faith – Page 2 – Parables 101

The Parable of the Salt Shaker, #28

Matthew 5:13, Amplified

“You are the salt of the earth, but if salt has lost its taste (its strength, its quality), how can its saltness be restored? It is not good for anything any longer but to be thrown out and trodden underfoot by men.”

You are different. When Jesus moved in he fundamentally changed you, and you’re a “new creation” (2 Cor. 5:17). The word used there (or at least I’m told) is where we get the English word for “species.” Something quite real has happened (probably the most profound in history) and recasted you into a new type of being.

Jesus chooses his words carefully; I believe he wants us to understand.

He tells us that we’re now “salt” which, when you think about it, carries us right into something that’s completely different than anyone else. “Sodium chloride,” is a white substance that gives food a different taste. But there is more: it preserves, melts and heals.

It should fascinate us that this verse comes right after the Beatitudes, (Matthew 5:2-12). These verses are the critical principles of God’s kingdom found there—they must be understood with this in mind. This “salt” idea declares how very different his reign exactly is. As salt we’ve become fundamental to Jesus’ work on planet Earth, he has chosen us to change the world around us.

Everyone who really listened to Jesus as he declared his Beatitudes, would’ve known that these ideas were radically different from what the world sees as success. The “salt” verse is the immediate idea of actively putting these ideas into place. As we consider these, we realize that the world as we know it is now radically different because of us, because of him.

Salt that is not salt is a bit of a surprise.

Thinking about it we determine that “unsalty salt” is essentially sand. Now it might look like the real stuff, and it might be sold as such—but it isn’t salt. It’s a counterfeit, something that’s not the real deal.

Imagine you’re a Jewish person sitting at a wonderful meal of lamb chops. You reach for the salt shaker and expect it to flavor those delectable pieces of meat. But instead of shaking out salt (what you want), you get sand! What a let-down. You feel betrayed, and maybe it causes your whole world to collapse (and maybe not). Anyway, you won’t be tricked again, so the whole batch is used to fill pot-holes in front of your house.

The salt is sand.

The Holy Spirit who lives inside of you is what makes you very distinct. You’re altered on a spiritual/molecular level to be something you weren’t before. The implications are obvious to everyone who “tastes” you. The verse immediately following pounds this truth even deeper still—it’s all about “light” shining into deep darkness, (see “Parable of the Light, #11). Both deal with distinctiveness—both would’ve been really obvious to everyone.

I like the Message Bible on this verse (take it or leave it):

“Let me tell you why you are here. You’re here to be salt-seasoning that brings out the God-flavors of this earth. If you lose your saltiness, how will people taste godliness? You’ve lost your usefulness and will end up in the garbage.” (5:13).

Let’s be salty.

The Parable of the Pharisee and the Tax Collector, #24

Luke 18:9-14

“He also told this parable to some who trusted in themselves that they were righteous and looked down on everyone else: ¹⁰“Two men went up to the temple to pray, one a Pharisee and the other a tax collector. ¹¹The Pharisee was standing and praying like this about himself: ‘God, I thank you that I’m not like other people—greedy, unrighteous, adulterers, or even like this tax collector. ¹²I fast twice a week; I give a tenth of everything I get.’”

¹³“But the tax collector, standing far off, would not even raise his eyes to heaven but kept striking his chest and saying, ‘God, have mercy on me,^[c] a sinner!’ , ¹⁴I tell you, this one went down to his house justified rather than the other, because everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

He despised others. As a Pharisee he prided himself as a holy person; he stood before God and congratulated himself. I believe that self-righteousness has many levels. You can be blatant and obvious about it, or it can be subtle and hidden. But we must understand that the father sees and knows. Notice the “all” here in Isaiah 64:6:

“We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight. We all wither like a leaf; our sins carry us away like the wind.”

Hmm. A menstrual rag? You got to be kidding!

We often advance ourselves by demeaning those who struggle hard with their sin–there are those who see and somehow know that they’re superior. We don’t come out and say so; but we’ve arrived— but guess what— God (and scripture) know better than this.

But we’re not dealing here with a hidden self-righteousness. The Pharisee truly believes that he is different from the tax-collector. He stands and doesn’t kneel. He feels comfortable and confident in the holy presence of God Almighty. He’s not like the others. He is sure that he’s holy.

The tax-collector was brutally honest about himself.

