Does Jesus Know You?

DOES JESUS KNOW YOU?

The Question Series

 

Does Jesus know you? What a frightening question. It is, of course, based on Jesus’ response on Judgment Day to those who claim to know him, but apparently have failed in some aspect of their discipleship. The worst thing a human being will ever hear on that day is Jesus saying, “I never knew you.” 

            As we continue with our series “Questions you have always wanted to ask,” we are responding to this question: What happens when people die who think they know God but have not professed their faith in Christ? Matthew 7:21-23 provides us with a platform to begin thinking about this question. A flat answer regarding the God-seeker who does not include Jesus in their faith is overall rejection from the kingdom of heaven. God the Father and Jesus the Son are so intimately connected that you cannot have one without the other. So, the person who does not profess faith in Christ in this life will not enter eternal life. But why?

            In matters of faith, I have always asked “why.” I have never been able to accept the standard answers to difficult theological issues. I am convinced that our faith is meant to be explored by asking questions. Asking questions helps us to strengthen our assurance in God’s goodness. God is not afraid of our questions. My hope is that we will be a community where tough questions may be asked. Let us ask “why.”

            Why would Jesus say to any person “I never knew you”? If love is the hallmark of Christian faith, if “God so loved the world that he gave his Son,” how could anyone ever be rejected by Jesus Christ?

            Consistency! Calling yourself a Christian but living in ways that contradict that profession creates a serious conflict in your claim to be a follower of God. 

            In our text, Matthew 7:13-21, we observe three pairs: two gates, two fruit-bearing trees, and two professions of faith. Obviously, we have choices to make in how we live for God.

A Strong Profession of Faith

 

We face an apparent contradiction of another kind in verse 21. Jesus says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven…” (21a). Yet we know that to be saved we must confess with our mouth that Jesus is Lord and believe in our hearts that God raised him from the dead (Rom. 10:9). What we observe here is a strong profession of faith in an individual who calls Jesus “Lord.” 

            This profession is more than polite; it was common to call a teacher “lord” in the first century – it was the same as saying “sir.” But this person is fervent in his address; he repeats the title, “Lord, Lord.” It also appears to be a public profession since this person later says that he prophesies in Jesus’ name. This is not a private, personal confession – it is public. So, what’s wrong this profession? 

            Jesus adds a telling phrase that offers a clue: “…but the one who does the will of my Father who is in heaven,”(21b). It seems that this profession was verbal only. The person called Jesus “Lord” but did not submit to his lordship. What does that mean (submit to his lordship)? Luke gives another take on this phrase, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” (6:46). There is a disconnect between what this person says he believes and what he does based on that belief. He apparently likes the idea of Christianity – and we see that in our world today; people choose the love and grace aspects, the acceptance and tolerance pieces, but leave out the hard parts like denying yourself and taking up your cross.

            But Jesus explains what a strong profession means when he says, “If you love me, you will keep my commandments…whoever has my commandments and keeps them, he it is who loves me…if anyone loves me, he will keep my word,” (John 14:15, 21, 23-34). Taken as a whole, obeying his teaching is a daunting task, and no one obeys it perfectly. You might ask, who then can be saved? There are two aspects to be considered in this respect: First, Jesus knows we will not reach perfection in our attempt to keep his word. As Paul says, we are to press on toward the goal of becoming like Christ (Phil 3:14). The effort speaks volumes to our love for Jesus. Second, what is Jesus asking of us? He sums up his teaching in the Great Commandment: Love God and love your neighbor as yourself. John wrote, “For this is the love of God, that we keep his commandments. And his commandments are not burdensome,” (1 Jn 5:3). 

            Modern evangelicalism has developed what some call “Christianity Lite.” It offers grace and forgiveness but downplays following Jesus in life. Pray the “sinner’s prayer” and you’re “in.” Where is the transformation from the old life to the new life? Christianity, as the NT describes it, is not easy; it goes against the grain of this world system (loving your enemy?). And Jesus does not permit loopholes. Loving him involves obeying him.

 

A Weak Defense

 

Am I saying that by obeying Jesus’ commands we earn our salvation? No, we are saved by grace through faith in Jesus Christ. Am I saying that our words save us? No, we are saved by grace through faith in Jesus Christ. 

            D.A. Carson says, “It is true that (people) are saved by God’s grace through faith in Christ, but it is equally true that God’s grace in a (person’s) life inevitably results in obedience. Any other view cheapens grace and turns it into something unrecognizable…” There is no such thing as discipleship without obedience. It is the evidence that something supernatural has happened in you.

            How then do we explain what Jesus says next? “On that day, many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name and do many mighty works in your name?” (22).

            This would make a fascinating study into what faith does and does not accomplish. Many devout followers of Jesus throughout the centuries were not able to cast out demons or perform miracles, but these pretenders could. How is that possible? How can these things be done without real faith?

            We need only think of Judas among the Twelve as they followed Jesus. He heard the teaching of Jesus, was authorized to preach, cast out demons, and to heal. So, it seems that God works through unlikely instruments to do good works. On the other hand, our perception of what is of God or of the Holy Spirit may be skewed by our worldly thinking. A church that attracts thousands and thrives in its ministries we would say is a success. If that’s true, I refer you to Mars Hill Church in Seattle and the terrible wickedness that lurked beneath. Big is not God’s approval of a church, necessarily. 

            Note that the speakers in our verse made their defense to Jesus based on their profession and their works. They cry out “Lord, Lord,” and in all three instances of works they repeat “in your name.” Does that make a difference? Many things have been done “in the name of Christ” that did not match, that were not consistent with who Jesus is (the Crusades; Christians burning Christians at the stake during the Reformation, etc.). Claiming the name of Jesus while doing “great” things does not ultimately defend those actions if they are done for selfish reasons. 

            I viewed a “Celebrity Family Feud” clip last week – I don’t know why – where a lewd question was asked and answered. The woman’s answer was bleeped out and Steve Harvey and the audience were in shock. The woman laughingly defended her gross answer saying, “But I’m a good Christian girl.” Listen folks, I take this to heart – it convicts me too – if saying something like this is out of character for a Christian, then we/I should not say it. Not that being a prude saves me, but because I am saved by the precious blood of Jesus, I have the power not to say it. Saying “But I’m a Christian” is a weak defense for misrepresenting Jesus.

