computer causes you to sin, turn it off or smash it?" Or, "if your car causes you to speed, sink it in a lake?" Jesus was merely making the point that Paul makes in Romans 6. There is a connection between the parts of our body and sin. "Therefore do not let sin reign in your mortal body that you should obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves before God as those alive from the dead, and your members as instruments of righteousness to God." (6:12-13)  1 Thess.5:23 says God will sanctify us body, soul and spirit, the whole man. Unlike the Gnostics who believed there was a distinction to be made between the body and the spirit, and that the body was evil but the spirit was good, and the first did not contaminate the second, Jesus connected body and heart.

The connection between fleshly desire and body parts is curious and deserves much study. The desire for well-being is often hard wired in our bodies. We feel, we remember, we react and each is rooted in our brains, and manifested in our various body parts. How the new body we are promised will be affected by sin is also curious (See 1 Cor.15). Will there be maimed or one-eyed folks in heaven? I don't think this is what Jesus is teaching us. I believe he is using some hyperbole to make his point. There are two things to be avoided that are connected and affected by what we do. The first is to avoid causing someone else to stumble, lose their footing, and perhaps lose their lives (zoe). The second is to avoid losing our own lives (zoe) in hell, which in the text is a fire that never goes out, (unquenchable-which is related to asbestos), and never destroys our worm feeding in it. We must keep ourselves out of the garbage heap called Gehenna. Regardless of our understanding of hell and eternal security, we have to admit that Jesus is painting a picture we want to avoid being in.

Maybe it is as simple as the children's song: Be careful little hands, feet, and eyes what you do, where you go, and what you see. The way is narrow that leads to life. May we not make it more narrow for others by cutting them off and causing them to stumble!

Inevitable

Jesus always tells us the truth even when it is startling. Jesus did not paint a rosy picture for His followers. There are plenty of blessings, more than we could ever comprehend, but there are also plenty of distresses wrapped up in following Jesus. When we decide to run the race marked out before us you can bet the world (evil one) will do everything to trip us up. Our transitional verse in our present narrative is Matt.18:7: "Woe to the world because of its stumblingblocks! For it is inevitable that stumblingblocks come; but woe to that man through whom the stumblingblock comes." The word "inevitable" is interesting and is used in many contexts in the New Testament. In one sense the idea is that which takes away one's free will or choice. If a person is running a race, freely around a track, and suddenly an obstacle is thrown in their way, then their freedom is taken away because they have to adjust their speed and direction to avoid the obstruction. This makes it more difficult to run the race. In 1 Cor.7:37 the word is used. But the overall context which includes our word in 7:26, interpreted as distress, teaches that the circumstances of Paul's day in Corinth indicates it is not a good idea to marry at that time. The distress of persecution will potentially be a stumblingblock the one who marries. "Concern" is the by-product of marriage. We seek to please a partner and not just the Lord. Our "interests are divided." Paul could wish for them "undistracted devotion to the Lord." But, if a man sees his virgin daughter under temptation of the flesh which also will cause stumbling, and he wishes to give her in marriage that is allowed. "But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well." You see the freedom this man has. Paul does not want to encourage a stumblingblock for the man and the virgin daughter leaving them their freedom to decide within the parameters of God's own will.

This may seem unrelated to Matt.18:7, but it is not. A similar thought is found in 2 Cor.9:7 when our giving must be done freely and not under some undue compulsion to give. The point is that God wants us to do what we do from the heart and not from some other constraint. He wants pure and sincere devotion, not that of coercion. Paul guards this in his writing to Philemon. See verse14. But though in Christ we have to be careful not to put these obstacles and constraints in each other's lives, it is inevitable that the world will place them there. Jesus prepared His apostles for this in John 15-17. The world, He says, will hate them just as it hated Him, and His Father. In 16:1 Jesus says, "These things I have spoken to you that you might be kept from stumbling." If we know that in running the race, it is par for the course (to mix metaphors) that one obstacle after another will be thrown at us, then we are not surprised when it happens. We cannot control what the world does, but we must teach diligently in the church that we must not do the same thing with our brothers and sisters. 1 Cor.8 is one such place this is taught.

This word "inevitable" is also translated "distress and hardship" in several places. Luke 21:23 speaks of it in the context of the coming destruction of Jerusalem. Paul mentions it in 1 Cor.7:26 as the present distress of persecution. Paul says he has learned to be well content in his distresses. (2 Cor.12:10) In 1 Thess.3:7 Paul was comforted in his distresses through the faith of the brothers who were standing firm in the Lord. When I see a brother or sister avoid the obstacles the world puts in his or her path and stand firm, it is an encouragement to me to do the same. We take heart in the truth that though in the world we will have tribulation, we can have peace knowing that Jesus has overcome the world. (John 16:33)

