Matthew 12:46-50
The key words in this passage are: mother, brother, sister. It's all family language. The glaring ommission is "father" which makes sense since Jesus has only one Father. The use of mother is interesting because in our culture and time it would indicate that it's possible for some people to have some sort of authourity over Jesus. However, the culture and time in which Jesus lived was very male dominated and the eldest son would have had authourity over the whole household, including his mother, especially after Joseph (the other male authourity figure) was dead. So, it is possible to be Jesus' mother without having any authourity over him.
The subject of this passage is: Who is Jesus' mother, brother and sister? The complement is: Whoever does the will of my Father in heaven. Whoever submits themselves to the will of God, acknowledging God as their Father - the ultimate authourity figure - is part of God's family, just as Jesus is.
I titled this passage by saying that Jesus is my brother which begs the obvious question: am I really? Am I sold out to the will of the Father?
Showing posts with label Matthew 12. Show all posts
Showing posts with label Matthew 12. Show all posts
Sunday, April 5, 2009
Thursday, April 2, 2009
the sign
Matthew 12:38-45
The key words in this passage: sign, greater than, this generation, judgement, condemn. Jesus draws from two OT stories: that of Nineveh who repented at the preaching of Jonah and that of the Queen of Sheba who was so taken by Solomon. Jesus' point: that the response of these people to Jonah and Solomon will condemn the present generation because Jesus is greater than they are and the present generation is not responding to him.
Jesus also includes a parable about an evil spirit being driven out of a person but returning to find that person's soul clean but empty so the evil spirit invites others to join him in that person's soul. At first reading it seems like this is a warning to the individual - it's not enough just to get rid of evil but you must replace it with good or, by implication, the Holy Spirit. However, Jesus makes the applicational point at the end of the parable: That is how it will be with this wicked generation. This ties back to the previous paragraph (Nineveh and the Queen of Sheba rising to condemn the present generation), indicating that the warning of the parable is meant for a generation, not just the individual.
So, what is Jesus talking about? The one thing that he continually blasts the religious leaders for is the emptiness of their religion. Perhaps he is warning the whole generation that if all they do is look after the externals that eventually the internal will rot and their spiritual condition will become worse. The Pharisees were so pre-occupied with evil that they never really pursued what was good. They were defined more by what they stood against than by what they stood for and perhaps Jesus is warning them that, while it is good to get rid of evil, the focus must be on the pursuit of what is good - bring to mind Jesus' statement in his sermon on the mountain: seek first God's kingdom and his righteousness. It's not just about not doing bad but pursuing good.
Thoughts?
The key words in this passage: sign, greater than, this generation, judgement, condemn. Jesus draws from two OT stories: that of Nineveh who repented at the preaching of Jonah and that of the Queen of Sheba who was so taken by Solomon. Jesus' point: that the response of these people to Jonah and Solomon will condemn the present generation because Jesus is greater than they are and the present generation is not responding to him.
Jesus also includes a parable about an evil spirit being driven out of a person but returning to find that person's soul clean but empty so the evil spirit invites others to join him in that person's soul. At first reading it seems like this is a warning to the individual - it's not enough just to get rid of evil but you must replace it with good or, by implication, the Holy Spirit. However, Jesus makes the applicational point at the end of the parable: That is how it will be with this wicked generation. This ties back to the previous paragraph (Nineveh and the Queen of Sheba rising to condemn the present generation), indicating that the warning of the parable is meant for a generation, not just the individual.
So, what is Jesus talking about? The one thing that he continually blasts the religious leaders for is the emptiness of their religion. Perhaps he is warning the whole generation that if all they do is look after the externals that eventually the internal will rot and their spiritual condition will become worse. The Pharisees were so pre-occupied with evil that they never really pursued what was good. They were defined more by what they stood against than by what they stood for and perhaps Jesus is warning them that, while it is good to get rid of evil, the focus must be on the pursuit of what is good - bring to mind Jesus' statement in his sermon on the mountain: seek first God's kingdom and his righteousness. It's not just about not doing bad but pursuing good.
Thoughts?