Words you never want to hear

 

Finally, Jesus says to these people, “And then I will declare to them, ‘I never knew you, depart from me, you workers of lawlessness,” (23). Not “you didn’t know me” but “I never knew you.”

            How is this possible? God knows everyone. How could he suddenly, on the Day of Judgment, not know a person? 

            There is “knowing” and then there is “knowing.” You can possess a knowledge of someone and know all about them, likes, dislikes, and so on, but not have a relationship with them. The word Jesus uses describes an intimate knowledge, a relationship knowledge, like the intimacy between a husband and a wife. It is the same term Paul uses in 2 Tim. 2:9 where he quotes, “The Lord knows those who are his,” and then adds, “Let everyone who names the name of the Lord depart from iniquity.” You can know of Jesus intellectually, in other words, or you can know him intimately.

            Do you ever feel like you somehow have a personal knowledge of your favorite TV characters? I have watched enough John Wayne movies and read biographies on him to know him pretty well. I even refer to him as “Uncle John” with my family. But if he was alive, and I met him and said, “Hey uncle John,” he would reply, “Do I know you pilgrim?” Knowing of a person does not create intimacy in relationship.

            The people Jesus rejects in this verse are people who have done everything – all kinds of good things – but not the Lord’s will. The Lord’s will is simple: believe in Jesus Christ as God’s Son and follow him. When we follow him, we are not just studying or memorizing scripture passages about him; we are asking ourselves on a daily basis “How can I be more like him?” He’s awesome; he’s the perfect person; he’s loving and kind and compassionate and forgiving. I want to be like him. I want to talk with him and share my heart with him. As I read his words in the Gospel, I will know him, and as I pray to him, he will know me. 

Self-examination

 

To sum up: My profession that Jesus is Lord does not save me. My good works do not save me. Only Jesus saves me. Because Jesus saved me, I want to follow after him and know him and he me. 

            If you are thinking after this sermon, “Does Jesus know me?” and you are a little worried, let me say this: Good! I do not want you to doubt your faith in Jesus. But I do want you to evaluate your walk with him and ask some deep questions. 

            Is my faith in Jesus defined by what I oppose? You can be against the evils of our day – abortion, injustice, racism, evolution – and feel ennobled as a Christian because you and other professing believers oppose these things.

            Is my faith in Jesus defined by what I defend? You may be an advocate for prayer in school, religious freedoms in our nation, or heterosexual marriage and the nuclear family. These are great causes to defend but are they a substitute for doing the will of the Father? 

            Is my faith in Jesus defined by what I think? Some Christians have an intense interest in theology or theological positions. There is a divide among believers today based on Reformed theology. Conversely, I know that I need to be careful not to be too Anabaptist at the cost of being a follower of Jesus. We must be careful not to pursue the Bible academically and deny its purpose in bringing us into relationship with Christ.

            Is my faith in Jesus defined by my loves? In this instance, I am thinking of what Jesus loves. Do I have a broken heart for people who don’t know Jesus? 

            These are tough questions. I ask them not to discourage you in your faith; I ask them to encourage you to go deeper in your walk with Jesus. I want him to know you and you him. 

 

                                                            AMEN

How Gramma Died of Pneumonia

Most grandmothers are the kind who dote on and spoil their grandchildren. They always have some candy in their purses and like to sit down and visit with their little grandchildren. A trip to grandmother’s house is exciting when you are young, especially when she has so many treasures from a long time ago. 

            It would be safe to say that grandmothers are sweet, kindly, caring ladies who typically say, “Have another cookie.” Their greatest pleasure is to feed you.

            Most grandmothers are like that. Your experience may be different than what I have just described. Your grandmother may not have been the loving and affectionate type. 

            I want to tell you a story about a Gramma who did not seem so kindly. She was, in fact, a stern, strict old lady. In her house there were rules for everything. And one did not expect to be fed or served unless certain expectations were met, and met precisely. Going into Gramma’s purse was like taking your life into your own hands, if your hands survived the experience.

            One hot July summer Gramma’s three grandchildren came to stay with her on her little hobby farm. The farm was pretty as a picture, perfectly manicured in every way. A small orchard of apple trees graced the outer limits of her acreage. Other fruit trees and a vegetable garden grew within the confines of the heavily treed yard. Winding its way through the center of the little farmyard was a tiny creek with a bridge spanning its progress. Oak trees perfect for climbing and building forts in dotted the landscape. It should have been paradise for children imprisoned in the life of the big city.

            From the city came these three young siblings. The three grandchildren, a boy, a girl, and another boy (one of each), were named Murray, Kathy, and … (can you guess?)… Darren. All were under the age of ten and full of energy befitting their years. 

            Without so much as a “Welcome here” or “I am so glad you came to stay with me,” Gramma gruffly began to explain her expectations for their stay.

            “There are a number of rules I expect you to follow while you live with me and breaking those rules will make me extremely unhappy.” This Gramma was not the type to be shy about spanking and disciplining her grandchildren. 

            She continued to list the dos and don’ts of life on the farm: “Do not touch the apples in the orchard. They are not ready for eating and I plan to make pies and pastries with them at the end of summer. Don’t get it into your heads to use them as baseballs…just don’t touch them at all.

            “Secondly, I expect you three to keep the yard neat and tidy. You will do chores and help me around the house. 

            “While in the house do not touch Gramma’s things. Do not touch my glass menageries or my cat ornaments (every Grandmother has some kind of collectible that is fragile and oh so irresistible for touching). 

            “Do not touch my apple peeler. It’s off limits because if it breaks I have no way except by hand to peel all those apples for my pies.

            “Laughing and yelling will not be tolerated. My ears are very sensitive and laughter is frivolous anyways. Only fools find it necessary to laugh their heads off day in and day out.”

            Gramma went on and on with her rules. As children are apt to be when found in unfamiliar surroundings they were quite shy and very attentive to what Gramma was saying. Though daunting in terms of the number of rules, the children politely and quietly agreed to the obedience of these rules.

            However, as the days began to pass and days turned into weeks, summer days being what they are with warmth and sunshine, and the tedium of chores mixed with routine, the children began to grow comfortable and bored. Their sense of comfort with Gramma and her rules bred courage and mischievousness since, after all, they were children. Something had to give. 

