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The Conquering King Arrives

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(Matthew 21:1-11)

Sometimes we can be so focused on staying on top of all the details of having a guest arrive and stay with us that we forget to enjoy why they’re even visiting in the first place. Different guests can lead to different distractions or matters on which we focus. When in-laws visit, for example, we might be so fixated on making sure that nothing goes wrong so there is nothing to criticize. If it’s a friend that we’re excited about doing a bunch of activities with, then the focus is on making sure all of those activities are lined up and ready to go. In such cases, the time can come and go so quickly that after the fact we realize it was such a whirlwind that we didn’t really even get to enjoy their company or appreciate why they visited in the first place. 

Let’s be careful to avoid making that mistake during Holy Week as we reflect on Jesus’ arrival in Jerusalem. Let’s be deliberate about taking the time to appreciate why he arrived in the first place.

As is the tradition in many of our congregations, during the season of Lent we have midweek services that typically draw out the events of Holy Week and spread out their focus over the five weeks after Ash Wednesday. Those five weeks generally cover what happens over the course of this one week, Holy Week, from Palm Sunday until Good Friday.

This week then, we take a very focused look at Jesus’ journey and how it changed from the cheers at his entry into Jerusalem to the jeers of the crowds and criminals at his cross. And as we follow Jesus once again, we see him as the prophet Zechariah did – as our King. More than that – he is our Conquering King, and on this day we celebrate the Arrival of our Conquering King.

Are you surprised to see our Conquering King be so concerned about the details of his entry into Jerusalem? Was this the standard operating procedure as Jesus entered a new city or town? Did he always send his disciples (always the same two?) ahead of him to make sure everything was just right before coming to town? Was Jesus like the celebrity or performer who has a very specific list of standard requirements for travel or accommodations? Did things have to be a certain way before he would arrive on the scene or did he ever just waltz into town quietly and unassumingly? 

This was different. Jerusalem was not just another stop on his tour of preaching his message and performing his miracles. This was the destination. This was where he came to die. It sounds so morbid to state it like that, doesn’t it? He came to Jerusalem to die. 

We don’t like to be faced with the blunt reality of death. We don’t like to know we’re at the point where death is so quickly approaching that we must make arrangements for it. We need to prepare for it as we anticipate death creeping and lurking nearer and nearer. And it’s one thing to have to handle such responsibilities for ourselves (which most of us are OK neglecting or putting off until “someday” that so often arrives finding us ill-prepared), but it is another thing to be the one tasked with carrying out those responsibilities on behalf of someone else.

Though they were unlikely aware of it, that was precisely what the two disciples Jesus sent were doing – making arrangements for his death. 

Given the circumstances then, it isn’t a surprise that Jesus made such detailed arrangements to enter Jerusalem to die. Much is made of the manner by which Jesus entered Jerusalem. We draw attention to the donkey and the humility it symbolizes (and a borrowed one, no less – Jesus didn’t even own his own ride!). This is certainly in keeping with Jesus, who is literally the perfect embodiment of humility, as described in Philippians 2.

It has also been pointed out that in those days when a king paraded on a donkey, as opposed to a decorated war horse, there was a good reason. It was to communicate that they were not at war with anyone, but were enjoying a time of peace. These are valid truths and considerations as we see our Conquering King Arrive.

But we don’t want to overlook the simplest explanation of all for Jesus entering Jerusalem atop a donkey: he had to. As Matthew explains, the prophet Zechariah foretold it would happen that way, and so it had to. “This took place to fulfill what was spoken through the prophet: ‘Say to Zion, “See, your king comes to you, gentle and riding on a donkey, and on a colt, the foal of a donkey’” (Mt. 21:4-5). With this prophecy, the prophet Zechariah added his own brushstroke to God’s Old Testament canvas whereby he was prophetically painting a picture so that believers awaiting the Messiah would know what to look for. So, since Zechariah described his Jerusalem entry this way, it had to be this way. 

What kind of king, after all, doesn’t deliver on his promises? A king or authority that makes promises while vying for a position or trying to get elected into power who then goes back on those promises or leaves them unkept is not likely to remain in that position very long. The confidence of his people will dwindle and along with it, so will his power. He must hold himself to what he claimed he would do. That is expected of anyone in a position of authority. 

As far as Jesus is concerned, consider the damage that would have been done if he had not carried out all that was foretold of him. What would that have done to the credibility of his message? Which of his words were to be trusted? To not do what the prophets and what he himself said he would do would have completely undermined his preaching. And if his message could not be trusted, then his actions would have been brought into question. The cross would have been emptied of its power and the empty tomb rendered insignificant. Jesus’ words had to be backed up by his actions so that his actions could give power to his words. So he arrived just as Zechariah said he would.

And when he did, as foggy as the crowds were on the implications of his arrival, they knew who he was. “The crowds that went ahead of him and those that followed shouted, ‘Hosanna to the Son of David!’ ‘Blessed is he who comes in the name of the Lord!’ ‘Hosanna in the highest heaven!’” (v.9). The designation Son of David was not one thrown around lightly – it was a title reserved for the Messiah. “Hosanna” meant “save us!”, so the word was being spread around that the man riding atop the donkey was in fact the One God had promised to deliver his people. 

What appears to be quite clear over the course of this most holy of weeks in the church year is that the crowds were quite unaware of how God would deliver his people through this Messiah. The lack of a crown or scepter or any sort of armed guard or soldiers accompanying Jesus was not at this point a cause for concern. The people of Jerusalem were used to revolts and rebellions. Others had pushed back against Roman rule and oppression, so it wouldn’t have been strange at all to see Jesus follow that same path of uprising and opposition on his way to the throne.

But they most assuredly didn’t expect the remainder of the week after Jesus’ arrival to play out as it did. Throughout history, kingdoms and the kings who ruled over them asserted themselves by some show of force. They wielded weapons to shed the blood of all enemies in their path. They destroyed the opposition and eliminated any and all threats. They struck fear into those they defeated and ruled with might.

This Conquering King, however, came to establish an unparalleled kingdom that would never end. And he did it in a radically different way.

He wouldn’t do it by asserting himself, but rather by offering himself. He wouldn’t do it by a show of force, but through what appeared to be a disgraceful display of weakness. He wouldn’t do it by spilling the blood of his enemies, but by spilling his own blood. This Conquering King did not rise up to some elevated throne in a worthy palace, but was instead raised up on a cross flanked by criminals.

Apparently, those realities did not measure up to the expectations of many in the crowds as Jesus entered Jerusalem. By the end of the week, it was no longer a welcome party receiving Jesus, but a vicious mob calling for his head. Jesus did not fit the description of the kind of conquering king they anticipated and demanded. So instead of the week concluding with a grand coronation, it ended with a gruesome crucifixion.

It is a good time to reevaluate our relationship with this King this time of year. Is he the kind of Conquering King you want to rule over you? Or did you – do you – sometimes feel as if he is a letdown? Did you have higher hopes that he’d address and fix more of your first-world problems? Do you find yourself too busy for him because he doesn’t seem to be doing too much for you in the way of helping you become more successful in your work or relationships? Does the commitment of adoring this King in worship take you away from too many other far more “important” activities going on in your preoccupied life? 

That’s OK. He came anyway. Your Conquering King Arrived, not because he knew he’d find such a welcome place in your heart, but because he knew everything that was wrong with your heart, and mine, and everyone else’s.

So he came anyway. He came to do something about it. He came to allow his own heart to give out in death so that he could give us new hearts filled with life through his forgiveness and salvation. On Palm Sunday, the crowds shouted their hosannas and Jesus answered – he saved. Them. And you. And me. From hell.

May the Lord renew our appreciation this week of why our Conquering King Arrived: to meet our greatest need. He came to save us. 

Life for the Dead

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(2 Kings 4:17-37)

“Our new Constitution is now established, and has an appearance that promises permanency; but in this world, nothing can be said to be certain, except death and taxes.” So wrote Benjamin Franklin to the French Physicist Jean-Baptiste Le Roy in 1789. Although it does not appear that Franklin was the originator of the phrase pertaining to the certainty of death and taxes, it was very likely his use of it that made the phrase popular. And it is a rather timely phrase, not only because the deadline for filing taxes is right around the corner, but also because two of the three readings in worship this same Sunday reminded us of the certainty of death. 

In the Gospel of John (ch.11), we hear of Lazarus, whose resurrection from the dead is arguably the most well-known biblical account of a person being raised from the dead – outside of Jesus himself, of course. In 2 Kings, we find a much less familiar account of an unnamed boy of unnamed parents who was raised by the prophet Elisha. While the two accounts do relate to the Benjamin Franklin quote, Franklin’s words also demonstrate something else: man’s inability to provide any real hope or comfort in the face of death.

Admittedly, one could argue that offering comfort or hope is not the intent of the Franklin quote. True, but couldn’t that just as easily be because that’s all the world can offer regarding death – no hope or comfort – just the certainty that death will come to each of us one day? 

You’ve very likely experienced the world’s inability to offer any hope or comfort if you’ve wrestled with the death of a loved one. It is a different thing to hear a non-Christian make such attempts. “Sending condolences or positive thoughts your way”, being “sorry for your loss”, and any other number of people’s personal ideas of what happens to us when we die – they all have this in common: they miss the mark terribly. 

But God has plenty to say in the face of death. Better yet, God has something to show us when words can sometimes fall short: he shows us life in the face of death. God shows us that it isn’t only death and taxes that are certain, but so is life from death. So as we consider one of the ten occasions recorded in Scripture in which the dead are brought back to life, we want to be reminded that when we face death, God provides much more for us than some empty, fast-forgotten phrase: he provides life. Real life. 