The Millstone Principle

There are times when we need to know how deeply God feels about a matter. Like us, some things are more distressing to Him than others. When Jesus drove out the folks from the temple, twice, we saw something of how deeply He felt. Of course, in the garden we saw the depths of Jesus' despair. So in our current story, we see Jesus' heart toward those who would seek Him, and those who would hinder them from doing so. Matthew (18:6) and Mark (9:42) record this principle. First, who are the ones under consideration here? Jesus calls them "little ones" who "believe in Me." and contextually as the one who was casting out the demon in His Name, but was not among the company of the disciples. As to whether this person was not far from the kingdom (Mark 12:34) as was the man who answered Jesus intelligently about which commands were greatest, or whether he was a true disciple (saved) but not yet fully attached to the band of disciples who personally followed Jesus (i.e. the church) is not clear. But, he was one who had faith and was not against Jesus and was commended by Jesus for what he was doing. Jesus was passionate about not hindering such a one from advancing in their faith. He demonstrated His passion by saying it would be better that a large millstone be placed around the neck of the offender and he be cast into the sea, than to cause such a one to stumble, and lose heart. That is pretty dramatic. It is essential in our trying to be like Jesus that we have the same disgust for those who are hinderers of faith as He has. Jesus showed his passion in many ways, e.g. His anger at those disgracing the temple, His indignation in keeping little children from Him, and His distress in the garden as the disciples were sleeping.

In Deuteronomy 13:6-11 God made it clear that no matter who the person was who caused others to be tempted to turn from Him to idols that this person deserved death. Jesus called Peter Satan for trying to hinder His progress to the cross. Jonah was literally thrown in to the sea (thankfully without the millstone) for getting in the way of God's plan to save the Assyrians who did not know their right hand from their left. Baalim became a poster-boy for trying to make Israel fall. Leviticus 19:14 warns the Jews not to curse the deaf nor put a stumbling block before a blind man. God does not think it cute when we place obstacles in the way of those who want to come to Him. It is against His very nature. He is the One who draws all men to Himself. He is the One who sent His only Son to die for all men so they might be saved. He is the One who calls whosoever will to come. God envisions all nations, tongues, tribes, and peoples flowing into His house. He does not take it kindly when we get in their way because of some exclusive notion we have in our heads that unless they come through us they are illegitimate. Peter learned not to call unclean what God has made clean.

There is another context in which the millstone is mentioned, i.e. Luke 17:2. The context here is one of forgiveness. When one is seeking our forgiveness so that their well-being can be reestablished, it is important for us to be gracious to them not making it more difficult for them to return. Not forgiving a person who seeks it is a discouragement. Keeping a person under the obligation of the debt instead of forgiving it ties up burdens that we could easily remove with these words, "I forgive you." To the person who will not do this Jesus says it would be better that a millstone be placed around his neck and they be cast into the sea. Forgiveness is the grace that keeps us all in an OK place with ourselves, one another and with God. We should share it lavishly on one another. The point is that Jesus wants us to understand how serious a matter it is to offend one who is coming toward Him, making it more difficult by our actions or lack of them. When we decided to follow Jesus we decided to see others and treat others the way Jesus sees us and treats us. To do otherwise causes us to be part of the problem and not a part of the solution.

The Cold Water Principle

Jesus says, "Whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he shall not lose his reward." (Mk.9:41) How we treat others who want to partner with us in doing good will determine what kind of environment of faith we help create. Too often we are arrogant when others see our good works and want to bless us in some way. When we turn down their help because they are not "of us" we demonstrate that we do not value their gift, and by extension, do not value them. This is the wrong message to send since the very reason we do good works, especially in carrying the gospel to others, is because we do value them. We do so because God values them. Is it right to do good or evil? God always encourages people, whether they are believers or not, to do good. Even those who are not full-fledged Christ followers have the image of God stamped on their hearts, and this image is often expressed in good works.

When Jesus says the person who blesses a disciple of His with a drink will not lose their reward, what kind of reward is He talking about? Are we to think that if someone hands a disciple of Jesus a cold soda that they get to go to heaven for doing so? Eternal life is not cheap, and is not earned by handing our bottled water, even to Christians. But, God does take note of this gesture of kindness to His people. In Matthew 10 Jesus told His disciples to search for the worthy house, those who receive them and want to help them. Jesus speaks with favor on these people. But, to those who reject the disciples, they also reject the one who sent them, and will suffer the consequences of their rejection. There seems to be a general principle: God blesses those who are a blessing to Him and His children; and God curses those who are a curse to Him and His children. This principle is as old as Abraham. In Genesis 12:3, God says, "And I will bless those who bless you, and the one who curses you I will curse." If He did that regarding the physical descendants of Abraham what will be done regarding the spiritual descendants of Abraham?

What damage has been done when we treat those who would try to bless us in some good work and we spurn their gifts and support simply because we believe they are not Christians! We have done that even with brothers and sisters with whom we disagree on matters of interpretation of Scripture. When God's people isolate themselves from all others who do not look exactly like themselves, they project to the world and to others who are seeking Jesus to be arrogant and exclusive and rigid. Rather Jesus teaches us to recognize the good they do, accept their partnership in the good, and make sure they know that our Father sees the good they are doing and will reward them for it. It is not for us to say how He will reward them. His gifts are His own. But, since every good and perfect gift comes from Him, we can be sure He will know the appropriate way to bless them. And, if we allow them into our circle of influence, then we will be given opportunities to model Jesus before them and opportunities to share His word with them. So serve up the cold water. (BTW, the word 'cold" is not in the text. They didn't have a way to make ice back then.)

