Luke 24:13-35

ON THE ROAD TO EMMAUS

Someone once said the longest walk you’ll ever take is the walk away from the grave of someone you loved. For some it is the feeling that the world as they knew it has come to an end. They walk away and think about what used to be, and what might have been. This walk is a lonely walk that few can understand. Tears have been shed until there are no tears left, just the pain. Words like discouragement, disappointment, disillusionment and even depression come to mind. This is the longest walk.

            Two people were walking that walk out of Jerusalem. They were not alone in this walk but had each other. Passover was completed, Sabbath laws no longer binding, so they left the place of pain and loss. The travelers were not quiet but contemplative, talking about what had happened, asking questions but finding few answers.

            “Why did Jesus let them kill him like that? Where is Jesus when we need him so badly? We thought he was the One we were waiting for to make life better? Now what do we do? We need him more than ever. It’s not fair,” they may have said. They ask the questions we would ask. Maybe we still ask them.

            On the road to Emmaus however, we will find an unexpected companion. In this story is declared a living truth for all ages. In this story we will discover not only that Jesus is alive but also how we can recognize him on our own lonely walks down the Emmaus road.

1. An unexpected travel companion

No one today knows where the village of Emmaus was situated. It has long disappeared from the face of the earth. We know that this is where the two disciples of Jesus were going and it was only seven miles from Jerusalem. It was likely a casual walk since the conversation was the focus.

            Along comes a stranger from behind. It is Jesus, “but they were kept from recognizing him.” I find it extremely touching that Jesus should bother to find these two men, one whose name we know, Cleopas, and the other nameless (certainly not of the 12), and make a special effort for them. Jesus is the kind of person to seek out the so-called nobodies.

            Jesus comes up behind them and asks, “So what are you guys talking about?” All nonchalant, Jesus is, acting like he doesn’t know the biggest news to hit Jerusalem.

            Note the reaction of the two: “They stood still, their faces downcast. One of them, named Cleopas, asked him, ‘Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?’” (17b-18). He stopped them in their tracks; he goaded them into reacting; Jesus wanted them to spill their hearts out about the last three days.

            Notice how they respond to his question, “What things?” They tell about Jesus of Nazareth and say “He was a prophet, powerful in word and deed…they crucified him…we had hoped that he was the One…didn’t find his body…they did not see Jesus.” What do you notice? Past tense. Jesus was a prophet; was, was was. What’s missing from Cleopas’ speech? Why is it an unfinished creed? There is no resurrection! Jesus was dead. Evil had conquered. God could not overcome it. There was no gospel in Cleopas’ words because Jesus was killed and buried and gone…missing. This is Good Friday without Easter. Without the resurrection, the cross is just a tragedy, an unfinished story.

            Dr. Martin Lloyd-Jones tells another unfinished story that found its conclusion.

            “I remember preaching in Wales one Sunday in the early 1930s. I was preaching in a country place at an afternoon and then an evening service. When I finished the service in the afternoon and had come down from the pulpit, two ministers came up to me. They had a request to make. They said, “We wonder whether you’ll do us a kindness.” “If I can,” I said, “I’ll be happy to.” “Well,” they said, “we think you can. There’s a tragic case. It’s the case of our local schoolmaster. He’s a very fine man, and he was one of the best church workers in the district. But he’s got into a very sad condition. He’s given up all his church work. He just manages to keep going in his school. But as for church life and activity, he’s become more or less useless.”

            “What’s the matter with him?” I asked. “Well,” they said, “he’s got into some kind of depressed condition. Complains of headaches and pains in his stomach and so on. Would you be good enough to see him?” I promised I would. So after I had had my tea, this man, the schoolmaster, came to see me. I said to him, “You look depressed.” He was like the men on the road to Emmaus. One glance at this man told me all about him. I saw the typical face and attitude of a man who is depressed and discouraged. I said, “Now tell me, what’s the trouble?” “Well,” he said, “I get these headaches. I’m never free from them. I wake up with one in the morning, and I can’t sleep too well either.” He added that he also suffered from gastric pains and so on.

            “Tell me,” I said, “how long have you been like this?” “Oh,” he said, “it’s been going on for years. As a matter of fact, it’s been going on since 1915.” “I’m interested to hear this,” I said. “How did it begin?” He said, “Well, when the war broke out in 1914, I volunteered very early on and went into the navy. Eventually I was transferred to a submarine, which was sent to the Mediterranean. Now the part of the navy I belonged to was involved in the Gallipoli campaign. I was there in this submarine in the Mediterranean during that campaign. One afternoon we were engaged in action. We were submerged in the sea, and we were all engaged in our duties when suddenly there was a most terrible thud and our submarine shook. We’d been hit by a mine, and down we sank to the bottom of the Mediterranean. You know, since then I’ve never been the same man.”

            “Well,” I said, “please tell me the rest of your story.” “But,” he said, “there’s really nothing more to say. I’m just telling you that’s how I’ve been ever since that happened to me in the Mediterranean.” “But, my dear friend,” I said, “I really would be interested to know the remainder of the story.” “But I’ve told you the whole story.” This went on for some considerable time. It was a part of my treatment. I said again, “Now I really would like to know the whole story. Start at the beginning again.” And he told me how he had volunteered, joined the navy, was posted to a submarine that went to the Mediterranean, and everything was all right until the afternoon they were engaged in the action, the sudden thud and the shaking. “Down we went to the bottom of the Mediterranean. And I have been like this ever since.”

            Again I said, “Tell me the rest of the story.” And I took him over it step by step. We came to that dramatic afternoon—the thud, the shaking of the submarine. “Down we went to the bottom of the Mediterranean.” “Go on!” I said. He said, “There’s nothing more to be said.” I said, “Are you still at the bottom of the Mediterranean?” You see, physically he was not, but mentally he was. He had remained at the bottom of the Mediterranean ever since. So I went on to say to him, “That’s your whole trouble. All your troubles are due to the fact that in your own mind you are still at the bottom of the Mediterranean. Why didn’t you tell me that somehow or another you came up to the surface, that someone on another ship saw you, got hold of you and got you on board his ship, that you were treated there and eventually brought you back to Wales and put into a hospital?” Then I got all the facts out of him. I said, “Why didn’t you tell me all that? You stopped down at the bottom of the Mediterranean.” It was because this man was dammed up in his mind that he had suffered from this terrible depression during all those years. I am happy to be able to tell you that as the result of this explanation that man was perfectly restored.”

2. What the Prophets said about Jesus

When the two men finished telling their sad story with its poor ending, Jesus replied, “How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Messiah have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself,” (25-27).

            The rebuke is strong but loving. It is foolish to be confronted with such a situation and respond with a dull mindedness. This is a laziness where we fail to apply our understanding of scripture to life. Everything we know about the Bible is forgotten in the face of a crisis.

            Jesus said they were “slow of heart” too. More than affections, the heart is representative of one’s spiritual condition. The heart is a muscle in this sense and one that needs to be exercised to remain healthy. Slowness of heart is a spiritual disease whereby the mind grows dull. We read our Bibles and our minds wander after a few verses; we try to pray but our imagination travels all over the place. Lethargy about the Christian walk creeps over you; a deadness in these things arises that you cannot blame on the church. It is a slowness of heart.

            For these two disciples, the foolishness and slowness of heart kept them from discerning the scriptures concerning Jesus. They rejected the suffering of Jesus as being stumbling block to the plan. His death, to them, was a disaster. But the prophets accepted God’s word as it was revealed, even though they did not understand how a suffering Messiah could save them. The prophets could see a Triumphant King and a Suffering Servant.

