Worship Service Sunday at 5:30pm

Hope everyone had a good Thanksgiving and ate lots of turkey the past couple days. For everyone who is back in town by Sunday evening, we will be meeting for worship at our house in South Park on Sunday evening at 5:30pm. We'll spend some time praising God and studying the Scriptures together. Our focus text will be the same as last week--John 18:33-37. We will look at it again from a different angle. Hope you can join us. Afterwards we'll have our customary time for food and fellowship.

If you would like more information about our church services, you can email fiveriverschurchplant@gmail.com.

Jarrett

John 18:33-37: King Jesus

In this week's passage from John's gospel, we focused on Jesus' trial before Pilate. As we've seen in previous weeks, Jesus has been stirring up trouble with the religious authorities of his day. In John's gospel we see that the religious authorities turn Jesus over to the Roman authorities to be crucified. This is because the Jewish leaders were not authorized to put someone to death. Instead, they had to convince Pilate, the Roman governer, that Jesus was a criminal. The charge brought against Jesus is that he claims to be a king, thus usurping Caesar. Anyone guilty of such a crime deserves death. This is why Pilate begins his interrogation of Jesus by asking, "Are You the King of the Jews (Jn. 18:33)?" Jesus first responds by challenging Pilate's question, saying, "Are you saying this on your own initiative, or did others tell you about Me (Jn. 18:34)?" This response reveals to Pilate that he is merely a pawn in the game of the Jewish leaders. Pilate will later claim to be a man of power and authority, but Jesus reveals to him that his power is a facade. Pilate is only doing what he is told and he has no power over Jesus--the true king. After challenging Pilate's question, Jesus then admits to being a king of an alternative a kingdom--a kingdom not of this world.

As I thought about this passage, I reflected on the nature of Jesus' kingship. Anyone who has studied history knows what kings are like. But if Jesus is the king of an alternative kingdom, I wondered, "What kind of King is Jesus?"

First of all, I thought about the typical characteristics of an earthly king:
1. Powerful
2. Rule over a particular territory and people group
3. Wealthy
4. Usually come from a distinguished lineage--they become king by birthrite
5. If they don't inherit the throne, though, they become king by military might and violence
6. They are either honored or feared by their subjects depending on the nature of the king
7. They live a luxurious life with servants, castles, parties, etc.
8. They have the authority to make judgments based on their wisdom
9. Often easily corruptible

As I thought about this, I realized that Jesus is like earthly kings in some ways and totally different in other ways. Using the same characteristics from the list above, this is how I would describe King Jesus:
1. All powerful
2. Rules over heaven and earth throughout all eternity (earthly kings only have finite rules over finite spaces of land)
3. Wealthy beyond measure because all things belong to him
4. King by birthrite: "For this I have been born...(Jn. 18:37)"
5. NOT king by might--since Jesus is God's son, he doesn't have to take the throne by the use of violent power. Jesus constantly rejects the way of violence and military power (see John 6:15)
6. Instead of coming as an honored man who lives a luxurious life, Philippians 2 reminds us that Jesus came in the form of a servant. Jesus actually emptied himself of all his God-like qualities and took on the form of a humble servant. This way of humility and service is what he calls his followers to as well.
7. He is wisdom and authority, and he is the only One capable of executing fair judgments. When he comes again, all things will be put right.
8. He is totally uncorrupted--as we see when he withstands the temptations of Satan, Jesus is unable to be corrupted by the ways of this world.

As I thought a bit more about this, I realized it is one thing to recognize Jesus as king of the universe, and it is another thing to recognize that Jesus is king of my life. Lots of times we get the first one without realizing the second one. Plenty of Christians would be quick to affirm Jesus as Lord of all Creation, but those same Christians might struggle to explain what it means that Jesus is Lord of their lives. The Lordship of Christ, which is often not understood in churches today, should be at the center of Christianity. Many people know Jesus as Savior without experiencing him as Lord. The truth, though, is that he has saved us into a way of living and this requires submitting to his lordship or kingship. So I asked myself the question, "What does it mean for Jesus to be King or Lord of my life?" I thought of four main things:

1. Means that Jesus is in charge--The Bible teaches us that there can only be one master of our lives. We are given a choice as to who we will serve. God wants us to freely serve him and follow him. Unfortunately this means we have to forsake serving all other masters, including ourselves as masters of our own lives.