From Doing to Confession

In our story, the second principle Jesus lays out for the disciples concerning the stranger casting out demons in Jesus' name is the principle that doing leads to confession. This principle has some caveats to it, but generally speaking it means that when we support and encourage, rather than hinder, those doing things in the name of Jesus, we help create a rich environment for faith and understanding to grow. There is no guarantee that it will grow and lead to salvation, but there is a better chance than if we "hinder." Though not a time to explore this, but this is what the early Restoration leaders seemed to do among the denominations. Instead of condemning them, they invited them to join them in a search for restoration of the New Testament church. They were seen as partners in this pursuit instead of enemies of the pursuit. Of course, some proved to be enemies, but many did join in and much good was done in reexamining together what the Scriptures said in a spirit of mutual truth seeking. So, Jesus states the principle this way: "For there is no one who shall perform a miracle in My Name, and be able soon afterward to speak evil of Me." (Mark 9:39)

The first observation is that Jesus assumes that this man did actually cast out a demon in His Name. A miracle was performed. It was a real miracle by the power and authority of God. This means that there are those in this world who in the Name of Jesus do some amazing things, yet may not be fully Christ-followers. This really bothers us, especially when we can't or don't do some of the same things. I've never cast out a demon. Have you? Yet, God has done so through those who are merely seeking His way. This is like rainy days to me. This is God's business, not mine. But, doesn't Matt.7:21-23 say that there will be those who cast our demons, prophesy, and preform miracles who will be cursed because they do not do the will of God? Yes. There is no guarantee that if we support these folks that they will be saved. But, even in this passage the result of their activity in the Name of Jesus led them to confess Jesus as Lord, even though it was not a saving confession. Paul later says that "No one speaking by the Spirit of God says, 'Jesus is Lord' except by the Holy Spirit.'" (1 Cor.12:3) In verse two these pagans had been led by dumb idols, but now that they came under the influence of the Spirit of God through the preaching of Paul, they were at least confessing that Jesus is Lord. That is a step in the right direction.

Mark records Jesus saying "speaking evil" and Paul says "accursed" which is anathema. If we go back to the original promise to Abraham that through Jesus all the nations of the earth would be blessed, and the corresponding curse of sin, there is an either/or choice we see. Every person in the world outside of Christ is under the curse of sin (Romans 8), including the earth itself. With the influence of Jesus unleashed in the world, the means of blessing has also been unleashed. Just as rain falls on the just and the unjust, so the blessings of Christ fall where they may. Some who do not yet understand the saving message of the gospel in its fullness nevertheless are greatly influenced by Jesus, and seek to do good things in His Name. They are participating in the blessing and not the curse. Do they have the fullness of the blessing yet? Perhaps not. But which is better? To encourage them to remain participants in the blessing or to hinder them, and perhaps discourage them, and make enemies of them so that they become a curse for the cause of Christ? Jesus tells us. Leave them alone, and see if this involvement in my work will lead them to a greater confession. In Acts 19:9 Paul identifies those Jews who when hearing the message of the gospel became hardened and disobedient, speaking evil of the Way before the multitude. In this case Paul withdrew and moved his operation to the Hall of Tyrannus and began teaching Gentiles. The environment in the synagogue was not sufficient to grow faith, yet Paul found a rich environment a few doors down among Gentiles who were teachable and eager to hear more about Jesus. When we associate with those in our communities who love Jesus as we do, though we disagree on fundamental matters of salvation, there is much greater chance that we can have those dialogs that might move us from disagreement to agreement, and in the meantime accomplish much in Jesus' Name.

For or Against

So there is this person casting out demons in Jesus' name who does not travel in company with the disciples. The disciples are against what he is doing and try to hinder his work. Jesus wants them to leave him alone. Jesus gives four principles or truths that bear on this matter, by which we might learn how we as Christ-followers should view those who are not as tight in the circle as we are. These four principles include: 1) The For or Against Principle; 2) Doing Leads to Confession Principle; 3) The Cup of Cold Water Principle; 4) The Millstone Principle. Let's take up the first principle today.

Jesus has addressed this first principle prior in Matt.12:22ff when He was accused of casting out a demon by the prince of demons, Beelzebub. On this occasion Jesus spoke about a divided kingdom not being able to stand. It did not seem reasonable to Jesus that Satan would be both for and against demons at the same time. If Satan is for demon-possession, then why would be supplying Jesus with power to cast them out. The same argument pertains in reverse to this man in the current story. If God is for casting out demons, then why is it not reasonable to believe that this man is casting them out by the power and authority of God? And, if that is the case why would others who cast out demons by this same power and authority not seek partnership in this matter with him? In this story it was Jesus' disciples who positioned themselves against this man. There is no evidence that the man saw himself as against them. The question that often makes the difference in our minds in our positioning is whether the other person is "right with God" as we are? If they are, then we can be for them. If they are not we have to be against them. This is not what Jesus was teaching here. Jesus knew that God can and does work through people to accomplish His will and work who are not at that time For him in all things, i.e. who may not even be saved.