Though perhaps not as familiar as the other resurrection accounts in the Bible, the one before us from 2 Kings hits differently, as do any such accounts that involve children. While old age and long-lived lives ready us somewhat for the arrival of death, the death of the young increases its sting even more. But not even dying young allows death to put up such a barrier that God cannot overcome.

If we back up a few years before where we pick up in 2 Kings 4, it will provide some background. The Shunammite woman was a believer with not only the desire to support the Lord’s work but also the financial means to do so. She took on a building project to provide a place for Elisha to rest and recover as the itinerant preacher frequently traveled through her area. It was a room constructed on the top of the flat roof of her home, perhaps with its own external set of stairs to allow the prophet access to and from his room as he needed. 

As an expression of gratitude, Elisha offered to put in a good word for her. After all, Elisha not only had the backing of God’s generous hand but he also held a measure of influence among some of the royal officials. After she declined his offer, Elisha’s servant, Gehazi, pointed out that she had no son and the age of her husband seemed to rule out the possibility of her bearing a child in the future. So Elisha promised her that in a year’s time, she would be holding her own son in her arms. Sure enough, it happened just as Elisha said it would and the woman had a son, which is where our account picks up. 

After the boy was older, “one day he went out to his father, who was with the reapers. He said to his father, ‘My head! My head!’ His father told a servant, ‘Carry him to his mother’” (v.18-19). Although the cause of the boy’s suffering is not clearly revealed, it’s most commonly presumed that the boy was suffering from sunstroke – not at all uncommon in the region. While sunstroke could certainly be fatal, it didn’t appear that the boy’s father presumed it was that serious at this point. Thinking his situation was still treatable, the father directed a servant to take the boy inside to his mother to be cared for. Unfortunately, it was too late, as the boy died shortly thereafter on his mother’s lap. 

Mom didn’t waste any time. Placing the boy in Elisha’s bed in his room, possibly to keep avoid drawing attention to his death at this point, she made arrangements to visit the prophet Elisha. The timing surprised her husband, as there was no religious reason for her to be visiting the man of God. After the trip of between 15-20 miles, Elisha saw her arriving from a distance and sent Gehazi out to ask her if everything is alright. Determined to discuss the matter with the prophet himself and not his servant, she does what we still do today when we don’t wish to discuss our genuine feelings or concerns with someone by brushing aside any concerns with, “I’m fine.” 

But we already know that she wasn’t, and that became clear immediately as she came to Elisha. After reminding the prophet that she had never asked for a son in the first place, she fully trusted Elisha to do something about his death. She showed her persistence by insisting on remaining with Elisha even after he sent Gehazi ahead to try his hand at raising the boy by laying his staff on the boy’s face.

While we don’t know the significance of this action, it has been suggested that Elisha possibly knew the staff would not do anything and was setting the stage for superstition or other means to be ruled out so that it would be clear that the Lord alone would be responsible for this miracle. Regardless, after Gehazi returned to Elisha with word of his unsuccessful attempt, God’s prophet soon after arrived at the house.

What does Elisha do first? He models for us a great first step for every occasion: he prays. He knows that any miracle that would take place would only be the work of the Lord’s hand, so he rightly takes the matter to him first. Then, perhaps because it was the same manner used by his mentor, the prophet Elijah, in raising the widow at Zarapheth’s son from the dead, Elisha stretches his body on the boy. A dead body doesn’t take long to grow cold, and we’re told that the boy’s body started to become warm.

Yet this miracle wasn’t instantaneous (did God wish to stretch Elisha’s faith, too?). Elisha paced in the room, patiently allowing the Lord to work in his own time, and then persistently repeated the same action, stretching himself on the boy again. Finally, the sign of life, for dead people don’t sneeze! “The boy sneezed seven times and opened his eyes” (v.35). The Shunammite’s son lived! Elisha directed his servant to call for mom to come and hold her living son, which she did after falling to the ground at Elisha’s feet in humble gratitude for this miracle. 

The Lord’s hand in this account is evident. It was clearly a miracle that the boy was raised back to life in the manner he was, for there is no holistic reason or medical explanation for a life being restored by means of a living person stretching out on a dead person. No one who has died or is nearly dead is brought into a hospital’s ER so that the doctor can empty the room of all its medical equipment in favor of lying down on top of the person to save him. That’s not how it works! But, as we see in Scripture, it certainly can be how God chooses to work. 

Besides the miracle itself, which is always an amazing show of God’s power, what is the point? Why are the dead raised to life in the Bible? As I wrote earlier, including Jesus’ own resurrection, we have ten occasions in the Bible on which dead people are raised to life. But why?

Through these miracles, God tightens the connection between his physical and spiritual promises. What we see happen physically when God raises the dead solidifies for us the reality of what God also promises spiritually. 

We are all born dead in sin, but made alive only through faith in Christ (Eph. 2). As true as this spiritual truth is, it’s not always easy for us to grasp abstract spiritual truths. So what does God do? He shows us his power over physical death. He demonstrates what is possible by taking a lifeless corpse and making it alive.

What he has done physically he does for us spiritually. And because we believe he has brought us to life spiritually, we in turn have the confidence that he will do it for us physically. Do you see the relationship? 

God alone gives life to the dead – both spiritually and physically. We have the assurance of this because we believe. We have faith, the same faith in God as the Shunammite woman, very likely on the mind of the writer of Hebrews who wrote, “[By faith] Women received back their dead, raised to life again” (Heb. 11:35). Faith fills us with the doubly-blessed assurance of spiritual life and physical life forever. 

Outside of faith, there is no such guarantee. Outside of faith, a person may appear to be very much physically alive while at the same time remaining spiritually dead. If that person remains spiritually dead when he or she physically dies, the final result will be eternal death in hell. There will be no more opportunities for spiritual life after this physical life is over. This life, our “time of grace” as it is often called, is the time God has allotted for us to be made spiritually alive through faith. It is the time for us to see who Jesus is, what he has done, and to believe that as our Savior, he alone offers spiritual and eternal life to all who believe. 

At what cost? The events of Holy Week remind us, as the Holy Spirit takes us from the hosannas of Palm Sunday to the heartache of Good Friday. Jesus died so that there could be life for the dead. And in Jesus, that is what we have: life. And we aren’t just talking of spiritual life, but physical life. Real life. Eternal life. Through Jesus, death will not be your end, for he gives life for the dead. 

Sight for the Blind

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(John 9:1-7, 13-17, 34-39)

Often times when Jesus was questioned during his ministry – especially by the Pharisees – he provided the needed answer and not necessarily the desired answer to the question that was asked. But this is not one of those times. T,his time, when Jesus’ disciples ask him a question, Jesus answers their question plainly. But his answer to their question prompts us to wrestle with a follow-up question: Are you OK with the answer Jesus provides?

We have an opportunity here to learn a very powerful lesson from Scripture pertaining to the source of suffering. When suffering presents itself in our lives, whether it slips in subtly or crashes into our lives like a wall-size wave in the ocean, one of the first questions that we seek to untangle in our minds is “Why?” Why did this or why is this happening? Is this my fault? Is this from God? Is there some other reason for this suffering in this way at this time in my life? Why? 

And without being overly dramatic, how we answer that question can often serve as the strongest indicator of how well we’ll process and handle suffering in the future. 

Let’s go back to the beginning of the story that Jesus used to lay the foundation for the point he was making. Jesus and his disciples came across a man who evidently had been born blind. The disciples’ question reflected a sentiment that was very common in their day: they presumed the man’s suffering was directly tied to some sin. In other words, in its simplest form, the rationale goes like this: when something bad happens to a person, it’s because of something bad they did. In this particular case, the man’s blindness prompted the disciples to ask, “Rabbi, who sinned, this man or his parents, that he was born blind?” (v.2).  

Notice how strong their assumption was. They didn’t ask Jesus if it was possible that the man was born blind because of some sin he or his parents had committed. They had already concluded as much. The only help they needed from Jesus in their minds was to determine who was at fault – the man or his parents. It so permeated their thinking at that time that bad things happen to people because of the bad things they have done.

As flawed and flat-out wrong as this thinking is, it lingers in our minds today. Sometimes the suffering we experience might correlate with the sin very clearly in our mind. For example, “Because I trampled on God’s gift of sex for so long in my life, I’ll always suffer unhealthy relationships and never likely marry.” “Because I stole or was dishonest with financial arrangements in my past, my financial situation will always be a mess.” 

Other times there may be no connection whatsoever, but we nevertheless conclude that some bad thing from our past must be the cause of our suffering in the present. “That shameful thing from my childhood or teenage years with a group of kids that I was involved with is why I can’t get a job.” “My sickness or chronic pain is God’s way of getting back at me for neglecting him for so many years.” There are many other versions and varieties, but the thinking is the same: “My past sin is the cause of my present suffering.”

If I may interject momentarily to stress something important… do you see how destructive sin can be? It can be so easy for us to downplay it in the here and now because of our assurance of forgiveness, but don’t the examples just provided – as well as the unmentioned ones still lingering in your head and heart right now – demonstrate the gravity of sin?

Even though you know they’re forgiven, certain sins from our past cling to us and haunt us, refusing to be forgotten long after they’ve been forgiven. So it isn’t just that sin is an affront to God and separates us from him – which is its worst consequence, to be sure – but it’s also the long-lasting effect of collateral damage that sin does to us years after it has been committed. All of us have experienced this, yet we still so easily give sin a pass in our lives as if it’s no big deal – even as past sins are shouting a contrary message inside our minds! So sin’s lingering memory often contributes to our confusion over the source and intent of our suffering.

And we struggle with the “Why?” of suffering for another reason: On the one hand, your past sin is absolutely not the cause of your present suffering. On the other, it may very well be. Let me explain.