            One morning when Murray and little Darren were near the orchard they got into an argument. Over what does not matter since boredom lends itself to frustration and frustration to anger. Murray spied some of the little apples on one of the trees and promptly plucked one and fired it at Darren. It exploded on Darren’s rump in a cool splatter of shards, or so Murray thought. Darren was not one of those kids likely to cry and run to Gramma, especially this Gramma, so he grabbed an apple and flung it at Murray. He missed but it too exploded against a tree. Without much provocation a war broke out. And it was fun.

            Meanwhile, since Gramma was out of the house, Kathy also succumbed to boredom. She noticed the gears of the apple peeler and wondered how it worked. Finding an unripe apple she tested the mechanism. That worked well, she thought. What about an orange? Not as good but interesting. Then Kathy spied a candle in the shape of an apple. Yes that made a fine pile of wax. What about that marble cat ornament Gramma had in the kitchen. It probably would not work. But being a little girl of curious nature and mind, she gave it a try. Oops, it jammed, and she could not pry it loose. 

            Back in the orchard the little apples had all been picked and so the boys turned to the larger apples. They erupted in greater explosions anyways. Into the midst of the fray came Kathy seeking help for her cat-apple peeler problem. She nearly became collateral damage as an apple narrowly missed her but did manage to splatter her. In a fit of temper she leaped at both Murray and Darren knocking all three into the little creek. They emerged quite muddy but not at all satiated. 

            Kathy ran to the house with the boys in pursuit. Busting into the door the boys were almost upon her when they stumbled into the china cabinet containing various glass pieces. 

            This whole time Gramma had not been in earshot of the battle but now suddenly realized she should check on things. The first thing she saw was the embattled little orchard. Her blood began to boil. Then she heard the commotion in the house. Hurrying as fast as she could she entered the house to find an even greater disaster. 

            On the floor lay her precious ornaments in thousands of pieces. Her spotless house no longer spotless; her rugs smeared in mud; her perfect world no longer perfect. And there with wide eyes peeking out from dirty faces were her disobedient grandchildren. 

            Gramma had laid out the rules clearly, even rehearsing them from time to time with the children, but they still disobeyed. In a movement of controlled anger she gathered the boys by the scruff of their shirts and firmly grabbed the little girl by the arm and went out the front door. Rules were rules. We live by rules and everything goes to shambles if rules are broken, she muttered to herself. There must be consequences. 

            The little party crossed the tiny bridge spanning the creek. They were on their way to the woodshed where a hearty spanking was about to be meted out. Their little bottoms would be too raw to sit upon after this experience, she thought.But as the foursome neared the shed a mighty wind descended upon the little farm. Its cold fingers wrapped around them and soaked into their very bones. As the wind swirled about it took their breath away. Some would say that it was a twister that ravaged and beat upon the group and the yard. 

            Abandoning the punishment, Gramma hurried everyone back to the house for safety. In the shelter of the cellar, though damp and dark, Gramma began to cough a little. 

            The wind passed over and left more damage than the three little hurricanes mustered. But the summer heat returned in the following days and if not for the broken trees the horror of the twister was forgotten. And Gramma coughed a little more.

            Despite the heat of the August days Gramma felt cold. Her cough grew worse and her lungs rattled with every fit. It was odd to think that the wind could affect her this way but in truth the hard life and rigorous work of the farm had taken its toll on Gramma. And the wind simply pushed her over the edge.

            Gramma died of pneumonia in late August. And with her all the strict rules died too. No more “don’t touch” rules afflicted the children. That cranky old lady… she did seem mean…was gone. And the children went home to await the funeral.

            In mid-September, Murray, Kathy and Darren begged their parents to go back to the little farm one last time. Upon reflection and a survey of the havoc they had wreaked on Gramma’s farm, the children agreed that perhaps Gramma’s rules were not so bad after all. Considering the state of things, the broken apples rotting in the orchard, the overgrown yard, and the uncharacteristically messy house, rules were necessary they thought.

            As they stood in the last remnants of the summer sun a cool autumn wind swept down and tickled the bare flesh of their cheeks and arms. That change of season which makes us get busy, that realization that summer is over and it’s time to work, and the impulse, not driven by guilt, but memories of Gramma in a better light, drove them to action. 

            The children cleaned up the orchard; they tidied the house; they even made pies with mother’s help. Not because they had to, or because Gramma was standing with a stern eye behind them, but because they wanted to. 

            It is likely that even Gramma would have been pleased. And that is the story of how Gramma died of pneumonia.

 

A MIGHTY PAUSE

The Punchline of the Story

 

So what is the punch line of this story? When Jesus told parables it was not uncommon for the disciples to pull Jesus aside and ask “What does this mean?” 

            The name “Gramma” is actually the Greek word for “letter” or the “letter of the law” as in Romans 7:6. As the Jews understood it, “gramma,” was the written word as an external authority. It was the Law of Moses as the written code for life and conduct over their lives. 

            At times it was oppressive because no one could do all that it said. In fact, Paul had earlier said that the law was given so that sin would increase. And where sin increased, the grace of God increased all the more, so for those who believe in Jesus Christ they could not out-sin grace (5:20-21). 

            Was the law useless or unspiritual because it caused sin to increase? No, for Paul later writes that the law is holy, it is righteous and good (7:12). If the law is good and we do not throw it away, then what do we do with it?

            The other code word in the Gramma story is “pneumonia.” It is a play on the Greek word “pneuma.” In the NT “pneuma” can mean wind, breath, the spirit, spirit or the Holy Spirit depending on its context. In Romans 7 it refers to that which is affected or governed by the Spirit and is opposite of gramma. It is from pneuma that we get our word pneumonia. So both pneumonia and the wind in our story represent the Holy Spirit.

            Our key verse then from Romans 7:6 reads, “But now we have been released from the Law, having died to that by which we were bound, so that we serve in the newness of the Spirit (pneuma) and not in the oldness of the letter (gramma)” (NASB). 

            In the story, pneumonia killed Gramma, or the Spirit overcame the law that condemned us. This is the principle Paul had in mind when he contrasted the old covenant, which was based on the “letter” (gramma), the written code, and the new covenant which is one of Spirit (pneuma). For now with the coming of Christ a new age has dawned, the age of the Holy Spirit. And the Spirit writes God’s law on our hearts.     The Lord said through Jeremiah, “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jeremiah 31:33). In other words, the law will not be external and oppressive but internal and motivational. The Holy Spirit will prompt us to want to obey the law instead of obligating us as it did before. 

            Why do we serve God now? Not because the law forces us to, but because Christ loved us so extremely and we want to serve him. Not because obedience leads to salvation, but because salvation leads to obedience. The Holy Spirit helps us to serve God in this way.