There are a range of things Jesus is For, and by association we too should be For. In the world, there are many who are also For these same things. The list in Matt.25 is a good example. Homelessness, prison reform, hunger, health and the like are causes, often called Common Cause, in which both the righteous and unrighteous can partner. Some of these partners are even tackling these causes in the name of Christ. They may or may not be saved, but they are For what Jesus is For. We have some choices in regard to these folks. 1) We can by policy have nothing to do with them while we ourselves ignore these evils in society and stand on the sideline and do nothing. 2) We can ignore them and run programs apart from them, and often in competition to them, that may or may not be effective. 3) Or we can partner with them in the things we agree on, allowing them to know us, see us and our faith, and to possibly get to know the one we serve better. When we do this we show them that where we agree we will agree, and where we do not, we will seek to know them better so that whatever dialog we might be able to have will be between friends and not enemies.

Yesterday I had a conversation with a Lutheran, one who has some position with their denomination. He was telling me the history of social action. In the 1800's and early 1900's social action in addressing injustices and human needs originated with the churches, and government only encouraged their leadership in these matters. Now it is government who takes the lead in addressing the same ills in society, and it is they who are now inviting people of faith into these causes. It has turned upside down. I don't know about you, but I would much rather Jesus get the credit for inspiring people to do good and solve the problems among us, than Washington get the credit, and us being merely junior partners. If we have to have total agreement on all matters pertaining to faith before we can partner with those who are For some of the same things we are For, then we will never partner with anyone, and we will never accomplish very much in tackling the multitude of problems we face. Consider carefully Jesus' principle of For and Against.

Franchise?

(From my journal on May 9, 2013). Does it seem a little unusual that the person known as "the one Jesus loved" was the one so critical of this other exorcist? When you love someone so completely or are loved by someone so much you might tend to be jealous, or merely protective. John was also guarding the brand. The band of brothers had a brand exclusive to them. They had Jesus in their circle, not just His name. But like an NFL vendor some serious lawsuit can result if someone prints an official NFL logo without getting permission or sanction from the owner. The apostles had exclusive rights to Jesus, so John thought. He was the manager protecting his clients rights. All acts of casting out demons had to go through them now because Jesus is the great "demon-caster-outer." Denominations do not own the name of Jesus. They are not Jesus' franchise agent on earth. Jesus does His own work of sanctifying His people, both individually and collectively.

Note: "he was not following us"(Mark) or "not follow along with us."(Luke)  Just like the Pharisees who did not deny that Jesus was casting out demons and doing miracles, they did not accept the legitimacy of these because they were not under their control or management. If they could have put Jesus under contract, got some money out of it, or recognition, and have tied their work and purposes to Him, there would have never been a problem. But just as Jesus was God's free agent to use God's power when and where He liked as long as His Father was happy it didn't matter if anyone else was.

John revealed that he  was not acting alone. He was merely the spokesman on this one. "We saw someone" and "we tried to stop him." No doubt another person casting out demons would draw attention and these disciples would be curious. In this case either the demons were coming out or not. If it were healing, either someone was healed or not. If they were, then the disciples had three choices: 1) try to stop them; 2) ask the person to join them; 3) ignore them. It is also clear that the person must have not agreed to stop. This is why John is telling on him. Did Jesus demand the man be brought to Him so He could command him to stop, strip him of his powers, and reprimand him? Jesus did not act as expected. I guess He was not as protective of His name as they were, or perhaps he knew that the demons would take care of anyone who was not sincere in the use of that name.(See Acts 19) You shall not take the name of God in vain. If God were supplying the power to actually get rid of the demon then He must have been okay with what the man was doing.

This story certainly shows our tendency to want to manage Jesus instead of being managed by Him. Why do we feel the need to be gate keepers instead of simply those who pass through the gate ourselves and invite everyone we know to join us? We are the guides, not the ticket takers. God can and will use whoever He wishes to do His work and He does not ask our permission to do so.

Offense or Defense

We begin a new section, so take time to read Matthew 18:6-14; Mark 9:38-50; Luke 9:49-50. This section is about stumbling. On any team there is offense and defense. The offense is trying to score by getting to a goal. The defense is trying to stop them from scoring. Simple. So the defense gets some really big dudes and puts them on the line (this is football) who try to clog up the holes so smaller guys, like running backs, can't get through. Safeties, linebackers, and defensive ends knock down passes and tackle tight-ends so they can't break the plane of the goal line. Really big and tall guys jump up to block attempted field goals from going through the uprights. Fullbacks are good at running over folks to get to the goal. Running-backs are good at zigging and sagging and jumping over the big guys who are trying to trip them, crush them, and otherwise prevent them from gaining ground. We often compare life to such things as football or other sports. It might be fun to see these sweaty guys matching skills and strategies on the astro-turf, but in life when the goal line is eternal life we don't want to find ourselves on the defense trying to slam some guy's face in the dirt who is trying to get to Jesus. Get this scene in your mind of the little mentally handicapped child who always wanted to run the football across the finish line just like his heroes do. All the big tough guys line up and the play is run, the crowd is cheering, and all the big defensive guys easily fall down, get out of the way, and the offensive guys form a protective bubble around the kid and run with him all the way to the goal, hoisting him up on their shoulders and parade him around the field in triumphant glory!!!