God is not in the business of punishing his people for sins that have already been suffered and paid for in full. Jesus already took the punishment of our sin and made full payment for every sin you’ve ever sinned. The writer to the Hebrews reflected it well. In referring to Jesus, he wrote, “Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself “ (Hebrews 7:26-27). Is God a liar? He is not. So if he says that our sin has been paid for once for all by Jesus, then there is no sin left unpunished. Your suffering is not punishment for your sin. 

On the other hand, your present suffering may have been caused by your past sin in the sense that it may be the consequence of it. Do you see the difference? Our society has laws in place that also include consequences for breaking those laws. For example, speeding, stealing, domestic violence, or drunk driving all carry legal repercussions from fines to jail time. While God isn’t punishing you for your sins in cases where you’ve been guilty of breaking the law, there are consequences.

And this doesn’t just apply to breaking the laws of government. There are other consequences. When God’s gift of sex is misappropriated outside the safety and security of marriage as he intended, unwanted children may end up being born to a single parent or tragically, even aborted. Disease may be spread or divorce may result. These are consequences.

When we fail to care for God’s gift of our body by neglecting any exercise or activity and eating garbage all the time, we are very likely to have health issues down the road. When we do, that isn’t God punishing us for our sin, but is rather a consequence of neglecting to take care of our body.

In all of these cases, God isn’t punishing us for our sins; rather, we are simply experiencing the consequences of our sinful choices. To be clear on all of these points, repentant hearts can be 100% sure that each and every one of those sins has been forgiven – but the consequences of some sinful choices may be ongoing. Sadly, sometimes those consequences can be so severe that Satan uses that to lead us to doubt or question our forgiveness. 

Being able to grasp the source of suffering allows us to then focus on God’s desired outcomes from suffering. Jesus clarified that in his answer to the disciples’ question: “this happened so that the works of God might be displayed in him” (v.3). Just what was the work that God longed to display through this man? Jesus explained that further when he later encountered the man after the man had been badgered by the Pharisees.

“When [Jesus] found him, he said, ‘Do you believe in the Son of Man?’  ‘Who is he, sir?’ the man asked. ‘Tell me so that I may believe in him’  Jesus said, ‘You have now seen him; in fact, he is the one speaking with you.’ Then the man said, ‘Lord, I believe,’ and he worshiped him. Jesus said, ‘For judgment I have come into this world, so that the blind will see and those who see will become blind’” (v.35-39). 

What is that key point from Jesus? He sums it up in that final verse. “Jesus said, ‘For judgment I have come into this world, so that the blind will see and those who see will become blind’” (v.39). Jesus used this miraculous healing of a physical limitation to illustrate a deeper theological truth: only through faith in him can anyone see what matters more than anything that can be captured with physical sight; only through faith in him can anyone see the forgiveness and salvation he alone offers. Those who think they see the source of forgiveness, salvation – or for that matter righteousness or any other spiritual substance – in anyone or anything other than the Savior will remain in their blindness. Whether through eyes of faith we see salvation in Jesus or through the eyes of self-righteousness we are blind to it, on that basis alone will Jesus judge the world. In other words, Jesus came to provide sight to those who know they are blind on their own, and to blind those who in unbelief are convinced they can see just fine.

So, are you OK with the answer Jesus provides? For those of us with a genuine desire to see God use us in great ways for his kingdom purposes, it is quite natural that we’d prefer him to achieve that through our amazing accomplishments, along the lines of the famous evangelists or through a thriving ministry or via our financial backing of unforgettable building projects. But what if the greatest way he chooses to use us is to best display his glorious work through our suffering? Are you OK with that? 

The man whose eternity was changed for the better through Jesus this morning was OK with it. In fact, in hindsight, if we were able to interview that man from heaven right now and ask him if he had to choose one or the other – physical sight or spiritual sight, seeing his surroundings or seeing his Savior, which one do you suppose he’d choose?

There is no question. Undoubtedly the man would have willingly remained physically blind for the rest of his earthly life in favor of the spiritual sight Jesus provided for him. If God chooses to accomplish that eternal good through me, the act of leading souls to see Jesus as their Savior, then so be it – even if he uses my suffering to accomplish it. 

Hope for the Suffering

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(Romans 5:1-8)

Here we come across a verse that we would all do well to put into practice a little more often: “And we boast in the hope of the glory of God” (v.2). This is one of those Bible verses that certainly sounds spiritual and like one that we maybe ought to have displayed on some wall art in our home somewhere. But… sometimes we struggle to relate to what verses like this are actually saying.  

Paul doesn’t lack theological jargon in his letters. He uses words and terms that have deep spiritual significance. We have a hard time deciphering the spiritual verbiage and translating it into an understandable application for my life. So what is Paul saying here? I don’t think it’s twisting his words if we take them this way: we rejoice in the confidence of God’s “God-ness.” I know that last one is a made-up word, but we get it, don’t we? Paul is stating that we can find joy in knowing for certain that God is always going to show up, that he is always going to be doing the things that make him God. How do we know? That’s exactly what the “therefore” is there for in the first verse and following.

“Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand” (v.1-2). Pardon a little more theological jargon from Paul, but let’s restate simply what he is saying here, too: we have been declared not guilty of our sins because of all that Jesus did for us, and because we believe that, we have the perfectly peaceful relationship with God and live every second of our lives as the recipients of his fiercely devoted and limitless love. That is your reality right now and tomorrow and until God’s glorious return on the Last Day.

And since that is our reality, we find in it an unparalleled spiritual swagger that more than qualifies us not just to “get through” life, but to maximize our lives, to live them to the full, at all times… even when faced with suffering. 

You knew it was coming, didn’t you? If you looked at the title of this post or paid attention as you read through this section from Romans, you couldn’t miss the word suffering. Let’s go ahead and just acknowledge that that word wouldn’t make the top ten list of everybody’s favorite topics to talk about. And that’s OK. Neither Paul nor God ever says that suffering has to be our favorite. It is never implied that if you don’t get warm fuzzy feelings at the thought of suffering, you are somehow less spiritual or there’s something wrong with you. No, we don’t have to like it, but here’s the thing: we can learn to embrace suffering because of what God will do through it. 

I don’t imagine too many professional athletes relish the grueling hours spent disciplining their bodies in training and practice in the preseason and throughout the regular season. But those who have had the privilege of holding up the championship trophy at the end of the season would – and do! – go through all of it again year after year in pursuit of that end result. 

So it is with suffering in our lives. God doesn’t say you have to look forward to it or love it, but neither does he want us to shy away from it or to loathe it, because he guarantees that he’s always going to do good things in and for us through suffering.

No, we don’t necessarily need God to remove any inconvenient or difficult suffering in our lives; what we need instead is hope to endure it. And God provides that hope in two ways: 1) Hope is ours because of Jesus’ suffering, and 2) Hope is ours because of our suffering.

I. Hope is ours because of Jesus’ suffering

I wrote a moment ago that God guarantees that he’s always going to do good things in and for us through suffering. Could there be any better proof of that than looking to the crucifixion of Christ? It was the single greatest act of undeserved suffering ever experienced in the world, and through it, God brought the greatest good ever in the world: salvation for all people.

Paul delves into it more in the last part of these verses. “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (v. 6-8). Jesus’ suffering stands out so much not only because it was completely undeserved, but also because of those for whom he suffered, described in two ways in these verses: the “ungodly” and “sinners.”

Consider that the next time you try to smooth-talk your sin to someone else or give the “I’m not really sorry” apology. When we try to whitewash our sin, what are we really trying to convince ourselves and others of? Could it be that we’d like to pretend that maybe terms like “ungodly” and “sinners” ought to be reserved only for the really bad folks out there, but that they don’t really apply to us? 

We would like our sin to be like the one or two-day-old container of food in the fridge that may not smell 100% fresh, but it’s still good, still edible. Our sin isn’t like the stuff that got shoved to the back of the fridge for way too long that leaves no doubt about having spoiled once you take off the lid and the sight and smell trigger an instant gag reflex. Surely that’s not our sin. We want to think that our slightly less-than-fresh sin is not nearly as bad as the funky smell of other people’s sin. 

Realize that if we could hypothetically somehow make our sin appear less sinful, then there’s only one conclusion we could arrive at: Jesus didn’t come for us. We don’t need him. What a terrifying thought!

If Jesus didn’t come for us, then we are on our own, and if we’re on our own, though we might completely fool ourselves about our own perceived goodness, our fraud will be exposed for what it is on the last day when Satan eagerly presents his endless volumes of record books tracking our sins. God would have no choice at that point but to be the just God that he is and condemn any who thought they did nothing to deserve condemnation.

Because Jesus didn’t suffer for the slightly sinful. He didn’t die for the sometimes godly. He died for ungodly sinners.

And that alone is where the hope comes from which Paul refers to at the end of verse two. Hope because of Jesus’ suffering is only for the ungodly. It is only for sinners. We remind ourselves of that when we gather each week in worship by starting out the service confessing our sins – reminding ourselves of the ungodly sinners that we are on our own. 

But we do that for a purpose. Not to beat ourselves up or wallow in that guilt for an hour; rather, to set the tone for the hope that Jesus freely gives to ungodly sinners through the suffering of Jesus – hope that is applied to us as we are assured of the forgiveness of sins through the absolution. 

Now what does that hope have to do with your suffering? Everything, friends! Jesus’ suffering means that your suffering will come to an end, no matter what it is. Whether the cause of your suffering is financial, relational, health or work-related, or a direct consequence of your own sin – it doesn’t matter – it will end. But more importantly, the hope we have through Jesus’ suffering means always having something to look forward to. Always. Even chronic suffering is short-lived compared to the hope we have because of Jesus’ suffering, a hope that allows us to look forward to an eternity without any suffering. 