            The story of how Gramma died of pneumonia is not perfect. I admit there are holes in it. But the principle of truth is in it. Paul’s principle in Romans 7 is this: death frees us from the law.  

            Another passage of scripture that emphasizes this reality is in Galatians. “You, my brothers, were called to be free. But do not use your freedom to indulge the sinful nature; rather serve one another in love. The entire law is summed up in a single command: “Love your neighbor as yourself,”” (Gal 5:13-14). And Romans 13:10 tells us that love is the fulfillment of the law. 

             

            So you are not under law, but under grace, the grace of our Lord Jesus Christ. By his Spirit Gramma died and we are free to obey the law of love.

 

                                                            AMEN

            

 

The Hope of Heaven

THE HOPE OF HEAVEN:

A BRIEF SURVEY

 

“Heaven” is a catch-all term that represents the hope of the Christian. We use the term to express a variety of different hopes. It is a place of peace and rest for those who have died. It is an alternative to the phrase “eternal life,” the next life that we share with Christ. We use “heaven” to express perfection, a place where all things horrible, faulty, weak, damaged, broken, and marred will be restored to their original intention. Heaven represents hope.

            Unfortunately, many writers and speakers talk about heaven in ways that cannot be supported. They take a verse and run with it and make wild claims about what heaven will be like. I watched one sermon where the pastor went on and on about the word “new” and what that meant in heaven. He said that after 10,000 years in heaven, we will be called to supper, and someone will ask what’s being served. And the answer, he said, was, we don’t know, it’s new. If he had studied the Greek word for new, he would know that’s not what it means. He went on to say that this world will be gone – Grand Canyon and all – because this world is a dumpster fire compared to what heaven will be like. This is just a sample of what’s out there in describing heaven. Lots of wild speculation. 

            I have studied heaven a lot in scripture. There are 692 direct references to “heaven” in the ESV and I skimmed them all this week. I have read several good and bad writers on the topic of heaven. And I have concluded that there is only one way to answer this week’s question in our series: What does the Bible really say about heaven? We need to let scripture speak, and we need to limit our personal conjectures and speculations in submission to the biblical text. 

            Obviously, we cannot unpack 692 verses today. Instead, we will look at some of the major themes running through the Bible and conclude with Revelation 21:1-6 and the hope of heaven as John saw it in his vision on the Island of Patmos.

Heaven is a created place. We read in Genesis 1:1, a very succinct and loaded statement, “In the beginning, God created the heavens and the earth.” We must observe two things about this statement. First, “heavens” is plural. The Jews believed that there were different levels of heaven, and as late as the 3^rd century believed there were seven levels. Paul talked about having a vision of the third heaven (2 Cor. 12:2). There is no biblical support for the Jewish levels. But we do see “heavens” and we do see that they are created spaces. 

Second, the heavens and the earth are a unit. That is, the sense in the original creation order is that they were intimately connected. Sin, of course, created a fracture in this relationship.

Heaven is the sky. In ancient cosmology, how the writers of the OT understood the universe, observing the sky was likened to gazing into heaven. Look at Genesis 1:6-8 (read). The ancients believed that earth was covered by a dome and that dome kept the waters above from the waters below. That space in between is the sky, and God called it “heaven.” Then in verses 14-16, God orders that there be lights in the expanse (sky), the sun, moon, and stars; these will be visible in the heavens so that humanity can tell time, to know what day it is. 

            The Psalmist confirms this when he writes, “When I look at your heavens, the work of your fingers, the moon and the stars which you have set in place…” (8:3). David observed the night sky perceiving some level of heaven, marvelling at the creative ability of God. The great expanse humbled him so that he then says, “What is man that you are mindful of him?”

            With Genesis 1:20, God commands that birds fly above the earth, filling the heavens. Again, we perceive that heaven is part of the created order in terms of sky and the galaxy beyond. 

Heaven is where God’s throne is situated. Heaven is the sky, and if God’s voice was heard by people like Moses, it was natural to think that God spoke from the sky. Yet God cannot be seen; he is not visible as the sky is visible. So, in a deeper sense, the heaven where God speaks from is another dimension that somehow coexists with ours. God taught Moses that there is one God and only one God in Deuteronomy 4:32-39. Two phrases confirm this revelation of God: “Out of heaven he let you hear his voice…” God says. And then we have this piece of the puzzle, “The LORD is God in heaven above and on the earth beneath,” (39). For the purposes of distinguishing the source of divine revelation, God tells Moses that God speaks from heaven as opposed to speaking from an earthly origin. God rules from a place that is holy and separate from a corrupted earth. Again, the psalmist concurs with this revelation saying, “The LORD is in his holy temple; the LORD’s throne is in heaven,” (Ps. 11:4). 

            Solomon, however, makes a startling observation. When he was building a temple for the LORD, he suddenly realized how pointless it was to build a physical house for an eternal and transcendent God. He said, “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you…” (1 Kgs. 8:27). Beyond trying to fit God into a house made by human hands, Solomon realized that even heaven could not house God. Heaven is too small for God, as it were. Yet the NT writers continued to convey the source of God’s voice as heaven. At Jesus’ baptism, a voice from heaven said, “This is my beloved Son,” (Mt. 3:17). Heaven was the default source of God’s speaking and ruling.

Heaven refers to God’s Kingdom in Matthew. Closely tied to God’s reign is God’s kingdom. Matthew uses the term “Kingdom of heaven” to refer not only to God’s reign, but also to the ethics of the kingdom. Jesus came preaching, “Repent, for the kingdom of heaven is at hand,” (3:2). Two things stand out in this preaching. First, Jesus is saying that God’s kingdom rule coincides with a way of living. This is what is meant by ethics. Those who choose to live in the kingdom of heaven will behave differently than those who live in the kingdom of the world. Therefore, Jesus calls for repentance. Second, the kingdom of heaven is not something you enter when you die; the kingdom is made visible in the lives of its citizens in the present. We bring heaven to earth by loving our neighbor and giving a cup of water to someone who is thirsting. 

            Jesus taught his disciples to pray in that spirit. He said to pray, “Your kingdom come, your will be done, on earth as it is in heaven,” (6:10). Praying this, we are asking that heaven’s vitality be seen in us as we live, play, and work among other people. We are praying that those we connect with will get a taste of heaven through us. 

