2024年3月17日星期日

All Hail King Jesus

 

Mark 11:1-19

The Triumphal Entry into Jerusalem

The traditional calendar for the events of our Lord’s last week of ministry looks like this:

Sunday

Triumphal entry into Jerusalem

Monday

Cleansing the Temple

Tuesday

Controversies with the Jewish leaders

Wednesday

Apparently, a day of rest

Thursday

Preparation for Passover (evening)

Friday

Trial, and Crucifixion at 9am-3pm

Saturday

Jesus rested in the tomb

Sunday

Jesus raised from the dead

 

At last Jesus arrives in Jerusalem, where his final days are taken up with the growing hostility of the Jewish leaders there and with his teaching about judgment.

As instructed by Jesus, the disciples brought a colt to him and threw their cloaks over it. Jesus sat on it and entered Jerusalem. Many people spread their cloaks on the road, while others spread branches they had cut in the fields. Those who went ahead and those who followed shouted, “Hosanna, blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Jesus’ triumphal entry into Jerusalem is always interpreted by pointing to Zechariah 9:1-13. In Zechariah, Israel’s king is pictured returning to Jerusalem after a military victory. Zechariah 9:9, “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.”

Jesus’ riding on a colt, entering Jerusalem shows that he is the Messiah, that’s God is returning to Jerusalem to become king over Israel and the nations. Jesus is laying claim to David’s throne.

About a century and a half before Jesus’ time, the Jewish national hero, Judah Maccabee rode into Jerusalem following his victories against the Seleucid armies. The people welcomed him with joyful shouts of praise. Once there, his first act in Jerusalem was to cleanse the temple of the pagan pollution visited on it by the Greek king Antiochus IV Epiphanies.

Judah started a Jewish royal dynasty that lasted hundred years. Yet the worldwide kingdom expected by Israel did not materialize with Judah Maccabee. And so the Jews waited for another king to establish the universal kingdom promised to David and the prophets, a king who would follow in the footsteps of Judah Maccabee and truly fulfill the prophecies of Zechariah.

And some other “kings” had come, following Judah in this practice, laying claim to the throne of Israel. But none of these had brought God’s kingdom with him.

Against this background, Jesus’ claim to Davidic kingship cannot be clearer. He enacts this same ride into Jerusalem, coming as Messiah to claim the throne of Israel, to bring the kingdom that Judah Maccabee could not bring.

The crowds in Jerusalem understand this action and greet the arrival of Jesus with shouts, welcome, and praise. They also lay their outer garments on the road, and then add festal branches.

The shout “Hosanna!” means “I beg, deliver us now!” and comes from Psalm 118:25-26. Of course, Jesus knew that the people were quoting from a messianic psalm, but he allowed them to go right ahead and shout. He was openly affirming his kingship as the Son of David.

However, we also note that Jesus sat on a colt which was meant for kids to ride. A king would normally ride on war horse as he enters the city. This is somewhat intriguing!

Matthew, writing to Jews who expect a military Messiah, stresses in his account that Jesus comes as a gentle and humble king. He quotes Zechariah: “See, your king comes to you, gentle and riding on a donkey (Matthew 21:5).

The animal chosen for this entry is a humble creature of burden rather than a royal steed suited to military conquest, for Jesus comes in peace. The people of Jerusalem “do not recognize ….God’s coming” (Luke 19:44) because they misunderstand the nature of his kingship which is “one of humility and service rather than political conquest.”

Jesus was God’s anointed King and Savior. He was both majestic and humble. His conquest would be spiritual and not military. In a few weeks, the gospel would “conquer” some five thousand Jews and transform their lives (Acts 4:4). Christ’s “triumph” would be the victory of love over hatred, truth over error, and life over death.

Neither the crowd nor the disciples (John 12:16) understand what kind of king Jesus is. Nonetheless, Jesus’ triumphal entry into Jerusalem deliberately challenged the religious leaders. This set-in motion the official pot that led to his arrest, trial, and crucifixion. The Jewish leaders had decided not to arrest him during the feast, but God had determined otherwise, The Lamb of God must die at Passover.

Application

As we arrive at Jerusalem with Jesus, the question presses upon us in our own following of Jesus and loyalty to him, is the cost of discipleship.

Are we going along for the trip in the hope that Jesus will fulfill some of our hopes and desires? Are we ready to sing a psalm of praise, but only as long as Jesus seems to be doing what we want? Are you one among the crowd or a disciple of Jesus?

Are we ready to go out of our way to honor him, finding in our own lives the equivalents of “cloaks” to spread on the road before him, and “branches” to wave to make his coming into a real festival? Or are we just living a quiet, deserted Christian life, distant from the people of God and God’s ministry?

Are we ready not only to spread our “cloaks” on the road in front of him, to do the showy and flamboyant thing, but also follow him into trouble, controversy, trial and death?

Are we ready to put our property at his disposal, to obey his orders even when they puzzle us – “a king on a colt”? Let’s crown Him king of our lives!

