Posts Tagged With: forgive

It’s Complicated

Sixty-six.

As you are about to hear in this PODCAST, one phrase (along with its equivalents) is used by the biblical writers a full complement of sixty-six times in the 27 books of the New Testament.

A most important phrase indeed.

Thank you for listening, and for sharing this message!!!

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God bless you richly as you listen.

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Perhaps, Maybe just Maybe, the Time has Come for You…

Sing it with me: “Amazing Grace, how sweet the sound, that saved a wretch like me.”

Just how amazing is God’s grace. As you will hear in this PODCAST, this amazing!!!

Thank you for listening, and for sharing this message!!!

Please remember that depending upon your web browser and connection speed, it may take up to 60 seconds for this podcast to begin to play.

God bless you richly as you listen.

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Permission Granted

Ever feel like beating yourself up?

Yeah, well, as you are about to hear in this PODCAST, so do I.

Get ready to be encouraged, and to have this burden lifted from your shoulders once and for all.

Thank you for listening, and for SHARING this message!!!

Please remember that depending upon your web browser and connection speed, it may take up to 60 seconds for this podcast to begin to play.

God bless you richly as you listen.

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Heavenly Chutzpah

It’s been a tough week for our country. Riots at political rallies. An increasingly course discourse. Much angst in the world.

And I know you are feeling it.

Well, consider this PODCAST to be a bright and beautiful shot of much-needed adrenaline to your system, some refreshing encouragement from Jesus’ heart to yours.

Let’s begin our discussion with this: It is one of the most precious, and quite frankly priceless privileges in the entire Bible. I am referring to the one verse that concludes the fourth chapter of the book of Hebrews. One glorious verse that speaks volumes, both to the original readers of this verse, and to us as well.

But before I read it to you, I must first set this scene: As its title suggests — Hebrews — this book was written to Jewish believers in Jesus. These precious people lost everything when they become committed Christ-followers. Unlike the letters of Paul, written to local gatherings of believers in a given city — Rome, Corinth, Philippi — this letter was written to Jewish (Hebrew) believers struggling everywhere throughout the Roman Empire because, due to relentless persecution, they were scattered, far and wide.

We get only the barest of glimpses into their desperate circumstances from cryptic statements such as these:

“Think back on those early days when you first learned about Christ. Remember how you remained faithful even though it meant terrible suffering. Sometimes you were exposed to public ridicule and were beaten, and sometimes you helped others who were suffering the same things. You suffered along with those who were thrown into jail, and when all you owned was taken from you, you accepted it with joy. You knew there were better things waiting for you that will last forever” (Hebrews 10).

Or this in Hebrews 13:

“Remember those in prison, as if you were there yourself. Remember also those being mistreated, as if you felt their pain in your own bodies.”

No one was exempt. Not even someone as faithful as young Pastor Timothy, protege of the Apostle Paul, of whom we read in Hebrews 13:

“I want you to know that our brother Timothy has been released from jail. If he comes here soon, I will bring him with me to see you.”

For the first generation of Jewish Christ-followers, times were tough, their circumstances dire. So in order to encourage them, the writer of this great book made to them (and to us!) this precious promise:

“So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most.”

Emphasis upon that shockingly bold word “boldly.”

Trust me. That thud you just heard was sound of their jaws dropping and hitting the floor as the original readers scanned those words into their suffering souls, for reasons that you will soon hear.

Please remember that depending upon your web browser and connection speed, it may take up to 60 seconds for this podcast to begin to play.

God bless you richly as you listen.

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Forcing the Devil to Flee

It is, without a doubt, one of the most precious truths in all of the Bible. From the lips of Jesus Himself to the seventy upon their return from their first mission’s trip, in this PODCAST you will hear Him say,

“I was watching Satan fall from heaven like lightning.”

Fact: Satan is a fallen foe.

Fact: The devil has been defeated.

As we have discussed for the past two weeks, Fact: Satan is not losing the war; he has already lost it.