Heaven is embodied in Jesus. Nowhere is the life of heaven more clearly seen than in the person of Jesus. As the Son of God, the king of this kingdom, he is the perfect embodiment of how a person represents the heavenly man. Jesus said to the crowds he fed, “…I have come down from heaven, not to do my own will but the will of him who sent me,” (John 6:38). That’s how a citizen of the kingdom of heaven operates: in obedience to the will of God. 

            Jesus is from heaven, and when he died and rose again, he returned to heaven. Mark ends his gospel account with these words, “So when the Lord Jesus, after he had spoken to them, was taken up to heaven and sat down at the right hand of God,” (16:19). In a nutshell, if you want to know what heaven is like, look at Jesus.

Heaven is a realm of the spirits. There is another aspect of heaven that we need to emphasize. I used the word “dimension” before; you could say that heaven is an unseen realm. While God “sits” on his throne in heaven, scripture reveals that there is more to heaven than royal courts. In the book of Job, Satan approaches the throne of God, and a contest ensues involving Job. It seems that heaven is a place of conflict as well as reign. 

            When Jesus sent out the 72 disciples to preach the kingdom and to heal, they returned with glowing reports. Jesus responded to this news saying, “I saw Satan fall like lightning from heaven,” (Lk 10:18), as if to say that when the good news is preached, Satan is thwarted in the spiritual realm.

            Paul explained the Christian struggle with sin and evil in similar terms. We may be tempted to think of our conflicts in earthly terms with the people in our workplaces, schools, and homes, as our adversaries. But Paul wrote that the real struggle is not against flesh and blood, “but against the rulers…authorities…cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places,” (Eph. 6:12). 

            Heaven is often imagined to be a place of peace. Yet the picture we are getting in these verses do not paint that image. Consider this snapshot from Revelation 12:7, “Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back…” We can debate when this takes place historically – did Christ’s crucifixion and resurrection end that war? – but what we cannot deny is that there was war in heaven. War is destructive ending any kind of tranquility, marring perfection. 

            Perhaps this is why Peter speaks of heaven being destroyed at the end of the age. Peter wrote, “The heavens and the earth that now exist are stored up for fire…the heavens will pass away with a roar,” (2 Peter 3:7, 10). 

The New Heaven and the New Earth. We come full circle as we conclude with Revelation 21 and John’s vision of the new heaven and the new earth. Among all the things we can say about heaven, it is my conviction that this passage tells us what we need to know about the hope to which we cling. 

            John wrote, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away…” (21:1). As I mentioned in the beginning, we need to understand what is meant by the word “new.” Newness here refers to quality and not time. The first world, the one we know now, is impermanent; it is temporary. Things die like plants, animals, and humans. Things rot and decay. In the new world, everything will be permanent and enduring. As the preacher I mentioned in the beginning said “new” meant different, the Greek implies not “different” but transformed. An oak tree will still be an oak tree, for example, but it will be transformed into an enduring oak tree that never dies. Transformation is key. Some like C.S. Lewis and G.K. Beale suggest that the new heaven and earth will be an identifiable counterpart to the old, but a renewal of it. Like our bodies that will be raised and renewed, but still recognizable to a degree, the new heaven and new earth will also be recognizable. 

            When we look forward to the new creation, there is an aspect of it that we tend to overlook. I am convinced we don’t hear this important detail when it is read: “Then I saw a new heaven (and a new earth *whispered*). The new earth…it’s a mental block or something. 

            Think back to the Genesis narrative on creation. I mentioned that before the fall (when sin entered the world), there was a synchronicity between the heavens and the earth. They were a unit in God’s original creation. We have seen how God lived in heaven and humanity on the earth. Before the fall there was an overlap; God walked in the garden with Adam and Eve. After the fall there was a disconnect and God was not as near because the earth was corrupted. 

            Here in Revelation 21, we read of the return of that synchronicity. “And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband,” (2). Jesus said in John 14, I go to prepare a place for you…this is it, the new Jerusalem. And it comes down out of heaven and is established on the earth. Cities are the gathering places of communities. Winnipeg is a community with agricultural roots. The new Jerusalem is a community with faith roots. This is the new community of the people of God. This is heaven on earth, the overlapping of two realms.

            John describes this existence as being centered on God. He wrote, “Behold the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God,” (3). Whatever else you imagine heaven to be, this is the hope of heaven. There is a song we sing, “Oh what glory that will be when my Jesus I will see.” That fits this image perfectly. Whatever Bart Millard thinks he can “only imagine,” the presence of God in the new creation will be overwhelming. 

            An existence with the Father-God means peace and joy and enduring love. “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away,” (4). Our hearts yearn to be reconciled with God in the new heaven and the new earth; we long for the presence of God that will be so near that whatever broke our hearts in this life will seem a dim and fading memory. This is the hope of heaven. 

            Jesus went to heaven to prepare a place for us, a new community, a new Jerusalem – the city of God. It will be the jewel of the new creation. NT Wright illustrated this point with an analogy of a parent telling a child in advance of Christmas that there is “a present kept safe in the cupboard for you.” This does not mean that once Christmas comes, the child has to “go and live in the cupboard in order to enjoy the present there. Rather, the present will be brought from the cupboard to enrich the life of the child in the day-to-day world. 

            What does the Bible say about heaven? I could not cover all the wonderful details about heaven, but I hope I gave you a taste that will send you to your Bibles to discover more. If heaven is your hope, then make every effort to ground your faith in Jesus, the heavenly man, by following him.

 

                                                AMEN

"DON'T TELL ANYONE"

The Question Series

 

Many of us have spoken these words, “Don’t tell anyone, but…” A secret is being shared and you are among the privileged to hear it. But what goes through your mind as you hear the warning “Don’t tell anyone”? If it’s juicy, you think, “Who can I tell?” You promise not to tell anyone, but there is the unspoken rule that I will tell my spouse, because you cannot keep a secret from your husband or wife. Or maybe you have this confidentiality agreement with your best friend. The point is, when someone tells you a secret prefaced with “Don’t tell anyone, but…” that secret is going to be shared. I am not sure there is such a thing as a secret. 

            Our question today is based on this premise. Someone asked: When Jesus heals, why does he tell them not to tell anyone? If you perform an online search, you will find several posts on this question. I will save you the time and share what I have gleaned from my studies. 