2. Means that Jesus is of ultimate value to us--When the Apostle Paul recognized Jesus as Lord of his life, he considered all things to be loss in view of the "surpassing value of knowing Christ Jesus my Lord (Phil. 3:7ff)." Our lives should be totally focused on him. When we recognize that Jesus is the True King of the Universe, other things tend to pale in comparison to Christ.

3. Means that we submit to his will for us and follow him wherever he leads us--As Paul teachers in Philippians 2, we should have an attitude of humility, obedience, sacrifice, and service. This is because Jesus himself had this attitude towards God. Throughout the Gospel story, we see that Jesus is totally submitted to the will of the Father. In fact, their wills are in complete harmony. This is what Jesus desires for us as well. This is why he taught us to pray, "They Kingdom come; Thy will be done." The center of the Christian life is in submitting to God's will rather than our own.

4. Means that we submit to his teachings and way of living--When we come into the family of God, we have to start doing things God's way. In order to live in harmony with God's will, we need to know it. This means that we have to devote ourselves to studying the Scriptures so that we can apply what we learn to our lives. We also have to cultivate an attitude of perpetual prayer so that we are constantly seeking God's will in all things. Also, we need to be a part of Christian community so that other believers can encourage us to live God's way.

So the final question for all of us is, "Are we interested in following the King and being citizens of his kingdom?"

Jarrett

Worship Service Sunday at 5:30pm

We'll be gathering this Sunday, November 22, at 5:30pm at our house in South Park for worship. We'll spend some time singing together, sharing together, praying together, studying the Scriptures together, and eating together. This week's Scripture lesson is John 18:33-37. If you have the time, you might read and reflect on it before coming to church service. After the service, we'll have our customary time for food and fellowship. See you then.

If you would like more information about our worship services, please email fiveriverschurchplant@gmail.com.

Jarrett

Mark 13:1-8

The central theme of the thirteenth chapter of Mark is eschatology. This is an intimidating theological term that simply means "study of last things" or "study of the end times." In this chapter Mark has collected all of Jesus' various teachings on the "end times" into one sustained teaching on the subject. Eschatology is a topic that often generates much confusion and misunderstanding amongst Christians today. For example, some Christians eagerly await Christ's intervention in history in order to rapture his elect before a period of intense tribulation while other Christians have given up all hopes of his return. Not only are these two views of the "end times" radically different, they are both unsound biblically! In Mark 13 and other passages, the Scripture teaches that Christ will come for his followers after a period of tribulation, not before. Christians and non-Christians alike will have to endure the trials and tribulations of the last days. Christians won't be raptured away just before things get really bad. The "end times" scenario made popular by the Left Behind book series and other Christian media is entertaining and dramatic but ultimately unbiblical. On the other hand, Christians who deny Christ's Second Coming deny the historic Christian faith. Belief in the Second Coming is an essential part of the Christian faith. The Nicene Creed, which is the historic statement of faith for the Christian Church, includes a confession about Christ's Second Coming: "He will come again in glory to judge the living and the dead, and his kingdom will have no end." In light of this controversy and confusion, it is good to take a look at Jesus' teachings on the subject.