Wednesday, April 1, 2009
my speech betrays my heart
Matthew 12:33-37
This continues Jesus' rant against the Pharisees. He is not content just to defend himself against their illogical argument but now goes on the offensive. The key words are: good, bad, evil and the concept of words or speech. Jesus uses a word picture of trees: good fruit indicates that a tree is good, bad fruit means that a tree is bad. He uses this to illustrate the truth that the results of a person's life indicates a person's character. Jesus specifically points to the words we use: if a person's words are bitter, evil and empty it indicates that a person's character is bitter and evil. The main point Jesus makes is: you can tell a person's character by the words that person speaks.
This reminds me of what Jesus teaches in his sermon on the mountain: the outward act of sin is a result of the sinful heart. Therefore, the outward sin of adultery is a result of the sin of lust, the outward sin of murder is the result of the sin of hatred, etc. The problem is that as much as I knew I was guilty of lust and even hatred at times, I was never really confronted by my sinfulness because I have never technically committed adultery or murder. I could pretend, because I had never committed the outward actions, that my heart was good. However, in this passage, my speech betrays my sinful heart. I don't have to think very hard to remember things I wish I had never said. I know that when the record of my speech is read out in the court of my King that I will only be able to hang my head in shame. My speech indicates that I still have a long way to go in the process of sanctification. My speech makes it clear that I am still in the beginning stages of being made restored. My prayer is that the Spirit would continue to restore my character and that my speech would become more and more gracious, pleasant and sweet.
This continues Jesus' rant against the Pharisees. He is not content just to defend himself against their illogical argument but now goes on the offensive. The key words are: good, bad, evil and the concept of words or speech. Jesus uses a word picture of trees: good fruit indicates that a tree is good, bad fruit means that a tree is bad. He uses this to illustrate the truth that the results of a person's life indicates a person's character. Jesus specifically points to the words we use: if a person's words are bitter, evil and empty it indicates that a person's character is bitter and evil. The main point Jesus makes is: you can tell a person's character by the words that person speaks.
This reminds me of what Jesus teaches in his sermon on the mountain: the outward act of sin is a result of the sinful heart. Therefore, the outward sin of adultery is a result of the sin of lust, the outward sin of murder is the result of the sin of hatred, etc. The problem is that as much as I knew I was guilty of lust and even hatred at times, I was never really confronted by my sinfulness because I have never technically committed adultery or murder. I could pretend, because I had never committed the outward actions, that my heart was good. However, in this passage, my speech betrays my sinful heart. I don't have to think very hard to remember things I wish I had never said. I know that when the record of my speech is read out in the court of my King that I will only be able to hang my head in shame. My speech indicates that I still have a long way to go in the process of sanctification. My speech makes it clear that I am still in the beginning stages of being made restored. My prayer is that the Spirit would continue to restore my character and that my speech would become more and more gracious, pleasant and sweet.
Monday, March 30, 2009
Kingdom divided or Kingdom Come?
Matthew 12:22-32
This is a bit longer section than I normally like to do but I think that it contains all one thought. Jesus has been healing people of their diseases and infirmities but now a man who is demon possessed is brought to him. Jesus casts out the demon to the amazement of the audience however the Pharisees attribute his power to the power of Satan. Jesus then contrasts the kingdom of Satan to the kingdom of God and the power of Satan to the power of the Holy Spirit (who is a key part of this passage). He uses two word pictures: that of a kingdom or household divided and that of an invasion of a strong man's house. The first word picture is to show that a kingdom that is divided cannot survive so it makes no logical sense that Satan would send Jesus to cast out demons. The second word picture makes the point that the only way a strong man can be defeated is if a stronger man fights him. The message is that if Jesus has been sent as a servant of Satan then he must be less powerful than Satan. However, Jesus is casting out demons which makes him stronger than Satan and not his servant, as the Pharisees were suggesting.
It is in this context that Jesus speaks the applicational point: just as the kingdom of evil cannot be divided , the kingdom of God is not divided. There is only one King and one Lord and everyone who is not with Him is against Him. There is no room in the kingdom for rebellion against the King. The most difficult concept in this entire teaching is the unforgiveable sin of blasphemy against the Spirit. In the context, it could be attributing the work of God to the power of the devil (which is what the Pharisees were doing). I have tended towards this interpretation and also tend to think that this was an unforgiveable sin for the generation to whom Jesus was speaking. However, the immediate context makes me think that blasphemy against the Spirit could be the equivalent of rebellion against the King.
