glory — John 17:1-26 — May 31

The climax of John’s gospel focuses on the glory of God.  ”Glory”, literally meaning “worshipful praise, honor or thanksgiving”, comes to Jesus in three ways in this prayer, uttered on the last night of His earthly life among us.

First, glory comes to Jesus in all that has preceded this prayer.  Quite simply, Jesus has lived a glorious life, a life of distinction in terms of its purity, its power, and its love.  Almost without exception, everyone, including those who are not believers in Jesus, acknowledge that this is one of the most remarkable figures of human history.  His life represents exceptional goodness, not only in terms of what Jesus said, but in how His actions seemed to match His words.  His human existence forms the pattern for all of the rest who ever preceded or followed Him, including you and me.  We could do far worse than to try to emulate this glorious life.  Earlier in John’s gospel, Jesus prayed, ‘Father, glorify Your Name!’  Then a voice came from heaven, ‘I have glorified it, and will glorify it again.’ (John 12:28).  God’s glory, His worshipful praise, honor or thanksgiving, was clearly shown in the life of His Son Jesus, and, as He indicated, would be shown in what followed shortly.

For the second manifestation of glory was seen in what happened after this prayer.  That very night, Jesus was betrayed by one of His own, handed over to those who craftily engineered His arrest, kangaroo trial, and condemnation, and to those who coldly carried out His crucifixion.  All the while this was happening, Jesus’ entire focus was on His Father, and on those who were His followers.  As evidenced in this “High Priestly Prayer”, as it has been called, Jesus asks the Father that His own followers might have His joy in spite of their sorrow (John 17:13), protection from the evil one (John 17:15), and sanctification in the Word of God (John 17:17).  As we witness Jesus on the cross, stretching out His loving arms that all might come within the reach of His saving embrace, all we can do is recognize God’s glory, and give Him worshipful praise, honor and thanksgiving.  This is glory, not in some awesome demonstration of God’s Power to rout the evil which came against Him, but in the amazing rescue of the human race when evil and death are turned to goodness and life eternal from the cross.

But there’s one more glory that comes along with this passage, one which involves us directly.  Jesus prays, glory has come to Me through them (John 17:10).  Apparently, in that ragtag bunch of followers of Jesus, who will soon desert Him at His time of greatest need and greatest glory, that same glory has been manifest, and has been recognized by their Lord.  Is it possible that you and I can bring glory, worshipful praise, honor or thanksgiving to our Lord Jesus today, by the ways in which we obey God’s Word (John 17:6), accept His teaching (John 17:8), and believe in His divinity (John 17:8)?  Could there be glory in what we do, say, or think this day, glory which accrues to God Himself?

the mystery of prayer — Luke 11:1-13 — May 30

Prayer is a mystery, a holy mystery.  But in some church traditions of the past, prayer was reduced to a kind of formulaic activity that would somehow result in one’s getting out of God what one wanted.  And so people were told to say a particular prayer three times, publicize the request and, voila!  Answer granted!

Thankfully, the part of the world in which I live has generally repudiated such a notion, not only because it seems to be a perverse alteration of the deep communion and communication which is involved in prayer, but also because it just doesn’t work.  Prayer is not something that we can control, any more than we think we can control a conversation with another person, let alone with God.  Though there are some predictable patterns in prayer, today’s teaching from Jesus shows us that there are no formulas, only us and the God with Whom we have to do.

Given what we do know about the prayer life of Jesus — frequently praying, pouring His heart of to God, as in John 17 and in Luke 23:39-46 — it’s no wonder that, after listening to Jesus pray one day, one of His disciples asks Jesus to teach him, and them, how to pray.  And so, as with the other rabbis and teachers of the day, including John the Baptizer, Jesus obliges, giving them what we call “The Lord’s Prayer” as a model for prayer.  It summarizes the various aspects of prayer:  Praise, Petition, Repentance, and Protection (and, with the longer ending, concluding again with Praise).  How well does your prayer life reflect the content of the prayer that Jesus recommended here?

But just to make it clear that we’re not simply to pray “The Lord’s Prayer” as a formula, Jesus goes on to speak of the deep mystery of prayer.  He calls for a certain persistence in prayer, but uses the illustration of a disgruntled friend who will finally rouse from sleep to give the friend the bread that he needs.  And indeed, there are times in prayer when it seems as if we are asking God to do something that He really doesn’t want to do, but then He relents as we persist.  But then Jesus goes on to describe God as our loving Heavenly Father, who, like us, knows how to give good gifts to children.  He will not give us something evil when we’re seeking something good and, in fact, will give us Himself as we give Him ourselves:  how much more will the Heavenly Father give the Holy Spirit to those who ask Him! (Luke 11:13).