There is a day coming, sooner rather than later, when in the words of John,

“The devil who deceived them (will be) thrown into the lake of fire” (Revelation 20).

There is a day coming, sooner rather than later, when at the mere mention of Jesus’ name,

“every knee will bow (including the devil and every one of his demonic minions)… and confess that Jesus Christ is Lord, to the glory of God the Father,” (Philippians 2).

The day has already come when, in the words of James,

“the demons believe this, and they tremble in terror,” (James 2).

So yes, Satan IS a fallen foe. The devil IS — right now, in real time — a thoroughly defeated foe.

Consequently, there is a verse. Or more accurately, a part of a verse. A half of a verse. One that is buried in the very back of the Bible. In the Apostle John’s first letter, chapter 4. Fourteen words (in the NASB) to be exact.

One sentence we will now highlight and underscore and amplify. A precious truth that perfectly frames any discussion of spiritual warfare and our vulnerability to what Paul described as

“all the schemes, strategies, and deceits of the devil.”

A fundamental fact of our faith that you will now hear, and cherish, in this PODCAST.

Please remember that depending upon your web browser and connection speed, it may take up to 60 seconds for this podcast to begin to play.

God bless you richly as you listen.

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Forgive and (Don’t) Forget

As you will hear in this PODCAST, in Matthew 18:21, Peter asked a profoundly important question. A question that haunted him. And if we are honest, a question that at times haunts us.

Matthew 18:21 reads,

Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?”

Can you think of any question that hits us more profoundly right where we live than this one? There is not a one of us who hasn’t been hurt significantly by someone or someones in the past.

Perhaps in the very recent past.

Perhaps this person or these persons continue to hurt us even now, in the present.

Consequently, this whole issue of forgiveness — what it means and what it does not mean — could not come too soon, could not be more practical.

Especially given the timing and location of Peter’s question. Something that you will hear in this podcast.

Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?”

Let’s talk about this.

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God bless you as you listen. And if it is a blessing to you, please SHARE a link to this podcast with your family and friends.

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The One (and Only) Sin that Can Never be Forgiven

Call it what you will… The Unpardonable Sin. The Unforgivable Sin.

No matter what the name, its consequences are unimaginable.

In this PODCAST (which I believe for you will find to be enormously encouraging and reassuring), you will learn exactly what this sin is, what this sin isn’t, whether or not it is possible today to commit this sin, and if so, whether or not you have or ever will commit it.

In terms of its eternal ramifications, no conversation is more vitally important than this one.

Find out what Jesus said, to whom He said it, why He said it, and what His dire warning means for us today.

Please remember that depending upon your connection speed and web browser, it may take up to 60 seconds for this podcast to begin to play.

HAPPY LISTENING.

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Jesus Heals a Mother’s Broken Heart

While I am away speaking at one of my all-time favorite places on the planet (Hartland Christian Camp), here in this Encore PODCAST is some much-needed hope for every brokenhearted mom. Not to mention every brokenhearted dad.

This hope comes courtesy of a man named Levi, though you’d never know it by reading his account of Jesus’ life and ministry.

While there is scant little detail in the Bible regarding this remarkable man (Levi is mentioned by name a grand total of only 5 times), scratch beneath the surface and we could write a book about him.

Levi deserves our focused attention, and we will be all the richer for having had this discussion.

A polarizing figure, Levi was. They either loved him or hated him. Or to put an even finer point to that: The religious hated him; Jesus loved him.

And in loving him as Jesus did, Levi becomes a living, breathing canvas on which the heart of Jesus is painted in vivid colors and bold relief.

Please Note: Depending upon your web browser, it may take up to 60 seconds for the podcast to begin to play.
HAPPY LISTENING!

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Church Discipline: “Protecting the Purity of the Church” — Oh, Really? (Spiritual Abuse, Part 3)

How did we get it so wrong?

And what has the church, and so many of the “Christians” who attend them, become in the process?