Whatever the case, there are two things I am sure of: I must be careful about to whom I give credit for what is going on in the world. I don't want to speak against any work of God by saying that has been done in the power of the devil. At the same time, I must be very careful that the work I do and am a part of is done according to the King's agenda, character and guidance.
This is a bit longer section than I normally like to do but I think that it contains all one thought. Jesus has been healing people of their diseases and infirmities but now a man who is demon possessed is brought to him. Jesus casts out the demon to the amazement of the audience however the Pharisees attribute his power to the power of Satan. Jesus then contrasts the kingdom of Satan to the kingdom of God and the power of Satan to the power of the Holy Spirit (who is a key part of this passage). He uses two word pictures: that of a kingdom or household divided and that of an invasion of a strong man's house. The first word picture is to show that a kingdom that is divided cannot survive so it makes no logical sense that Satan would send Jesus to cast out demons. The second word picture makes the point that the only way a strong man can be defeated is if a stronger man fights him. The message is that if Jesus has been sent as a servant of Satan then he must be less powerful than Satan. However, Jesus is casting out demons which makes him stronger than Satan and not his servant, as the Pharisees were suggesting.
It is in this context that Jesus speaks the applicational point: just as the kingdom of evil cannot be divided , the kingdom of God is not divided. There is only one King and one Lord and everyone who is not with Him is against Him. There is no room in the kingdom for rebellion against the King. The most difficult concept in this entire teaching is the unforgiveable sin of blasphemy against the Spirit. In the context, it could be attributing the work of God to the power of the devil (which is what the Pharisees were doing). I have tended towards this interpretation and also tend to think that this was an unforgiveable sin for the generation to whom Jesus was speaking. However, the immediate context makes me think that blasphemy against the Spirit could be the equivalent of rebellion against the King.
Whatever the case, there are two things I am sure of: I must be careful about to whom I give credit for what is going on in the world. I don't want to speak against any work of God by saying that has been done in the power of the devil. At the same time, I must be very careful that the work I do and am a part of is done according to the King's agenda, character and guidance.
Sunday, March 29, 2009
The Gentle Revolutionary
Matthew 12:15-21
I've always wondered why Jesus often told the people that he healed to not tell anyone about what had happened. I speculated that it was because Jesus was not coming to create a spectacle and he wanted people to know him as more than just a miracle worker. I guessed that Jesus knew that as soon as he went public that it would ultimately culminate in his death on the cross and he knew that there was a perfect agenda regarding the timing of his death. In this passage, Matthew tells us why.
The way that Jesus went about his ministry reminded Matthew of the words of Isaiah where God describes his servant as meek and gentle but with a core of strength. It's no wonder to me that Jesus' ministry would have recalled these words to Matthew. It matches very well with Jesus' ministry and his own description of how the kingdom will work: like some yeast hidden in some dough or like a mustard seed planted in a garden. The kingdom is not by force or by spectacle but by quiet, subversive, below the surface work that ultimately results in justice being led to victory and nations placing their hope in Christ.
Does my ministry reflect the ministry of Jesus? Am I shouting in the streets and creating spectacle or is my ministry such that a bruised reed would not suffer further damage, that a smoldering wick would not be snuffed out? Is my ministry all surface, all show and no root? I want to be like yeast hidden in dough: hidden, unobtrusive, subversive but radically redeeming the culture.
I've always wondered why Jesus often told the people that he healed to not tell anyone about what had happened. I speculated that it was because Jesus was not coming to create a spectacle and he wanted people to know him as more than just a miracle worker. I guessed that Jesus knew that as soon as he went public that it would ultimately culminate in his death on the cross and he knew that there was a perfect agenda regarding the timing of his death. In this passage, Matthew tells us why.
The way that Jesus went about his ministry reminded Matthew of the words of Isaiah where God describes his servant as meek and gentle but with a core of strength. It's no wonder to me that Jesus' ministry would have recalled these words to Matthew. It matches very well with Jesus' ministry and his own description of how the kingdom will work: like some yeast hidden in some dough or like a mustard seed planted in a garden. The kingdom is not by force or by spectacle but by quiet, subversive, below the surface work that ultimately results in justice being led to victory and nations placing their hope in Christ.