Jesus Enacts Judgment on the Temple

Luke 19: 41-44 record, as the shouts of the crowd died down, to everybody’s astonishment and embarrassment Jesus burst into tears. Through his sobs he uttered a prophetic lament over the city, predicting its destruction because it did not recognize the time of God’s visitation.

When Jesus warned the city of judgment, he was weeping over it in love. Divine judgment is a solemn, awesome reality. But the God who judges is the God who weeps. He is not willing that any should perish. And when in the end his judgment falls on anybody, God’s eyes will be full of tears.

Jesus later went to the temple and “looked around at everything”. Then, because it was late, he and the disciples went out of the city for the night.

The Jerusalem temple is the single most important symbol of Judaism, the place where God dwells among his people. There sacrificial system allows an unfaithful Israel to repair the breach made in the covenant relationship by sin. Beyond this, the temple is loaded with religious, political, economic, and social significance; above all, it stands as the center of Jewish hope for the coming kingdom.

As Jesus was out of the city for the night, he had time to reflect on what he had seen and what had profoundly shocked him, namely the commercialism of the temple of God, the very center of the religious life of Israel.

The business of the money changers related to the half-shekel temple tax and to the merchants who were selling cattle and sheep for the sacrifices. This lucrative business had become a monopoly in the hands of the high priests and had led to the gross exploitation of poor pilgrims.

The tragedy is that this business was carried on in the court of the Gentiles in the temple, the place where the Jews should have been meeting the Gentiles and telling them about the one true God. Any Gentile searching for truth would not likely find it among the religious merchants in the temple.

So on the next day, Jesus entered the temple area. He made a whip of cords, which it seems clear he used on the animals, not on human beings. In addition, he overturned the tables used by the money changers, and the vendors of doves. He also prevented people from carrying merchandise through the temple courts. He temporarily shut down operations in the temple, possibly prefiguring the ultimate demise of the temple.

The Christ who rode into Jerusalem in humility, and who wept over the city on account of its willful blindness, now brandishes a whip, a symbol judgment. It is only after we have seen the tears in his eyes that we are ready to see the whip in his hand. This was Jesus’ way of announcing God’s condemnation of the Temple itself and all that it had become in the national life of Israel.

Jesus’ words interpret his act: the temple is to be a house of prayer for all nations (Mark 11:17), the place to which all people will come to acknowledge Israel’s God (Isaiah 56:7-8). But the authorities had turned God’s house of prayer in to a den of thieves.

After that Jesus remained in the temple and used it as a gathering place for those who needed help. He healed many who were sick and afflicted, and he taught the people the Word of God.

God has chosen the people of Israel to dwell among the nations so that all nations can enter the covenant with God, but the temple Jesus enters now functions in a quite different way, supporting a separatist cause, cutting Israelites off from their neighbors.

And the chief priests and scribes were using the temple and its religious services to “cover up” their sin and hypocrisy, making the temple “a den of thieves.”(Mark 11:17)

When we see Jesus’ cleansing of the temple in this context, it becomes clear why the Jewish leaders begin to look for a way to kill him. Not only is he challenging their treasured wealth, status and aspirations, and announcing the destruction of their most cherished symbol; he also is doing these things in the name of the Lord, their God! He is acting as if he is God’s chosen Messiah.

Though the Pharisees, Sadducees, and others who vie to lead Israel can agree on nothing else, they do agree that this man Jesus threatens their whole way of life with his claim of the coming kingdom. This man has to go. In order to save guard their own agenda, the religious leaders set out to destroy Jesus—the true temple of God.

Jesus said, “The son of man came to give his life as a ransom for many.” He used sacrificial language to describe the death he would die, the death through which God’s sovereign and saving presence, that is, God’s kingdom, would come to its full effect. Jesus is the true temple: he is the Word made flesh, the place where the glory of God has chosen to make his dwelling.

So judgment on this temple must take place so that a new “temple,” Jesus’ resurrection life in the renewed people of God (cf. John 2:21), can become the light for the nations that God intends.

We also note that the cleansing of the temple action is framed by Jesus’ curse on the unfruitful fig tree (Mark 11:12-14, 20-21), a messianic and prophetic action that symbolizes judgment on an unfruitful nation. Israel had failed to be fruitful for God. In the Old Testament, the fig tree is associated with the nation of Israel (Jer. 8:13; Hos 9:10; Nah 3:12).

Mark makes it clear that the fig tree is a dramatic acted parable, indicating the meaning of what Jesus was going to do in the Temple.

Application

Before we quickly condemn the Jewish religious leaders for their sins, we should examine our own ministries to see if we are making merchandise of the gospel.

Do the outsiders in our community think of our church as house of prayer, where they can connect with God: receive his Word, receive his healing touch, and have faith in him, worship him? Are we, who claim to be God’s people producing fruits? What kind of fig tree are we, bearing fruits or withered?

Are all nations welcomed in us? Do we go to church and participate in religious worship just to give people the impression that we were godly?

If the Lord Jesus were to show up in our house of worship, what changes would he make?