That’s well and good for the future, you might agree, but it may not seem to be all that helpful while we’re in the midst of the severe storms of suffering. That’s why Paul holds out even more hope to us. Hope isn’t just ours because of Jesus’ suffering, but 

II. Hope is ours because of our suffering

God wants to heap more hope on us. How does he do it? Through our suffering. Paul wrote, “Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance;  perseverance, character; and character, hope. And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (v.3-5). There’s that word glory again. What on earth does it mean for us to “glory” in our suffering? We might better understand what Paul is saying with the word “rejoice” instead of “glory.” In fact, a good number of very reliable Bible translations use the word “rejoice” here instead of “glory.” Although, you might still be wondering if Paul is off his rocker in encouraging us to rejoice in suffering!

But he is not, and he is not because he knows – from first-hand experience, mind you – that God masterfully makes suffering serve our greater good. Only God could do that! Only the God who brought the greatest good out of the greatest suffering of his Son could also use something like suffering to produce a better version of us. And that is exactly what he does. How? 

Look at Paul’s progression: suffering produces perseverance, which produces character, which results in even more hope. 

Let’s break that down, starting with perseverance. This one might be difficult for us to see, as we have a tendency to nostalgically remember our past as if we’re fondly remembering a greeting card, which allows us then to filter out a lot of the turmoil that actually we experienced. But if your memory wasn’t so dishonest with you, you’d actually recall some pretty significant seasons of suffering, some things that, when you were just starting to go through them, seemed insurmountable at the time. They appeared to be way too much for you as the suffering loomed, and you couldn’t see any way through them. 

But what happened? You got through it (or better, God got you through it!). I mean, here you are today. You (God!) persevered. And because you (God!) did, in your own mind, as more time goes by, you don’t even remember how dreadful it was at the time. God brought you through it and you persevered. And each time God does that, each time he pushes you to persevere, you grow. How do we know?

Character is the proof. Perhaps the best way to describe what Paul is pointing out here is that when you persevere through suffering, God changes you for the better. He uses it to shape you and chisel away the character flaws and faults and replace them with faithful fortitude and fearlessness. 

As a Christian, you are not the same Christian you used to be. God has changed you for the better and will keep doing so. Yes, he’ll continue to use suffering to accomplish that, but if he is ultimately building my character as a child of God through it, then bring it on! That will only serve me, serve others, and serve God’s kingdom better in the future. 

Realizing how God does all of that through our suffering adds even more hope. God doesn’t waste suffering. Read that again. God doesn’t waste suffering. He uses it to keep his promises and bring good out of every situation. When I have that confidence – and every one of us reading this can and should – then I have hope. 

You may think the answer to your suffering is for God to remove it. And sometimes that may very well be his solution since he also delights in doing that! But other times it won’t. Other times he will allow suffering to persist because he wants to fill you up with hope – hope that is yours through Jesus’ suffering and through the good that God will work in you through your own suffering. 

Entry for the Excluded

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(John 3:1-17)

Nicodemus was having his doubts. As a Pharisee – and member of the Jewish ruling council, no less! – confidence, not questioning, had been his hallmark. He was taught and trained that if any group of people could be confident of its salvation, it was them. They were in. And they even reinforced their self-confidence. They tacked on additional manageable rules for themselves to highlight their rigid adherence to the law and pointed out the numerous failures and shortcomings of others in doing so. This was his life – the Pharisees fueled their self-assurance by patting each other on the back and elevating each other on pedestals of comparison to others. 

But the normally self-assured Nicodemus was not so sure. Doubts were creeping in. At the very least, questioning replaced confidence. We aren’t even told what it was exactly that began to leave him unsettled – a new experience for a confident Pharisee, for sure! While he couldn’t place his finger on exactly what it was, he knew the source that was causing it: Jesus. So, to avoid being seen and ostracized by his fellow Pharisees for cozying up to the enemy, he felt more comfortable approaching Jesus under the cover of darkness. The key to regaining his confidence was to look for answers to his questions. Jesus was the place to start. 

Jesus is still the place to start. You have questions, questions you may or may not have ever verbalized to others, but questions that jumble around in your head, refusing to settle down quietly until they are eventually answered. Questions about Christianity. Questions about teachings. Questions about God. Questions about yourself and perhaps where you stand with God. That last one is the one question that demands an answer, and only Jesus can provide it: Am I in? Am I in with God? In other words, Can I be sure that I will be in heaven, and if so, how?

Sometimes things are backward. The least engaged among Christians are sometimes the most confident, while the most engaged are the least confident. There are those who make infrequent appearances in God’s house on a Sunday morning because they feel as if they have the Jesus thing down. They believe what they need to believe and are happy to call it good.

Others treat the church as their second home. This isn’t to impress others or because they are so confident of where they stand, but the exact opposite. They aren’t sure and so they internally cling to the hope that their above-and-beyond participation at church will help boost their credentials before God – as if that was how it really worked. 

But Jesus, and not worship attendance or church participation, is the place to start. Only in Jesus are questions replaced with confidence.

That was the experience of Nicodemus. As John records the conversation for us, we see Jesus take over. That’s what he does! When souls are at stake, Jesus takes control. In fact, Nicodemus may not even have really known precisely what question he had for Jesus, as he doesn’t even actually ask a question until after Jesus made his first point.

Nicodemus said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (v.2). It’s as if Nicodemus is talking himself through it, unsure exactly of how to articulate what it was that he needed to hear from Jesus. So what does Jesus do? He doesn’t just wait for Nicodemus to stumble through some incoherent, bumbling questions, but rather speaks up and starts down the path that takes Nicodemus to what he needs to hear. 

He started by taking some of the wind out of Nicodemus’ pharisaical sails. “Jesus replied, ‘Very truly I tell you, no one can see the kingdom of God unless they are born again’” (v.3). You better believe that the self-righteous ears of the Pharisee perked right up when Jesus started with the attention grabber: “no one can see the kingdom of God.” No one. Regardless of your religious status or titles. No matter the recognition or reputation. Disregard the achievements or accomplishments. No one. Everyone is excluded. That is, “… unless…

they are born again.” Now before we rush into judgment at how simple-minded Nicodemus’ response to Jesus was (he had questioned how someone could return back into the womb to be born a second time), realize that Nicodemus was unintentionally highlighting the very point Jesus was stressing about being “in” with God: it’s impossible for us to do. It’s not our work, any more than anyone of us can claim any stake in the hard, toiling work we did on the day we were born.

Regarding our birth, who of us has ever thought, “Oh man, that sure was a long day and a lot of work on my part when I was finally born. It involved a lot of planning and preparation. I had to train extensively. Then, when the time came, I put in the grueling effort and decided it was time to leave the womb for the world and be born. It wasn’t easy, but I did it.” Laughable foolishness! We take and we get zero credit for any participation on the day we were born. So Jesus uses that very picture to emphasize that we also take and get zero credit for any participation in entering into the kingdom of God, into a relationship with the Lord.

Next, Jesus places the focus where it always must be in man’s relationship with God: away from man and squarely on God. Specifically the Holy Spirit. “Jesus answered, ‘Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, “You must be born again.” The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit’” (v.5-8). Jesus essentially told Nicodemus how this all works by ruling out all of his works and leaving only room for God’s work through the Holy Spirit. 

Let’s not pretend that’s any easier for us to grasp today – even where faith is already present. We still fight, demanding some credit for this work, still reasoning that the two categories of “us” and “them,” of those who are in God’s kingdom and those who aren’t, has at least the slightest bit to do with me. It’s the real reason we struggle to forgive others or struggle to see grace extended to others.

We pretend it’s because of who they are, but really that struggle comes because of who we think we are. It’s our own perceived self-righteousness that demands at least a little bit of acknowledgment because “I would never do what that person did” or would at least make things right if I did, unlike that person. When we deceive ourselves into thinking this way, do we see how we’re really just right back there on the day of our birth demanding some amount of credit for our birth? Laughable foolishness! 

Our birth is entirely the Spirit’s work and only the Spirit’s work. Jesus made that much clear. “Flesh,” the Bible’s term to describe how utterly and sinfully corrupt mankind is on its own, cannot upgrade its status. No matter how much success parents might set up their kids for, the best they’re ever able to achieve before God is to present another generation of sinners. And we are powerless to do anything about it.

If anything of us or any part of us is going to be spiritual, it must come from the Spirit, Jesus said. And since that is God’s work, just as little as we can predict the direction, intensity, or frequency of the wind blowing, so little can we predict when God will do the work of changing a fallen-in-flesh sinner into a filled-with-faith saint. 

Understandably, Nicodemus still didn’t get it. So Jesus boiled it down to the simplest point. He gave him the gospel, which includes perhaps the most quoted, repeated, verse in all of Scripture in John 3:16. “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him. For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him” (v.14-17).

Jesus referenced the historical account of the grumbling snake-bitten Israelites being healed and saved – not with some anti-venom or ointment, but simply by looking up at a bronze snake that was hoisted up on a pole. In the same way, Jesus would be hoisted up on a cross, and all who look to him in faith as their Savior would also be healed and saved. Through him alone there would be – and there is – entry for the excluded. 

Nicodemus’ doubts could be laid to rest. Your doubts can be laid to rest. This is not because you can become more confident in yourself or your own actions, but in the simple promise of God that his love has given us what was needed to be “in,” to be good with God. His love has given us Jesus, not just the best place to start, but the best place to stay. 

This clandestine conversation between Jesus and Nicodemus concludes with somewhat of a surprise ending: it doesn’t have one. We are not told what happened to Nicodemus after this. His name comes up on two more occasions in John’s Gospel, one of which pairs him with a believer named Joseph at Jesus’ burial. While it would seem that Nicodemus did become a believer, we aren’t told that directly. We’re left hanging. Perhaps that is on purpose. It may be so that rather than speculating on what is uncertain, we can instead focus on something that is certain: our own salvation, based solely and surely on Jesus. About that there is no doubt. Believe it.