Chapter 13 of Mark's gospel begins with Jesus departing from the temple. For the past two chapters Jesus has been in conflict with the religious system and authorities of his day, turning over tables in the temple, debating with the chief religious authorities, and issuing words of judgment and woe. On their way out of the temple, Jesus' disciples remark at the beauty and splendor of the temple, saying, "Teacher, behold what wonderful stones and what wonderful buildings (13:1)!" Once again, it's as if they haven't been paying attention to Jesus' teachings of judgment on the religious system. In the previous passage about the widow's offering, Jesus revealed that God does not assess value based on external appearances. While the temple may have appeared beautiful and marvelous on the exterior, and it certainly was (see these pictures on Wikipedia of Herod's Temple), God's judgment was coming on the temple. Jesus predicts that "not one stone will be left upon another which will not be torn down (13:2)." This is because all human building projects are ultimately vain (see Gen. 11:4 and Ps. 127:1). When we build things as testaments to our glory and ingenuity, we build in vain. Only the works of God will endure. The works of human hands will eventually be reduced to rubble and dust. Jesus' prophetic statement about the temple was fulfilled within a generation. In the year AD 70, Roman emperor Titus reduced the Jerusalem temple to a pile of rubble. To this day it has not been rebuilt. Instead an Islamic mosque called the Dome of the Rock stands on top of the ancient temple mount where the temple used to be.

After issuing this final statement of judgment on the temple, Jesus goes up on top of the Mount of Olives with disciples. Jesus' prediction has caused a stir with his disciples and they come to him with a question: "Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled (13:4)?" The disciples want to know when the temple will be destroyed and want a sign of its coming destruction. Presumably they don't want to be hanging around town when it happens. For the rest of the chapter Jesus then launches into a back and forth discussion about the destruction of the temple (referred to as "these things" in the text) and the end of time (referred to as "those days" in the text). This creates for a very confusing and misunderstood passage. For Jesus the destruction of the temple is a foreshadowing of God's final judgment or what might be called a "double referent" (i.e. Jesus is talking about two events at the same time). Jesus' statements about the coming destruction of the temple also draw his mind to the end of the time.

This is how Jesus answers his disciples' question. First a series of events must occur--false messiahs will come to lead people astray, nations will war against one another, kingdoms will rise up against one another, earthquakes will occur, and famines will take place. While this list pretty well describes the climate of the 1st century, this list could also describe any century of human history. Jesus gives his disciples a pretty vague list of signs and then compounds the problem by adding, "These things are merely the beginning of birth pangs (13:8)." The disciples are asking about the end and Jesus starts talking about the beginning. The events of the 1st century and the destruction of the temple in AD 70 are only the beginning of the end. Following this there will be a time of persecution, the temple area will be desecrated (Jesus calls this the "abomination of desolation," a cryptic term from the book of Daniel), a time of great tribulation such as never before will come upon the earth, and finally the Son of Man will come in glory to gather his elect from the four corners of the earth. Jesus then gives his disciples the "sign" they are asking for. He says it is like a fig tree that starts budding at the end of winter. You know spring is on the horizon because of the buds. It is the same way with the Coming of the Son of Man. You will be able to get a sense of when it is near, but ultimately only God the Father knows the exact day and time. Therefore, Jesus ends the chapter by admonishing his disciples to be ever watchful. Since they don't know the day or time, they must always be on the alert. They must always be prepared for Jesus' return.

As I reflected on this passage, three things stood out to me:

1. We aren't supposed to able to set dates and times for Christ's return. We would like a certain date so we could have a timetable for getting prepared. It's just like when we invite someone to our home for dinner. We give them a certain date and time so that we can get prepared based on a particular timetable. If we told them to come over whenever they liked, then we would have to be prepared all the time for their coming. We couldn't get ready at the last minute. This is the point Jesus is getting at.

2. Since we don't know when it might be, we are supposed to be watching continually and preparing ourselves for Christ's return. Jesus doesn't want us to be caught off guard so we have to be ready at all times. This isn't easy to do but perpetual watchfulness is a part of discipleship.