He didn’t need anyone to tell him how sinful he was—he understood his own wickedness. Jesus’ story reveals God’s love for those who know that they’re twisted inside. Notice the heart of the tax-collector:

“He stood afar off” which showed his awareness of his separation from God.
“He wouldn’t even raise his eyes to heaven,” which declared his humility in the presence of God.
He kept “striking his chest,” which tells us of a deep pain over his sin against God.
He prayed, ‘God, have mercy on me, a sinner!’ This describes his desperate heart.

These both came to pray, but that is all they had in common.

The Pharisee came to the temple to show off his righteousness, the tax-collector out of a terrible despair. It strikes me that the text in verse 11 says the Pharisee “began praying to himself.” It seems that his prayer never really met God—he was proud and showy, doing the things God hates (Prov. 29:23).

Things really came to ahead in verse 14. That’s the critical point of the entire story—“one went down to his house justified rather than the other.” Wow! What a statement. One professionally religious man, sure of his holiness, the other a sinful sinner, who came humble and broken. One showed off his faith—boasting with a legalistic swagger. The other desperate and desolate, completely undone.

But it was the tax-man who became righteous in the eyes of God.

Humility is the foundation of the kingdom of Jesus. In Matthew 5:3-4 makes a lot of sense—to be “poor in spirit” and to “mourn” are the bedrock of a Christian’s discipleship. To be justified (made right) was a gift. He didn’t try to earn it, and there wasn’t a probationary period. The tax-collector now became righteous; the Pharisee carried his sin.

God wants us to have a broken-heart. He rejects everything else. I suppose that the question is this: Do you mourn over your sin?

“The Lord is near the brokenhearted;
he saves those crushed in spirit.”

Psalm 34:18

Art by Eugène Burnand

The Story of the Unmerciful Servant, #23

Matthew 18:22-34

²³“For this reason, the kingdom of heaven can be compared to a king who wanted to settle accounts with his servants. ²⁴When he began to settle accounts, one who owed ten thousand talents was brought before him. ²⁵Since he did not have the money to pay it back, his master commanded that he, his wife, his children, and everything he had be sold to pay the debt.

²⁶“At this, the servant fell facedown before him and said, ‘Be patient with me, and I will pay you everything.’ ²⁷Then the master of that servant had compassion, released him, and forgave him the loan.

²⁸“That servant went out and found one of his fellow servants who owed him a hundred denarii. He grabbed him, started choking him, and said, ‘Pay what you owe!’

²⁹“At this, his fellow servant fell down and began begging him, ‘Be patient with me, and I will pay you back.’ ³⁰But he wasn’t willing. Instead, he went and threw him into prison until he could pay what was owed. ³¹When the other servants saw what had taken place, they were deeply distressed and went and reported to their master everything that had happened. ³²Then, after he had summoned him, his master said to him, ‘You wicked servant! I forgave you all that debt because you begged me. ³³Shouldn’t you also have had mercy on your fellow servant, as I had mercy on you?’”

“And because he was angry, his master handed him over to the jailers to be tortured until he could pay everything that was owed.”

God is generous. All that he does is grace. It’s also grace when we really meet another. He loves us, and we need to siphon that love to everyone we meet. When we come before the Lord, we don’t get the justice we deserve. He has forgiven us—the ten thousand ones.

God is generous. We owe him an outrageous kind of debt. Commentators list the modern value of 10,000 talents would be $1 billion USD. Granted this is figurative, but that doesn’t mean it’s untrue. Grace is God’s extravagant for scandalous sinners.

That is an insane amount of money. To settle our debt would far, far more than we can repay; but isn’t that the point. God’s grace on us, is a precious thing.

When he gets off his knees, we realize that he really hasn’t changed by grace. He’s teflon, and the mercy the father gave him isn’t really understood. His heart hasn’t really grasped his lesson in forgiveness. God forgave, the servant didn’t understand. His treatment of another proclaims this.

The story is all about grace and the law.

The $10,000 guy meets the $100 talent guy and we see our own inability to forgive. We shake down our brother and sister for just small things. Notice verse 28, the text tells us that he actually assualted him, “he started to choke him.” How bizarre and how disturbing. And yet, God sees, and responds.

Was the $10,000 guy really forgiven? Did he understand the spiritual transaction of what just happened? I don’t think so—and it scares me.

The other servants have seen the issue.