A Champion for the Defeated

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(Matthew 4:1-11)

Hector vs. Achilles. David vs. Goliath. Superman vs. Lex Luther. History, both fiction and non-fiction, has seen its heroes and villains. One nation or civilization puts forth its best warrior against that of another nation. At times, rather than entire armies going into battle, the terms of agreement were determined by the winner of that duel. So the champion didn’t just earn bragging rights, but also the right to set any terms or demands of the defeated. 

In the wilderness, following his baptism, we witness the best heaven could put forward in Jesus, going head-to-head against the best hell could put forth in the devil. There was much more at stake in the outcome of their duel, however, than just one nation or civilization; they were fighting for mankind as a whole. The winner would have much more than just bragging rights; he would have the final say in the eternal status of every single soul. 

Prior to this account, Matthew had covered Jesus’ baptism. It was there that the heavens opened and the Father validated heaven’s champion with his voice of approval. Now hell opens up and puts forth its best challenger against heaven’s champion. The Father had claimed Jesus as his Son, and here Satan wants to challenge that status. He wants to put it to the test, so he sharpens his go-to weapons and attacks Jesus with the three temptations recorded for us. 

When Matthew writes, “Jesus was led by the Spirit into the wilderness to be tempted by the devil” (v.1), he was pointing out that there was a very specific purpose behind Jesus’ temptation. This battle with Satan was one of the numerous events throughout Jesus’ life used to prove Jesus’ qualifications for serving as the Savior. Otherwise, how could he be the holiness and perfection we needed in our Savior if he never had the opportunity to demonstrate his obedience and ability to overcome temptation?

Our Savior in this showdown with Satan is not merely showing us how to overcome temptation, thereby giving us a standard operating procedure to follow; he’s doing much more – achieving for us the very perfection and obedience we could never attain on our own. He’s showing himself to be what we cannot and exactly the champion we needed: a holy one. The writer to the Hebrews provided his stamp of approval when he wrote that Jesus “has been tempted in every way, just as we are–yet he did not sin” (4:15). 

Realize why else this obedience matters. Without it, where we end up during the season of Lent, at the cross on Good Friday, April 7, would not matter. Jesus’ death was not all that was necessary for our salvation. His death paid for our sin, but his life was required for our perfection. His obedience in the face of temptation is credited to us by faith, but without that obedience, his death would have left our salvation incomplete.

Consider the new hire at a company. When his training is complete and he begins to tackle what he was hired for, people aren’t only paying attention to see that he doesn’t royally mess everything up, but also that he does the right things the right way. In other words, the basis for success after one month would not only be that he didn’t break the rules or do anything wrong, but also that he actually accomplished the work that he was hired to do!

So Jesus didn’t just die for our sins, paying for all of our wrongs; he also had to accomplish the requirements of heaven – doing the right thing all the time (holiness) in our place. And to prove that he was up to the task, he had to face temptation head-on. So see in these verses how our champion trounces the tempter and find the strength and confidence in your Champion, Christ, to imitate his success when Satan comes knocking at your door next!

Rest assured, it won’t be long. As a matter of fact, you’re more than likely well aware of how he’s bringing it right now. This applies to all of us – even those reading this who may not consider themselves followers of Jesus or ready to believe in things like hell, Satan, and temptation. Even if you’re not there on a spiritual level yet, surely you know firsthand the internal struggles that we all wrestle with between having a pretty firm handle on what the right thing to do is and our desire to do something else.

We know the right thing for our spouse, our family, and for the good of society, is to remain faithfully committed to our marriage promises. But then there is the coworker or acquaintance who has seemed to take an interest in us, and suddenly we discover this awakened curiosity that justifies spending more time together.

We know that being kind and loving to others is the right thing to do, but then I get into the comment section and come across some idiot making a boneheaded comment and I can’t just let it go unaddressed – it’s my responsibility to let everyone else reading the comments know what a childish moron this person is!

I know it’s not good for my kids to see me fly off the handle and cuss other drivers out when we’re in the car, but it’s not easy when the world is filled with so many inept drivers!

I’ve seen enough other lives fall apart from not being able to control their drinking, but that’s not me – I can still have just one more without it being a problem like it is for others.

When we find ourselves in those situations, we’re experiencing temptation, and though you may not believe in Satan, I can assure you those temptations aren’t coming from a loving and gracious God. 

Here’s what else you can expect. Satan will tailor his temptations specifically to you. He is not all-knowing or present everywhere – he is not God, after all! Yet he nonetheless has hordes of evil angels – demons – keeping tabs on when and where we are weak. He knows what you like to watch. He knows what you try to get away with. He knows what your go-tos are to cope when stress or anxiety hits. And he will turn all of that against you to get your world to crumble and come crashing down.

Should we expect anything less when that is exactly the approach he took against Jesus? Why tempt Jesus to turn stone to bread? Because he had just been fasting and was famished! Why tempt Jesus to jump off the temple and tease God to send his angels to the rescue? Because Jesus had just heard his Father express his love and approval at his baptism, and this would have been a great opportunity for Jesus to say, “Prove it, Father. Rescue me.” Why tempt Jesus with worldly power and prestige? Because Jesus knew that as the One who came to suffer and die, the path ahead for him did not at all include any worldly ideas of power and prestige, but poverty and punishment instead. Right here and right now, though, he could sample a little taste of worldly glory. Satan tailored temptation specifically to Jesus like a finely fitted suit. Expect he’ll do the same to you. 

And to be ready when he does, see how Jesus handled the temptation and take note of how different it is from how people tend to respond today. When we respond today, two of the most common phrases out of our mouths are “I think” or “I feel.” Then we proceed to explain what prompts us to think or feel that way. If that is our go-to response to fend ourselves against temptation – our own logic or emotions – is it any wonder why we either fail in the face of temptation or end up eagerly welcoming it? With no tried and true compass to guide us, we often end up using our own subjective logic or emotion to actually justify or give ourselves permission to give in! Satan salivates when our response in the heat of temptation is “I think” or “I feel,” because he knows how easy his job is from that point on!

But Jesus doesn’t use either of those words. He uses something else: just one word in greek that is simply translated, “It is written.” If Jesus was speaking the way we do today, he would have simply said, “the Bible says…” With the Word of God, we are no longer on the shaky ground of fleeting emotions or easily swayed logic. The Bible doesn’t change. God’s Word has always been God’s Word and always will be. And it will never misguide or misdirect anyone.

And understand why this whole account “was written” for us today. It was not merely as a “how to” on fighting temptation, but as assurance that we have a champion who thoroughly defeated the enemy and his temptation in our place. This account was written not to provide an example, but to show an explanation as to how heaven could be ours: we see our Savior earn it for us. That, at the end of the day, is why all of this is written. So it will not and cannot fail us.

You, though, are going to fail. But I want to assure you that not all is lost when you do. Because our relationship with God is not based on our record of successes vs. failures when faced with temptation. That is not the standard God uses. The only standard he sees is one: his Son’s. And he has an undefeated record in the face of temptation. He’s never lost. He’s never failed. He’s never given in. And through faith in this Savior, our Conqueror, that is the only record God sees in your life, too. Perfect. Undefeated.

Now let me ask if you think knowing that means you’re more or less likely to stand up and fight in the face of temptation. I think people often write off Christianity as being too good to be true because it’s so easy – all we have to believe is that Jesus did everything for us and we are free to live however we please. It’s true! We are free to live however we please!

But… does giving into temptation look nearly as appealing in light of a God who is filled with grace and forgiveness and unconditional love for me no matter how many times I fail? No. What starts to look more appealing – and bring far greater fulfillment than any temporary temptation ever will – is striving to live the God-pleasing life that Jesus has set me free to live. At the same time, that is going to serve others in the best way possible. It will contribute in the most meaningful, difference-making ways to improving society. 

I want to wrap this up by pointing out what happened after the temptation. Notice that angels come to attend our Champion. How awesome would that be!?! To have God’s special messengers provide direct care and support following a time of testing?

Guess what? God has promised to provide care and support for you following times of testing, too. Will it be directly through angels, as Jesus experienced? While it’s certainly possible, it’s less likely than another option: your church family. Remember, God doesn’t just gather his people together to show up on an occasional Sunday morning, but to minister to each other and the people God has placed into our lives. That includes providing care and support for each other when we’re struggling. No, we’re not angels, but just as God used angels to provide aid, care, and support to Jesus, so God can use us to provide the same to each other.

And this desire is not fake or disingenuous. Nor is it natural. It comes from the same Savior who stared down Satan to secure our salvation. The Jesus who loves us that much has freed us to love others. Our Champion won for us the freedom from selfishness that finds joy and delight in putting others first. On our own, we were and are easily defeated; Our Champion changed that. In Christ we are undefeated. 

Pay Attention!

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(2 Peter 1:16-21)

If you want to know more about the chemicals spilled in the train wreck in Ohio, or the war in Ukraine, or the recent earthquake in Turkey, you can read about these stories from a paper or your go-to news source and you’ll have a better understanding of what happened. Facebook would certainly offer up any number of takes on the latest news and you might occasionally find someone expressing an opinion on Twitter. You could also watch your favorite anchor on the evening news if you want to be brought up to speed on what’s going on locally. Any of these sources would provide information and details to provide you with a general understanding of whatever storyline you’re following.

But there is one source that intrigues us more than a journalist covering the details of the story, or an anchor regurgitating what by that point is usually old news, or the often extreme and outlandish opinions or conspiracy theories of random strangers on social media: eyewitness testimony. With all of the media available to us today, it is as easy as it has ever been to search a little bit until we discover the story as told by someone who experienced it or witnessed it. We want the firsthand details. We want to know if the general news reports are accurate or if someone who was actually there is able to correct any inaccuracies or provide the missing details from firsthand experience. So the stories that tend to grab our attention most are the stories told by the people who were actually there.