            Peter testified later, “Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow,” (1 Peter 1:10-11).

            Since the two men didn’t have a clue as to why Jesus had to die, Jesus took them through the prophets and showed them. He showed them that his death was not a wrench in the plan but was the plan itself. Jesus did not have his life taken from him, he had the power to lay it down and take it up again. He showed them how his suffering was foretold in Genesis 3 and 22, in 2 Samuel 7, Psalms 16, 22, 69, 110 and 118, in Isaiah 7, 9, and 53, and in Zechariah 12-14. He showed them the whole story from Genesis to Malachi. He showed them how a loving God had to take his own Son and make him suffer for the sins of humankind for all ages.

            The whole Bible testifies to Jesus. Every page is full of him, including the OT. As Geoff Thomas said, “He is the true theme of the OT – by type, by teaching, by sacrifice and by prophecy. He is the prophet greater than Moses. He is the priest greater than Aaron. He is the king greater than David. He is the captain greater than Joshua. He is the seed of the woman, the fulfillment of the brass serpent, the goal of all the sacrifices, and the true meaning of the tabernacle. He is the Kinsman Redeemer, the Scapegoat and the Lamb that takes away the sin of the world. He is the great high priest who lives forever to intercede for us. He is the lion of the tribe of Judah and the good shepherd who lays down his life for his sheep. He is the Judge who will pass judgment on all mankind in the latter day.”[i] If you want to find Jesus just open your Bible.

3. “Then their eyes were opened”

Why did Jesus not just tell them who he was from the start? Why play this prank and then get all serious about the OT?

            What Luke reveals to us in these two men is a desperate need for the Word of God. We all need it. We need the divine revelation to understand the suffering and death of Jesus on the cross. God’s thoughts are higher than our thoughts and so he revealed his thoughts to us in His Word. The reason these two men despaired is because they did not see this event from God’s perspective.

            Luke wrote about this earlier when he retold Jesus’ parable of the rich man and Lazarus (Luke 16:19-31). The rich man requested that Lazarus be sent to his father’s house, to his five brothers, so that they can be warned (27-28). Jesus replied that they had Moses and the Prophets (29), to which the man protested that a warning from one who had risen from the grave would be more forceful, more convincing. To which Jesus replied, “If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead,” (31).

            So the principle here is this: “THOSE WHO REJECT THE WORD OF GOD WILL NOT BE CONVINCED BY HIS WORKS.”[ii]

            Luke plainly connects the Word of God to understanding the resurrection. When the women go to the tomb on the first day of the week they are met by angels who say to them, “Why do you look for the living among the dead? He is not here; he has risen!” (24:5-6). Luke records, “Then they remembered his words,” (24:8).

            Later when Jesus appears to the disciples behind locked doors they thought he was a ghost. But he presents himself to them as a flesh and bones man who clearly bore the scars of crucifixion. Jesus said, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms,” (24:44). Luke then narrates, “Then he opened their minds so they could understand the Scriptures,” (24:45).

            So here too in our text when Cleopas and his friend are sitting down to a meal with Jesus and Jesus breaks the bread, something else breaks. Luke uses the same expression in these other two incidents: “Then their eyes were opened and they recognized him,” (24:31). In each case it was following a revelation of the Word of the Lord that the light went on. In the Word of God we find the understanding we need to see Jesus.

            When we open the Word to find Jesus and, like Cleopas and his friend, invite Jesus to stay with us and share this moment, then we will recognize Jesus as the crucified and resurrected Lord. Apart from the Bible we cannot recognize him.

This is not some feel-good story written to gladden our hearts. Luke is telling us something very important. Jesus comes seeking for us. Just like he went out of the city to look for two obscure disciples who we know nothing about but whom Jesus obviously cared very much about, he comes looking for you. He wants to show you something about himself in his Word. Then he wants you to recognize that he is Jesus, your Savior and your Lord.

            Jesus is not here physically, but he is here. You need his personal presence in your life. In the darkest moments of your lonely walk, you need Jesus to come alongside and ask, “What are you thinking about?” And he does. He went to sit at the right hand of God so that he could send his Spirit to do exactly that. To be with you. To walk with you. To fill you with the recognition of Jesus Christ.

            In those moments when we sit down with Jesus and His Word we set aside time for Him to show us. Those times are so good we apt to say, “Lord, it would be wonderful if you stayed longer.” Jesus replies, “I will never leave you.”

            Jesus is alive! Jesus is risen! And he is with us!

                                                AMEN

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[i] Geoff Thomas, The Road to Recovery (sermon), May 26, 2013.

[ii] Bob Deffinbaugh

Luke 22:63-71

THE DECISION

Who is Jesus?

            We get a little nervous when we see specials on TV that declare they are going to explore the historical Jesus. A&E or History Television, from time to time, will present some radical or controversial aspect of Christ’s life. Underlying these documentaries is the intention to get at the real life of Jesus, who he was, what he did, while stripping him of the evangelical clothes or the Christian legend. That’s where we grow nervous; what kind of Jesus will they present?

            History cannot get away from the fact that Jesus impacted the world in a profound and unforgettable way. Even H. G. Wells declared, “I am an historian, I am not a believer, but I must confess as a historian that this penniless preacher from Nazareth is irrevocably the very center of history. Jesus Christ is easily the most dominant figure in all history.”

            However, simply being the greatest figure in history is not enough to describe Jesus. He was much more than that; he presented himself as more than that. Thomas Shultz said, “Not one recognized religious leader, not Moses, Paul, Buddha, Mohammed, Confucius, etc., has ever claimed to be God; that is, with the exception of Jesus Christ. Christ is the only religious leader who has ever claimed to be deity and the only individual ever who has convinced a great portion of the world that He is God.”

            Jesus is presently on trial. He is being judged by the world and found to be a fraud, a charlatan, a con-artist, a lunatic, a menace, impossible to live up to, and a host of other descriptions. Some of you here today may still have Jesus on the examining table. You have believed in him but are still testing him to see if he is reliable. Some of you believe without a doubt that Jesus is the most significant person in your life. Jesus is being judged by humankind, yet one day he will come to judge humankind on the basis of what they thought of him. Who is Jesus?

1. Jesus is abused by men

In our text today (Luke 22:63-71), we are introduced to the cruel fury of humankind. It is inexplicable that the men, the police as it were, who were guarding Jesus after his arrest in the garden, would begin beating and mocking him. Why? What caused these men to unleash their crudest feelings on Jesus? “They blindfolded him and demanded, ‘Prophesy! Who hit you?’” (64). Then they insulted him.

            When we look back to how Jesus entered Jerusalem a few days prior, we see Jesus throwing tables around in the temple. But we also see a meek and mild Jesus taking the time to care for people. The blind and the lame came to him at the temple, and he healed them. He spoke powerful and loving words to the people that set them free.

            Oddly enough, this did not sit well with everyone. Matthew tells us, “But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple area, ‘Hosanna to the Son of David,’ they were indignant,” (Mt 21:14). Yes the table turning and the claim of royalty were upsetting, but it wasn’t that which upset the priests. Something about Jesus created controversy.

            If a man came into our foyer during this service and healed a few people and they started shouting “hallelujah” and praising God, we might find that disrupting and upsetting, and we might ask that healer to leave. Can you imagine? Jesus was kind of doing that in the temple.

            On the other hand, I was at a Jets game the other night and heard Christ’s name being thrown about as a curse. I don’t know what Christ’s name had to do with the temperature of beer but even his name is abused in our public places. We don’t hear, “O for Buddha’s sake.”

            Jesus draws either the praise of men and women or the abuse. He is a polarizing character. The guards abused him, mocked him, spit on him, played games at his expense, and mimicked him. Why would a gentle man like this draw abuse?