3. We are living in the middle of the "end times." Some Christians view the "end times" as a sequence of events to take place at some indefinite time in the future. By doing this, they can live as if Christ's coming is far away. His coming isn't immediate to them so they don't think that much about it. However, I think the Scriptures teach us that we are living in the middle of the end. The end began on Easter Sunday when Christ was raised from the dead. This was the beginning of God's re-creation project. The times between Christ's resurrection and his Second Coming are the "end times." As Jesus says in this text, they are "birth pangs." The whole creation is pregnant with the work of God and in the middle of giving birth to something new and glorious. We are living in between what Christ has already done and what he is yet to do. These are the end times because once Christ returns the story is over. The Apostle Paul viewed human history in this way as well:

"For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, be also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body (Rom. 8:18-23)."

Let us be ever watchful as we eagerly wait for our adoption into the family of God and the redemption of our bodies from the grave.

Jarrett

Worship Service Sunday at 5:30pm

We'll be gathering this Sunday night at 5:30pm at our house in South Park. As a group, we'll be looking at and discussing Mark 13:1-8. If you have the chance, read over it and reflect on it beforehand so you can be better prepared to ask questions and offer insights. After service, we'll have time for food and fellowship.

If you have questions about our church services, you can email fiveriverschurchplant@gmail.com for more information.

Why is church so dull? A psychotherapist diagnoses the Sunday ritual. - By Stephen W. Simpson - Patrol Magazine

Why is church so dull? A psychotherapist diagnoses the Sunday ritual. - By Stephen W. Simpson - Patrol Magazine

This article caught my attention this morning because it offered some affirmation for what we do on Sunday nights. When you are a small church that meets in a home, it is easy to get discouraged and feel like you aren't very important. The author of this article, however, is looking for something different in a church--something small house churches can offer that mega-churches cannot. Instead of being entertained by a dynamic preacher, he wants to be able to ask questions and have discussion. Instead of the pastor being a Christian celebrity, he wants the pastor to be a friend. Instead of home fellowships being auxillary small groups, he wants community to define the very essence of church. He wants to eat, drink, laugh, and share life with other Christians as the normative experience, not a secondary one.

Sometimes when I visit bigger churches, I can come away feeling pretty insignificant. We don't have a big sanctuary that can fit thousands of people. In fact, only a small group of people even know we exist. We don't have a full rock band with a rock star singer, guitarist, and full rhythm section. We don't have any lighting effects or graphics. We don't have any programs, youth groups, sports leagues, marriage classes. We don't have a big staff with multiple pastors, counselors, and administrators. In short, we don't have a lot.

However, this article reminded me that we do have some unique qualities that people are looking for:
--A focus on Jesus rather than topical preaching or storytelling
--A time in the worship service where people can share joys, concerns, life situations, etc.
--A sermon where people can ask questions and share insights
--A setting where everyone knows everyone else
--A time for food and fellowship after the service
--The ability to laugh together during the worship service if something goes wrong or something funny happens
--You won't get asked for money because you are a guest in someone's home

Maybe there are other people like the author of this article who are looking for these kinds of things. In that case, what we are doing is of the utmost importance and significance.

Jarrett

Mark 12:38-44: On Giving and Receiving Honor

Last night we looked at Mark 12:38-44, which is composed of two short, inter-connected stories. In the first story, Jesus offers a harsh critique of the scribes, accusing them of abusing their authority and position. In the second, Jesus praises a poor widow whose feeble gift to the Temple treasury is of greater value than the vast sums of money given by rich people. As I reflected on this passage, the theme of honor stood out to me.