We have just that in the words of Peter. The Gospel of Matthew covers the general story about what happened on top of that mountain and who was there, even mentioning Peter by name. However, we also have the account from Peter in his own words. Peter wishes to complement the Transfiguration accounts in the Gospels of Matthew, Mark, and Luke, by providing his first-hand perspective as one who was actually there. He explains, “we were eyewitnesses of his majesty” (v.16). 

Let’s stop and ask ourselves, “so what?” We understand that Peter was there with Jesus and James and John on that mountain and that he witnessed the Transfiguration. We get that he is making the point that he was an eyewitness. But why? Why is Peter emphasizing this point?

It helps to understand why Peter was writing this letter and to give a little attention to the verses that precede. Peter was writing to Christians during a time of pretty intense persecution. The Christian faith was not warmly welcomed in the world at that time. Believers might have had possessions or homes taken from them, been imprisoned, or even put to death. Peter wanted to encourage them to stay the course and remember who they were and where they were headed. Christians facing persecution needed such reminders.

One could argue that although the pendulum has swung the other way, Christians are just as in need of these reminders today. Persecution may not be a daily concern, but something just as dangerous is: passivity.

While we aren’t facing the threat of persecution as they did when Peter wrote, we are facing a pandemic of passivity as Christians. The world is happening to us instead of us happening to the world. We are getting sucked in by mindless entertainment that slowly drains any meaningful activity from our lives hour by hour, day by day. We are trading in critical thinking for thoughtless, mind-numbing, worthless video clips and tidbits that add no real virtue or value to our lives. Far from being persecuted, we are instead enjoying the highest standard of living, comforts, and luxuries that soften and spoil us into idleness and indifference. No, not persecution, but passivity plagues us. And the great risk from all of this is that we’re slowly allowing all of it to steer us off course, to distract us from the one thing that matters. 

Peter has an urgent warning for us: pay attention! No, this is not a “pay attention so you don’t miss an important plot twist in your show” warning; rather, this is a “pay attention so that you don’t allow a slowly fading faith to fall asleep at the wheel in a tragic head-on collision that kills your soul.” Wake up! Snap out of it! Christ’s kingdom is at stake, and so is your soul.

The opening verses of the chapter showcase how Peter sets the tone and encourages believers to take action, to be active in their faith, and to grow more and more in putting it into action. “make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. But whoever does not have them is nearsighted and blind, forgetting that they have been cleansed from their past sins.” (v. 5-9). 

See the activity and the humming and buzzing of a Christian getting after it? In Peter’s straightforward, tell-it-like-it-is manner, he says that if you pursue these things, they will “keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ” (v.8). But there is even greater incentive for staying the course, for paying attention: those who fail to do these things risk “forgetting that they have been cleansed from their past sins” (v.9). Passivity is a slow and steady path to indifference, which segues into forgetfulness, and ends up in a place where my sins – and more importantly they’re forgiveness – are no longer a concern. 

But if any of this is to happen, then it must come from the source. We must go back to Jesus and be reminded and reassured that Jesus is who he claimed to be and who they believe him to be: the Son of God and their Savior. So where does Peter take us to get us to pay attention? The Mount of Transfiguration, where his eyewitness testimony serves both to support the accounts recorded in the Gospels, as well as lay the foundation for us today in terms of where we want to be focused as we pay attention.

Peter already reminded us that he was an eyewitness on top of the mountain. And what exactly, was so profound about what he saw? Just something that only belongs to One: glory. In reference to Jesus, Peter wrote, “He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, ‘This is my Son, whom I love; with him I am well pleased’” (v.17). Did you hear it? The glory of the Son was acknowledged by the glorious Father.

What makes this striking is that God made it quite clear in the Old Testament that his glory was his alone. It was not to be shared with or directed to anyone other than himself. Through the words of the prophet Isaiah, God communicated, “I am the Lord; that is my name! I will not yield my glory to another or my praise to idols” (Is. 42:8). The God who said he would not yield his glory or praise to anyone else is the God whose voice Peter hear first-hand and what did he yielding his glory and praise to Jesus! What does that confirm for the disciples and for us about Jesus? He is in fact the almighty and glorious God we needed to come and carry out our salvation.  

Friends, Peter is giving us what we need for our passivity: Jesus. That mountain top experience reiterated and reinforced for anyone who had either at that point doubted or who would doubt when they would witness this same Jesus brutally beaten and hammered to a cross: his weakness did not indicate that he was anything less than the God in flesh who had been born in Bethlehem. He was God who came to die so that death might die, sin would lose its power to condemn, and Satan would be dealt defeat. 

And if the One transfigured on the mountain was truly that Savior, then Peter wants to build off of that to the point he really wants to drive home: pay attention! If that was God in the flesh, then pay attention! To what, exactly? “We also have the prophetic message as something completely reliable, and you will do well to pay attention to it…” (v.19). Pay attention to the words of the prophets, which are the Word of God. Pay attention to the Bible, focusing on it “as to a light shining in a dark place” (v.19).

Does that kind of focus sound passive? Does it sound indifferent? Does it sound disinterested? Hardly! It sounds like the kind of focus that filters out every other distraction and zeros in on one thing. It sounds like the kind of focus that is not willing to let anything else capture its attention. Nothing. It is willing to pay attention, as if life depends on it… because it does. 

Live Holy Lives

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(Matthew 5:21-37)

What do the concept of sharing and rules have in common? Would you agree that they are very good things… for everyone else to do. Sharing is great – for other people to do with me. Rules are great – for other people to follow. When it comes to me sharing or keeping rules, though – that’s a different story. So when they apply to me, I am not as crazy about them.

That’s because our primary view of God’s law is to see it as a list of restrictions and prohibitions. In his law, God spells out the things we are to avoid and the behavior we should avoid carrying out so that we don’t sin. In that sense then, God’s laws will always serve to accuse, convict, and condemn, for when addressed to fallen sinners, they can only serve that purpose. My guess is that you feel that sting as you read the verses from our Savior’s sermon in Matthew 5. 

So God’s law makes it abundantly clear that his demand for perfection is not one that can ever be attained by us. Whenever we slip into the pharisaical false sense of security, God’s law sets us straight. It uncovers another nuance of our inherent sinfulness that we didn’t even know was there until the law exposed it. The words of Jesus this morning fall into that category of God’s law. Jesus addressed some pretty standard sins, but then took it a step further. 

Regarding murder, he took it to another level by pointing out that murder itself was only a symptom of the real culprit – a hating heart. So one does not even need to be guilty of ending another’s life to be under the same judgment! Regarding sexual immorality, one does not even need to remove a single article of clothing to be guilty – his eyes permit the heart to be lured into lust. Regarding your word, no official oath or contract or signed document is needed as proof against you – if you simply go against the very yes or no that you spoke to someone, you have broken your word and are an untrustworthy liar. Jesus’ words before us today do not at all leave us brimming with confidence! Quite the opposite – they knock us clean off any personal pedestal on which we may have imagined ourselves standing.

Moreover, Jesus’ sermon provides perhaps one of the starkest cautions against sin that we find anywhere in verses 29-30. “If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.” We miss the point if we too hastily presume that Jesus is speaking in hyperbole and conclude that he wasn’t serious about gouging out eyes or lopping off limbs. The point Jesus is making is that we had better take sin seriously because it is not a thing to be trifled with. 

Sin is not a plaything that we can pick up on occasion to entertain ourselves and then put back down at will when it has served its purpose. It is not content to be relegated to such a role! Rather, it seeks to ensnare and master anyone who willingly gives it the time of day. Sin will never be content sharing a soul with the Savior – it wants all of us, and so to treat it lightly or innocently ignores the damage it seeks to inflict. Sin longs to inflict irreparable harm on our relationship with Jesus. It seeks to turn us against him at every opportunity it gets. So what will happen if we warmly welcome it into our lives? What will happen when, instead of confessing it, we become comfortable with it? What will happen when we deceive ourselves into letting it “harmlessly” hang around? Shouldn’t we have learned this lesson early on with Cain and Abel?

See how the Lord described it to Cain in Genesis, following Cain’s less-than-pleasing offering before God. The Lord said, “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it” (Genesis 4:7). Sin is not and will not remain an innocent bystander! Sadly, the need for the Lord’s urgent warning was validated as the very next verse records for us the first murder in the Bible. Cain disregarded the Lord’s words and murdered his brother, Abel. With different words, Jesus is reiterating the same potentially devastating impact sin can still have in our lives today when left unchecked. So yes, the law exposes our sin and makes clear the very real damage – even eternal damage – that sin can inflict. We do well to take Jesus’ warnings seriously.

However, is that enough? To this point, have you read anything new? Did you not already know about the ways we could sin that Jesus mentions in these verses? Did you not already know that sin is bad? Did you not already know that the danger of hell that Jesus warns about is very real? Assuming you knew all these things, then why don’t you stop doing them? Why don’t we stop doing them? We know God doesn’t want it. We know it’s bad for us. We know hell is real and not someplace we want to be! So why don’t we take Jesus seriously and just stop doing what he says to stop doing?

Because the law cannot empower us to. It cannot equip us to. It can only show us what we are to do and sadly, by extension, what we have not done. It has no power or ability to enable us to stay on its path. 

That’s why Jesus had to come. Do you get it? If Jesus came to be another lawgiver in the same way that Moses first codified God’s law as he came down from Mt. Sinai, then we didn’t need Jesus for that! We don’t need Jesus for that. We need him for another reason, a reason that he laid out in his sermon in the words just prior to our verses this morning. “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (v.17). What does it mean that Jesus came, not to abolish the law, but to fulfill it? It means that everything that Jesus listed in this section of the Savior’s Sermon that we’re hearing today was carried out. It was completed. It was done perfectly. Everything that Jesus commands in these words was carried out. And by whom? By the very individual who spoke them. Jesus commanded them… and it was Jesus who kept them. 