The key word is “distressed,” or lypeō in Greek, the word means “to throw into sorrow, to grieve or offend., to make heavy.” All that the forgiven servant did, was recognizable by others, and they reported what they saw to the master.

He’s called “wicked” in verse 32. What he did was awful, and again he’s brought in. Because of his mistreatment of the other who owed, he was now thrown into prison, owing a billion bucks. He gets what he now deserves. He gets justice instead of mercy.

“But if you don’t forgive others, your Father will not forgive your offenses.”

Matthew 6:15

I’m pretty sure that God isn’t hammering us over our unforgiveness of others. I suspect it’s our sin that does that. When we consider our sin, how can we understand others who sin against us? We have been forgiven much (very much!) how can we not forgive others for sinning against us?

“Many people ruin their health and their lives by taking the poison of bitterness, resentment and unforgiveness. Matthew 18:23-35 tells us that if we do not forgive people, we get turned over to the torturers.“

Joyce Meyer

Art by Eugène Burnand

The Parable of Loving Much, #20

Luke 7:40-47, Message

⁴⁰Jesus said to him, “Simon, I have something to tell you.”

“Oh? Tell me.”

^41-42“Two men were in debt to a banker. One owed five hundred silver pieces, the other fifty. Neither of them could pay up, and so the banker canceled both debts. Which of the two would be more grateful?”

^43-47Simon answered, “I suppose the one who was forgiven the most.”

“That’s right,” said Jesus. Then turning to the woman, but speaking to Simon, he said, “Do you see this woman? I came to your home; you provided no water for my feet, but she rained tears on my feet and dried them with her hair. You gave me no greeting, but from the time I arrived she hasn’t quit kissing my feet. You provided nothing for freshening up, but she has soothed my feet with perfume. Impressive, isn’t it? She was forgiven many, many sins, and so she is very, very grateful. If the forgiveness is minimal, the gratitude is minimal.”

How much do you love Jesus? This parable looks at the heart of the believer, the person who has been incredibly forgiven of everything–past, present and future. And it’s here we see a woman whose heart is broken by her sin, and she discovers Jesus’ grace, and tremendous mercy.

Jesus has been invited to Simon’s home. He’s a Pharisee, and at this point they haven’t banded together to attack Jesus, it seems that there were still some Pharisees who were true seekers.

The text jumps right in and we see Jesus reclining at a table (the Jewish people didn’t use chairs–pillows were used instead.) At a feast like this people who weren’t officially invited could come in to stand in the back and listen in on the conversation. (How awkward.)

Suddenly a woman enters the scene.

She’s described as “a woman of the city,” which is a code word for “a sinner, or a harlot.” (Let your imagination roll that one around.) She comes with a purpose, for she brings a jar of expensive perfume with her.

The passage reveals that she’s on her knees, weeping on Jesus’ feet, and rubbing her tears with her hair, and pouring out the perfume. She’s kissing his feet. She’s obviously a broken person—someone who knows who Jesus is, and who understands who she is, and how deep sin has destroyed her.

At this point Simon is deeply offended, and probably embarrassed by what’s happening. But he also assumes that Jesus isn’t who he’s saying he is. “How dare does this man let an unclean person do this!” But Jesus understands everything. His parable is short (just two verses) and it’s directed at Simon; and it’s a no-brainer.

The interpretation is obvious: the man who owes the most will love the most.

Jesus accentuates Simon’s breach of protocol. The Lord deftly explains the entire situation; Simon is busted. He’s put on the spot and Jesus has made his point. It’s all so obvious. The essence of the story is clear. How much do you love the Master?

Have you really grasped how much of your sin that’s been forgiven, or maybe you’re a Simonite—someone who doesn’t quite accept what’s real? The Bible tells us repeatedly that no one is righteous. No one. Scripture has a very low opinion of the righteousness of men. (That should shatter your thinking.)

“But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.”

Isaiah 64:6, KJV

The Hebrew word for “filthy” is extremely graphic–it literally means “a menstruating cloth.” It was something that a woman used before there was Tampax. How very descriptive. Do we even have the slightest idea what that means?

How does that alter our discipleship? I’ll let you be the judge on this on this one.

“One great power of sin is that it blinds men so that they do not recognize its true character.”