This was what Jesus was talking about. Christians are all about helping others succeed in finding what they are seeking, eternal life and Jesus, and not about seeing how many people we can discourage from running the race. Frankly we have had just a little trouble knowing the difference. I decided a long time ago that I want to be on the offense helping to get the team across the goal line and not on the defense trying to prevent others from winning. But, there is a grave responsibility in this. I must be very clear what the goal line is, what the path to the goal line is, and how to actually help a person stay on the path that leads to the goal line, even when they think the path they are on will get them there. This is tough to do. But no matter how tough it may be, this is what Jesus wants us to do. The Pharisees for the most part were playing defense, protecting their traditions which they mistook for the goal line. As a person pursued the real goal line, a right relationship with God, they would hinder that person by throwing a tradition down in front of them and telling them that the tradition was the goal line. One of two things would happen. Either the person would accept the tradition as the goal, and stop pursuing the real goal, or they would stumble over the tradition making it harder to reach the real goal line.

It is interesting that offense and offence sound the same but can be so different. One is about forward progress, and the other is about hindering forward progress. Jesus is about helping people ENTER. He is the door. He is the way. He is the path. As a Christ followers it is our job to open the door, show the way, and clear the path. I want to be the big guy on the line that opens the hole for the little guy behind the line to triumphantly break through the line and run to victory, and then to high five him when he scores knowing that his victory is mine.

Less is More

Jesus is always doing this. He turns things on their head. He swims upstream. He is counter-cultural. He says things that make you say, "What?" He is not being a smart-aleck or just trying to be difficult. He is giving us God's perspective on life. This is the way God sees it. Jesus thought differently and spoke differently because He saw the world differently than most, especially the religious leaders of His day. In our text Luke adds this: "For he who is least among you, this is the one who is great." (9:48) We tend to think in terms that "bigger is better."  "More not less" is desirable. One of the phone companies has a really cute commercial with kids and some vintage NBA stars on this very theme. We want more, more, more, more! The word "least" is micros, with obvious connection to many of the words we use today. Jesus says a simple cup of water given to a little one results in a reward. You mean God notices such things? Yep, because less is often more in God's eyes. Jesus told everyone that John was the Greatest, and then turned around and said the least in the kingdom was Greater than John. What? How can you be greater than the greatest? Jesus tells us that the angels of the little ones always behold the face of God. The little flock gets the kingdom. They will all know God beginning with the least. It only takes a few loaves to feed thousands. Plain, ordinary water produces the best wine in Jesus' hands. A few powerless men become Jesus' apostles entrusted with the very words of God.

Paul summed it up in 2 Cor.4:7 when he speaks of this great treasure being contained in jars of clay so that the all surpassing power or greatness will remain with God and not with us. If God worked through the powerful and the greatest as man views power and greatness, the world might misunderstand, thinking the kingdom was about powerful men. The kingdom is about a powerful God who takes the despised things of this world and produces eternal outcomes. The little ones are not to be despised or looked down on. They are to be the examples for the rest of us, just as this child was on this occasion. Ministries need "micro-focus" giving attention to the so-called small things. As I stood Sunday thinking how God was going to bless our little flock, I looked to my left and saw an entire section filled with youth and children. Not one of them was rich or powerful or a possessor of great strength. They were all pretty plain with some pretty plain folks working with them. But, this is just what God loves to do, i.e. to take some plain, common, weak folks and transform them into a mighty army of humble servants.

Lots of land, bigger buildings, many paid staff members, plush surroundings, state of the art this and that does not define the quality of a church. The quality is found in the things and people that God uses to do great things in His name. We need more children, both those who are 3-4 years old and those who are 70-80 years old. We need people who see themselves as least and who know who is Great and who will allow He who is Great to use their little to do great things in His name.

Sacred Path

In our text Jesus connects relationship with Him and His Father with one's relationship to a child. It seems that a child can be a sacred path to the heart of God. We often see how a new born baby changes the lives of the parents. Suddenly spiritually indifferent men, when they hold innocence in their arms, break down and begin to think of their own need to be held by a heavenly Father. Mark said it this way: "Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me." (Mk.9:37)  This was not easy for me to get my head around. But I think I am beginning to see what Jesus is saying. Children are innocent, pure, and real. They have little pretence. Because of their lack of power, we have to adjust ourselves to the child, their needs and interests. We listen. We find ways to connect on their level. We watch closely their moves, not only to keep them safe, but just in awe of this cute and marvelous person who toddles in front of us. We are fascinated with little children. Look how we talk about them, photograph them, spend our time caring for them. The responses called out of us toward children are the same responses Jesus seeks to call from us in regard to Himself and the Father. In the first case we have to put ourselves in the role of God the Father toward our children, but in the other case we put ourselves in the place of the child toward our Father. In this our children are training us to be more childlike with our Father.

