Wilderness Wanderings

The swords of the Romans were keeping watch over this scene from the Antonia fortress above the Temple walls. The Jewish Zealots within the Temple Courts were looking for a fight too. Caesar's occupation of Judea led to deep political tensions between Roman sympathizers and rebel patriots. The tax paid to Rome was no small thing. This question from the spies was a death trap.

But Jesus sees through to the motives of our hearts. He's not duped by flattery, nor ignorant of the broader political setting, nor unaware of the ways in which this question rhymes with one the devil asked him back in the wilderness of his temptation. "Just bow the knee to me," the devil said, "and all the kingdoms of the world will be yours." But Jesus did not confuse his allegiance then, nor does he confuse it now.

Instead, Jesus responds briefly and profoundly, navigating a way out of this political trap that silences his opponents. His brief words here—which are his first and only political pronouncement—gives us plenty to chew on too. "Give back to Caesar what is Caesar's, and to God what is God's."

It goes beyond just taxes, down to a matter of Christian political principle. There is a proper "due," a proper rendering that we rightly give back to government for the work they do on behalf of the common good—things like: governing, providing infrastructure, defense, standards in health, education, and much more. This is a corrective and a Christian challenge for those who are disengaged, discouraged, or who simply dislike government and following rules. Jesus commands us to give the proper respect due to government.

Yet at the very same time, Jesus also limits government. There are things that don't belong to Caesar—our total allegiance among them. We are not to be imprinted with Caesar's image (blue, red, orange, green, or a giant red maple leaf), because we have already been imprinted with God's image. No national identity, political party, position, policy, leader, or solution can stand as an absolute, lest it become an idol.

But even more than that, there is an invitation to consider something deeper here. Just because Caesar, our country, or a political party puts its picture or inscription on something doesn't necessarily mean it belongs to them. Our world belongs to God. So we serve, participate in, and give back to the State and the political process not for its own sake, but as an act of obedient submission to God who commands us to do this as part of honouring the authorities He's given us. But our trust and allegiance are always firstly to God through Jesus Christ.

I hope this also starts to answer a question that came to me from youth group last night about political discipleship. :)

Our text comes at the tail end of a parable in which Jesus warns that Israel is about to lose God's favour. (See yesterday's Wilderness Wanderings). She has not been living in covenant faithfulness. The teachers of the law and the chief priests rightly discern that Jesus ire is directed at them. After all, they are the ones who teach Israel about life with God.

What is it that has Jesus so distressed? Earlier Jesus directly addresses the leadership, "you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also?" (11:39-40).

This reminds me of a chapter in the life of Willow Creek, a mega church in the Chicago area. A survey of worshippers revealed a very disturbing reality: people were attending church events regularly but were not growing as followers of Jesus. They were doing religious activity, but their hearts were not changed.

To use Paul's language, "You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness" (Ephesians 4:22-24).

I wonder if Jesus would make the same accusation against the church today. Are we still more concerned with the outside of the cup, neglecting the inside? Do we put too much emphasis on doing religious activity without doing the more difficult work cleaning the inside?

Of course, we cannot cleanse ourselves. We need the scrubbing power of the Holy Spirit and the Word and the soap of Jesus' blood. Sin is not easily eliminated. Its habits are deeply ingrained. To uproot them and replace them with the streams of love, takes a lifetime.

For the first time in 2 years, it feels like the worst of this pandemic is behind us. Society, including church buildings, are allowed full capacity again. Many church activities are being taken off the back burner. It is an important opportunity to ask about the value of these activities. Are they helpful for 'putting on the new self'? Would it be more helpful if we did less or did other things?

Our text also reminds us that Jesus is at the heart of all things. He is either the cornerstone around which the church, and thus Christians, are built, or the stone that breaks us. As the centre of that plan, Jesus through the resurrection becomes the base of a new community, a fresh temple where God's presence dwells. The Spirit in us is what gives this new living temple its life (1 Cor. 3:17–18). This spiritual life is not dependent on religious activities.

The problem is that we think we are well shaped to be part of this temple. But we are not. We are all deluded. This is the difficult teaching of this parable. Israel's leaders thought they were doing exactly what God wanted them to do, but they weren't. When Jesus told them so, they got mad at him and had him crucified. Hmm.

Would we do the same? Can we hear the teaching of this parable? Or would we too say, "God forbid!" Do we believe in this Jesus? And believing, do we do what he says?

The point of this parable would not be lost on the religious leaders. Just prior to this, they had asked Jesus by what authority he did the things that he did, like teaching and cleansing the temple of merchants. Jesus does not answer them directly, but he does tell them this story.