Andrew Murray

The Parable of Going to War, #18

Luke 14:31-33

“Or what king, going to war against another king, will not first sit down and decide if he is able with ten thousand to oppose the one who comes against him with twenty thousand? If not, while the other is still far off, he sends a delegation and asks for terms of peace.”

^“In the same way, therefore, every one of you who does not renounce all his possessions cannot be my disciple.”

There’s a disparity here. That difference is the backbone of this parable, and it seems that everything connects to that. One king has to make a decision, and it’s probably not an easy one. He has 10,000 troops, and ordinarily, that’s enough. But this isn’t a normal situation that he faces, and he has to figure out his next step. The text tells us that he “sits down and decides,” which shows us he is honestly evaluating the situation.

It’s awfully hard for a king to submit. As a rule they can be a bit haughty. They hate to submit. But he determines that if he goes to war, he’ll be outnumbered two to one—those are terrible odds, and victory really isn’t going to be easy. For us reading this passage, the choice is clear; he must seek a diplomatic solution, and he must do this quickly.

Jesus is asking us to sit down and consider if we can meet his demands.

To follow Jesus (verse 33,) will require (demand) that we give up everything we own. I believe he’s speaking primarily to the crowd here; the disciples who are following have already made a decision. (See Luke 14:25-26.) They have to commit; so what will they decide?

It’s a bit scary/funny. To ignore, doubt or waver is also a decision. To say “no, I can’t, or won’t,” is also a choice that carries incredible consequences. It’s as much as a commitment as deciding to renounce all and follow. Notice that the king sat down—that means he deliberated. He has to make a decision that effected everything.

The 1st century Greek text interests me. The word for renounce is “to say goodbye to.” That’s the point here—Jesus speaks to the crowd (us?) that you cannot be a disciple unless you can say this particular phrase from the heart. If you’re going to be “numbered” as a true follower, you must come to that place where you walk away from it all.

There are really just two options.

And yet both are decisions with definite consequences—one leads to life, the other leads to death (?!) and I’m not sure exactly what that means. (You need to figure that out on your own.)

Will you—or can you, give up everything to follow the Master?

There’s a lot to this parable—I know this. I believe though that I’ve shared the true gist of it, and I really hope you understand. If I’ve stepped on your toes, I apologize. But I’m convinced that its essence has been shared here.

“We have suffered from the preaching of cheap grace. Grace is free, but it is not cheap. People will take anything that is free, but they are not interested in discipleship. They will take Christ as Savior but not as Lord.”

Vance Havner

The Dishonest Manager, #17

Luke 16:1-9, ESV

“There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. ²And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’

^“And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. ⁴I have decided what to do, so that when I am removed from management, people may receive me into their houses.’”

“So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ ⁶He said, ‘A hundred measures^[a] of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ ⁷Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures^[b] of wheat.’ He said to him, ‘Take your bill, and write eighty.’”

^“The master commended the dishonest manager for his shrewdness. For the sons of this world^[c] are more shrewd in dealing with their own generation than the sons of light. ⁹And I tell you, make friends for yourselves by means of unrighteous wealth,^[d] so that when it fails they may receive you into the eternal dwellings.”

This one’s a challenge. I’ve wrestled off and on with this passage for 40 years, and until just lately have I’ve gotten an idea, (maybe) of what this parable is about. (If I’m off the wall, please let me know.) I must say, first of all, that the dishonest manager’s trickery is never endorsed by Jesus. The man is a thief and a scoundrel. He has embezzled his master’s money, and betrayed his trust. That’s a bad thing.

But yet there is something worth emulating about his conduct.

He’s a genuine businessman–focused and direct. He’s always got a plan, he’s always thinking ahead. He has a definite direction. There’s a purpose and a direct idea–a focus, and that sets him apart from others. Jesus makes an observation to his disciples. It’s the key to this parable. Notice what I’ve highlighted:

^8-9“Now here’s a surprise: The master praised the crooked manager! And why? Because he knew how to look after himself.” “Streetwise people are smarter in this regard than law-abiding citizens.”

“They are on constant alert, looking for angles, surviving by their wits. I want you to be smart in the same way—but for what is right

—using every adversity to stimulate you to creative survival, to concentrate your attention on the bare essentials, so you’ll live, really live, and not complacently just get by on good behavior.”