2. Jesus is judged by the elders

The trial of Jesus began in the dark of night. What is not immediately apparent to us is that midnight trials are illegal. This is why we read, “At daybreak the council of the elders of the people, both the chief priests and the teachers of the law, met together…” (66). With the sun up the real trial, if it can be called that, began.

            This is the Sanhedrin, a council of 71 members with the high priest serving as its leader. It was made up of Sadducees, Pharisees, middle-class laymen and wealthy men. Jesus was not being tried by a mob or by revolutionary upstarts. Behind this court lay a tradition of righteousness superior to anything the world had ever seen. Behind this court lay the prophets God had sent, the covenants, the Holy Scriptures, the sacrifices and offerings. Behind it lay the Ten Commandments. Behind it lay all the examples of case law and grieved over prophets whom God had sent, whom their fathers had murdered. These were top lawyers of Israel, skillful, learned and discerning.

            And yet, for all their experience and learning, they could not see who was sitting before them. Earlier, Jesus had said, “though seeing, they may not see; though hearing they may not understand,” (Lk 8:10). That describes even today why some do not recognize Jesus. They just can’t see him.

            So they ask him, “If you are the Messiah, tell us,” (67). This is not a query for faith’s sake; they want to know so as to convict him.

            Jesus answered, “If I tell you, you will not believe me, and if I asked you, you would not answer.” This is a similar situation as back in ch. 20:1-8 where they ask Jesus how he got his authority. Jesus turned this question on them and said, “Where did John’s baptism come from?” It doesn’t matter how Jesus answers the question, they won’t believe it. So why bother answering? Some people don’t want to know the truth.

            However, Jesus goes on, and what he says next seals his fate. “But from now on, the Son of Man will be seated at the right hand of the mighty God,” (69). As Jesus is being judged, he declares that he will be at the right hand of the power of God judging them. He refers to the Daniel 7 image of the Son of Man which is pregnant with meaning. It was not a crime to claim to be the Messiah; history reveals plenty of those that didn’t get convicted. Jesus is claiming here that he is able to go directly into God’s presence and rule at the divinity’s side from heaven. This is worse than defiling the Holy of Holies. Jesus is offending their sense of God’s holiness. He is claiming something no man has ever claimed.[i]

3. Jesus is accused of heresy

Luke records the question simply, “Are you then the Son of God?” (70). Matthew adds a detail, “The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Christ, the Son of God,” (Mt 26:63). 

            Witnesses proved useless. Jesus won’t talk. Finally, Caiaphas, the high priest, forces Jesus under oath to tell the truth. This is pretty humiliating. Imagine that a man who has dated a woman for two years decides it’s time to marry. He declares his love for her and proposes. She says, “I don’t believe you. Put your hand on a Bible and swear to me that you love me.” That is distrust. That is suspicion. That’s how Caiaphas treated Jesus. Caiaphas was saying, “I don’t believe that throughout your life you and your Father have been one. I don’t believe that you are the Messiah of truth sent by the God of light into the world.”[ii] He doesn’t want to know the truth. Caiaphas just wants to condemn him.

            But Caiaphas asks the most important question ever asked. Feminists ask why Jesus only chose men for his twelve. The gay community asks if homosexuality is really a sin. Post-modernists question the absolutism of the Scriptures. Evolutionists question the origin of creation. But the more fundamental question that supersedes all questions is this: Is Jesus the Son of God? Did God the Creator, the One and true living God, send Jesus into the world to bring his children out of darkness and into the light? If you answer “yes” you have found the starting point for the answer to all those other questions. We must always come back to Jesus.

            Jesus answers Caiaphas, “You are right in saying I am,” (70b). This is a roundabout way of saying “yes.” In effect, Jesus really says, “I will not deny it, but I would mean it a little differently from the way you mean it.” Jesus has admitted to claiming to be the Son of God. Ghandi revered Jesus as a great moral teacher; many admire him for his way of life; Jesus has changed history. But you cannot stop there; the claim of Jesus to be the Son of God will not let you. Either Jesus is the Son of God or some kind of mad man and deceiver. You can spit at him, or you can fall down before him and call him Lord and God. But he is not just some teacher.

4. Jesus is condemned for being Jesus

Following Jesus’ admission to being the Son of God, the elders said, “Why do we need any more testimony? We have heard from his own lips,” (71). Matthew’s gospel adds details again. The high priest, Caiaphas, tore his clothes and cried out, “He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy. What do you think?” (Mt 26:65-68).

            The answer from the council? “He is worthy of death.” Oddly again, they start hitting him again. Yes, he is confessing to be the Son of God. You call it blasphemy. But why hit him and spit on him and mock him again. Put him away in an asylum. But why lose control of all senses and logic? Why do they act like animals?

            Remember what Jesus prayed in the garden? “Father, not my will but yours be done.” This is it. This is the Father’s will. The Father’s will is that Jesus be handed over to the insanity of men controlled by their sinful natures and to be treated like the prophets of old. Jesus has identified with the prophets who were before him. He had to be rejected and be killed. This is the Father’s will. It goes against all human logic, but there it is.

            The high priest tore his robes. This is a sign of despair before the Lord, a sin actually, because the priest’s robe was designed never to tear. A priest must never despair before the Lord and tear his clothes (Ex 28:31-32).

            We see this despair in the lives of our friends and family who just can’t seem to grasp Jesus. We grieve their rejection of Christ and wonder why their eyes are blind to the Savior. But as Paul says, we were once like them (Eph 2).

            Even now we are guilty of taking our eyes off of Jesus and fail to see him. I read this week that we tend to look at our sins and mourn the long list of transgressions we have committed. The writer says it is not the sins we ought to grieve but the fact that we have offended a holy God. Our God is the focus, not our sins. And when we grasp who Jesus is, we find the One who died for our sins and cancelled them.

            Jesus is condemned for being Jesus. If Jesus is who he says he is, then we have to confess our sins and call him Lord and God.

Conclusion

“But what about you?” Jesus asked. “Who do you say I am?” Simon Peter answered, “You are the Christ, the Son of the living God” (Matthew 16:15-16).

            You must also answer the question: Who do you think Jesus is?

            Jesus is not merely a good teacher.

            Jesus is not an insurance policy against hell. Salvation is sometimes viewed as a reservation in heaven. If believing in Jesus is only about heaven and eternal life when we die, then living as a Christian in the present is futile.

            If Jesus is the Son of God, then a decision needs to be made. You and I must give him the space in our lives to be the Lord of all we do and think and say. All we plan and work at are under his authority then. If Jesus is the Son of God and you choose to believe this and confess this, He will change your whole way of life. This is called discipleship.

            Philip Yancey, in his book The Jesus I Never Knew, wrote “It occurs to me that all the contorted theories about Jesus that have been spontaneously generating since the day of his death merely confirm the awesome risk God took when he stretched himself out on the dissection table—a risk he seemed to welcome. Examine me. Test me. You decide” (JNK, 21).

Jesus said, "If anyone would come after me, he must deny himself and take up his cross daily and follow me," (Luke 9:23). That means a daily decision to confess that Jesus Christ is Lord. When you wake up each morning - Jesus is Lord.

                                                            AMEN

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[i] Darrell Bock, adapted.

[ii] Geoff Thomas, adapted.

Luke 22:47-53

BETRAYAL

Have you ever been betrayed?

            If you have trusted someone with a secret that you felt was too dark and horrible for the public to know about you, yet felt that it was too much to bear alone, then that someone went and exposed you, you know betrayal. It is an offense that is difficult to forgive. Many have shared with me how hard it is to open up to others after having been betrayed in this way.