A man plants a vineyard. Folks who knew their Bibles, particularly Isaiah, would have recognized that man to be God, and the vineyard to be Israel. The vineyard owner then sends to get some of the fruit, which would have been the rightful rent payment due him. He sends three servants, each of them treated worse than the last. The reference here is likely to Israel's stoning and killing of the prophets: God's servants sent to them time and time again.

The vineyard owner is placed in a dilemma: what to do next. Our Bible translation doesn't quite catch the full drama of this parable. The culture of the Middle East in the days of Jesus was a culture of honour and shame. So it is worth noting that the renters treated the owner's servants shamefully. Biblical cultural commentator Ken Bailey says this honour culture means that "the abusing of his servants is an insult to his person, and he is expected, indeed honor bound, to deal with the matter."

He had every right, and also the power to contact the authorities and have them send an armed company of trained men to storm and retake the vineyard. He could choose force, power, and violent judgement to put an immediate end to their abuse.

But instead he chooses a merciful and a costly act of peace. He chooses to extend the olive branch once more, knowing full well what these violent tenants have done to his servants, and what his risky choice of deeper vulnerability might cost. "I will send my son," he says, "whom I love. Perhaps they will" not respect, but "feel shame in his presence." That's what the Arabic versions say, in faithfulness to the original intent within a culture of honour.

God had been insulted and had had His honor tarnished in the eyes of His people, and yet He chose to put His anger far away and not deal out the judgment they deserved. Instead, He sent His Son. A costly act of self-emptying love that has the power to disarm the violence of the tenants, reawaken their sense of shame, and bring peace.

That is still the reality today. So, do we exert our will and control on God's church today, believing in the righteousness of our position? Or do we still feel ashamed and humbled in the presence of our gentle, self-giving Lord who mercifully comes to us with the offer of peace rather than the sword of judgement?

The invitation, of course, is to continue to accept the offer of peace given us in Jesus, let him heal and take away our shame, and go forward in this same humble, self-giving way of love and mercy that he has offered to us.

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

John the Baptist has faded from our memories, but his role in Jesus' ministry remains important. When Jesus threw the traders out of the Temple, he was acting like someone who thinks he's in charge. His actions challenged the current authority structure which had the chief priests at the top, with the High Priest himself as the most senior figure.

Who does Jesus think he is, without their endorsement, throwing his weight about? They, that is, the chief priests, teaches of the law and elders, that is, the recognized authorities, decide to ask. There is heat behind their question, "Who gave you this authority?" Jesus had entered their space and with his actions claimed to have authority over them! They are not impressed!

Jesus replies with his own question. At first glance, it appears to come out of left field. Their whispered debate among themselves suggests they think it's a trick question. Jesus obviously wants to make them look foolish in the eyes of the people. Its not this at all.

Recall, that "Who is Jesus?" has been the central question of Luke's gospel. Jesus is no longer hiding the truth. Because he is the royal Messiah sent from God, he has authority over the Temple. This was already conferred on him publicly when John baptized him, with the descent of the dove and the voice from heaven.

Therefore, if John was a true prophet, then Jesus is indeed the true Messiah, with authority over the Temple. If John was not a true prophet – if he was simply a dangerous dreamer, leading people astray – then Jesus, too, is out of line. Jesus is forcing the authorities to declare themselves.

The high priest may make the loudest noise in Jerusalem, with his henchmen and his court, his access to the Roman governor, and the prestige that comes with his ceremonial and political role. But Jesus is challenging the old regime and introducing the new. It's time to decide.

From now on – even as he hangs on the cross that marked Caesar's rule, mocked by the same chief priests! – Jesus will exercise that authority, the powerful authority of saving and healing love, until all acknowledge it. He humbled himself, thus God lifted him up and gave him the name above all names. The chief priest and his entourage may question Jesus' authority, but soon every knee should bow, and every tongue acknowledge that Jesus Christ is Lord" (Philippians 2:10-11).

Christians acknowledge this and we profess that he is sovereign over our lives, our thoughts, and actions. We seek to live under that authority. But we often fail. In truth, we often do not want to live under his authority, mostly because it challenges our own authority. Our professions and our actions do not line up. We lack integrity.

Preaching the arrival of God's promise and cleansing the temple are acts that either are sanctioned by God or are wrong. Jesus is not just a good man here. The kind of benign respect our culture pays him is not a possible category that the Bible allows us. He does not allow fence-sitting. He should either be embraced as Saviour and Lord or opposed.

And if he is Lord, then those who believe that, need to do what he says. Lent is often a time in which Christians fast in one way or another. Fasting is good. But let me encourage you to engage in something that is distinctly Christian. How will Christ's Lordship impact you this season?

Luke has the least vehement version of Jesus' clearing of the Temple. In all the other gospels, Jesus overturns tables and scatters coins. In John's gospel, Jesus even has a whip of cords as zeal for God's house consumes him. But Luke doesn't focus much on the how of Jesus' action. No, Luke just reports that it happened. Jesus drives out those who were selling and reminds them all that the Temple must be a house of prayer, not of commerce or corruption.