            It happens more than once. Jesus heals a person and then tells the person not to tell anyone. It seems counterintuitive to the ministry. Why would Jesus want to keep these miracles quiet? Years ago, I speculated that he was using reverse psychology. Jesus would tell the person not to share his healing with a wink, and then they would go and do the naturally opposite action – go tell. 

            Jesus also tells demons and disciples alike not to reveal his identity to the masses. This is what is called the “messianic secret” and it has been debated for 150 years. Why would Jesus not want people to know he is the Messiah? Why would he say “don’t tell” back then when we are expected to “tell” now? 

            I think the question boils down to a much more critical question for us today: What are we telling people about Jesus in our witness? 

 

1. What was Jesus trying to keep secret? 

 

The tail end of our text in Mark features a narrative of Jesus healing a leper (1:40-46). A leper boldly comes to Jesus and is confident that Jesus can heal him. The only question is, is Jesus willing? Two things stand out in the confrontation: Lepers are not supposed to approach people like this, and Jesus heals the leper by touching him (risks infection or being labeled “unclean”). The man is both healed and touched so that he is cleansed physically and in the heart. This is a dramatic moment for the former leper. Then Jesus sobers the moment by telling the man not to tell anyone. 

            Before we point out the obvious, consider the bigger picture. If we think that Jesus is hiding his identity from people by saying “Don’t tell,” we would be wrong. His command to silence is part of the broader pattern of revealing and concealing who he is. 

Jesus is not secretive as we may think. At his baptism, the Spirit descends on him like a dove and a voice is heard from heaven, “You are my beloved Son,” (1:9-11). Then Jesus preaches the kingdom in Galilee (1:14-15) and conducts several healings in public (1:34; 2:1-12). He calms a storm while several boats are caught up in the tempest (4:35ff) and feeds 5000 people (6:30ff). Jesus even encourages a man freed from a legion of demons to go and tell his village all the great things God has done for him (5:19-20). 

These instances make the command to silence harder to figure out. There are three different audiences Jesus commands not to speak of him: demons, the healed, and the disciples. Each of these audiences reveal a need for caution in who speaks, why we speak, and what we speak, as well as the results (potentially) of what was said. 

            What was Jesus trying to keep secret?

 

 2. Silencing the Demons

 

At the beginning of his ministry, Jesus was teaching in the synagogue at Capernaum. While he was teaching with amazing ability, a man with an unclean spirit (demon) cries out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are – the Holy One of God,” (1:24). Jesus immediately responds, “Be silent, and come out of him!” 

            We read a little further on that Jesus was casting out many demons along with performing healings of various kinds. Mark adds the note, “And he would not permit the demons to speak, because they knew him,” (1:34b). This curious emphasis is made again in Mark 3:12, that the demons knew him and wanted to reveal him.

            Of the three audiences we are looking at it seems that the demons were the only ones who really knew who Jesus was. They knew that he was the Holy One of God - more than a man, more than a teacher – Jesus was divine. The demons seem terrified, and they should be. But there is something unexplained in their actions; it seems like the demons were trying to “out” Jesus, to not just reveal him but to expose him. And by exposing him, perhaps they were trying to sabotage Jesus’ plan. 

            At this stage of the mission, Jesus did not want people to know his identity as the Christ. Jesus wanted them to reconnect with God through his teachings and to see God in him without being told by him or these obnoxious spirits. Can you imagine Jesus being endorsed by evil spirits as the Christ? That is not good marketing. That would be like China endorsing a candidate for president of the United States. 

 

3. Commanding the Healed Not to Tell

 

We can understand why Jesus would silence the demons, but why did he silence the poor folks who had been released from pain, suffering, and crippling conditions? Would they not be a testimony of the power of Jesus? Would people not flock to Jesus all the more? 

            Jesus commands secrecy four times in Mark. He said to the Leper, “Don’t tell anyone about this,” (1:44). When he raised Jairus’ daughter from the dead, Jesus “…strictly charged them that no one should know this…” (5:43). Later, Jesus heals a deaf man who could not speak, and we read, “And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it,” (7:36). Then he heals a blind man and tells him, “Do not even enter the village,” (8:26); in other words, avoid any witnesses.

            Two reasons become clear as we look closer at the first incident: one practical and one theological. First, when news begins to spread about Jesus healing the sick and casting out demons, everyone wants to either be healed or to see a miracle. This causes a congestion of people so thick that Jesus can barely move (see 1:32-33). After telling the leper not to tell anyone, the leper went out and talked to everyone about this miracle spreading the news everywhere “so that Jesus could no longer openly enter a town but was out in desolate places…” (1:45b). And still people came to him. They came, not to hear him preach, but because he was a healer. 

            That leads to the second point – preaching. Notice that after Jesus heals several people, he goes to a desolate place to pray. Simon finds him and tells him that everyone is looking for him (read: looking for healing). Jesus’ response is telling: “Let us go on to the next towns, that I may preach there also, for that is why I came out,” (1:38). What was the primary mission of Jesus? To preach. And you may think me horrible for saying so, but he did not come primarily to heal. Jesus began his ministry by preaching the good news. Healing was a confirmation of what he said. It was not the main event. If healing were the primary feature of Jesus’ ministry, he would have healed everyone. Instead, he left the crowds behind and continued preaching. Healings made the preaching ministry difficult for Jesus because a) people were becoming focused on the healing and miracles and not on who Jesus was, and b) he could not preach in the towns because of the frenzy over healings. 

            Jesus wanted to heal people, but preaching was his priority. When he healed the leper, the deaf man, and the blind man, he did so willingly and with the hope that they would keep it quiet. In all honesty, how do you keep something like this quiet? If everyone knows you were born blind but now see, if everyone knows that you broke your back but now can walk…how do you hide this miracle?

 

4. Warning the Disciples

 

Jesus even commands the disciples to keep things quiet about himself. One instance involved Jesus asking the disciples who they think he is, and Peter proclaims, “You are the Christ,” (8:29). To which Jesus responds to keep it quiet. Mark wrote, “And he strictly charged them to tell no one about him,” (8:30). 

            A second instance was the Mount of Transfiguration when Peter, James and John witnessed Jesus glorified and heard a voice from heaven say, “This is my beloved Son,” (9:7). Afterwards Jesus charged them to tell no one what they had seen until the Son of Man had risen from the dead (9:9). 

            Both scenes spotlight Jesus’ identity as the Christ, as revealed by Peter, and as Son, as spoken by the Father. Why keep this quiet?