            If you have taken a position on a critical issue and believed your friend or spouse to be on your side only to find that they do not support your position, you know betrayal. Our drama group in college was griping about a sketch we had to perform. We didn’t like it and it didn’t seem to have a point. When our director arrived, I spoke up and told her what “we” thought. I turned to the group and said, “Right, guys?” only to find that they had lost their tongues. Betrayal leaves you standing alone and feeling stupid.

            Jesus knew very well the feeling of being betrayed by someone who was close to him. We have entered into the darkest period of Jesus’ life with a look at his prayer in the Garden. The very next moment after his “Amen” was the coming of an angry mob who wanted his life. This mob was led by his friend.

            It may seem difficult to understand how a man who walked with Jesus for nearly three years, who received his love and teaching, and who felt the intimacy of his company, could turn and betray him. It is a wicked offense. But there is a sense in which his sufferings would not have been complete without his betrayal. How could Jesus sympathize with us in all our sufferings unless he himself had experienced this pain as well? When you feel betrayed – when you are betrayed – Jesus understands your hurt and your offense.

           

1. The Betrayer: The man who was called “Judas”

The Gospel writers, writing in hindsight, do not take a great deal of space to describe the man who betrayed their Lord. We get only snippets of his character here and there. What the writers do not do is take pot-shots at the man and defame him – his actions speak for themselves.

            John writes that when Mary, Martha’s sister, pours expensive perfume over Jesus’ head, Judas objects. He protests that the perfume could have been sold and the money given to the poor. John explains that he said this, not because he cared about the poor but because he cared about money and  as the keeper of the money bag he would often help himself to some of it (Jn 12:4-6).

            In our text, Luke simply writes, “While he was still speaking a crowd came up, and the man who was called Judas, one of the Twelve, was leading them,” (22:47a). That is the extent of Luke’s description, and after v. 48 he is never mentioned again.

            His role in the band of disciples is a curious one. Two things stand out: First, it was prophesied long ago that someone would betray the Christ. David wrote in his Psalm about a personal betrayal. This was read by the Early Church as a prophecy. David said, “Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me,” (Ps 41:9). Another Psalm of David foretold this feeling of betrayal, “If an enemy were insulting me, I could endure it; if a foe were raising himself against me, I could hide from him. But it is you, a man like myself, my companion, my close friend, with whom I once enjoyed sweet fellowship as we walked with the throng from the house of God,” (Ps 51:12-14).

            Second, not only was it prophesied that a close friend would betray the Christ, Jesus knew exactly who it was. Jesus made a remark to his disciples that John comments on, “Yet there are some of you who do not believe.’ For Jesus had known from the beginning which of them did not believe and who would betray him,” (Jn 6:64). Shockingly, Jesus knew what Judas would do and included him anyways.

2. The Betrayal: The Pretence of Friendship

Jesus was no pretender. He was the Man of Love. His love was genuine and all-encompassing – no one was excluded. Even a Pharisee or a Sadducee could know this love if they wanted to.

            Judas was closer to this love than the general crowd since he was “one of the Twelve.” When a parable did not compute with the crowds, it was the Twelve that got a special and private interpretation. Judas was privy to the insider’s revelation of the Christ. Jesus knew his heart and yet drew Judas close as a dear friend. At the Last Supper, Jesus announced that his betrayer was among them. He said, “…the hand of him who is going to betray me is with mine on the table,” (22:21). That is an expression of intimacy.

            So when Judas comes with the mob to arrest Jesus, he arranges a signal, a token of intimacy to single Jesus out. A hearty kiss. The sign of oneness. It says, “There is no alienation between us.” Inferiors kissed the back of a hand. Servants might kiss the palm. Slaves kissed the foot. Kissing the hem of a garment expressed great reverence. But a kiss on the face and a full embrace is a sign of close intimacy and warm affection among equals. It is a mark of selfless love and affection. And that is what makes this kiss the most ugly act of treachery ever enacted.

            “He approached Jesus to kiss him, but Jesus asked him, ‘Judas, are you betraying the Son of Man with a kiss?’” (22:47b-48). I don’t know if anything surprised Jesus, but this must have come close. He knew what Judas was going to do in betraying him but with a kiss of intimate friendship? Jesus’ heart must have broken in that moment.

            Someone said that it is only a friend who can betray you. Strangers or enemies cannot be counted as traitors – they aren’t on your side to begin with. Betrayal is a deep wound precisely because friends aren’t supposed to do that. It makes you question everything you ever knew or believed in.

3. The Betrayed: The Faithfulness of Jesus

We have seen the kindness of Jesus towards Judas, his betrayer throughout the gospels. Knowing that he was the one to turn him over, Jesus still loved Judas. Jesus was and is a faithful friend.

            We have seen in the previous text that Jesus also did not change his pattern for the night. “Jesus went out as usual to the Mount of Olives…” (39). He wanted and needed to be found by Judas. Someone wrote that the location of the Last Supper was not divulged to the disciples until it was time to eat so that Judas would not give away that location and spoil Jesus’ last moments with his disciples. I don’t know about that, but it seems plausible. What we do know is that Jesus was faithful to the Father’s plan and that he submitted in time and space through prayer to what was going to happen.

            What I will say is not found in Scripture but is consistent with the faithfulness of Jesus’ character. I believe that Jesus shows us his loving and forgiving nature when he restores Peter. He who professed that he would never deny or abandon his Lord in the face of crisis, three times denied ever knowing Jesus. That, to me, is the same as betrayal. Peter was overcome with fear and gave up his Lord. But Jesus brought him back into the intimate friendship of the Lord when he forgave Peter and commissioned him to feed his sheep (Jn 21:15-19).

            What I say that is not found in Scripture is this: Jesus would have forgiven Judas too. I cannot believe otherwise. That is the character of Jesus and I am sticking to it.

            However, we know that Judas was so distraught over his actions that he went off and killed himself. It seems that Judas was surprised to find that the chief priests and elders wanted to kill Jesus. So he gave back the thirty silver coins and went away to hang himself. Judas only cared about money; he didn’t think Jesus would die. As a result, we will never know what their reconciliation would have looked like.

Conclusion

There are two ways to apply this event known as the betrayal of Jesus:

            When we are betrayed, we have the example of Jesus who loved the person who betrayed him anyways. Incredible love. Jesus treated him as a brother despite his character. Jesus was ready, I believe, to forgive Judas, we ought to be ready to forgive our friends too when they hurt us.

            John Bevere, in his book, Bait of Satan, says, “Our response to an offense determines our future…Many are unable to function properly in their calling because of the wounds and hurts that offenses have caused in their lives. They are handicapped and hindered from fulfilling their full potential. Most often it is a fellow believer who has hurt them. This causes the offense to feel like a betrayal.” We must deal with these offenses and hurts in a way that does not let them ruin our lives. We must do the seemingly impossible: name the hurt and forgive the offender. That’s one side.

            The other side of betrayal is not always on our radar. Like Judas, we are capable of betraying our Lord. We turn our backs on him. We deny him when we are with our work friends. We are afraid to mention his name when the conversation cries out for the name of Jesus. There are times when we could declare what we believe about him but we are afraid to speak for sounding foolish or ineloquent. We betray our faith in Jesus too.

            But Jesus is faithful. Judas turned away from forgiveness thinking it impossible for his actions. Peter, just as guilty, turned to Jesus and chose grace and life. Peter is proof that because Jesus is faithful, we have the opportunity to become his faithful friends, disciples, servants and ministers of his grace.