Jesus is not here seeking to overturn the Temple itself. No, that will happen all on its own because Jerusalem did not recognize the time of God's coming to them to bring peace, as Jesus has just said through tears at the time of his entry.

Instead of overturning the current religious order, Jesus is calling that religious order back to itself. He is calling the religious leaders, the worshipers, the merchants who facilitate access to the sacrificial acts of worship—he is calling all of them back to the primary purpose of the Temple. Which is to connect with God. To pray and renew the covenant. Not to gain power, influence, or wealth.

So as we hear this teaching from Jesus today—and especially as we prepare to emerge out of Covid-restricted worship—the question is what practices have crept up in our church that Jesus might seek to purify?

Where and how do we seek to gain power in the church? Or influence? Or wealth? What church practices or habits have distracted us from the simple act of prayer, communion, and restoration of our relationship with God?

Whatever they are, Jesus's word challenges us here to turn away from our self-serving habits and in humility and repentance turn back toward him. But note here: Jesus does not abandon the Temple, corrupt though it may have been at the time. Instead, he seeks to purify it from within. He takes up residence within it. And he ministers to and from it—both with his peace, and with his word of challenge. Ultimately, Jesus remains the God who is with us.

Our reading of Jesus' Triumphant entry into Jerusalem rarely gets this far into the story. After all, who wants to end the procession of palm waving and hosanna shouting children with weeping. But that is where Luke brings the story, and it is worth our time to linger here.

Jesus has been ushered into the city with the crowds proclaiming a double refrain: he is King; he comes in the name of the Lord. These folks are expecting Jesus to save Israel while exacting vengeance on her enemies, currently the Romans. For this city, peace means death to the occupiers.

Cresting the last hill, Jesus sees the city spread out before him. He breaks down in tears. And not just a few, these tears express a gut-wrenching sorrow. Why? Jesus did come to save Israel, but not with the kind of salvation she wanted. Hence, in a few days Jesus would be stretched out on the cross.

Israel has lived by the ancient concept of justice: an eye for an eye and a tooth for a tooth. This principle produces an unending cycle of violence and vengeance. There is no end to the bloodshed. We still see it in the world today. We humans seem to enjoy holding onto our grudges, even passing them on to the next generation.

Jesus came to bring an end to this pattern. He came to bring forgiveness with a call to 'love your enemies' (Matthew 5:44) and to 'not be overcome by evil but overcome evil with good' (Romans 12:21). He came to reconcile us to God (Ephesians 2:16). But Jerusalem would not have it. They wanted vengeance and bloodshed, so that is what they would get. It would be Israel's blood that would flow. They would miss God's redemption. Jesus wept.

Notice Jesus' tears. Even though Israel would so thoroughly reject him, that she would have him executed on a cross, he still shed tears for her. It shows us that God's judgement never proceeds from a stern and cold justice but always from a heart of love. Over and over, God delays judgement in the hope that people will turn from their sinful and selfish lives. There is never divine rejoicing over judgement.

Further, it is important to understand that God's judgement is not impulsive. It does not come in a fit of anger or frustration. No, Moses already warned Israel what would happen if she turned away from God. Even though they refused to recognize that God was among them in Jesus, even though they would have him crucified, this impending judgement was still held back a generation, in the hopes that God's people would recognize him.

Not many of us spend time considering God's judgement. But increasingly, we are tempted to enact our own judgement on people and seek vengeance on those who hurt us. Even in Christian communities, it is no longer normative to live with an eye to reconciliation. We form camps and define ourselves over against people in the other camp. We don't talk with each other.

In various ways, Christianity has become a matter of having certain moral, political and ethical leanings rather than following the King on the colt. Jesus came to bring salvation which begins in the human heart. His death on the cross redeems the human heart from bitterness, anger, and vengeance. He turns our desire to lynch people into tears for what they are missing.

It is crucial that Christians grapple with Jesus and his purposes. Is this the kind of salvation we want? Do we want our hearts freed from anger and vindictiveness? Are we willing to lay down the weapons of cyber warfare? Do we really want the Saviour God sent us?

Jesus, the Prince of Peace enters Jerusalem—the "City of Peace"—to the shouts of Peace, Glory, and Blessing from Jesus' disciples.

Jesus' presence in Jerusalem would stir up all sorts of passions: shouts of praise, opposition, betrayal, and clandestine assassination plots. His presence would reveal the motivations of many hearts: many for good and many for ill. But this stirring of passions would not bring peace. Just conflict.

And that conflict begins here with the Pharisees demanding that Jesus rebuke his disciples for such a ruckus display. Especially because such a display smacked of messiah-ship and king-ship that seemed utterly out of place for a mere rabbi.