Luke 16:8-9, Message

A sailor will tell you that the hardest boat to steer is one that is dead in the water. Perfectly still it can’t be directed. It has to be moving. I wonder sometimes if some of Jesus’ disciples are too passive. They’ve repented and experienced God’s grace; they are definitely saved and going to heaven. That’s wonderful. But they’re just stalled after that. They have become passive and unfocused. They seem to float and drift and take whatever current that moves them along.

That “dead in the water” passivity isn’t what Jesus is looking for. This parable stresses the need to be aware, alert and always “looking for angles.” People like this have an edge about them, they’re like the salesman in a leisure suit– they’re always focused on their next “lucrative” move. They’re the “hustlers” of the Christian walk!

Jesus made an observation about that same sort of intensity in the ministry of John the Baptist:

“The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.”

Luke 16:16

There needs to be a holy violence, it seems, something that’s pressing–something we’re striving for. Paul understood this also:

“I press toward the mark for the prize of the high calling of God in Christ Jesus.”

Philippians 3:14, KJV

Jesus is making it quite clear that a passive walk is contrary to true discipleship. There must be movement towards a goal. We can’t just float through a nice, quiet Christian life. There needs to be a zeal and a holy direction. Yes, we need to wait, and listen! Being still and quiet before him is critical. But we can’t lose our direction and focus. It seems we must be forceful.

I believe that this parable reveals to us that a holy zeal is needed. The dishonest manager was a rascal and a cheat. But yet there was something that Jesus approved of, a directed zeal for that which we should have. Perhaps we’ve gotten a bit lax–floating through our salvation without any direction.

We definitely need to be people who love, and who are controlled by the Spirit. But we also need to be a people who press into the things of God. We need a directed zeal and definite purpose. Being a passive believer isn’t an option, and it doesn’t please God. We need to become believers who are always looking at God’s glory, and are moving toward it with a holy zeal, and a specific purpose.

“Men could be content to have the kingdom of Heaven; but they are loathe to fight for it. They choose rather to go in a feather bed to Hell than to be carried to Heaven in a ‘fiery chariot’ of zeal and violence.”

Thomas Watson

Art by Eugène Burnand

The Parable of the Midnight Request, #15

Keep Knocking, https://www.eugene-burnand.com/Parables/

Luke 11:5-8, CSV

“He also said to them, “Suppose one of you has a friend and goes to him at midnight and says to him, ‘Friend, lend me three loaves of bread, ⁶because a friend of mine on a journey has come to me, and I don’t have anything to offer him.’ ⁷Then he will answer from inside and say, ‘Don’t bother me! The door is already locked, and my children and I have gone to bed. I can’t get up to give you anything.’

⁸I tell you, even though he won’t get up and give him anything because he is his friend, yet because of his friend’s shameless boldness^, he will get up and give him as much as he needs.”

This parable is known by some as “the Importunate Neighbor.” That’s an excellent description. Importunate is defined as being persistent, especially to the point of annoyance or intrusion. It’s tenacious and stubborn–not giving up even when being ignored. That describes what’s happening here.

What proceeds this parable is Luke’s version of the Lord’s prayer, which the disciples requested. They wanted to understand the methods and mechanics of praying–perhaps the Pharisee’s prayers weren’t quite up to snuff–they wanted more; and they insisted that Jesus instruct them. They wanted to do it right.

A typical Jewish home had sleeping quarters (one room!) located on a raised platform. A ladder was used to access that level (which could be crowded, sometimes two to a bed.) Often their livestock were brought inside. And when it was time to get up, everyone got up. That explains the homeowner’s reluctance to give bread to his neighbor. To get up, light a lamp, wasn’t a solitary affair.

He’s obviously unenthusiastic to make an effort.

The word used here to explain the neighbor actions is ἀναίδεια “anaídeia,” which is only ever used here–it’s translated as impudence, shamelessness, audacity or “chutzpah.” It’s a Greek word that explains the knocker’s rudeness. He won’t stop. He knocks and pounds until he gets his bread. Not to have bread for his guest is unheard of, it violates the unwritten law of Jewish hospitality.

This is part of Jesus’ view on prayer. It means we must be inappropriate sometimes–even to the point were we are being rude.

Immediately following this parable (the very next thought) are the following instructions:

“So I say to you, ask, and it will be given to you. Seek, and you will find. Knock, and the door will be opened to you. ¹⁰For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.”

Luke 11:9-10

Perhaps it’s this intensity that’s lacking.