One of the knocks people have against Christian preachers and Christians, in general, is that they are hypocrites. They preach one thing and do another. They point out the moral failures or shortcomings of others but are guilty of those very same things themselves. By that standard, if only those able to perfectly keep the law are the ones permitted to point out the law to others, then no one but Jesus could ever speak. Everyone else would be hypocrites. Jesus is the sole individual who could never be labeled a hypocrite. He’s the one about whom it can legitimately be said that he practiced what he preached.

But do you know why he kept everything he commanded? Not for his own sake. He had nothing to prove. He was already holy when he left heaven. No, he kept what he commanded for our sake. His perfection was to benefit us. By his perfect life, we have been made holy. By faith, his obedience serves in place of our disobedience. His sanctification stands in place of our sin. How can this be? Did God just decide that our sin suddenly didn’t count against us?

You know the answer to that. In addition to his obedience, or rather, as yet one more example of it, Jesus paid for our sin with his life. When he died, the blood he shed was the payment price for our sin. So he took our sin on himself and placed his perfection on us. 

So now, you are free. What do we do with this freedom? There is no burden of law. There is no picture of God keeping tabs on our disobedience, tracking each transgression in order to formulate a proper punishment that fits our crimes and exact that punishment on us when we die. There is only freedom. 

So if God doesn’t need your perfection, which he already has in Christ, if God doesn’t need your obedience, for he already has Christ’s, then why does Jesus call us to live such holy lives as he describes? Because while God doesn’t need our holiness, your neighbor does. Your holy lives are a blessing to your neighbor. As you thank and honor God with your holy living, what you are really doing is loving and serving your neighbor with your holy living. Consider three benefits of your holy living: it shows love to God, it serves your neighbor, and… it feels good!

The Bible is very repetitive with the first one. How do we show love for God? We keep his commands. “This is love for God: to keep his commands. And his commands are not burdensome…” (1 John 5:3). A husband and wife express their love for each other with words. But blessed is the marriage in which that love is carried out through acts of service for each other. Love is not just spoken, but shown. In the same way, it is one thing to say we love God – anyone can do that. But holy living shows it. 

And what we’re doing in that same process is also serving our neighbor. You are protecting their marriage. You are keeping your word to them. In contrast to a fly-off-the-handle world, you show them patient kindness that keeps anger in check. You are doing for them exactly what Jesus encouraged previously in his sermon: making their world better and brighter as you are salt and light in your holy living.

Will your neighbor always acknowledge it? Not necessarily. Will she always appreciate it? Don’t count on it. Will your neighbor become a believer through your holy living? Never through that on its own, although it very well might provide the first step in that process. 

Finally – it feels good to live holy lives! Think of the alternative. When is the last time that you were well aware of a sin that you had just committed? None of us has to go way back on the mental surveillance tapes. I want you to remember how you felt when you reflected on your sin. I believe I know the answer. Not great. That may be an understatement. And don’t mix up the sin itself with the guilt over that sin I’m referring to. Even if the sin itself may have felt good at the time, when you become acutely aware of it, it doesn’t feel good.

But you know what does feel good? Doing the right thing. I don’t know if we give as much attention to this as we ought to. If feels good to do the right thing. And we don’t need to feel bad about feeling good! That’s OK – in fact, it’s one of the blessings attached to doing the right thing – it feels good. Consider how the psalms speak of it again and again. The pictures associated with righteousness and doing the right thing are pleasant pictures, pleasing feelings – it feels good!

Too often when we set out to do the right thing, what derails us is that we zero in on every single time we fail. We let the failures crowd out the successes. We hardly ever celebrate the successes, because we linger in the guilt too long to remember them! Live holy lives because it feels good to do the right thing.

Live holy lives. Jesus kept his own commands so that you could. So do it. And love doing it. And love God and your neighbor in the process.

Make the World Better & Brighter

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(Matthew 5:13-20)

While the most frequent use of salt you’re likely to see is sprinkling it on food to enhance the flavor, salt actually has quite a few uses outside of making food taste better. In addition to using it to preserve food, salt is also necessary for curing food – so if you appreciate bacon, salt deserves a huge shout-out! Salt is also what your body uses when muscles expand and contract. That’s why it’s wise to bring salty food on hikes so that when you lose salt through your sweat, you can replenish it with a salty snack that helps avoid muscle cramps. And, for those of us who have spent any time in the midwest, salt has another popular use during the cold months of winter: it is spread on sidewalks and roads to melt the snow. 

So salt has a number of valuable uses. However, there is a time when salt isn’t very helpful. When it isn’t used! Have you ever experienced wrapping up a meal and then remembering a spice or seasoning afterward and thought to yourself, “I bet this would have tasted really good on that”? But by then it’s too late. By that time you’ve already finished your meal. You can’t go back and season what you’ve already eaten. So what good is salt that is unused? It isn’t! We could actually list a lot more ways that salt is helpful in our day-to-day lives, but if we wouldn’t actually use it, then it wouldn’t be very helpful.

As I age, I appreciate brightness for a number of reasons. It is easier to see a bright screen than squinting at a dark one. The right lighting around the exterior of a house or inside a room can also make all the difference between something that is dark and dreary or warm, cozy, and inviting. Lighting matters.

But what good is light that is hidden? Like walking into an unfamiliar room and not knowing where the switch is. It happens in hotel rooms. You walk in and see any number of lamps and spend more time than you care to admit trying to figure out if a wall switch turns this light or that light on, or if the lamp itself has its own switch. The lights are there in the room, but they’re only of use after you figure out how to turn them on. Once you do, the room brightens up.

What salt does for us in our daily lives and what the right lighting can do in a home, Jesus wants you to be in the world. He wants to use you to make the world better and brighter. Think of all the ways the Bible calls us to love and serve our neighbors – and even our enemies! Does it not stand to reason that if everyone in the world cared less about serving themselves and more about serving others, we’d all actually be better off?

But pay attention to the Savior’s sermon, for in it he has an end goal in mind for his salt and light as you make the world better and brighter: “let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (v.16). If you thought the end goal of making the world better and brighter was to draw attention to yourself, you should know that Jesus had something much more significant in mind. He wants your salt and light to win others over. No, they won’t come to faith in Jesus through your sacrificial service to them, but God has in mind that such service would attract them to its source: Jesus. After all, what is the greatest glory that can be given to the Father in heaven? It’s when the lost are found, when even one unbelieving sinner repents and is forgiven and restored. There is no greater glory that can be given to the Father than for a soul to be snatched from Satan. And you are the salt and the light that helps to make that happen. 

And pay closer attention to the Savior’s sermon for a foundational understanding of how Jesus has chosen to partner with you in this important mission: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (v.17). See that – Jesus has already done all of the heavy lifting! When he calls us to be salt and light, he isn’t laying out a law-list of requirements that must be met in hopes of attaining saltiness and brightness. He fulfilled the law so that we might love living in it! Jesus was the epitome of salt and light. He seasoned everything perfectly. He lit everything up beautifully. What he has fulfilled, we are no longer enslaved by. He’s freed us to love making the world better and brighter!

But neither is Jesus’ fulfillment of the law an excuse to disregard his calling to be his salt and light. He warns against that, too! Note the point Jesus is making in verses 17 and following. He sets the tone by pointing out that he came to fulfill the law, not abolish it. So what does that say about our understanding of his fulfillment of the law if we carelessly cast it aside? If we disregard it or lead others to do the same? If we do that, what are we saying about Jesus’ fulfillment of the law – that it didn’t matter? That we didn’t need it? That God was not really being serious when he gave his law? Instead, his fulfillment of the law leads us all the more to practice it and teach others to do the same, because we’ve been freed from its burden and can now be blessed by its wisdom and love, and through it we see a means to make the world better & brighter – and we’re completely free to do so!

Don’t we see more than enough examples of how not to be in life? As parents, do you find yourselves pointing out all the positive examples and role models for your kids to imitate, or are your conversations more frequently centered around the behavior of a classmate of the headline of a celebrity, followed by, “If I ever catching you doing that…”? The world does not need more examples of what not to do. It doesn’t need more people to fit into its corrupt ways. It needs you to be different. It needs you to stand out.

Consider your viewing of a valuable piece of art. You would most likely view that piece of art in an art gallery, accompanied by many other works of art, all of which are beautiful in their own way. However, what if you viewed that same art piece shuffled in together with a pile of kindergarten coloring pages? We’re talking about the same piece of art, but if you were to view it in each of those two settings, the art gallery or the pile of kindergarten coloring pages, in which setting is that work of art more likely to stand out? Wouldn’t it make a much more memorable impact on each of us as it stood out brilliantly among the best efforts of a classroom of kindergarten colorings? Of course!

The world that God created was a beautiful art gallery. Sin, however, ruined it with its random scribbling and coloring outside the lines. Yet realize what that means! When you are the salt and light that Jesus made you to be, you stand out like a work of art in a bland and dark world. You make it better and brighter!

How do you do this? By being what Jesus has made you to be – salt and light that are his hands and feet to serve the world. Does that mean Jesus needs your service to your neighbor to rival Mother Theresa? No, for he has not made you Mother Theresa; he has made you you. Just be the you that he created you to be, with your unique gifts, abilities, interests, and circle of souls to serve.

So when you’re at your table at the restaurant, give thought to the ideal type of customer a server would be eager to wait on – then be that customer. At your child’s game, consider the kind of parent that coaches and refs and umps want to have in the stands cheering on their favorite kid players – then be those parents. When you’re at work, put yourself in your boss’s shoes and imagine what a blessing the ideal employee would be to him – then be that employee. Spouse, classmate, neighbor, airline passenger, customer waiting in the grocery checkout line – we could go on all day long! Think of the ideal in whatever situation you find yourself in throughout the day – then be that person. Do you know what that’s called when you do that? That’s called being salt and light. And it is the very stuff that makes the world better and brighter. Be that.