We ended our discussion in the previous blog post by making the observation that Matthew 18 is the “go-to” passage when it comes to judging others “holding others accountable.” It has become fashionable today in our evangelical church to suggest that it is a noble thing to hold others accountable, even to the point of remove sinning members from their local churches, all based on Matthew 18.

A noble thing because every time leaders begin the “process of Matthew 18” on a “sinning” church member, they can then make the bold (and sometimes boastful) claim that they are “protecting the purity of the body,” especially when they kick the sinners out.

Doesn’t that sound noble? “Protecting the purity of the body.” Would someone please tell me what that means? I mean, that’s like doctors protecting the health of a hospital by kicking the sick people out. And BTW how’s that for leaders “lording it over” the people? Deciding who’s in and who’s out?

What in God’s name have we become?

Would someone tell me please what local church is in fact pure? It’s the old story. If you find a local church that is indeed pure, please don’t join it. If you do, there goes its purity. “There’s sin in the church,” someone will cry. Yes! You bet there is sin in the church. There was sin in every church that I have ever attended. Know why? Precisely because I was attending it, not to mention everyone else who attended it! Who do we think we are? Paragons of virtue? Pictures of purity?

If Matthew 18 was meant by Jesus to be the process of confronting sinners about their sins, perhaps even to the point of kicking some sinners out of church, where do we start?

May I humbly suggest that this is a common misinterpretation and gross misapplication of Matthew 18 that completely ignores the fact that — Are you ready? — when Jesus spoke the words of Matthew 18, the church wasn’t even in existence yet. Oops.

Ekklesia, translated “church” in Matthew 18, is a general term that means “community.” In our context, for want of a better word, in a “religious” context, an ekklesia refers to a person’s family of faith. A loving redemptive family of faith that gathers together to worship God.

It might just interest you to note that in the LXX, the Greek translation of the Hebrew Bible, the word that Jesus used in Matthew 18, ekklesia, occurs 80 times. Jesus’ use of that word was anything but new, novel, or unique.

Ironically, ekklesia does not biblically refer to nonprofit corporations with by-laws, budgets, buildings, business meetings; personnel, payrolls, politics, power-plays, and all of the resultant problems there-to. Ekklesias, as Jesus invoked the term, were never meant to be run like clubs with crosses on them.

Trust me. Neither Jesus nor His disciples were thinking about tax-exempt religious institutions where a person’s membership can, and sometimes should, be revoked. SMH <sigh>

The 3 interpretive keys that unlock this Matthew 18 passage are its context, the word “sins,” and Jesus quoting of Deuteronomy 19:16.

Listen to what Matthew 18 actually says (not what we have been taught is says, not what we want it to say) in its context, sandwiched as it is in between Jesus saying this:

If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? Matthew 18:12

This clearly refers to someone who is tragically teetering on the precipice of losing his or her faith. How do I know that? Because right before that, Jesus warns “anyone (who) causes one of these little ones—those who believe in me—to stumble…”

We’re talking here about someone whose faith is faltering. Do you really think that Jesus was instructing leaders of churches that at the time did not exist to identify those whose faith is faltering, start a process of Matthew 18 on them, and if need be, kick them out of church? I could cry!

And then this (the other half of the sandwich) immediately following the “Church (that doesn’t even exist) Discipline” part of Matthew 18:

Then Peter came to him and asked, “Lord, how often should I forgive someone who sins against me? Seven times?” “No, not seven times,” Jesus replied, “but seventy times seven! (Matthew 18:21-22)

Now watch! Matthew 18 is NOT a “Church Discipline” passage. Nor is it a let’s-hold-sinners accountable passage. Matthew 18 is a redemption passage, a restoration passage. An all-about-leaving-the ninety-nine-sheep-and-going-after-the-one-whose-faith-is-faltering passage. Not to kick that sinning brother or sister out of their family of faith, their ekklesia. They have already left it.

Matthew 18 is all about bringing that precious little lamb back into the fold.