                                                            AMEN

Lord Jesus

            You who were betrayed and who go on being betrayed –

            Grant us the courage to stand faithfully for you

            In every situation, no matter the cost.

            Transform our fearfulness and fickleness into faithfulness.

            When your eye searches us this week,

            May you find us loyal and true.

            May you never see betrayal in our actions

            Or hear denial from our lips.

            How much we long to be your faithful friends, O Lord!

            Thank you for your faithful love.

            You are a faithful friend to us to the end of time.

Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead…Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls. (1 Peter 1:3, 8-9).

                                                            AMEN

Luke 22:39-46

THE ORIGINAL “BLOOD, SWEAT, AND TEARS”

There are moments in our lives when it is difficult to pray. The pain and the sorrow are so intense that words get caught in our throats. We feel frustrated in those moments because we know we ought to pray, to cry out to God – we really want to – but the emotions we carry stifle our thinking processes. If only falling to our knees and crying were a prayer.

            But they are.

            And Paul taught the Romans that the Spirit helps us in our weakness. When we do not know what we ought to pray, the Spirit intercedes for us with groans that words cannot express (Ro 8:26).

            Would it help you to know that Jesus felt the way you do? Would it help to know that he was so overcome with emotion and sorrow that he had trouble finding the words to pray to his Father in heaven?

            Luke tells us that the disciples were overcome with sorrow and that sorrow was manifested in drowsiness and sleep. Meanwhile Matthew and Mark record that Jesus was “overwhelmed with sorrow to the point of death.” That is a heavy sorrow. Have we ever seen Jesus so distraught?

            Jesus faced a raging storm on the Sea of Galilee that threatened to sink their boat with confidence and composure. He faced demonic forces and satanic temptation and the grilling of Israel’s religious leaders with amazing courage. But here in the Garden the disciples saw something they had never seen before in their master: they saw him writhing in agony on the ground as he prayed. Something terrible was going to happen. Jesus knew it and the disciples sensed it.

            We love the Jesus who stood with courage and composure to face his opponents. He is our hero and our champion. But we need this Jesus who, in his greatest trial, revealed to us that even the perfect man could feel the crush of sorrow and anxiety. He is our Savior. We need this Jesus who suffered and knew what it was to wrestle with God in prayer.

1. The situation in which Jesus prayed

We read that Jesus went “as usual to the Mount of Olives” with his disciples trailing him. This might mean that with the thousands of pilgrims coming to Jerusalem for the three big feasts of the year, Jesus and his disciples made their campground typically on the Mount of Olives.

            What it also tells us is that Jesus, knowing that his betrayer had gone to gather his forces to arrest Jesus, did not change his campsite. He did not run and hide in the valley of Ben Hinnom among the trash and refuse. He did not high-tail it to Galilee where friends could hide him. Jesus went “as usual” to the same spot on the Mount of Olives so that Judas could find him.

            Even though he knew what was coming, Jesus began to feel overwhelmed by the thought of it. Matthew tells us that he took the eleven disciples and told them to pray. Going a little further with Peter, James and John, he asked them to pray with him and be near him. Then he went a little further by himself to pray. Prayer played a central role in this event and in this text. Prayer was the only thing that could get them all through this night.

            Jesus prayed for what might have been three hours. But when he periodically checked on the disciples, they were sleeping. Jesus rebuked them, “Pray that you will not fall into temptation,” and again, “Get up and pray so that you will not fall into temptation.”

Have you ever wondered what temptation Jesus referred to in this command? To sleep? To run away? To flee the coming horror? To fight the guards coming to arrest him? The temptation is very specific. It is not a general temptation that we can all apply to our lives like some platitude pastors invoke. From the context of our Lord’s words it appears that there is a very present danger the disciples could succumb to if they don’t pray. Other gospels record that Jesus rebuked Peter for chastising Jesus about his coming death. This gospel records that just before the Garden event, the disciples were arguing over who was the greatest. Peter brags that the others may abandon Jesus but he never would. But the real danger and temptation for the disciples is that they would resist the sacrificial death of Christ on the Cross. We see this briefly in Peter’s use of the sword on the temple servant’s ear. To put it in simple terms, the disciples were going to be tempted to resist the will of God for Jesus and themselves rather than submit to it.

We can understand that very well. When we see pain and grief in our immediate future, we want to avoid it. We may even deny it. The temptation is very great to explain away what is so clearly before us. But here in the coming death of Christ is the temptation to fight the will of God. We do this when we consider ourselves and say, “I am not that bad. Jesus did not need to die a horrible death for me. Surely our world is not as corrupt as all that. Look at the good society has done.”

2. Why Jesus prayed

If humankind is that good, why did Jesus pray as he did? Before we get to that we have to ask another question: Why did Jesus pray?

            Last week, a man who does not know Jesus very well, asked me that very question. I was explaining the Trinity to him and said that Jesus is God in the flesh. When Philip asked Jesus to show the disciples the Heavenly Father, Jesus replied, “Don’t you know me?” And Jesus continued to say that he and the Father were one. So why would Jesus need to pray to God, the man asked me?

            The Early Church fought heresies that declared Jesus was just a man. Jesus is God, the church said, and proved from Scripture this was true. But in the fight we may have forgotten the humanity of Jesus. Jesus was fully God and fully man. As a man he was baptized with a baptism of repentance, not because he was sinful, but because he wanted to identify with humankind in our sin. He also prayed because as a man, Jesus was dependent on God’s power and might.

            Don Macleod said it very well. “Why is this worth reflecting on? Surely for one thing, the very fact itself, that he prayed – that he prayed – because prayer is impotence grasping at omnipotence, and here is Christ praying. In him there is the reality of impotence reaching out towards omnipotence. His praying is the greatest single indicator of his own dependentness, of his own human sense that with his limited created resources as a real man he simply couldn’t handle the situation that was emerging before him.

            “I think we must drive it and ram it home to the depths of our own consciousness that awareness of being dependent on God to get by is not any sign of sinfulness; it is a sign of humanness. It’s a reminder to us that if Jesus felt that he couldn’t bear his load, or climb the mountain, or cross the river, or overcome the temptation except in the strong crying and tears which he offered to God then how before God can we hope to go through life day by day and say to God, ‘Father, it’s okay. We can handle it.’? We have to come before God in this crushing sense of our own sheer weakness, because when Christ is praying he is saying in the most eloquent fashion possible, ‘There is no way that in my naked and unaided humanness I can carry this load, nor finish this work, nor bear this burden, nor emerge from this trial.”

            Luke says that Jesus was in such anguish in his prayers that his sweat was like drops of blood falling to the ground. When have my prayers been so earnest? I cannot recall. But there is no way that we can face the day without prayer. We must recognize our impotence and acknowledge the omnipotence of God through prayer and say with all honesty “this is too heavy.”

            For Jesus, a tsunami of horror was about to crash down on his head. He was facing a world of pain that he had never experienced, nor has anyone ever experienced then or ever again. And so he prayed.

3. What Jesus prayed

So in regards to this horror, what did Jesus pray? If humankind isn’t that bad why was Jesus a hot bubbling mess on the floor of the Garden that night? What brought him to the point of near physical death right then and there?

            Jesus prayed, “Father…” Mark says he cried “Abba, Father…” the term of endearment. Jesus cried out to his dear Father and begged him to hear this petition. Jesus was probing the Father’s heart to see if there was any other way to achieve the salvation of humankind. Was there not some other way for the sins of men and women to be forgiven?

            Christ’s death was the only way. The thought of death itself must have been agony alone. Death is the curse of a fallen world. It is an ugly reminder that we are subject to sin and judgment.