            Even though at this stage the disciples are beginning to understand that Jesus is the Christ, they still don’t get it. Three times, Jesus reveals to them his mission: to suffer and die and be raised to life. Each time, the disciples fail to grasp the suffering part of Jesus’ ministry and squabble over who the greatest disciple is among them. 

            The warning to silence about the identity of Jesus is not about keeping the gospel quiet, it’s about not spreading misinformation about who Jesus is. To the demons, Jesus is a threat; to the crowds, Jesus is a vending machine who can grant their deepest wishes; to the disciples, Jesus is the ticket to glory. If Jesus charges these groups to silence, it is because none of them really represent the message of the Christ. 

 

5. You and Me – What do we tell?

 

I have often wondered about how we present Jesus, whether we are accurately portraying what the Christian hope is, why we believe in Jesus. 

            On a bridge was spray-painted the familiar phrase, “Jesus is the answer.” After a time, someone came along and painted, “What’s the question?” In our post-modern times, people are trying to figure out the question. Consequently, we are not sure what question Jesus answers. 

            The questions we used to ask were: How can I please God? How can I be forgiven? How do I get to heaven? People today are not asking those questions. Forgiveness is not an issue unless sin is acknowledged, and sin has become a word of judgment to society. Going to “heaven” only counts if you believe in an afterlife – many do not. So what question are people asking?

            Why me? It is a universal cry. Why me? People are suffering and can’t figure out why they, good people, are the victims of life’s unfairness. The Bible offers stories of suffering, but no one answer seems to explain the ups and downs of life. When Job suffered, his friends gave an answer – a wrong answer. At the end of the dialogue that is the book of Job, God never gave Job an answer for his suffering. 

            So, what do we tell people about Jesus? If we say he is the healer, people will expect real physical healing. If we say he is a wonderworker, people will expect answers to every problem. But if we say he is Lord, then all the preconceived ideas about Jesus melt away before our allegiance to Jesus as Lord. 

            Jesus said, “I am the way and the truth and the life.” Truth doesn’t seem to satisfy those who are looking for answers. What if we lift up the other two words: “way” and “life”? Now we see that Jesus doesn’t just give answers to existential questions, a way of understanding the world, but a way of living in the world. Following Jesus means coping, acting, obeying (even when it makes no sense), and prioritizing everything under his Lordship. 

            Perhaps Jesus silenced the healed so that instead of running off to show off new skins, new eyes, or new ears, they would stop to consider the One who healed them. Perhaps their testimony would be more like the man born blind who wanted to follow the One who healed him (John 9). 

            Jesus is the answer! He is Lord! Follow him!

 

                                                AMEN

            

            

            

Where Did Jesus Go?

The Question Series

 

This next question in our series, “Questions you have always wanted to ask,” is really challenging to answer. Scholars all seem to agree that the text this question is based on is the most difficult passage in the NT, and possibly the Bible. 

            The question is this: Where was Jesus on the Saturday between Good Friday (the crucifixion) and Easter Sunday (the resurrection)? 

            The primary text from which we get this question is 1 Peter 3:18-22 where it talks about Jesus supposedly going to hell to preach. The difficulty with understanding this text arises from the distance of time and culture. Peter wrote this piece as an illustration but assumed that his readers would immediately understand what he was saying, which they did. But we do not. Five hundred years ago, Martin Luther commented on this text and said (in today’s language), “I haven’t got a hot clue what Peter meant.” 

            The church has wrestled with this question for centuries. Already in the 4^th century one famous creed (a summary of the gospel truths), stated it like this: “He (Jesus) suffered under Pontius Pilate, was crucified, died, and was buried, he descended to hell. The third day he rose again…” But another famous creed leaves the visit to hell out altogether. 

            Does it matter where Jesus was between his death and resurrection? Scripture talks about it briefly, and if scripture mentions it, it is worth considering. Scripture is written for our encouragement, and after attempting to explain this difficult text, I hope you will hang on for the punchline. 

            There are two texts that suggest what happened to Jesus on Holy Saturday, Ephesians 4:7-10 and 1 Peter 3:18-22. We will look at the first one briefly and the second one more in-depth to form a reasonable answer to this intriguing question. 

Ephesians 4:7-10 What does it mean that Jesus “descended”?

 

In the past, some teachers have used this text to propose that Jesus went to hell or Hades to release prisoners there and take them to heaven. Verse 9 forms the basis of this assumption, “In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions of the earth?”

            We know the saying, “What goes up must come down.” Paul implies that since Jesus ascended, he must have descended. He bases this on verse 8, a quote from Psalm 68, which says that “When he ascended on high, he led a host of captives…” What could this mean?

            There are three common interpretations of this verse as it applies to Jesus. 1) Jesus went to hell and released the saints who had been in prison from the OT till Christ came. 2) It could refer to the coming of Christ in the flesh as a baby and thus a man into our world. 3) It could refer to the coming of the Holy Spirit upon the church after the resurrection of Christ (since it talks about giving gifts to men; see vv. 11-13). Which one is the correct interpretation? 

            These are very brief summaries, and much could be explained about each one. Personally, Psalm 68 sheds light on the meaning of ascending and descending the most for me. In the psalm, the psalmist talks about Yahweh coming down to save his people from some disaster or trouble. When Yahweh achieves the victory, he ascends to his throne in Zion and receives the worship of his people. Applied to Jesus, Paul sees Jesus descending to earth as a man to die on the cross to save us from our sins. Then he ascends to the right hand of God to rule as Lord giving gifts to humankind through the Holy Spirit. 

            I don’t see anything about hell in this text. If we compare scripture with scripture, Romans 10:6-7 speaks of Christ’s ascent to heaven being contrasted with his descent into the abyss. The abyss is not hell, but the place of the dead (the grave). So, the ascent of Jesus refers to his rising from the dead, and not to emerging from hell. 

1 Peter 3:18-22 Did Jesus go to hell on Saturday?

 

There are three questions that we will ask of this text. But first we need to deal with the “hell” problem.

            Two early theologians, Clement and Origen, proposed what is called “the harrowing of hell” view. They were the ones who first taught that Christ descended into hell between the crucifixion and resurrection. However, they did not base their theory on a proper study of 1 Peter 3:18-22 but on two questions: 1) How could the saints in the OT be redeemed by Christ since they lived before his time? 2) Where and what was Jesus doing between his death and resurrection? 