Do we set out to protect our own agenda, to the extent of hurting the body our Lord Jesus—the church?

Seeking and Saving the Sinners

 

Jesus and Zacchaeus

Jesus and his disciples were on their way to Jerusalem. When they passed by Jericho, there was a man in Jericho by the name Zacchaeus. He was a chief tax collector and was very rich. He heard about Jesus’ ministry. He was keen to see Jesus.

Zacchaeus was short in figure, and very big crowd gathered to see Jesus. So, he ran ahead of the crowd and climbed on a sycamore tree to see Jesus. The act of running and climbing on the tree would tarnish one’s honor, but Zacchaeus didn’t care. He was so eager to see Jesus. He has a simple faith like a child.

Zacchaeus was a Jew but he was also a chief tax collector. The Roman rulers hired these Jewish men to collect tax from their own people. The tax collectors imposed unreasonably high tax on the people, higher than the agreed sum imposed by the Roman authority. The they would take the extra collection to be their legitimate income.

When the Jewish public saw the luxurious lifestyle of these corrupt tax collectors, they could not hide their disdain for them. They hoped that when the kingdom of God finally arrived, these great sinners would be judged by God and perish/lost.

When Jesus arrived there, interestingly, He looked up and saw Zacchaeus on the sycamore tree, and he called out his name, Zacchaeus!

Jesus knew very well the dark side of sinners. He saw through Zacchaeus’ greed, corruption, lack on inner peace, and loneliness. Jesus is able to bring healing to the souls of those who are bonded by sin so that they may be free and live a new life.

Jesus said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.”

And Zacchaeus came down at once and received Jesus with great joy. However, those who saw what happened grumbled and murmured among themselves, “He has gone in to be the guest of a man who is a sinner.”

Zacchaeus stood up and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have cheated anyone of anything, I restore it fourfold.”

Zacchaeus truly repented. In Jewish thought, true repentance means a change of heart and, through action, makes restitution for past sins.

Zacchaeus’ restitution for the past sins and also his own generosity, resulted in him losing everything but he could not care less because he had gained the salvation that Jesus gave him.

Seeing Zacchaeus’ profession, Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the perished/lost.”  (Vv. 9-10).

Jesus was the seed of Abraham through whom all nations be blessed by God. He accomplished it by bearing the sins of his people and dying the death of sinners so that they may have life. As long as a person is willing to accept Jesus as their Lord and Savior and repent from their sinful ways, he would be saved and re-admitted into the society to live a full and overcoming life.

Zacchaeus was once a social outcast, despite very rich. Everyone complained when Jesus received him. He is lonely and swallowed by guilt. He is not a happy person. He is indeed a lost person. Now Jesus found him, healed him and saved him, making him a totally changed person.

We notice some of Zacchaeus’ positive characters.

Zacchaeus is Proactive, Resolute, Determined, Never give up

Zacchaeus came to see the Lord with a heart of a child. He was truly craving to see Jesus. He did not allow his own inadequacies and oppositions to stop him from knowing Jesus and receiving grace from Him.

Many Christians when faced with cynicism, obstruction, and negative comments from others, easily be affected, and become critical and hostile to others. They may not want to attend church services or serve in church anymore.

We should not allow the attitude or the opinions of others to affect our personal relationship with God. It is simply not worth doing so.

Instead, God wants us to be full of zeal, as well as being mature in faith and growing daily in our spiritual lives. Mature Christians are those who are rooted in the Bible and understand God’s purposes. Such people do not waver from their God-given missions. They will not be affected by negative responses from others. Instead, they will find encouragement and positivity from the good testimony by others.

Zacchaeus was Creative, Humble and Submissive to Christ’s Calling

Zacchaeus indeed humble himself. He happily ran like a child, and even took the risk of climbing up a tree like a child, just to see Jesus. His sight could be blocked by the tree, yet he turned the tree to be an instrument for him to see Jesus.

Zacchaeus was humble and submissive, as he quickly came down from the tree as Jesus commanded him. Jesus came to lower those who are exalted and exalt those who lowered themselves.

What obstacles do you face today? Are you facing criticism by others? You feel that you do not have any friends? Are you experiencing financial difficulties? Do you feel you are lacking in talent? Are you too young? Are you too old? Seem hard to find any free time to serve God? Too introverted to be willing to contact other people? Is your faith or love fading away?

Let’s encourage and remind each other to always maintain a positive and humble attitude like a child. Be determined to seek for change, be willing to go the extra mile and work hard in matters big or small, the Holy Spirit will grant you the wisdom to be creative in order to overcome your obstacles. By then you will be able to live a life of breakthrough, an extraordinary life of an over-comer.

Jesus Knows You and Accepts You

The Scriptural does not say that Zacchaeus saw Jesus. Instead, Scripture emphasizes that Jesus was the one who looked up, seeing Zacchaeus, and said, “Zacchaeus, hurry and come down, for I must stay at your house today” (v. 5).

Jesus already knew his name – Zacchaeus.