            That’s why Jesus prayed, “Father, if you are willing, take this cup from me…” Give me a different cup. I don’t want to drink this cup if I can help it. What’s wrong with this cup?

            In OT terminology, “the cup” is a reference to God’s divine judgment. God put all his wrath against humankind into a bowl, all his righteous judgment against sin into a cup. Isaiah spoke of this cup when he wrote, “Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, you who have drained to its dregs the goblet that makes men stagger,” (Is 51:17). And Jeremiah also referred to this horrible cup when he wrote, “Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it,” (Jer 25:15).

            Jesus looked into the cup and said, “Eww. That is gross.” He looked into the cup and saw the sin of David, who committed adultery and murder; he saw the sin of Paul who murdered the saints; he saw the sins of the ages of all the people who went their own way and disobeyed or ignored God’s good commands for us; he looked into the cup and he saw your sin and my sin. And Jesus recoiled.

            John Calvin says that Jesus made a very human statement in asking his Father to take the cup away. His redeeming follow-up was to say, “yet not my will, but yours be done.” It was as if he was saying, “I know better.” Jesus was just expressing his disgust and then submitting to this cup.

            Here is something encouraging for us as we think of God’s will. Some might say that if we only knew God’s will for our lives it would be an easy thing to just do it. Did Jesus find the will of God easy? It was no easier for Jesus than it was for Paul and his thorn in the flesh. It is no use saying to Jesus or to anyone facing a trial, “If it’s God’s will…” because it is still painful.

            Jesus did not find the will of God easy. It was not automatically comforting to know that this was God’s will. Jesus does not tip the cup back as if it were a smoothie. He prays and he prays earnestly and in that prayer and only in that prayer is he able to say, “not my will, but yours be done.”

            Thus Paul could say, “He made him who knew no sin to be sin on our behalf, that we might become the righteousness of God in him,” (2 Cor 5:21).

When you struggle on your knees in prayer and find the words do not come, remember that Jesus struggled for you in his own prayer. Get on your knees and in your weakness reach out to the power of God. But remember that Jesus took all the sorrow upon himself so that your mere gesture of reaching out to God with wordless pain is a prayer in itself. Such is the grace of God that all we have to do is cry or sit or reach out to him in our hearts.

            And perhaps when you think of Christ’s agony, the words you see will come pouring out of you like a stream of praise.                                             AMEN

Luke 22:24-30

TRUE GREATNESS:

OVERCOMING ILLUSIONS OF GRANDEUR

What is the true measure of greatness? Who is qualified to bestow greatness on anyone?

            One of the most well known boxers when I was growing up was Muhammad Ali. I don’t care for boxing but everyone had heard of Ali, or Cassius Clay. Ali was known for bragging, “I’m the greatest.” He often declared, “I float like a butterfly; sting like a bee.”

            On one occasion, just before take-off on an airline flight, the stewardess reminded Ali to fasten his seatbelt. “Superman don’t need no seatbelt,” Ali replied. The stewardess retorted, “Superman don’t need no airplane, either.” Ali fastened his seatbelt.[i]

            Some of us, like Ali, suffer from the illusion of grandeur. That is, we think more highly of ourselves and our achievements than we ought to. This is a serious medical disorder, but I think it is a spiritual disorder also. I have noticed an odd paradox in the spiritual sense: many have a dual self evaluation where they at once think they are not good enough and at the same time are quite proud. In other words, their greatness is not being acknowledged and self-pity sets in.

            We all suffer from the “Greatness” syndrome at one time or another. We all want to be great at something: a great parent; a great employee; a great boss; a great Christian. But achieving greatness in the Kingdom of God takes a different path than the one the world suggests.

            What we learn from the life of Jesus, and specifically from Luke 22:24-30, is that if you want to be great in God’s sight, you must learn to be a humble servant of others.

            This is the lesson Jesus drives home in the Upper Room event, the last night of his life before the crucifixion. It was a poignant lesson considering the argument the disciples were having over which one of them was the greatest in their little group. The absurdity of the argument sets the stage for a relevant teaching, especially today.

1. Stop acting like the world

No one knows what started the argument. It might have been that their master’s talk of leaving had spurred thoughts of succession. Who will take over for Jesus while he’s gone? Perhaps the seating arrangement was a hot topic, like kindergartners all wanting to sit next to teacher. If Peter thought he deserved more respect because he was the eldest, John, the youngest, got to lay his head on Jesus’ shoulder while they talked.

            One thing is certain: they all avoided the wash basin and towels for washing feet. Getting a good seat at the supper was more important than washing feet. And each one thought of themselves too highly to stoop to do this servant’s job.

            So a dispute broke out. The Greek word for dispute is “loving strife.” It sounds like they enjoyed this argument. Jesus did not. He tells them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors,” (22:25).

            In short, Jesus tells them to stop acting like the world. “Gentile greatness,” he said, is where Gentile kings use their greatness, letting others know they have it, flaunt it and dominate with it. They don’t lead; they lord it over others. What does a person of the world think?

a) “You are beneath me.” This is the result of the dispute. If I am the greatest, then you are beneath me. It is an inevitable result. In Olympic hockey the silver medal is called the “loser medal” because it means you lost the gold. You are not as good as me. Competition breeds this attitude. Not that competition is always wrong, but it can inflate the ego or incite resentment. Is it really that important to be first?

b) “You work for me.” If I am greater than you, then you serve me. That’s the attitude of “greatness.” Some celebrities give this impression: they expect to be catered to. But it isn’t just celebrities. We are all capable of carrying this attitude into a restaurant or any place of service and expecting top quality attention.

c) “You owe me.” Those who exercise authority over them call themselves “Benefactors.” This is the only place in the NT where this word occurs. It seems that it has a negative face on it because, though a benefactor can be a great support, in this context the Benefactor seems to expect recognition for the good they have done. When a “benefactor” has this attitude, you know they do not have a servant heart.

2. True Greatness calls for Extreme Servanthood

Jesus contrasts Gentile Greatness with his own Kingdom definition of greatness. He said, “But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves,” (22:26).

            What Jesus is calling for is quite radical. It is extremely opposite of what the world thinks of greatness. What is Jesus asking? What is he calling for?

a) Called to be counter-cultural – Jesus said quite emphatically, “you are not to be like that.” As a follower of Jesus you are called to live a counter-cultural life. Everything about the Christian life is opposite of the norm: confessing sin, declaring Jesus Lord, denying oneself for the Kingdom. It’s all odd – it’s quite peculiar. The KJV uses a word that sounds offensive and is yet appropriate: we are a peculiar people.[ii]

            There is nothing more peculiar in our world than Paul’s charge to the Roman believers: “For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you,” (Ro 12:3).

b) Called to turn leadership upside-down – Next, Jesus gives two illustrations of how leadership looks in his kingdom.

            The first illustration is of a child. Earlier in Luke, the disciples had argued over this greatness question (9:46-48) and Jesus had taken a small boy and said, “Whoever welcomes this child in my name welcomes me.” Jesus also told them that if anyone wants to enter the kingdom of God they must become like a child. Small children are dependent on their parents for necessities and direction. They have perfectly needy hearts that drive them to their parents for all things. This is how a leader should be, Jesus says. The leader goes to the Heavenly Father for all things and depends on his grace when things go awry.

            The second illustration is that of a servant. If you have watched Downton Abbey, you will notice the division of classes between the nobility and the servants of the house. It is stark. Servants do not speak unless spoken to and at great pains avoid mishaps with serving dishes. Jesus said that a leader is to be like the footman, the butler, the maid, but not at all like the Earl or the Duchess. A leader is a servant above all.

c) Called to be like Jesus – Jesus then makes a statement about himself. “For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves,” (22:27).