Don’t believe me? Then read it, IN CONTEXT, Matthew18:15-17:

Moreover if your brother sins against you…

Sins: a clear violation of a biblical absolute. In this context, a clear violation of Torah Law. We are not talking here about a violation of someone else’s personal preferences. This has NOTHING to do with someone not approving of someone else’s music preferences, body art, piercings, or any other of the myriad of things for which people get judged nowadays.

Now watch! If the context of this passage, and the character of Jesus means anything, this is clearly, to use Jesus’ own words, a sheep that wanders away from their faith situation, where a beloved member of a faith family wanders away from their faith-family and is in danger of losing his or her faith.

Go and tell him his fault between you and him alone.

No gossip here, which is indeed a sin, one of the worst in fact, one that causes division to the unity of any church and untold damage to the subject of the gossip, but one for which anyone is rarely kicked out of church. Hmmm…

LOOK, Matthew 18 is clearly a Galatians 6 situation:

Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted. Carry each other’s burdens.

No judging here; no “lording it over” here, no (remember the word from our previous blog post?) krino here!

This is clearly a James 5:19 situation:

My friends, if any followers have wandered away from the truth, you should try to (What? Confront them, and if need be, kick them out of their faith family?) lead them back.

Similarly, Matthew18:15,

If that person listens, you have won back a follower.

Do you see it? This is clearly referring to a wanderer who returns home to his or her ekklesia, their loving, redeeming, forgiving faith-family.

But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’

Here Jesus quoted the Torah, Deuteronomy 19:15. Jesus, a Jewish rabbi, was teaching Jews about what to do when someone in their faith-family wanders away from the teachings of the Torah.

Matthew 18 has nothing to do with Christian Church Discipline, specifically when and how to start process to kick someone out of the institution that we have come to call a church. Again I will respectfully remind you that at time Jesus said this, there were no churches.

Jesus took what was already the practice, established at the very beginnings of the history of Israel, quoted from Deuteronomy, the Torah, that dealt with those who wandered away from Torah teaching. And Jesus carefully/purposefully/mercifully inserted it between two passages about restoration, redemption, and forgiveness.

And if he refuses to hear them, tell it to the Ekklesia.

IOW, to again invoke Jesus’ words, his or her family of faith who will then go looking for their wandering little lamb.

Now here’s the kick-them-out-of-the-church part:

But if he refuses even to hear the church (Ekklesia), let him be to you like a heathen and a tax collector.

Striking, isn’t it, that Jesus did NOT say to kick him out of the church! The clear implication, as determined by the context of the passage, is that this wondering little lamb has already left it!

What does this mean, Matthew 18:17 (CEV)?

Anyone who refuses to listen to the church must be treated like an unbeliever or a tax collector.

QUESTION: How did Jesus treat unbelievers and tax collectors? Are you ready for an “Ah-ha” moment of monumental significance? Jesus ATE with them. Jesus loved them. Jesus pursued them. Jesus sought to lovingly return them to fold.

For crying out loud, Matthew who wrote Matthew 18 was a tax collector! What if Jesus had kicked Matthew out of his ekklesia? No! Jesus pursued him! Jesus left the 99 sheep and went after the one who wandered away.

And Jesus told us do same!

How did Jesus treat a member of a family of faith who wandered away? Judge him? Kick him out of family? Hear Jesus’ own answer, Jesus’ own selfie of what this looks like: An all-to-familiar story, the story of the so-called Prodigal Son, someone who did indeed lose his faith and left his family:

But while he was still a long way off, his father saw him (looking, praying, hoping, expecting his return!), was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

Umm, excuse me. But that doesn’t sound like judging, krinoing, kicking him out of the family to me. This son had already left the family!!! That’s the point! It’s all about coming home!

The son said to him, ‘Father, I have sinned (same word as Matthew 18) against heaven and against you. I am no longer worthy to be called your son.

I am no longer worthy to be in your family. How should an ekklesia act toward its wandering family members who abandon their faith to choose a lifestyle of sin? Krino them? Kick them out of the church? Shun them?