In the first story, Jesus rebukes the scribes because they seek honor from people. The scribes "like to walk around in long robes (Mk. 12:38)" because they like being seen as "men of wealth and eminence (James R. Edwards)." When they walk through town, the scribes want people to stand up and marvel at them. In the parallel passage in Matthew's gospel, he says that the scribes like to "broaden their phylacteries and lengthen the tassels of their garments (Mt. 23:5)" so they can display their spiritual authority and knowledge to others. Phylacteries were little boxes containing Scripture that were worn on the foreheads or left arm. The bigger the box, the more holy and scholarly the person! Jesus is making a humorous and ironic point to show how silly the scribes really are. They will do very strange things--parade around in long robes and wear big boxes on their foreheads--to get honor from people. Although our religious leaders today typically don't wear fancy robes or phylacteries (they have gone out of style), we aren't immune to this kind of behavior. As I read through the Gospels, I am always confronted by the fact that we are more like the scribes and Pharisees than we like to admit. We have a tendency to read the stories and say, "I can't believe those Pharisees and their religious traditions!," without realizing that we do many of the very same things. Instead of esteeming big phylacteries, we put lots of value and honor on big degrees--master's of divinity, doctor's of ministry, etc. In fact, we are usually skeptical of religious leaders who don't have graduate level degrees. Instead of wearing their credentials on their sleeves, pastors today adorn their offices with framed degrees and certificates, displaying their scholarly eminence and knowledge. Jesus goes on to say that the scribes like "respectful greetings in the market places (Mk. 12:38)." At that time it would have been standard practice for people to rise before the scribes as they passed through public spaces. Matthew elaborates on what Mark says, telling us that they also like to be greeted with titles such as "Rabbi (Mat. 23:7-10)." Jesus, however, says that we shouldn't use titles like Rabbi [Teacher], father, or leader for people because we have One Rabbi and One Father and One Leader who is in heaven. Interestingly enough, some religious leaders today still like to be greeted with titles like "reverend." Howard A. Snyder, former missionary pastor and seminary professor, argues in his book The Community of the King that no titles of hierarchy are appropriate in the Christian church. Instead we should use titles of familial relationship like "brother" and "sister." Instead of being "Reverend Jarrett" (I really hate the sound of that), I should be "Brother Jarrett." Jesus then goes on to say that the scribes like the "chief seats in the synagogues and places of honor at banquets (Mk. 12:39)." They like to sit in places where they can be seen and admired, where they can be honored. Far from learning from the sins of the scribes and Pharisees, we still do this in many of our churches. Some of our churches have a bishop's chair that is elaborate and prominent so the bishop can have the best seat in the house when he comes to visit. Some of our churches have fancy chairs along the front so the pastors and liturgists can sit in prominent places overlooking the congregation during the service. Jesus goes on to accuse them of devouring widows' houses and offering long prayers merely for appearances sake (Mk. 12:40). They were showy and hypocritical leaders who exploited the vulnerable members of their congregation. They got rich through the charity and generosity of the poor. This sounds eerily familiar. Why do we do these things when Jesus warns us so clearly about behaving in such ways?

Jesus concludes by saying that "these will receive greater condemnation (Mk. 12:40)." Jesus assures his listeners that these people will reap what they sow. Justice is around the corner. While religious leaders can often deceive their congregants, God is not deceived. What Jesus says also reveals to us that God holds religious leaders to a higher standard (see James 3:1 and Matthew 23:15). Religious leaders are held accountable for both their actions and for the way they've influenced others. In Matthew's gospel, Jesus accuses the Pharisees of making their converts "twice as much a son of hell" as themselves (Mt. 23:15). Religious leaders have a tendency to lead others into the same sinful patterns of living that they enjoy. It is not to be this way, but, sadly, it happens frequently.

As I meditated on this passage, I realized the core problem behind all this. The scribes are interested in receiving honor and glory from other people. Doing so results in all sorts of corruption, exploitation, abuse of power, and hypocrisy. However, if they would see God's honor and God's glory, things would straighten themselves out. Even if we are not leaders in the church, we need to ask ourselves, "Whose honor am I interested in?" Do I seek approval and value from other people or from God? If we seek it from other people, we will quickly find ourselves doing strange and distorted things to get it. In the next story, Jesus lifts up a poor widow as a foil to the scribes. She is a woman who is sacrificially seeking the Kingdom of God--the honor and glory of God. Instead of being like the scribes who seek their own honor and glory, we should be like the widow who seeks the Kingdom of God.

Jarrett