            Based on a loose interpretation of 1 Peter, they decided that Jesus went to hell to preach to the prisoners. But the Bible does not support this idea. In Acts 2:27, Peter quotes a psalm of David that promises, “For you will not abandon my soul to Hades…” In other words, Christ did not go to hell but to Hades. Hell is the place of punishment of the wicked; Hades is the place where all the dead went. This psalm prophesied that Jesus would not be left for dead by God. This is very important for understanding 1 Peter.

            Another problem is what Peter meant by “being put to death in the flesh but made alive in the spirit” (18b). He writes that Christ suffered once for sins to bring us to God. But some have understood that Jesus died physically and that his spirit went to hell to preach to someone. The problem created by this thought is that it makes a division between body and soul. It suggests that when someone dies, their body (which is mortal) separates from their spirit/soul (which is eternal). This is what is called Greek dualism and it is not Christian thinking, it is pagan. 

            The word for “soul” in Greek is what we call “psyche.” It refers not to your “ghost” but to your whole person. Peter uses this word “psyche” five times in his letter (1:9, 22; 2:25; 3:20; 4:19). The ESV oddly translates this word as “soul” every time except in 3:20 where it uses “persons.” Think about it this way: When the Titanic sent out an SOS (Save Our Souls), did they mean for their rescuers to save only their spirits? No, they wanted their whole person rescued. Your soul refers to your whole person. 

            When Jesus died, he died. “Christ in his entirety was put to death at the crucifixion and in his entirety was made alive at the resurrection,” (Karen Jobes, 1 Peter). I am showing you my cards early with this statement: Jesus didn’t go anywhere, because he was dead. For Jesus’ death to be effective to remove sin, he had to actually die. In what sense could Christ’s soul be said to have been made alive when his body was dead? 

            Now we can look at the three questions:

1) To whom did Christ bear witness in prison? Peter mysteriously wrote, “…in which he went and proclaimed to the spirits in prison because they formerly did not obey, when God’s patience awaited in the days of Noah…” (19-20).

            There are several ways to unpack this verse. One suggests that Christ preached “in spirit” through Noah to unbelievers who were alive then but are now spirits in prison (hell). Another suggests that Christ preached to people in hell to give them a second chance at redemption. But why would Jesus preach only to the Noah generation and not all the OT generations? And where does the Bible ever speak of a second after-death opportunity to believe in Christ?

            Two things need clarification: In the NT “spirits” always refers to non-humans (demons); and the dead are never said to be in prison. 

            To whom did Christ preach to then? Christ did not preach to the people of Noah’s generation, but to the demonic spirits who influenced people to sin just as they do now. God judged the people with the flood and imprisoned the demonic forces. It was to these confined demons that Jesus bore witness. 

2) What did Christ preach? Nothing! He didn’t preach. The Greek word for gospel preaching isn’t used here. The word is “proclaim.” Christ did not preach to the “souls” who had already died or to fallen angels. Hebrews 9:27 tells us very plainly “…it is appointed for man to die once, and after that comes the judgment.” There is no second chance after death, only judgment. 

            And what did Jesus proclaim to the spirits in prison? Christ proclaimed his victory over sin, death, and Satan. As Paul also made clear in Colossians 2:15, “He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.” God through Christ’s death on the cross defeated the powers of evil. The cross was Christ’s proclamation to the spirits in prison. 

3) When did Christ bear this witness? Along with this question I would add, “How did Christ proclaim this message? Go back to verse 18 where it says, “being put to death in the flesh but made alive in the spirit.” This is a fine distinction, but I will make it anyways: The word “but” in Greek can also be translated “and.” So, you could read it as “being put to death in the flesh and made alive in the spirit.” This puts the crucifixion and resurrection together as one event, an event that proclaims the victory of God in Christ. 

            Some scholars suggested that Christ preached through Noah to the sinful generation of his time. I counter that Noah proclaimed his faith in God by building the ark. For 120 years in the sight of people who disobeyed God, Noah “preached” by continuing to build a boat for a flood no one had ever heard of or seen before. In the same way, Christ “preached” his victory over sin and death and Satan by dying and rising again. He never used words; his actions on the cross were his message; his victory over death spelled the doom of the spirits.

 

What is Peter really trying to say? 

 

Some years ago, I had the privilege of visiting the Art Institute of Chicago. They have an amazing collection of pieces from around the globe and the past centuries. We saw Picasso, Gaugin, the American Gothic, and Monet. 

            I stood for a time staring at a painting by Monet of London Bridge wondering why impressionist painting was so popular. I could not figure it out; all I saw was a foggy, almost pixelated, unappealing image of London Bridge. Leaving the large exhibition room and heading to another, I turned to look one more time at Monet’s bridge. And then I saw it – it was a revelation. I was standing too close to see it from 7 feet away; I had to be 70 feet away to grasp the genius of the painting. 

            When we look at the fine details like our feature question and try to find precise answers from the biblical text, we may miss the main message. What was Peter trying to say? 

            Peter was writing to Christians who were suffering for their faith. They had been baptized in the name of Jesus and paid the price for that confession. These first-generation believers were beginning to wonder if their faith was worth the suffering they endured. If a Christian was a contractor, his bid was ignored. If a feast was held in the community, the Christians were not invited. They were being socially ostracized. Physical suffering was sure to follow. 

            The encouragement Peter gave them focused on the suffering of Christ. Look at Jesus, Peter wrote, who suffered for the sins of the world even though he didn’t deserve it. Jesus was put to the death, but even in his death, God vindicated him. The Christians’ suffering was not at the point of death, but God will vindicate them in time. Look at Noah, Peter wrote in v. 20-21; his voyage in the ark was like baptism. The water that deluged the world in judgment is the same water that saved Noah and his family. Your baptism, Peter intones, saves you, “…not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ…” (21). 

            Finally, just as Christ’s sufferings spoke to the powers and authorities of his ultimate victory, your suffering “preaches” to a watching world. Our willingness to suffer unjustly for Christ’s sake may just provide us with an opportunity to share our faith. Paul affirmed this truth when in 2 Corinthians 5:20 he says that when we share our faith with our unbelieving friends, God makes his appeal through us. 

 

Where did Jesus go between Good Friday and Easter Sunday? I have given my answer according to my understanding of scripture. You may prefer a different interpretation. But let’s agree that the death and resurrection of Christ are a promise to us that no matter how much we suffer for our faith in this life, God will vindicate us through Jesus.

 

 

                                                AMEN