Jesus talks of receiving a child in His name. What does this mean? I know we are to do everything in the name of Jesus, by His power and authority, but what does that mean in regard to receiving a child? The Name brings us into the realm of the authority of Christ. Remember there were some folks doing miracles in the Name of Jesus, and the disciples wanted to tell them to stop? Actually this happens next in the text of Mark (9:38ff). We will talk more about this, but notice this is in the context of talking about little children. A little child can be taught to do things in the Name of Jesus. They pray in Jesus' Name from the time they can speak the Name of Jesus. We do not hinder them or stop them from doing this, even though they may not know fully what that means. We want them to enter into the realm of Jesus' authority, to learn to respect it, and obey it even before they know what this means. But, as I teach my children to do this, I am stuck in the middle between the child and Jesus/Father. How can I encourage my child to do things under the authority of Christ without it causing me to think about my relationship with Christ. So when I accept a child, my child, my grandchild, an abused and neglected child in the name of Jesus, I am also accepting the place and role of Jesus and the Father into my life. Children are a sacred path for me to walk in my relationship with Jesus and God. This is why, as Jesus will continue to teach us, that we must not hinder these children from coming to Him, for in doing so we lose our own path to the Father.

Receiving Children

Jesus has His arms around a child. He has physically received this child. Did Jesus also demonstrate that His heart with with this child? Did He show He valued this child? Did He show that this child was not a bother, but a treasure? Was Jesus giving the apostles a paradign shift in thinking regarding the kingdom. Did Andrew suddenly get a vision of having a fleet of Joy Wagons (the precursor to the Joy Buses) that would go around and pick up children for church? Maybe Matthew got a flash of inspiration for a new school called Sunday School! Did James envision VBS? Who knows what kinds of ideas may have been birthed that day in the hearts of the disciples. What I do know is that just like with women, Jesus was creating a new way of looking at children.

Receiving children got elevated into an elite class of the kinds of things we are to receive in this new kingdom that Jesus was founding. The kingdom of God itself was to received as we would a child (Mark.10:15). Moses received "living oracles" to pass on to the people. (Acts 7:38) We are implored not to receive the grace of God in vain. (2 Cor.6:1) We are admonished to receive the gospel, not a different one. (2 Cor.11:4)  Our soil must do more than receive the word with joy, it must be prepared to allow this word to grow in our lives. (Luke 8:13) The Thessalonians received the word with joy and with much tribulation. (1 Thess.1:6) (BTW compare this with the parable of the Sower and know why Paul was so concerned that they might fall away due to this persecution.) The key was they accepted the word as it really was, the word of God which performed its work in those who believed it.(1 Thess.2:13) Those of us who have the Spirit also can receive the things of the Spirit. (1 Cor.2:14) My point is that in the kingdom there are many things we are to receive, and children are one of them.

The first thought I had with this teaching of Jesus was the last verse of Malachi. The Elijah who was coming, whom we know as John the Baptist, had as his mission to turn the hearts of the fathers to their children and the children to their fathers. Kingdom business is about reconnecting fathers with their children. Now imagine that the child who Jesus stood in their midst that day was Peter's child. Could Jesus have been making a very pointed point with the apostles that kingdom living must include our children. Specifically, "Peter, do you see your child? When you give this child attention and play with him, and show him that he is important, you are doing kingdom business, and creating true greatness for yourself and your child." Perhaps Jesus was showing the apostles that the next generation of kingdom people were right in their own homes, not just out there in the streets. Taking time to explain kingdom business to our children is just as important as preaching to the multitudes.

Humble

It is a critical moment for Jesus to be able to illustrate the kind of humility His apostles needed. He looks around the room and spies a child, probably playing. This child is like any child. Sometimes children are compliant and sometimes strong willed. Sometimes they are refreshed, fed, and content, and at other times they are tired, cranky, hungry, and defiant. Jesus needed a child who would come to Him when he called, allow Him to embrace Him, and would stand still long enough for Jesus to make His point. So He calls this child over, and the child comes, allows Jesus to take him in His arms, and stays still long enough for Jesus to make His point. "Humble yourselves as you see this little child doing at this moment." (That's my paraphrase.) "When I call you, come. When I want to wrap you in my embrace, don't fight Me. When I want you to stand still, stand still. Just as you see this little one responding to My will for him at this moment, so you too should learn to respond to My will for you day in and day out." Then, He releases the child who return to His play.