Then try to pretend your efforts would never yield any eternal fruit. You may pretend, but Jesus has already clearly stated your potential impact. When you stand out by making things better and brighter, you become very attractive to people. They want whatever you’re on. They want to spend time with people like you because, well, who doesn’t want better and brighter? Of course they do! And over time, the Lord will open up doors to a much greater purpose: an audience for the gospel; ears to hear Jesus.

Pause for a moment and put yourself in the shoes of an outsider. Someone who has perhaps heard the name Jesus, and maybe recognizes the Bible is a religious book, but is either indifferent or disinterested in Christianity. If a person like that is ever going to be open to hearing more about Jesus or learning anything about the Bible, where do you suppose they’ll turn? Will it be to the Karen she’s waiting on who hasn’t stopped complaining and doesn’t leave a tip? Will it be to the livid parent incessantly heckling the ump after each pitch? To the bitter employee who badmouths the company and gossips endlessly? Not likely – so don’t be them! 

We convince ourselves that we’re so afraid of having to witness to other people that we forget to be the kind of people they’d want to learn from in the first place! We presume that not having the words to say when it comes to evangelism is our biggest problem when maybe the bigger problem is that no one else is interested in our words in the first place because we blend in too well in this bland and dark world. If more of our conversations are going to eventually lead to Jesus, then perhaps we should be more attractive and approachable in the first place so that people even want to converse with us!

That will happen more often when salt and light make the world better and brighter. So get after it. Be what Jesus has made you to be. Set the stage for God to use your good deeds as the onramp that eventually leads others to glorify our Father in heaven.

Living in the Here and Now of Heaven

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(Matthew 5:1-12)

What do you do with the beatitudes, as these verses of Jesus’ Sermon on the Mount are often called? Surely the words of this sermon carry significant weight, as they are the words of the Savior’s sermon. Jesus is the preacher, so we do not take his words lightly. But what do we make of these words? How do we digest them, apply them, live them? 

As we rightly emphasize the substitutionary work of Jesus as the foundation and certainty of our salvation, I am sure it hasn’t been lost on you that this sermon of Jesus doesn’t seem to focus on who he is and why he came, but rather on who we are and how we are living. This list, these beatitudes, sounds like a conditional script for sanctification. This sounds like Jesus is providing us with a how-to list for tracking a spiritual scorecard or securing certain spiritual blessings. If we _________, then this will happen. Indeed, that is most often how these verses are treated – as a guide for how we ought to be. You may have come across the play on words, the “be” – attitudes, which reflects this approach.

I suppose we could analyze each verse and dissect what that would look like as far as what Jesus has in mind. But perhaps that would be better suited for a Bible class. But instead, we want to appreciate the big picture that Jesus paints for us in this sermon. In the Savior’s Sermon, Jesus assures his people of his gracious blessings as they live the humble, honest, and holy lives he has sanctified and set us apart to live. 

The list here is quite striking in an assertive, self-promoting world. It seems to be describing and praising attributes and qualities that are the exact opposite of what is encouraged and celebrated in our culture. The world’s version of beatitudes might sound something more like this: “Blessed are self-confident. Blessed are those who assert themselves. Blessed are those who practice self-love and self-care. Blessed are the woke. Blessed are the vocal. Blessed are the offended. After all, these describe the sorts of attitudes and actions that receive the most praise from the world.

But they are a far cry from the humility that is woven throughout the beatitudes Jesus preached in his sermon. Not only that, but if you pay attention to the verb tenses attached to each blessing, you’ll notice  the blessings aren’t immediate. Rather, each beatitude speaks of what will happen. As in, not right here and right now, but at some point in the future. 

Can we admit that doesn’t sit so well with us today? We are very practical, very pragmatic, and so the efforts into which we pour ourselves are often times those which promise immediate results. Consider why February is such a good time to join a gym – after just a few weeks in January, all those new health resolutions have dwindled because the results weren’t immediate enough. The new YouTube channel or blog or podcast that got up and running just as quickly fades into the online abyss when it failed to get a million new subscribers, readers, or viewers after two whole weeks. The DIY project sits incomplete because the effort it took to get it started hasn’t yielded enough visible results to keep the momentum going to see it through. We choose to spend money instead of saving it or investing it because we have the immediate satisfaction of enjoying what we just bought. We want what we want here and now, not later, and so many of the blessings in Jesus’ sermon are for later.

Except one. Did you notice it? In fact, Jesus mentions it twice – first and last, sandwiching all the other blessings in between; bookmarking blessings with a “right here, right now” promise. Jesus said, “Blessed are the poor in spirit” and “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven” (v.3, 10). Not “will be,” but “is.” Right now, right here, the kingdom of heaven is yours. Oh, you aren’t physically there, obviously, but by faith you are. Christ’s kingdom, from where he rules and oversees all things right now, is your kingdom, right now. This day. You do not just sit and read this as a citizen of the United States and resident of your city; you are also a citizen of the kingdom of heaven!

And you know full well how you became a citizen of that kingdom. St. Paul described it beautifully in his letter to the Colossians. “[The Father] has qualified you to share in the inheritance of his holy people in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins” (1:12-14). You didn’t pass a citizenship test to get into this kingdom. You didn’t impress with your resumé of self-righteousness. You didn’t make even the slightest contribution – God’s grace and his grace alone rescued you from eternal darkness and brought you into his kingdom. He redeemed you. He forgave and forgives you. He and he alone brought you into his kingdom. And friends, that kingdom is right here and now, not later and somewhere else.  

Now since you are a citizen of that kingdom, and Jesus reminded us of that at the beginning and end of his sermon, let’s take a different view of everything that falls in between. I think it’s common for us to approach the beatitudes as conditionals. We see the word “blessed” attached to certain behaviors and attitudes and conclude that the relationship between them is an “if-then” relationship. “If we are this way or act that way, then this is how we will be blessed.” And so we view Jesus’ sermon solely as a guide for Christian living. While it is that to some extent, it’s much more than that when you pay attention to what Jesus actually said.

There is no, “You will be blessed if,,,” but only blessed “are.” In other words, no conditional, but rather a promised blessing for those who are. And dear friends, you already are. What “are” you, exactly? You already are in his kingdom. You already belong to him. You are already his. And so you are already blessed. These blessings are yours right now because these describe who Jesus made you to be; who you are in Jesus. 

Grasp what Jesus is saying – these blessings already belong to you because of who you are in Christ. These are not blessings Jesus holds out to you conditionally if you meet certain requirements. These are who you are because who you are is blessed! Do you see what a marvelous thing it is to be brought into Christ’s kingdom? The blessings are yours by virtue of belonging to his kingdom, not because you’ve conditionally earned them by your right living! They are yours because Christ has made them yours. 

Now if Christ is responsible for doling out these vast spiritual blessings, and I have not come into them on my own, by my own efforts or merits, then how does that leave me? It leaves me humble. 100% confident in the merits of Christ, yes, but humble as to my own recognition that every good and gracious blessing that is mine is mine only through Christ and not only not through me. These blessings are mine despite who I am on my own and what I daily demonstrate I deserve on my own! What grace! What joy is ours in Christ!

And what humility that fills us with. And when that spirit of humility overcomes us, then we look at these beatitudes differently. We humbly delight in the privilege that God gives us in being able to carry out what he calls us to as those who live in his kingdom. 

Not only does Jesus already describe those in his kingdom as blessed to be meek and merciful, but we actually relish the opportunity to be meek and merciful to others. Let the world demand and insist and assert itself. In Christ’s kingdom we have all that we need – what need is there on our part to make even a single demand of the world – as if it could offer us what we don’t already have in Christ?!? No, let us instead model meekness, which is not at all weakness, but rather a calm confidence in Christ. And that same calm confidence frees us to be merciful, too. We let mercy flow without making demands of restitution or insisting on seeing others suffer for their wrongdoings. Rather, we are free and blessed to extend mercy in a world that demands its pound of flesh. Yes, we are blessed to be meek and merciful.

And not only does Jesus already describe those in his kingdom as blessed with righteousness and pure hearts, but we actually relish the opportunity to practice righteousness and reveal pure hearts to others. The pursuit of righteousness and purity in our lives is a noble pursuit. Surely it goes against the grain in this world, but that’s just the point. If as children of the heavenly kingdom we do not practice righteousness, then like lemmings, the whole world will tragically spill over the cliff into the sea of the abyss and eternal darkness. Yes, we are blessed – and are a blessing to others – as righteousness and purity characterize our lives.

And not only does Jesus already describe those in his kingdom as blessed peacemakers, but we actually relish the opportunity to proliferate peace when and wherever we can. The world is obsessed and infatuated with division and discord. It relishes rage and outrage. But that is to be expected when its efforts at finding genuine peace have so utterly failed! But where it lashes out in frustration with animosity and aggression, we have the peace it is seeking. Give the world Jesus so that it can experience the peace it craves, the peace it seeks but cannot find on its own. You alone are blessed to be those kinds of peacemakers.

Will all of these efforts of living in his kingdom be appreciated by those currently outside of it? Of course not, but even when these efforts are not appreciated – and are even opposed – blessings will abound even then. “Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of me” (v.11). Blessings in the face of insult, persecutions, and evil directed against you? Yes, only for those in Christ’s kingdom – here and now!

So friends, rejoice, just as Jesus calls us to in our Savior’s sermon. “Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you” (v.12). Rejoice, yes, because the kingdom of heaven is yours – both in the future and in the present. Then, yes, but also even now. We don’t need to wait until we’re there to rejoice in the heavenly blessings that are ours here. The prophets persecuted in the past testify to it. Jesus’ promises in the present testify to it. Rejoice right now, for the kingdom of heaven is yours right now.