            Who is the greatest in the room? Jesus answers that by saying he had full rights to sit at the table and be served. He is the Son of God. He is the Messiah, and they acknowledged that. Now if he is the Messiah that is the Jewish way of saying Jesus is the King. So who is the greatest in the room? Jesus is. But he came to serve. Again in Matthew’s gospel, Jesus is recorded as saying, “the Son of Man did not come to be served but to serve and give his life as a ransom for many,” (Mt 20:28). “Son of Man” is another term for “king.”  

            What does the king do? Somewhere in the course of the evening, perhaps after this dispute and in the middle of supper, Jesus gets up and takes that lonely basin of water, wraps a towel around his waist and begins to horrify the disciples…by washing their feet. This is the job of the lowly servant. This is the epitome of leadership. And the next day he would wash their feet again, as it were, he would die for them.

            When we practice footwashing – and I hope I don’t scare you away from it by saying this – but what we are really saying by washing each other’s feet is, “I would die for you.” For what Jesus did in the act of footwashing was foreshadow the cross. Jesus said if we want to follow him we have to take up our cross daily and deny ourselves. Well here it is. We are called to be like Jesus – this is what it means.

3. Jesus’ reward for those who serve

While it appears that Jesus is downplaying greatness, a correct reading of this text shows that Jesus is promoting greatness – it’s the “getting there” that is revolutionary. Jesus doesn’t rebuke the disciples for wanting to be great – he shows them what true greatness really is. And there is a reward for following Jesus’ example.

a) Jesus rewards faithfulness – First, Jesus says, “You are those who have always stood by me in my trials,” (28). When men of Nazareth wanted to throw him off a cliff because of his preaching, the twelve stood by him. When the popular Pharisees got angry with him, the twelve didn’t abandon him. Through various hardships and challenges they stuck with him.

            There are challenges in following Jesus today, times when we could abandon him. In those times of temptation, let us acknowledge, “I have been vain and self-promoting and foolish. I am frequently desperately ashamed of how I have been, but this one thing I know, that Jesus Christ is the Son of God and my Savior, and I am going to cling to him whatever. I shall stand by the Lord. I shall identify with him. I will not be ashamed of the gospel of the Lord Jesus Christ when it is the most unfashionable thing in my culture and in my job to believe in Jesus. Even then I shall stand by Christ in his trials.”[iii]

b) Jesus promises something better – Jesus rewards faithfulness and promises something better. We may be giving up a lot in this world by bending our knees to serve, but we are gaining something far better. In this kingdom, the losers win. If we lose our reputation for the sake of someone else’s advancement, if we lose our social status for standing with the least of these, if we lose financial security to better someone’s life, if we lose friends to love the loveless, we lose a great deal. But that loss gains you a kingdom.

            Jesus said, “And I confer on you a kingdom, just as my Father conferred one on me,” (29). This is spoken in covenantal language, which means it is a promise. A life lived in giving to others is a life of greatness that does not go unnoticed by God. A life of sacrifice is a great life. But more than that, we lose in this life to gain in the next.

c) Jesus invites us to his table – Here’s the best part: Jesus invites us to sit with him at his table in his kingdom. One of my favorite images comes from Revelation where Jesus knocks on the door and promises to come in and eat with us.[iv] I imagine a long drawn-out meal, with good wine (its okay – its heaven), and great conversation with my Lord. Well here it is more than that. Here it is the consummation of the entire Gospel story from Genesis to Revelation.

            In Genesis humankind fell because Adam and Eve listened to a serpent and betrayed our kingly and priestly roles. Instead of representing God to the creature, the pair gave up their authority to rule to elevate themselves to God’s role. They lost so much for the human race as a result. The way up was down.

            Now Jesus invites us again to take on that role as kings and priests in his kingdom, to fellowship at his table, and to rule again. And Jesus shows us that the way down is the way up. So get down on your knees and serve. That’s what kings do.

Conclusion

Paul took the life of Jesus as his sole focus. This is the reason he wrote verses like the following: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves,” (Phil 2:3).

            No matter how great we think we are, or are even perceived to be, Christ calls us to stoop and serve. A large group of European pastors came to one of Dwight L. Moody’s Northfield Bible Conferences in Massachusetts in the late 1800s. Following the European custom of the time, each guest put his shoes outside his room to be cleaned by the hall servants overnight. But of course this was America and there were no hall servants.

            Walking the dormitory halls that night, Moody saw the shoes and determined not to embarrass his brothers. He mentioned the need to some ministerial students who were there, but met with only silence or pious excuses. Moody returned to the dorm, gathered up the shoes, and, alone in his room, the world’s famous evangelist began to clean and polish the shoes. Only the unexpected arrival of a friend in the midst of the work revealed the secret.

            When the foreign visitors opened their doors the next morning, their shoes were shined. They never know by whom. Moody told no one, but his friend told a few people, and during the rest of the conference, different men volunteered to shine the shoes in secret. Perhaps the episode is a vital insight into why God used D. L. Moody as He did. He was a man with a servant’s heart and that was the basis of his true greatness.[v]

            Jesus calls us to true greatness. He calls us to humbly serve.

                       

                                                AMEN

---

[i] The Little Brown Book of Anecdotes, ed. By Clifton Fadimon

[ii] 1 Peter 2:9

[iii] Geoff Thomas, sermon “Who is the Greatest?”

[iv] Revelation 3:20

[v] Gary Inrig. A Call to Excellence. (Wheaton, Illinois: Victor Books, 1985), p. 98

Luke 21:5-38

GOD IS BUILDING HIS HOUSE

Almost four years ago, when Sharon and I were on our sabbatical, Randy and Ang invited us to go to Chicago for the weekend. They graciously suggested that we choose the sites we would want to see. The first place I wanted to go was to a church service at Moody Memorial Bible Church.

            The church had been built in the 20’s so Dwight Moody would never have seen this building with his name. But other famous preachers filled the pulpit there, preachers like Harry Ironside, R. A. Torrey, Alan Redpath and Warren Wiersbe. So there was both a historical and spiritual nature to my desire to see this place of worship.

            Having never seen any pictures of the church before, I was amazed at the architecture and the ambiance of the place. I could not stop taking pictures of everything. That is, until a very authoritative lady usher came and told me to stop it. Apparently the flash messed with the TV cameras (which I could not locate).

            Nevertheless, between the singing and the preaching, I glanced around frequently in awe of the building we sat in. But it strikes me now that the building itself is meaningless. Without Christ-centered, God-worshiping believers, a building like this can easily serve as a community hall, a convention center, or even a museum (much like Hagia Sophia in Istanbul). So the building itself loses its aura when the purpose for which it is built ceases.

            Everything in our world is temporal; it all has an end. When we build something we expect it to be useful for a long time. But the truth is that our buildings are disposable.

            God, however, is building a house that will last for eternity. That house is a place of worship where God will be given his worth forever and ever. Using Luke 21 as a starting point, I would like to tell you about this house.

1. Admiring the trees; ignoring the forest

You have heard the expression: “You can’t see the forest for the trees.” The idea behind it, of course, is that someone is looking too close at the details to see the big picture.

            Jesus was spending a lot of time in the temple at Jerusalem teaching and making his presence known. Some of his disciples, many from Galilee, likely had not see the temple before. They remarked how beautiful it was and might have said, “Don’t you think so, Master? Don’t you think it’s awesome?”

            The temple was a sight to behold, for sure. It was not the first temple on this site – that would be Solomon’s temple 900 years earlier. Then there was the second temple built 100 years after the destruction of the first temple by the Babylonians. This second temple was renovated by Herod fifty years before this particular moment with Jesus, and was still being renovated. It would take another thirty years to finish.