A survey of the concept of humility in Scripture reveals this is precisely what God is after. In Deut.8 God tells the Israelites why he led them for 40 years in the wilderness, i.e. to humble them and to test them to see what was in their hearts. He gave them manna day after day to test them and to humble them and to bring them under His will to accept what he gave from His hand "so it may go well with you." The only place we can experience true well being is in compliance with God's will. The only way to comply with His will is for us to either humble ourselves or to be humbled by Him. Moses and Aaron asked Pharaoh, "How long will you refuse to humble yourself before me and let my people go?" (Exodus 10:3) As you know, Pharaoh did not experience a lot of "well being" in opposition to the will of God. On the other hand Daniel was able to experience much well being because, as the angel told him, "Since the first day  you set your mind to gain understanding and to humble yourself before God, your words were heard and I have come in response to them." (Dan.10:12)  Two men and a case study in stubborn and humble will.

You know the passages like 2 Chron.7:14: "If my people who are called by My Name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven, forgive their sins, and heal their land." Humility involves prayer, repentance, seeking the face of God, and brings the blessing of God's attention to us, forgiveness and healing. I wonder if Jacob had simply spent the night in humble prayer if he could have avoided his hip problems he got by fighting all night with an angel to gain God's blessings? God wants to bless us. We can do it the hard way or the easy way. The hard way is to fight God for it. The easy way is to be like this little child. "Humble yourself under God's mighty hand and He will lift you up."(1 Peter 5:6) God opposes the proud but gives grace to the humble.(Jas.4:6) Just as this little one sank into the arms of Jesus, so we too must learn to simply sink into the arms of God and let Him lead our steps. This is humility.

Getting In

Jesus talks about getting in or entering. In our text, becoming like a child is a requirement for getting in. In our day of inclusiveness, access, non-discrimination, ADA rules, and affirmative action it is not nice to talk about keeping people out. We want 15 year olds to have access to Plan B so they can ignore God's Plan A. We want gays to have access to marriage. We want immigrants to have access to the benefits of America regardless of how they came to be here. It is not nice to tell someone they do not belong here or that there is a "requirement" to getting services. Jesus speaks of entering the Kingdom of God or Heaven, the gate, the life, the joy of the Master, His glory, and the sheepfold. It seems to me that all of these are a place I would want to be and a place I would not want anyone telling me I could not be. Jesus is very clear that the alternative to entering these wonderful places is entering hell, eternal fire, and destruction. Pretty harsh contrasts. Aren't there some more moderate alternatives? Nope. This is it. Jesus says some have more difficulty than others getting in. He is particularly hard on three groups, i.e. religious establishment, rich folks, and habitual unrepentant sinners. Regarding the religious establishment they are particularly good at making it difficult for those who want to enter to do so. They put obstacles in one's path to trip them up so they cannot meet the entrance requirements. They are good at creating "hoops" for folks to jump through. But, others are just as dangerous because of the lip-service game. "Lord, Lord" is their mantra without much action to back it up. Jesus talks of the price we should be willing to pay to get in, like plucking out our eyes and cutting off our hands.

So what does Jesus say is necessary in order to get in? First, we have to have a righteousness that exceeds that of the scribes and Pharisees. This kind of righteousness is one of faith not works, one of sincerity not hypocrisy, one of commitment to Jesus not to self. It is one given and conferred and not earned. Second, we have to be born of water and the Spirit to get in. Nicodemus did not understand this. Repentance and baptism is part of this birth process. A person cannot get in without identification with the death, burial and resurrection of Jesus Christ. The blood must be contacted, and we must experience forgiveness and rebirth. Third, we also must be investing our resources into the kingdom. Only two of the three in Matt.25 were able to enter because they took what was given and invested it in kingdom business. Those who care nothing for the kingdom will not get to share in the joys of it, now or then.

This little child was a powerful illustration not just of humility but of the type of person who gets in. The disciples were busy trying to see who could sit where after they got in, and Jesus was about telling us about being concerned about just getting in. Where I will sit on the plane is irrelevant if I am not on board the plane. Which is more difficult? For Jesus to assign seating in the kingdom or for Jesus to make it possible for any of us to get in? We might so take for granted that we have a ticket that we focus our attention on how nice the flight will be. That boarding pass is pretty important and it must match your ID. Not everyone gets to board. Let's get that firmly in our minds. Not everyone will enter. Sobering isn't it? The list is kept in heaven.

Children

In our text about greatness Jesus pulls a little child into his arms and uses him as a visual aid. When Jesus says we must be like this little child, what picture do you get? Is this child 2 or 3, or 10? Does it matter? It might in the way we envision Jesus' point. There is a lot of difference between a two year old and a ten year old. The characteristics are different, what is age appropriate is different, what we expect is different. But, I am not sure that matters for the point Jesus is making here. I suppose if it were He would have told us the age, and made some point of our becoming like a ten year old child. But, He didn't. We also get the picture (at least I have) that this child came and stood quietly before the group, smiled up at Jesus sweetly, and was cute as could be. Maybe! But, he or she could have been squirmy. The child might have wiggled a lot. Or, the child might have not wanted to be held in Jesus arms and wanted to go play or go to mommy. It is not clear if the child was a cooperative visual aid. But, I am not sure this mattered either for Jesus' point.

