Posts Tagged With: sheep

“And THIS Shall be a Sign Unto You…”

It has become THE iconic image of Christmas: a Manger scene.

  • So readily recognizable that its image graces the fronts of so many of our Christmas cards.
  • So singularly significant that churches throughout country often display what they call a Living Nativity.
  • So emotionally effusive that the mere suggestion of placing a Manger Scene on the steps of a City Hall can stir up a cauldron of contention.
  • So famously familiar that many-a-home have a Manger Scene proudly/prominently displayed on a table or mantle.

And as you will hear in this PODCAST, so iconic that hand-carved Manger Scenes are far-and-away the #1 hot seller when I take people to my favorite olive wood shop in Bethlehem.

A Manger Scene.

Even though everything about it is absolutely wrong.

No knock on the artisans who hand-craft these treasured keepsakes. But you see, it’s all about a picture. An iconic picture.

Manger Scenes paint pictures in wood.

Luke painted a picture in words. And Luke’s picture, when properly understood, is SO MUCH MORE POWERFUL than any hand-crafted manger scene could ever hope to be.

It is simply an undeniable fact, an inconvenient truth, that from Luke’s quill and parchment to our wooden manger scenes today, so much has been lost!

And we are the poorer for it.

But not anymore. Not after hearing this podcast.

Merry Christmas, from my heart to yours.

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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The Sheep and the Goats

51-fcimi7fl-_sx303_bo1204203200_Let me tell you! If you want to see in crystal-clarity the character and the heart of God, this is it. Right here, right now, in real time, in this PODCAST.

This in a breathtaking public display for all the world to see, at which the whole world will marvel. The broken heart of our God whom Peter described as “not wanting anyone to be destroyed (a word that means to destroy fully, to bring to nothing) but (who) wants everyone to repent.”

This portrait of our God — Who persistently pursues everyone in every way, making every effort to bring every sinner to repentance — comes at very end of Olivet Discourse in Matthew 25.

Here we will see, in this parable of the end of the age, the eternal separation of committed Christ-followers from those who defiantly and unrepentantly want nothing to do with Jesus. Plus, we will see their ultimate eternal destiny in what Jesus called “the eternal fire prepared for devil and his demons.”

An unpleasant topic, to be sure. But a #Most.Important.One, because we are talking about the eternal destinies of multiplied millions of people.

Specifically, what did Jesus mean by eternal fire? For whom is it intended? What happens to those goats (in contrast to His sheep) who are sadly, tragically, yet-justly cast into the eternal fire?

And of course, at the heart of this entire discussion sits this all-important and all too-common question: Does the loving God of the Bible — who defines Himself as not wanting anyone to be destroyed, but wants everyone to repent — really send people to Hell?

Allow me to set up this discussion in this way: I find it most-intriguing, and most-ironic in a most-purposeful sort of way that Jesus’ Hebrew name Yeshua, means “God Saves.” That’s right out of first chapter of the New Testament (Matthew 1:21): “Mary will bring forth a Son, and you shall call His name Yeshua, for He will save His people from their sins.”

Now watch this. Only God could create this wonder of the words. This, as you are about to hear, is not coincidental.

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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Gentle Shepherd

Jesus-Good-Shepherd-guides-meLast week, I introduced you ever-so-briefly to the subject of shepherds. This because Jesus drew our attention to all-things sheep-and-shepherd-related when He defined Himself by saying, “I AM the door (gate) of the sheep.”

This week, in this PODCAST, we’ll discover together exactly what Jesus meant when He identified Himself as the “door of the sheep.”

The important point to remember from last week is this: Life for the shepherd was and is unpredictable and oh-so-difficult.

You might remember that when his or her world is rocked by undeserved trauma of some sort, a shepherd will never ask the question of God, “Why?” Or “Why me?” It is a given that life in the desert is tough, and that problems are the norm.

Shepherds “get it” — that in this world of ours, bad things do indeed happen. Bad things do indeed happen to good people. We live in a world where, as but one example, men are born blind. And as Jesus made crystal-clear in John 9, it has nothing to do with the man’s sins, or his parents’ for that matter, as assumed by the disciples who asked Jesus about that very thing.

In the thinking of a shepherd, the evidence of the blessing of God in someone’s life is NOT the absence of problems or pain. The evidence of God’s blessing is His peace-giving presence that shepherds us through our problems and pain.

As Peter (who knew his fair share of suffering and pain) completely understood, Jesus is and ever will be our “Shepherd, the Guardian of our souls.” (1 Peter 2:25) A shepherd who guards our souls not from trouble, but while we are in the midst of trouble — undeserved, unpredictable, oh-so-difficult problems and personal pain.

Given all of that, what then did Jesus mean when He identified Himself as the “door of the sheep”? More than you can possibly imagine.

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 as you listen.

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What I Wish I Knew Then That I Know Now (A First-Person Rendition)

if-i-knew2As you will hear in this PODCAST, I have now reached a point in my life and ministry where I am easily bemused. Bemused by a question that I get asked more and more frequently.

When I am out speaking at a camp or a conference, often times a young man or woman just starting out in the ministry, or headed for his first ministry, will with furrowed brow and pen poised at the ready ask me this singularly significant question:

What do you wish you knew then that you know now?

Meaning, if I could turn the clock back and start over completely…

What is the ONE THING that you know now that you wish you had known then?

What one lesson have you learned over your now forty-two years and counting of ministry that you wish you had learned right out of the chute, right at the beginning?

Ironically enough, it is the very lesson that Jesus sought to communicate to His men here in Matthew 10, this right at the beginning of their first missions trip.

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God bless you as you listen.

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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?

stern-churchWe 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.

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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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