The Bible tells us, while we were yet sinners, God knew us and sought after us so that we may become His children and be accepted into God’s community. God sent Jesus into the world with a purpose to seek and save the lost.

Upon experiencing the saving grace of Christ, Zacchaeus professed publicly that he would pay back four times to those he had cheated. And he would give out half of his wealth to the poor.

Zacchaeus now is a changed person in contrast to his unscrupulous and evil past. He found the free grace of God and now he also is gracious to others.  Since then, the community would certainly be happy to receive him and treat him as fellow sons of Abraham.

Today, in some ways, we all are “Zacchaeus”. We in our own ways have weaknesses, inadequacies, guilt and shame, loneliness. We long for acceptance, recognition and living a meaningful life.

Jesus had found us and saved us from sins and guilt, and given us an abundant life. In response to the Lord’s saving grace, we are to repent from past sinful acts. The Holy Spirit who convicts us of sins will surely empower us to resist sins.

Besides, as sinners who are reconciled to God, we also are to accept one another, love another, and render help to each other. 

Let’s now declare together, “It is so good to know Jesus. We accept Jesus as Savior and Lord. We want to follow Jesus and serve him. We want to offer up our money, our time, and our energy to build God’s work in his Kingdom and to help the brothers and sisters who are in need. We want to forgive one another. We want to correct our past mistakes. With the help of Jesus, we want to be pro-active and creative to overcome difficulties and obstacles in life!”

Conclusion

Dear friends, brothers and sisters, Christ is here today, seeking you out. Turn back to Jesus and serve Him! Pursue the full knowledge of Christ and draw nearer to Him. By the grace of the Lord Jesus, we can accomplish great things that are beyond our own imagination and talent. Our lives can be turned around by God’s grace.

Let’s commit all our obstacles, worries, inadequacies, and weaknesses to Jesus. We need to repent and repair the wrongs we have made in the past. Let’s be resolute in our pursuit of the Lord. Let’s desire after Jesus, serve Him to the best of our ability and obey His commandment to love one another.

2024年2月3日星期六

Be Rich Before God


Luke 12:13-21

The Foolish Rich Man

A man suddenly appeared from the crowd and approached Jesus. He wanted Jesus to arbitrate an inheritance dispute between him and his brother. But Jesus refused to intervene in this family dispute. Instead, Jesus warned the man to be on the guard against greed, because one’s life does not consist in an “abundance of possessions” (v.15).

Following that, Jesus told the Parable of the Rich Fool in vv. 16-21:

There was a rich man whose land produced an abundant harvest. The rich man said to himself: “What shall I do? I don’t have enough room to store my crops! I know! I‘ll pull down my barns, and I’ll build bigger ones! Then I’ll be able to store all the corn and all my belongings there. And I shall say to my soul, Soul, you’ve got many good things stored up for many years. Relax! Eat, drink, have a good time!”

But God said to the rich man, “You fool! This very night your soul will be demanded of you! Then who’s going to get all the things you’ve got ready for yourself?”

That is how it is with someone who stores up things for himself and isn’t rich before God.

The ancient agrarian society was characterized by a huge disparity in wealth distribution. The wealthy ruling elites made up a small number, against a large number of peasants who were barely able to make ends meet by working on their tiny plots of land.

The rich maintained their status and multiplied their wealth by demanding the payment of tribute from the poor. As such, when “a rich man” is mentioned in the story, Jesus already creates a plot and character that automatically invites judgment from his listeners.

The rich man of the parable had enjoyed an abundant harvest, and he wanted to tear down these barns and build bigger ones. Perhaps he was thinking about stockpiling, hoping for a good profit should his produce fetch better prices in the future. By then he would be able to “relax, eat, drink and be merry” (v.19).

This parable reveals a very sad side of this rich man. See what feels his mind: “I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods” (v.18).

There is no mention of his family or community. He only knew that everything he had was his: my crops, my barns, my grain, and my goods. He only made decisions by himself without considering his friends.

In the Palestinian setting of the first century where the rich man is situated, everybody’s business was really everybody else’s business. Privacy was an alien concept. Jesus’ listeners would have easily envisioned the rich man to be lonely and selfish.

Suddenly, God interrupted. God called this man, “You fool!” (v.20).

“Fool” is a very strong word. It is the same word in Psalm 14:1 “The fool says in this heart, there is no God.” A fool is one that refuses to acknowledge dependence upon God, or the existence of God. He thinks he has become so successful that he no longer needs God.

“Your life being demanded of you,” says God. The word translated ‘demanded’ has the idea of paying back a loan. This rich man had forgotten that his life was not his own, but on loan from God—who could demand return at any time.

This emphasizes the idea that the man was just a steward of his possessions; he is not the real and ultimate owner. He could not live a second longer if it is not ordained by God.

God is the creator, source and foundation of life. Our Lord Jesus has redeemed our life from sin by his precious blood. We must not forget that our life is simply a gift or a loan from God, and not a right for us to live the way we want to.

The Parable ended with these words from God; “And the things you have prepared, whose will they be (v.20)?