            Even so, at the time of Jesus, the temple was covered in gold plates so that when the sun shone on it, the temple was impossible to look at. Other parts were built with blocks of white marble so that from a distance it looked like a mountain of snow. And then, wealthy patrons continued to add costly touches, such as a gold sculpture of a vine set with clusters of grapes which were precious stones.

            But the significance of the temple to the Jews was beyond measure. To them it occupied the central place in their national, religious and cultural life. It signified a thousand years of God dealing with them; it signified the very presence of God among his people.

            So as the disciples focused on the trees, what was the forest they were missing?

2. Jesus predicts the destruction of the temple

“But Jesus said, ‘As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down,’” (21:6).

            The temple was rotten to the core. Jesus had driven out the money changers; he had exposed the hypocrisy of the priesthood; and the spiritual leaders of Israel were plotting to kill Jesus – the Messiah they had been waiting for. Even the disciples failed to see that the reality of the temple was standing right in front of them.

            Jesus was saying that the usefulness of the temple had come to an end with his arrival. The sign of God’s presence was the temple; the reality of God’s presence was Jesus. God would put his Shekinah glory in the temple in the OT; now the glory of God stood in flesh, the man from Nazareth. Everything that the temple represented was found in Jesus.

            What the temple had been saying in glittering gold and religious ritual was now see and heard in a living man. No more need for signs. The temple’s table of showbread was unnecessary – they had the Bread of Heaven now. The temple’s candelabra signifying the light of God was now outshone by the Light of the World. Sacrifices of goats, bulls and pigeons were moot with the Lamb of God. The blood of goats is replaced now with the blood of Christ. No more signs are necessary; the temple served its purpose – tear it down.

            What Jesus predicted took place as he said it would. The temple was completed in 63 AD, but a Jewish revolt against Rome was boiling over. So the Romans sent troops to surround the city and choke it out. By 70 AD, the invaders breeched the walls and began a wholesale slaughter of the people.

            Josephus, the ancient historian, tells us that the temple caught fire and those gold plates melted into the cracks and crevices of the temple walls and floors. The soldiers dug up every stone to get at the gold, so that not one stone was left on another, just as Jesus said. 

3. What were the signs of this prophetic fulfillment?

The disciples do not react in unbelief for once, but with an amazed sense of wonder. When will this happen Teacher?

            Jesus goes to great lengths to explain the signs of this event. What is worth noting is that he does it in OT prophetic language which they would have understood very well. It is problematic for us, however, because we are not used to such language and so it sounds futuristic to us.

            Nevertheless, Jesus gives three signs that show us he was absolutely right and that it did happen:

a) Jerusalem surrounded – It was only 40 years later that this picture would become a reality. Jesus said, “When you see Jerusalem being surrounded by armies, you will know that its desolation is near,” (21:20). He tells them to run to the hills when they see this army coming. Many Christians were reviled for doing just that because the patriotic Jews stayed to defend their temple. But Jesus said that day would be hard on pregnant women and the sword would fall on many of them. “Jerusalem will be trampled on by the Gentiles until the time of the Gentiles are fulfilled,” (21:24).

b) Signs in the heavens – The second sign that this time had come was the signs in the heavens. Jesus said, “There will be signs in the sun, moon and stars,” (21:25a). This is that OT language I mentioned. You can find this exact type of symbolism in Isaiah and Ezekiel where the prophets talk about the judgment coming on the nations that attacked Israel.[i] Did they actually see signs in the heavens when this happened? No, this is highly figurative language describing the fall of nations. They would describe the rise and fall of nations as being like stars falling from the heavens.

            Now, what causes readers to think that this is Second Coming material is v. 27. “At that time they will see the Son of Man coming in a cloud with power and great glory.” Jesus’ Jewish disciples would have heard this and understood that he was talking about Daniel 7, one of the most popular prophecies of that day. It spoke about a time when God’s true people would be vindicated after their suffering at the hands of beasts. The “beasts” were pagan nations. Daniel writes about a scene of a great law court, in which God, the Judge, announces his verdict and finds in favor of ‘the Son of Man’ against the beast. Then the Son of Man is brought on a cloud to share the throne of God himself. So the destruction of Jerusalem and its temple is God saying to those who killed his Son, “You despised and rejected my Son, put him to death – your own Messiah. So here’s your judgment: Your temple is gone but Jesus is enthroned in heaven.”

            The destruction of the temple is at the same time the vindication of Jesus as Messiah.

c) “This generation” – How do we know that this is history and not future? Jesus says, “…this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away,” (21:32-33). One scholar said that “heaven and earth” were colloquial for “the temple and the Torah.” More importantly, Jesus said “this generation” will see the destruction of the temple. And they did.

            Some who see this passage as still to come may not be wrong. This may be a microcosm for the times leading to the Second Coming. But it is first fulfilled in Jesus who is proved right in his prediction, and confirmed as King of kings in the destruction of the temple.

4. What this means for us

What does this mean for us? All this history stuff is sort of interesting but how does it relate to me?

            John takes a slightly different perspective in his gospel on this temple event. After Jesus cleared the temple, the Jews demanded a sign from him to prove his authority to do what he did. Jesus replied, “Destroy this temple, and I will raise it again in three days.” The Jews replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” But the temple he had spoken of was his body. (John 2:19-22).

            Through this declaration we begin to understand how Jesus saw himself. Everything that the temple signified was now found in Jesus alone. He is the person and place of sacrifice where forgiveness is found and God’s voice is heard and God’s glory and presence are encountered. What the believers saw in the destruction of the temple and its rituals was a passing of the old imperfect order for the new and perfect order in Christ.

            Paul used temple imagery in writing to the Ephesians saying how there was no longer a barrier between Jew and Gentile. All are one in Christ. “Consequently, you are no longer foreigners and aliens but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a dwelling in which God lives by his Spirit,” (Eph 2:19-22).

            What is Paul saying? He is saying that there is a new temple and it is us. Where God symbolically dwelt in the temple, he literally dwells in the people of God. After the story of the vineyard, Jesus referred to himself as the cornerstone. Paul picks up on that and says the foundation and chief piece of this new temple is Jesus.

            Peter joins Paul in this imagery when he wrote, “You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices to God through Jesus Christ,” (1 Peter 2:5). And then he also refers to Jesus as the chief cornerstone in the very next verse.

            There is no coincidence here but a deliberate reference to a significant reality: God doesn’t need a temple made with human hands. He lives in the body of Christ, the church. He is right here in the life of this community, and in the worldwide church that bears Christ’s name.

            If you look around you right now, you will see the faces of people you know. You see people who have flaws and who sin and who may have hurt you. You don’t see the glory of God. But if you look again and you look through the lens of the Grace of God, you see people who have been redeemed by the blood of Christ. You will see a people who have been shown mercy and love. Can you see them now? These are living stones testifying to the power of Christ to take broken people and make them new again. We are being built (ongoing tense) into a spiritual house that is suitable for God to dwell in. One day that house will be finished and we will know the fullness of the presence of God. Until then, we keep striving to stand firm in our faith and reflect the mercy that has been shown to you.

            Christ is the high priest of this temple, the great and ultimate sacrifice for sin, the cornerstone that all we want to line up to. We are the reflection of God’s glory together as the people of God.

God is building his house.

The material of this house is you and me.

He has torn down the old house to make room for a new and lasting house.

This temple begins and ends with Jesus Christ.

We are that house where true worship takes place.

                                                AMEN

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[i] Isaiah 13:9-10; Ezekiel 32