We “pray” but don’t insist. We desire but don’t demand. Maybe it takes a certain shamelessness to make prayer work. Jesus emphasizes a necessary component to praying God’s way. It’s never automatic, a simple phrase or two that moves the father’s heart, and loosens his hand. In Jesus’ teaching, prayer means effort.

“There is neither encouragement nor room in Bible religion for feeble desires, listless efforts, lazy attitudes; all must be strenuous, urgent, ardent. Flamed desires, impassioned, unwearied insistence delight heaven. God would have His children incorrigibly in earnest and persistently bold in their efforts. Heaven is too busy to listen to half-hearted prayers or to respond to pop-calls. Our whole being must be in our praying.”

E.M. Bounds

Art by Eugène Burnand

On the Rock, #13

Matthew 7:24-26, NCV

“Everyone who hears my words and obeys them is like a wise man who built his house on rock. ²⁵It rained hard, the floods came, and the winds blew and hit that house. But it did not fall, because it was built on rock. ²⁶Everyone who hears my words and does not obey them is like a foolish man who built his house on sand.”

Embedded in Jesus’ Sermon on the Mount, are these words: they absolutely penetrate any “religious” sensitivity we think we have. This parable Jesus taught carries the full weight of divine authority. Up to now, Jesus’ listeners just might reduce his words to nice religious platitudes–something future, and maybe conceptual. I must warn you, this isn’t the case.

Obedience is the critical idea here. If they’re wise, they are told to put all they’ve heard into practice. It’s really not enough to hear and respect what Jesus declares–they must do the words. Jesus isn’t simply a great moral teacher, all that he says is authoritative; and not just in a benevolent, superficial way–what he says are the very words of God to people, like you and I.

There are two builders in this parable. Two different men; the wise and the foolish.

The each have their own strategies, their methods are quite different. Both listen; but one responds with careful planning. He understands the potential dangers–rain, floods and wind are going to happen. It’s funny, our Lord never “sugarcoats” life. Nasty things are going to happen, weather that’s quite hostile. Following Jesus never gives us any immunity; there are no special favors given to a believer. (Only comfort.)

The other (Jesus addresses him as foolish) are those who’ve decided to take a shortcut in all of this construction stuff. Maybe it takes too much time? But he decides to implement the work as soon as he can. Maybe his motive is just wanting to put Jesus’ words into practice. Maybe (just my conjecture) he feels compelled to initiate Jesus’ teachings as soon as he can? Maybe he’s got a noble reason in this? (In God’s kingdom however, I’ve learned that there aren’t any instant breakfasts on the menu.)

Obedience is mentioned twice. Enthusiasm is never mentioned; eagerness in all of this is not good spirituality it seems. Careful work (and planning) are critical issues. This is just an example–Matthew 5:3 is the first Beatitude:

“They are blessed who realize their spiritual poverty,
for the kingdom of heaven belongs to them.”

How diligent are we putting this into effect? Do we just slap it down and move to the others as quickly as we can? Many commentators refer to the Beatitudes as the “foundation stones” of the disciple’s life. Many believe that each one builds off the other–they compliment and support each other. Sometimes I wonder about my own foundation; am I laying it right, and level?

I want to stress that your take your time laying down his words. Examine carefully what he’s telling you about your construction. He’s our true Architect–we are only the builders. We read his plans, examine his blueprints. We really need to be faithful.

“Using the gift God gave me, I laid the foundation of that house like an expert builder. Others are building on that foundation, but all people should be careful how they build on it.”

1 Corinthians 3:10

^“Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress.”

1 Timothy 4:15

The Old & The New Wineskins, #12

Matthew 9:16-17, LB

¹⁶“And who would patch an old garment with unshrunk cloth? For the patch would tear away and make the hole worse. ¹⁷And who would use old wineskins to store new wine? For the old skins would burst with the pressure, and the wine would be spilled and skins ruined. Only new wineskins are used to store new wine. That way both are preserved.”

Some might suggest that Jesus came to bolster up the old covenant, to rehabilitate Judaism and to bring it back in alignment with God’s will. This wasn’t the plan of the father. Jesus understood that he didn’t come to repair or reform the old, but to institute the new. That which is old and stagnant could never be made new and fresh.