The rich fool’s plan for storing up material possessions for his future had been frustrated. He had either not read or simply ignored the words in Ecclesiastes 2:18-19, which says: “I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity.”

Jesus continues, “So it is with those who store up treasures for themselves but are not rich toward God” (v.21).

The rich man of the Parable is in many ways exemplary. He is a person who works, plans, saves and seeks to protect his belongings. He expects to enjoy what he has acquired and to make his future as secure as possible. There is nothing inherently wrong to conduct life in such a manner.

The flaw that beset him, however, was not a life of work and prudence. Instead, it was his life being consumed by his possessions, and the meaning and value of his life depended on them. This is greed. This is idolatry. The man and his possessions were so intimately tied together that they were inseparable.

Notice how much he uses personal references such as ‘I’ and ‘my’. The parable provides an example what one ought not to be like. The person whose identity is tied up with his or her possessions, status and achievements—and who is driven by acquiring more and more of them—can so easily end up unaware of the call of God and the needs of people around him or her.

The alternative is a life that is ‘rich toward God’, meaning that the one who is rich in the eyes of God; one who is devoted to invest the abundance of our possessions for the furtherance of God’s kingdom. This includes building local church ministries; mission works and works of mercy that having eyes open to the needs of others, and be generous in giving towards the needs.

Greed is almost an invisible sin. We are constantly driven to upgrade to a bigger house, a bigger car, the latest smartphone and luxurious travels.  Greed pushes us to build ‘bigger barns. While building the barns we lose our sense of neediness. We lose our need for God, and our care for people who need these things most. And the worst is we are consumed by anxiety and fear………

By telling this parable to the man who came to him, Jesus essentially ignored the man’s right to his share of inheritance and exposes his greed. By not adjudicating for the man, Jesus is not distancing himself from the problem of people. Instead through this parable, Jesus calls both the rich and the poor to reconsider their life and priority. Even the poor will find their security only in God, not in clothing, food or drink (12:27-31).

Jesus warns the peasants not to be like the rich. The rich would find out, sooner or later, how little control they really had over their lives and even on their possessions. He reminded his listeners: Don’t be fooled into thinking they have it all. Don’t be fooled into desiring what they have. Don’t be fooled into aspiring to be like them.

The rich man character was typical in the days of Jesus. His world view, thinking and outlook in life reflected the social system of his days. Jesus intended to provide a typical representation of an oppressive landowner, from the ways he treated the peasants working for him, so that he could continue to amass his wealth and finance his excessive luxury lifestyle. Such people assume exclusive ownership of all that they have. Their lives revolve around themselves so much so that God is even excluded, and the poor ignored and the needy forgotten.

Look further; this rich fool is also typical in our society today. Looking a little bit further and we might even find this man lurking in ourselves. Jesus' message to the listeners in a small Palestinian village is as relevant in our global village today. Our lives and possessions are merely on loan from God. Wealth and possessions can destroy us if we do not curb an insatiable desire for more.

On the contrary, we are to use our lives and possessions for the expansion of God’s Kingdom. One essential way is to pledge our offerings to finance local church’s ministries so that the gospel and different forms of aids could reach out to more people, touching and changing their lives. And ultimately more and more people will turn to Christ and God’s name be glorified.

Jesus is urging us in verses 31-34:

This is what you should search for: God’s kingdom! Then all the rest will be given to you as well. Don’t be afraid, little flock. Your Father is delighted to give you the kingdom. Sell your possessions and give alms. Make yourselves purses that don’t wear out, a treasure in heaven that lasts forever, where the thief doesn’t come near and the moth doesn’t destroy. Yes: where your treasure is, there your heart will be too.”

After listening to the parable, what did the man who came to Jesus for arbitration went on to do? This we do not know. But we know what we will do, for we are responsible for writing the ending for ourselves.

The rich man in the parable has no chance to reverse his fate for his life has ended regretfully. However, as the Word of God spoken to us today, we have the chance to write the ending for ourselves.   

May God have mercy on us; help us to step forward to be rich before Him!

2024年1月1日星期一

Building Community with Compassion and Humility

 


Luke 14:1-24

The Parable of the Great Feast

One of the motifs in Luke is ‘feasting or banquet’. Jesus is depicted having pleasure in eating with people from all walks of life, especially the poor, the unclean, the sinners, altogether are the marginalized group of the society. Jesus himself came from the vast majority of poor peasant and artisan society.

Luke actually uses feasting as a framework to illustrate the gospel of the kingdom of God. Today’s text is centered on such feasting context.

From v1, v3, we are told that, on one Sabbath, Jesus went to dine at the house of a ruler of the Pharisees. The Pharisees and Scribes were watching Jesus carefully. Judging from the conflicts between them happened in the preceding text (13:31-35), we know that this is a hostile situation with hypocritical hosts, set out to trap Jesus for breaking of the law.