Does my ministry reflect the ministry of Jesus? Am I shouting in the streets and creating spectacle or is my ministry such that a bruised reed would not suffer further damage, that a smoldering wick would not be snuffed out? Is my ministry all surface, all show and no root? I want to be like yeast hidden in dough: hidden, unobtrusive, subversive but radically redeeming the culture.
Wednesday, March 25, 2009
Call the Sabbath Police!
Matthew 12:9-14
According to Matthew, this happens on the same Sabbath as his disciples picking grain. Jesus challenges the consciences of the synagogue rulers by asking questions and setting up scenarios. He points out the absurdities of their traditions: it is ok to rescue a sheep that fell into a pit but not ok to provide help and healing to a person. This healing seems to be the last straw for the Pharisees - as a result of Jesus breaking the Sabbath in this way, they go out and plot to kill him.
Talk about missing the point! Jesus is saying that humans are more important than laws and traditions. In another place he says that the sabbath was created to serve humans; humans weren't created to serve the sabbath. Jesus had just said that someone (meaning him) more important than the temple was present - if it's ok to break the Sabbath in service of the temple, it is ok to break the Sabbath in service of Christ. Now he is saying that someone (meaning humans in need) more important than sheep was present - if it is ok to break the Sabbath to rescue a sheep, it is ok to break the Sabbath to rescue a person.
I wonder how many times I have killed or supressed the work of God because it did not conform to my traditions and expectations. I wonder how many times I've missed helping people because I was caught up in my observance of holiness. We are a lot like the Pharisees in the way we teach our students to avoid evil - it's wrong to get drunk so you shouldn't drink and you shouldn't go anywhere drinking is happening and you shouldn't even hang out with people who maybe have ever had something to drink or might have gotten drunk at sometime in their past because that might tempt you to drink and you might get drunk. The layers of tradition that we've added to avoid breaking the rules have become rules themselves and we judge each other based on our ability to keep those rules. In the mean time there are blind, crippled, needy people at those parties living in darkness that are dying for the light but we're too afraid to take our light there because we might sin. We have become the Pharisees. Shouldn't we be teaching our students to take their light into the darkest places of this world, teaching them and showing them that they can trust the Spirit in them to keep them strong and from temptation and that they can trust the community of faith to which they belong to hold them accountable, to pray for them, to go with them to prevent them from falling as they go to shine their light? Isn't this what Jesus taught? Isn't this what Jesus did?
According to Matthew, this happens on the same Sabbath as his disciples picking grain. Jesus challenges the consciences of the synagogue rulers by asking questions and setting up scenarios. He points out the absurdities of their traditions: it is ok to rescue a sheep that fell into a pit but not ok to provide help and healing to a person. This healing seems to be the last straw for the Pharisees - as a result of Jesus breaking the Sabbath in this way, they go out and plot to kill him.
Talk about missing the point! Jesus is saying that humans are more important than laws and traditions. In another place he says that the sabbath was created to serve humans; humans weren't created to serve the sabbath. Jesus had just said that someone (meaning him) more important than the temple was present - if it's ok to break the Sabbath in service of the temple, it is ok to break the Sabbath in service of Christ. Now he is saying that someone (meaning humans in need) more important than sheep was present - if it is ok to break the Sabbath to rescue a sheep, it is ok to break the Sabbath to rescue a person.
I wonder how many times I have killed or supressed the work of God because it did not conform to my traditions and expectations. I wonder how many times I've missed helping people because I was caught up in my observance of holiness. We are a lot like the Pharisees in the way we teach our students to avoid evil - it's wrong to get drunk so you shouldn't drink and you shouldn't go anywhere drinking is happening and you shouldn't even hang out with people who maybe have ever had something to drink or might have gotten drunk at sometime in their past because that might tempt you to drink and you might get drunk. The layers of tradition that we've added to avoid breaking the rules have become rules themselves and we judge each other based on our ability to keep those rules. In the mean time there are blind, crippled, needy people at those parties living in darkness that are dying for the light but we're too afraid to take our light there because we might sin. We have become the Pharisees. Shouldn't we be teaching our students to take their light into the darkest places of this world, teaching them and showing them that they can trust the Spirit in them to keep them strong and from temptation and that they can trust the community of faith to which they belong to hold them accountable, to pray for them, to go with them to prevent them from falling as they go to shine their light? Isn't this what Jesus taught? Isn't this what Jesus did?
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