But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.

 

Now, I need to ask, Is there ever a time to remove someone from a family of faith? Yes. Paul did. Once. Coincidentally, in my 40 years of ministry, I have been involved in what was clearly a remove someone from the church process only once. (And BTW, the church blinked, didn’t remove him, subsequently split, and is today a dying ministry, a church whose lampstand God has extinguished. But I digress…)

Again, this only happened in my 40 years of ministry once!

In all of his 13 letters, Paul called for what we typically call “Church Discipline” only once.

Remember the story? 1 Corinthians 5? A guy involved in ongoing, public, present-tense sins so extreme that Paul described them as something that even pagans don’t do. Yet, the church ethos was such that this scandalous individual felt comfortable in his scandalous behavior, even to the point where the church bragged about how progressive they had become!

Corinth as a faith-community had become an uber-sinful ekklesia. And isn’t it fascinating that Paul rebuked the church, not the individual. Once in 13 letters did Paul call for the removal of a sinning member. And even then Paul wrote in 2 Corinthians for the church to restore this repentant sinner to his ekklesia.

Back to the rule, not the exception to the rule. What we have come to call “Church Discipline” I would prefer to call an Ekklesian Celebration of Restoration.

Yes, indeed! Matthew 18 is in every sense of the words a Celebration of Restoration.

So how did we get to this place of judging others? “Holding others accountable”? Even to the point of considering it a noble practice to kick others out of their churches? Why has it become fashionable to krino others to their everlasting hurt and destruction? You’ll discover the answer in tomorrow’s post. And the answer will amaze you.

But in case you can’t wait, you can hear it all explained by clicking on this podcast player:

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Debt Relief — Rethinking Forgiveness and Reconciliation from Jesus’ Point of View

Ready to have a huge load lifted off of your shoulders? A load of guilt that God never meant for you to carry?

As you are about to hear in this PODCAST, it is my sense that far too often in the Christian community at large, we display a woefully naive and underdeveloped understanding of person-to-person forgiveness.

Too many times I get the sense that our default position is to demand of the one who is wronged his or her need to forgive the one who wronged him. While at the same time almost giving a pass to the one who committed the wrong in the first place. As if to say, “Yes, it’s too bad that someone hurt you. But you are obligated to forgive that person, whether they acknowledge the hurt they caused or not.”

I mean, is it not one of the most basic of Christian ethics to say to someone who has been deeply wounded, “You need to forgive the person who wronged you, love the person who wronged you, and be reconciled with the person who wronged you. No matter what”? Whether or not they make any attempt to right the wrong that they committed? Whether or not they repent of the wrong, or even admit their wrong? 

A woefully inadequate view of forgiveness which (IMHO) ignores Jesus’ purposeful and particular and pointed and powerful usage of the word “debts.”

A naive view of forgiveness which, in far too many cases, only amplifies the pain caused to the one who is wronged. (When we demand of the one who was wronged a forgiving spirit, while neglecting to suggest any obligation on the part of the one who did the wrong to right the wrongs that they committed, or in Jesus’ words, to settle their “debts.”)

A woefully underdeveloped theology of forgiveness which only empowers and enables hurtful behavior.

Which forces me to ask, Why do we do this? Why do we hold the persons who are hurt accountable to forgive the ones who hurt them, without equally holding accountable those who caused the pain to their biblical obligation to right the wrongs that they committed? Thereby empowering dysfunctional behavior on the part of one who caused the pain in the 1st place? Which only motivates them to continue to hurt others with no accountability whatsoever.

Is this really what Jesus meant to teach here, in the Lord’s Prayer, when He taught us to pray, “Forgive us our debts, as we forgive our debtors”? That no matter what the hurt, how deep the hurt, we just forgive. End of story.

I don’t think so.

You might be in for a pleasant surprise as you listen to this podcast.

Please note that depending upon your web browser and connection speed, it might take up to 60 seconds for this podcast to begin to play.

THANK YOU FOR LISTENING!!!

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