Let’s see what did Jesus do and say:

God’s heart for the needy and the unclean

There in front of Jesus was a man suffering from dropsy (swollen limbs; dropsy is an abnormal accumulation of fluid in bodily tissues and cavities. And it is deemed unclean).

Jesus asked the Pharisees and experts in the law, “is it lawful to heal on the Sabbath or not?” But they remained silent. So, taking hold of the man, he healed him and sent him away.

Then he asked, them, “If one of you has a son or an ox that falls into a well on the Sabbath day, will you not immediately pull him out?” and they had nothing to say.

Through this healing act and questioning, Jesus exposed the hypocrisy of the Pharisees and the Scribes who took pride in strict observance of Sabbath and cleanliness law.

So, we see the tension rises between the pride and unbelief of the religious elites and God’s acceptance of the needy and the unclean. Against the backdrop of healing act, Jesus continued teaching people with feasting parable in the feast itself!

God will exalt everyone who humbles himself

Jesus then noticed how the guests picked the places of honor at the table, he told them: "Do not take the place of honor for a person more distinguished than you may have been invited. If so, the host may come and say to you, give this man your seat, then you would be humiliated and have to take the least important place. But you are to take the lowest place, so that the host will come to you and say, friend, move up higher. Then you are honored (vv.7—10).

Jesus’ word alluded to Proverb 25:6—7, “Do not exalt yourself in the king’s presence, and do not claim a place among great men; It is better for him to say to you, “Come up here,” than for him to humiliate you before a noble man.”

Jesus words reflect the wisdom of everyday life but it also points further to the revelation of the kingdom of God that is: “God will humble everyone who exalts himself, and exalt everyone who humbles himself (v.11)."

Jesus said this to criticize the mentality of the Pharisees and Scribes who are proud of high position, who consider own self holy, who are self-righteous and lovers of self-importance, but the fact is they will be judged by God.

Blessed is the one who will eat at the feast in the kingdom of God

V13, Jesus then turned to the host, issued a command: “But when you give a feast, invite the poor, the crippled people, the lame, the blind.”

Jesus said this is to critic prevalent cultural in which the host only invites people of similar or higher status, so as to build a mutual benefit network. On the other hand, the four kinds of people ought to be invited are of the lowest position in the society, being looked down and marginalized; especially the last three are considered sinners who are excluded from salvation.

Inviting these people or accepting them into a person’s own circle, will do no good because they cannot repay anything in kind. Besides, having this kind of people as guests would jeopardy the honor of the host. However, God will reward the host for doing so (v.14), and conversely, the Pharisees who do not accept these people will not be received by God at the resurrection of the righteous.

The above command of Jesus to the host is also applicable to us who are his followers. We are to share our wealth with the poor, taking care of the needy. Not just being the ethical instruction, the inclusion of the marginalized group also demonstrates the heart of the messianic feast in the kingdom of God as the Great Banquet in following text, vv.15—24 reveals.

Jesus through the parables, pointed out that the Pharisees and Scribes who initially were invited to the banquet, due to their pride and self-righteous, they rejected the gospel, thus would not receive the salvation. This scenario was even more apparent in the background 60-70’s AD when the gospel books were written. By then the mainstream Jewish society had utterly rejected the Jesus’ movement.

As for us who accepted Christ as Lord and Savior, are the disciples of Christ, who ought to go out to invite the lowly, the marginalized, the humbled sinners into the feast. These people will be exalted by God, being able to eat in the feast which means receiving the salvation.

The feasting parable reveals to us God is so generous and compassionate. Human society perpetuates structures of injustice and exclusion, but God intervenes on the side of the oppressed and the weak. The disruptive effect of God’s intervention is presented as a reversal of the structures of society: those with power, status, riches and self-righteous are put down and those without them are exalted into his kingdom unconditionally.

This implies that we are saved and exalted solely by the grace of God, not by own merits. So, for this reason, we ought to be humble and love our neighbors, accepting everyone even they are of lower status, people that we don’t like and find discomfort to associate with. In so doing, we are building a unique and new community, the Jesus’community! This community is fed by the grace of God alone.

Hebrew 10:19-25 say, “And so, dear brothers and sisters, we can boldly enter heaven’s Most Holy Place because of the blood of Jesus. Be his death, Jesus opened a new and life-giving way through the curtain into the Most Holy Place. And since we have a great High Priest who rules over God’s house, let us go right in to the presence of God with sincere hearts fully trust him. For our guilty consciences have been sprinkled with Christ’s blood to make us clean, and our bodies have been washed with pure water. Let us hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise. Let us think of ways to motivate one another to acts of love and good works. And let not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near.”

Paul in Ephesians 2:13—18 says, “But now you have been united with Christ Jesus. Once you were far away from God, but now you have been brought near to him through the blood of Christ. For Christ himself has brought peace to us. He united Jews and Gentiles into one people when, in his own body on the cross, he broke down the wall of hostility that separated us. He did this by ending the system of law with its commandments and regulations. He made peace between Jews and Gentiles by creating in himself a new people from the two groups. Together as one body, Christ reconciled both groups to God by means of his death on the cross, and our hostility toward each other was put to death. He brought this Good News of peace to you Gentiles who were far away from him, and peace to the Jews who were near. Now all of us can come to the Father through the same Holy Spirit because of what Christ has done for us.”