The kingdom of God was to be something the world had never seen before. Jesus adeptly uses two illustrations to declare what the Holy Spirit was now doing. Patching up the old with something new that wouldn’t ever work, a tear would happen. And to pour fresh wine into something old could never handle the pressure of the new–that would be the height of foolishness.

The Pharisees’ and the scribes were hanging on to Jesus’ every word (and you’d better believe it.) They suddenly understood the threat of his Kingdom had on their own initiative. And these guys were scared; they were threatened by the coming of this new thing. These men were counting on “tradition” to preserve the order of things. They were old wineskins.

I’m thoroughly convinced that God is always up to something that’s totally brand new. Throughout history we see him show up on the scene with things that challenge his believers even further. He’s always had new things up his sleeves. He’s always faithful and true, no question about that. But he’s always been creative and busy in our present-day lives.

“Behold, the former things have come to pass, Now I declare new things; Before they sprout I proclaim them to you.”

Isaiah 42:9, (43:19; 46:9-10).

The real challenge is whether we can keep up with what he’s doing. He’s the “I am,” not the “I was” or what “I will be.” He’s present in this “now” moment! And if that’s true, I out to get a grip. To solidify isn’t the answer.

So what does this really mean? Perhaps, I suppose, I’m to think that the Holy Spirit is full of amazing and incredible surprises!

He’s always moving the goal posts, pulling us along with him. To be honest, I’ve changed dramatically in the last 30 years as a Christian. I think I understand more about the Father than I did in July 1982. (And sometimes, it seems like I know him less.)

I once got trapped in a “rip tide” off of a beach in Mexico. It dragged me along with it, and I couldn’t escape it. The current was pulling,, and I remember flailing against it; but no matter how much I fought and struggled I couldn’t resist the pull. Perhaps that’s how the father’s kingdom works. His spirit is never still or stagnant. He tugs on us, so we must follow him, if we’re going to be obedient.

Our king is moving. We must follow Him.

Scripture tells us that his kingdom is always growing, (Matthew 13:31-33.) He is always faithful and consistent to his people, but yet he’s also always taking us somewhere else. Abraham, Moses, the Jewish exodus all tell us he loves to stretch out his servants this way. Discipleship means following, not sitting under a nice tree, we’ve become brand spanking new—whether we like it or not, (2 Cor 5:17.)

The Bible is full of revival, and renewal, but God refuses to simply re-educate and legislate us to do his will. Rather he re-makes us. We WALK by faith (always steadily moving) and being a pilgrim means we never get to camp out in a nice, comfortable spot. He’s always leading, and I’m always following.

“For he was looking forward to the city that has foundations, whose architect and builder is God.”

Of Moses, (Hebrews 11:10)

The Parable of the Light, #11

Matthew 5:14-16, CSB

¹⁴“You are the light of the world. A city situated on a hill cannot be hidden. ¹⁵No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light for all who are in the house. ¹⁶In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.”

Trying to work this parable out demands careful attention to what has proceeded it. Jesus declares the deep and radical principles of God’s kingdom. They come right at us through the Beatitudes, (Matthew 5:3-11). These define this story–you cannot shine unless the “light” is inside. We would be acting foolishly unless our message wasn’t based on the reality of an illuminating light. It truly does penetrate the darkness.

Jesus declares the obvious. Look up at a city, it’s situated on the relative safety of a hill. And actually, the Greek uses the word for a “mountain” (which is translated that way 47x). Essentially, it’s in a place where it’s very obvious. “Look up! You’ll see it.” It can’t be camouflaged. You can’t hide it.

Jesus then shifts to another analogy, he understands that it’s vital that his disciples grasp this. You light up a lamp because the house is really dark. The father or mother puts that lamp in such a place that’s optimum for illumination. It would be pretty stupid to hide it. The listeners grasp it immediately. Truth is rarely complicated (thank God.)

Both the elevated city, and the shining lamp become the way the Kingdom is revealed. Simple, I know–but I’m sure that the theologians would find some sort of issue with that.

Good works are the real issue here; but that’s not completely true either.

The clear truth is the glory given to God–by those good works. We don’t shine for the sake of shining, rather we shine that our “Father in heaven” would gain some glory by what we’ve done. And isn’t that, ultimately, the believer’s real purpose? The difference maybe subtle, but it’s good to double-check this out.

Luther once wrote (if I can recall it correctly) that God doesn’t need our good works, but our neighbor does. Not sure I completely agree, but it’s a witty and provocative idea.