Jesus' reply, far from calming things down, actually ups the ante. Firstly, as Pastor Michael said yesterday, Jesus is clearly not keeping his messiah-ship a secret anymore. It's out there now, loud and proud. But secondly, why would the disciples silence cause the rocks to cry out? That would only be the case if Jesus was more than a Rabbi, more than a King, more even than a Messiah. The rocks would only cry out if Jesus was God himself.

Way back in the Old Testament book of Deuteronomy, Moses calls the heavens and the earth to serve as witnesses of the covenant between God and his people. It may be that Jesus had these texts in mind as he responded to the Pharisees. To deny the coming of God to his people would surely give the earth cause to cry out in protest! In Matthew's gospel, the rocks do cry out at Jesus' crucifixion as an earth quake shakes Jerusalem.

So, here in Jerusalem—the city of peace—everything finally comes to a head. The temperature rises and the conflict heats up. This stirring of passions would not bring Jesus to a throne. Nor would it bring peace—only death. Jesus' death.

But then again—perhaps there is more here that meets the eye. Because ultimately, Jesus' death did bring peace. And a throne. Just perhaps not the kind anyone was expecting. Perhaps still not the kind of peace or rule that we expect.

After Jesus had said this, he went on ahead, going up to Jerusalem. As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, "Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, 'Why are you untying it?' say, 'The Lord needs it.'" Those who were sent ahead went and found it just as he had told them. As they were untying the colt, its owners asked them, "Why are you untying the colt?" They replied, "The Lord needs it" (Luke 19:28-34).

We begin Lent with Jesus' grand entrance into Jerusalem. Yesterday, Pastor Anthony reflected on that verse in chapter 9 of Luke in which Jesus set his face towards Jerusalem. Now, 10 chapters later, he arrives. And it is very unlike Jesus to allow this kind of hype about himself. Up to this point, he had discouraged people from drawing attention to Him.

Let me give some examples. When Jesus was preaching in Capernaum a man possessed by a demon cried out at the top of his voice, "Ha! What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are--the Holy One of God!" "Be quiet!" Jesus said sternly (4:33-35).

A little later Luke makes this editorial comment "demons came out of many people, shouting, 'You are the Son of God!' But [Jesus] rebuked them and would not allow them to speak, because they knew He was the Christ" (4:41).

When he healed a man who had leprosy, Jesus said "Don't tell anyone..." (5:14). Likewise, after he had healed their daughter Jesus ordered Jairus and his wife "not to tell anyone what had happened" (8:56). Even after Peter had confessed that Jesus was 'The Christ of God', "Jesus strictly warned them not to tell this to anyone" (9:21).

But Palm Sunday is different. Jesus takes a unique approach, making arrangements to enter Jerusalem as a king. Reading the story, we are left with the impression that this colt ride was pre-arranged. Two of His disciples are sent into the opposite village to bring him a colt no one had ridden. Among the Jews there were two things that unridden colts were used for: for sacred purposes and to transport a king. Jesus needed it for both.

Jesus wanted this particular animal, evoking the prophecy in Zechariah 9, "Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey" (9).

He came to bring God's kingdom, but that kingdom could only take root if he now embodied it in himself. He had spoken this kingdom with his word; he had lived the kingdom by touching the outcast; he had shown the kingdom with his miracles. But none of that would matter if he didn't fulfil his final act, his great sacrifice.

The living God was at work to heal and save, and the forces of evil and death were gathering to oppose him. Pharaoh and his armies had failed in their efforts to prevent Moses from leading Israel out of Egypt. This is the moment of God's new Exodus, God's great Passover, and Jesus must celebrate it and offer himself as the final Passover lamb. Jesus' time had come. For this, the son of man had come to earth. All eyes need to be on him.

As we journey with Jesus to the cross, we too must choose. Do we want a Saviour who fixes only the symptoms of the problem: sickness, loneliness, and physical death? Jesus went to the cross to deal with the problem: our bondage to sin. Will we follow him all the way to the cross? Will we receive forgiveness there and new life?

An extended Sunday Sermon edition of Wilderness Wanderings! The text is 1 Samuel 12 from the New International Version of the Bible. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

DIVE IN QUESTIONS

1. Read Luke 19:35:44. What similarities do you notice between 1 Samuel 12 and this passage?
2. What was Israel's sin and why did they do it? Why was it a sin?
3. Israel continues in their sin with only a little bit of repentance. How would you describe their repentance? How would you describe God's response to his people?
4. What happens when we don't take sin seriously enough? How does the belief and knowledge of our own status as "sinners" help?
5. What happens when we take sin too seriously? How does belief in Jesus' completed work of saving us help?
6. How might you live under the Lordship of King Jesus, our Prince of Peace this week? Trusting that his ways really are sufficient for salvation and peace in our world?