Conclusion

Now we are in Christ as one new person. We have been reconciled to God and we ought in turn to share peace with everyone through mutual acceptance. Ethnicity and all other differences must not be the barriers anymore to divide us.

Today many of our urbanized churches have grouped ourselves on certain common ground, for example: a unique community, race, spoken language and income bracket. Church going has become a life style of the middle class, so much so when a person from the grass root, not the middle affluent class, walks into the church, we do not know how to have fellowship with him. We feel uncomfortable to have him around so we tend to ignore him. The irony is that Jesus Christ spent most of his time, walking through the vicinity of Galilee Sea, ministering to the grass roots people.

This is the challenge to us, as the redeemed people of God, in living out the gospel of the kingdom of God, which requires the acceptance of people who are of the same circle, and also people who are beyond our own circle to partake in the Lord’s feast together. We need to constantly examine ourselves, are we here building a wall of segregation or constantly gathering as one at the Lord’s Table.

Let us think over this, “What is the identity marker as God’s people?”

Not the profession, education level, income bracket, language spoken, skin color or academic credentials, nor religious taboos. Our identity marker is “people from diverse background, gather together as one people, feasting in the kingdom of God”!

Our identity marker is also “people from diverse background, gather together as one people—the Jesus’community, to motivate one another to acts of love and good works. And let not neglect our meeting together, as some people do, but encourage one another.”

We are all called from diverse background but one thing in common is that, we are here because of the grace of God. No one has anything to boast of and justify oneself. Let us do as Jesus did and commanded, that is, walk into the community around us to share our lives with people, extend our care, concern and acceptance to those whom the Lord also accepts.

Our Lord is indeed full of grace for everyone who humbles himself, who is willing to accept and love his neighbor. He will exalt us and provide for all our needs as we gather as one in his table. By this we can truly declare: “Blessed is the man who will eat at the feast in the kingdom of God” (v15).

2023年12月6日星期三

Saving All My Love For You

 


Ruth Chapter 3

Ruth and Boaz at the Threshing floor

Beginning from Chapter Three, Naomi moves from being a receiver of calamity to an agent of change and challenge. This was what she recommended to Ruth:

"My daughter, should I not try to find a home for you, where you will be well provided for? Is not Boaz, with whose servant girls you have been, a kinsman of ours? Tonight, he will be winnowing barley on the threshing floor. Wash and perfume yourself, and put on your best clothes. Then go down to the threshing floor, but don’t let him know you are there until he has finished eating and drinking. When he lies down, note the place where he is lying. Then go and uncover his feet and lie down. He will tell you what to do.” (Vv.1-4)

Ruth replied, “All that you say I will do” (v. 5). Ruth thought that this scheme would enable her to secure a long-term survival of Naomi, her mother in-law.

The first meeting between Ruth and Boaz was “by chance”, “public” and “during the day”, in the field. But this time, their meeting was “by choice”, “private”, and “at night”. Yet both scenarios held the same potential for life and death.

Ruth took off her widow's costume and put on perfume and attractive clothes. All this signified the end of mourning for the death of her husband and her availability for marriage. Thus began a new chapter in the life of Ruth and Boaz.

Ruth secretly went down to the threshing floor at night and waited until Boaz fell asleep. The narrator describes the scenario, "When Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain.”

This “happens” to be a secret corner, a bit remote, allowing the two to stay without outside interference.

Ruth carefully uncovered his feet and lay down. Awakened by the chill of night air; Boaz was surprised as he discovered a woman lying at his naked feet. So, he asked, "Who are you?" (v.8)

Ruth replied, “I am your servant, Ruth. Spread your wings over me, since you are a kinsman-redeemer.” (v.9)

Naomi said that Boaz would tell Ruth what to do, but it turned out Ruth was in charge. She told Boaz what to do, “Spread your wings over me, for you are a kinsman-redeemer”.

This is the ancient equivalent to “Will you marry me?”

Ezekiel 16:8 describes how God “married” Israel using the same term, “I spread the corner of my garment (wings) over you and covered your nakedness.”

A kinsman-redeemer is a member of a clan who is supposed to help out any member of that kinship who is in need. Ruth cleverly recycled Boaz’s own words.

In 2:12, Boaz proclaimed a blessing on Ruth, “May the LORD repay you for what you have done, and a full reward be given you by the LORD, the God of Israel, under whose wings you have come to take refuge!”

Now Ruth has asked Boaz to spread his “wings” over her. Boaz is requested to be the human agent of God’s blessing, which he himself pronounced. A foreign woman has called an Israelite man to responsibility.

What will Boaz’s response be?

"The Lord blesses you, my daughter,” Boaz replied. “This kindness is greater than that which you showed earlier: you have not run after the younger men, whether rich or poor. And now, my daughter, don’t be afraid. I will do for you all you ask. All my fellow townsmen know that you are a woman of noble character.” (Vv.10-11)

Boaz obviously admires Ruth’s moral qualities, describing her choice of him as a “greater kindness”.