The Bible does not always depict children as worthy of imitation. In Matthew 11:16ff Jesus compares his generation to children playing in a marketplace. They call out to their peers to play this game or that game, and the children do not cooperate, and want to do their own games. This was the way people acted in response to John's ministry and subsequently to Jesus' ministry. He was not commending children here. Paul did the same in 1 Corinthians. In chapter 3 he compares children to the carnal Christians who are full of jealousy and strife. Children can fuss and fight, can't they? They do not always play sweetly with one another. In chapter 13 he says we should grow up and stop acting like children. In 14:20 he says we should not think like children, although in regard to evil we should be innocent as children. Children are often depicted as being full of folly and in need of discipline and instruction. Children are not mature. They are under authority. They are being trained. They have no status. They are peons.

This is Jesus' point. Children often have visions of greatness. In their play they can be whoever they want to be, king, warrior, cowboy, president. But, in reality they are children. When I was ten I started an organization called the United States Jr. National Guard. It had 2-3 members. I started out the first day as a private, and by the next day rose through the ranks to become a general. My cousin was a private, maybe a corporal. But, when dad came home do you think he saluted me and called me General Rod? No, he would say, "Boy, go get your bath and get to bed." He knew who I was. He saw me as I am. Jesus saw his disciples as sons and brothers even if they were envisioning themselves into some man-made hierarchy for new kingdom business. Jesus knew they were merely servants, children of God under His authority and His servants. Jesus knew that no matter what was in the head of this little child in His arms, the child was still going to be told, "Boy get your bath and go to bed." Humility was the point. Children are subject to the orders of others. They have a lot of bosses and little personal, self-generated authority. Whatever authority they might have is permissive authority, delegated authority, coming down from someone who has the real authority. There is only one Master, and the rest are brothers (Read Matt.23). Perhaps it is time to treat children as they are, and not as they envision themselves to be. Perhaps it is time for us to learn this lesson.

Converted

To change a person's thinking, and thus their patterns in life, is difficult to say the least. Major life changes are not easy to come by. We are creatures of habit. This week I had a person make it clear there are two things she does not talk about, religion and politics, and she was emphatic about it. Why? It seemed pointless to her. No one can ever agree on things so why talk about it? As Jesus used the word "converted" in Matt.18:3 in the context of the discussion on who is the greatest, he was expressing the essentiality of a person coming under His influence and being humble enough to be persuaded to change and to become like a little child. Someone who just will not discuss "it" or only politely listens but easily dismisses "it" as soon as the sound of our voice fades is playing a dangerous game, in my opinion. The elevation of one's self as the arbiter of knowledge and lifestyle carries with it the self-importance that Jesus was talking about. If I see myself as too "great" to consider the ideas or the needs of another, then I have become too "great." The "leave me alone" mentality and "let me believe what I want" attitude walls one off from others and from God. We become the king of our own little kingdom. Christianity is a teaching religion. It is about being persuaded to follow a Teacher, to sit at His feet and learn, and to turn based on what we learn. When we stop doing that we stop following Jesus.

The word "convert" is strepho. It is used in Matthew 5:39 for "turn the other cheek." Now think of this action in the context of Matthew 18:3. If I hear something that is painful, i.e. that I am a sinner and need to repent, and I strike back at the one who teaches me either aggressively or passive aggressively, then I will not be compliant. Accepting a slap and another may not indicate weakness at all. It may be a great sign of strength to be able to endure something that is painful or unpleasant for a greater good to be accomplished. Instead of being insulted when someone tells me that I am "wrong" and need to be converted, I should absorb the instruction, consider it, and listen more to what is said so that I do not perhaps miss the very word of God. But, to strike back causes me to miss a message that I need to hear. In John 12:40 Jesus says something similar when he says the blind if they really see will then be in a position to "turn" and be healed. Conversion first demands that we see, and seeing demands that we fully engage in order to get "it." Matt.18:3's "converted" is passive. It is "be converted." A force acts on a person and turns them. If left to ourselves we go our own way. We are like sheep without a shepherd. We are like a runaway stampeding herd that must be turned. Christ wants to get out in front of us to arrest our destructive progress and to set us on a safe path. But, what do we often do? We try to outrun Him. He's trying to cut us off, and we are pressing on the gas. Why?

The reason is found in Jesus' words of the same context in Mark 9:35. To follow Jesus we must become "servant of all." If conversion means I have to serve everyone--get that EVERYONE-then leave me out. I want to run my own life. I don't want to be subject to everyone else and what they want and need. Paul got "it" and explains it to us in 1 Cor.9:19ff. Read it, please. "For though I am free from all men, I have made myself a slave to all." Is this what conversion is all about? It is a big part of it. It is giving up my life for others in the same way our Teacher gave up his life for us. My life is not my own, I was bought with a price and I am not my own (1 Cor.6:19-20). Jesus paid to make me His slave. Conversion means giving up "my" freedom to gain "His" freedom.