The narrator also wants us to see this potential marriage as a perfect match and not to doubt Ruth’s character. That is why Ruth is described as a woman of noble character or “a worthy woman,” and Boaz is a “man of great worth” (2:1).

Ruth is a pro-active, courageous, and virtuous woman. She is a worker of salvation and does well through a risky endeavor. Here we have a story of a risky and delicate scheme on the part of two women and it has resulted in kindness and blessing from a man.

But, much more than that, this is a story of God's redemptive plan unfolding in Bethlehem. It is here that the saving grace of God takes place.

The plots became complicated as Boaz explained, “Although it is true that I am a near kinsman, but there is a kinsman-redeemer nearer than I. Stay here for the night, and in the morning, if he wants to redeem you, well; let him redeem you. But if he is not willing to redeem you, as surely as the LORD lives I will redeem you. Lie here until morning.” (v.12)

Under Israel’s law, the nearest kinsman-redeemer is first in line to marry Ruth. Boaz is willing to abide by the law and thereby risks losing her. This is an act of risky righteousness on Boaz’s part.

Boaz wanted to make sure that no one thought wrongly of them, so he sent Ruth back before sunrise, or “before anyone could be recognized” (v.14). He carefully protected her reputation as well as his own.

He also sent her back with a down payment of grain. Boaz said to her, “Bring the garment you are wearing and hold it out.”

So, she held it and he measured out six measures of barley and put it on her. Then she went into the city (vv.14-15).

Ruth came to her mother-in-law, and Naomi asks, “How did you fare, my daughter (v.16)?”

Then Ruth told Naomi all that the man had done for her and saying: “These six measures of barley he gave to me, for he said to me, you cannot go back empty-handed to see your mother (v.17).”

This echoed Naomi’s words when she just arrived at Bethlehem and complained to the women, saying, “I went out full and the LORD brought me back empty” (1:21).

"Empty-handed" and "empty" is the same word. Naomi’s “empty” is reversed because Ruth did not come back empty-handed.

Naomi advices Ruth, “Wait, my daughter, until you learn how the matter turns out, for the man will not rest but will settle the matter today” (v.18).

Conclusion

The three protagonists, Ruth, Naomi and Boaz, think and act for the benefit of others even though doing so requires risk-taking and self-sacrifice. And what drives them to do so is “kindness” (hesed).

Hesed in the Old Testament carries the connotations of love, generosity, loyalty, and faithfulness. It is often marked by going beyond what is required by duty or obligation. 

This reminds us of the God’s hesed. God gave His own Son while we were His enemies. He sent Jesus to die on a cross so that we might be redeemed. In darkness much deeper than that on the threshing floor, Jesus not just risked his life but gave it up so that we might be released from our destitution of sin and death.

Application

We proclaim the good news of Jesus ‘salvation to the world that sinners can be saved by accepting Jesus as Savior, and the destitute and the oppressed can be set free! The world, in turn, is now challenging us as Ruth challenges Boaz, to walk the talk.

In response to the loving-kindness that God has shown us, we must continue to show loving-kindness in these ways:

Attend to people around us who are struggling, or hurting, or sick, or lonely, even at the risk of the loss of time or other costs;

Share the gospel with non-Christians even at the risk of your reputation being tarnished in their eyes; or suffer financial gain, etc.

Engage in evangelistic effort akin to Ruth’s short-term project of “gleaning”. We also engage in long term survival scheme akin to “marriage”.

For examples: street feeding, the drop-in centre, schools and tuition centers, vocation training centers, rehab centers, nursing home, etc; Attend to a newcomer or the little ones in the church at the cost of feeling uncomfortable or even at the cost of sacrificing “hanging-out” time with friends after this service.

Lastly, we must recognize that behind all human effort there is God’s hidden hand working. In chapter 3, the LORD is mentioned twice:

Boaz blessed Ruth, "May the LORD bless you, my daughter. You have made this last kindness greater than the first in that you have not gone after young men, whether poor or rich.” (v. 10)

When Boaz decided to marry Ruth, he promised,” As the LORD lives, I will redeem you” (v. 13).

The narrator stresses that good things happened to Ruth are actually the work of the LORD. Boaz's oath also showed his determination to fulfill his obligation but at the same time he committed the matter to the Lord. Ruth acted swiftly and it all turned out smoothly because she had many apparent “coincidences” ordered by the Lord.

God’s providence can be in the form of miraculous divine intervention like manna from heaven, departing of Red Sea and turning water into wine. In Ruth, God’s providence is in the form of “God’s hidden hand through many coincidences”. Nevertheless, it is this kind of providence that we today experience most and can identify with.

The grace of God is sufficient to carry us through every season. If we truly trust the Lord, in every circumstance we are to constantly seek God’s will, rely on His grace, abide in Him, and give thanks to Him for everything that happen to us.