So as you pray today, may you avoid the temptation to making your communication with God into a rote religion, and instead, see it as part of the vital relationship which is yours in Him.  And may you join the rest of Christendom in wrestling with God over matters of prayer, and sense that, through it all, God is giving you Himself in the Holy Spirit which will dwell evermore deeply within you as you pray.

there’s nothing we can do — John 11:1-45 — May 25

“There’s nothing we can do”.  These are words that no one wants to hear, whether it be a doctor’s report on a loved one who is near death, a CEO’s report on the need for layoffs, including yours, or a family’s decision to stop enabling an addicted member’s behavior.  ”There’s nothing we can do”.  The situation is hopeless.

But for the Grace of God.

Such is the case in today’s story story, the “granddaddy” of all of Jesus’ miracles, and only a hint of a fraction of what would be occurring on the third day after His own death.  Lazarus is dead (John 11:14).  Jesus couldn’t have said it more plainly to His disciples.  But then He adds, for your sake I am glad I was not there, so that you may believe  (John 11:15).  Jesus stayed two days longer in the place where He was (John 11:6), a delay which wouldn’t have affected Lazarus’ recovery from his illness (he was already dead by the time Jesus received news of his being sick … just do the math of of the days needed for the land travel of the message north and the Healer south with Lazarus having been dead three days by the time Jesus arrives on the scene).  However, His delay brought gladness to His heart, because Jesus was going to transform a hopeless situation, one in which “there’s nothing we can do”.

But for the Grace of God.

As He arrives, Jesus is greeted by those who are mourning Lazarus’ death, especially his sisters and Jesus’ friends, Martha and Mary.  They each reassert that there was nothing they could have done, but that He could have done something if He had been on the scene:  Lord, if you had been here, my brother would not have died (John 11:21,32).  Jesus is moved by their plight, such that He weeps (John 11:35) and is greatly disturbed about what is happening (John 11:38).  In this, He shares in that helpless grief that Martha, Mary, you, and I feel when confronted with dreadful situations over which we have no control.  We have a God who understands that there’s nothing we can do about certain things.

But in spite of His identifying with us in our grief, He is not bound by it.  He is capable of doing far more than we can can ever ask or imagine (Ephesians 3:20).  Those situations which we humans think are hopeless, in which we have correctly concluded that there’s nothing we can do, are precisely the situations in which God loves to move.  As we yield ourselves to Him, our hopes, our desires, our despair, our emptiness, He moves, He changes, He fills, He inspires, just as He did for Mary, Martha, and Lazarus.

So today, as you face those situations that you think are hopeless, in which you and others have been able to do nothing, look to Jesus.  Give Him your heart and your yearning, and watch as He does for you far from than you can even ask for or dream of.

the gentle touch — Mark 5:21-43 — May 24

Today’s stories of Jesus’ healing a little girl and a grown woman remind us that Jesus is the Great Liberator of women.  Though there may be some who accuse the church of oppressive patriarchy (and indeed there have been isolated eras and even contemporary factions of church life which have demeaned women), the vast preponderance of evidence suggests that Christ and Christianity have generally brought healing, health, freedom, and life to girls and women worldwide.  The book Half the Sky, which details the horrifying plight of women around the world today, demonstrates that it is not Christianity which denigrates, subjugates, and oppresses women.  In fact, it is in places where the faith of Jesus hasn’t permeated the culture that the abuse of women is most severe.  Whenever the real Jesus has either come personally, as in today’s stories, or when real people of Jesus have moved in, women’s lives have been improved.  And, whenever women’s lives are lifted, everyone is lifted, just as the tide lifts everything on the sea.

And so today we have the healing of a woman at the very center of her physical life as a woman: her uterus.  For some reason, she has been suffering from vaginal hemorrhages for twelve years.  In the process, she has not only endured many physicians’ primitive attempts to cure her (we can only imagine what those treatments might have been like), she has been ostracized by her Jewish community.  For not only is anyone with a discharge of blood of bodily fluid is deemed to be in an “unclean” state (a biblical designation that may have actually prevented the spread of illness and disease through contact with these fluids), but also by the time of Jesus the bleeding people themselves were deemed to be unclean as people, resulting in their being viewed as somehow defective, morally corrupt, or even evil.  So in this very real sense Jesus becomes the Liberator for this woman.  So confident is she that Jesus can help her, having received the gift of faith (if I but touch His clothes, I will be made clean – Mark 5:28), that, when she gently touches Jesus’ cloak, immediately her hemorrhage stops.  And, when Jesus discovers that it was she who touched Him in this gentle and faithful way, He not only does not object to this “unclean” person touching Him, He restores her dignity and status in the community of faith, saying, Daughter, your faith has made you well; go in peace, and be healed of your disease (Mark 5:34).

And then the story moves back to the need of a little girl at the point of death, the daughter of one of the synagogue leaders who beseeches Jesus for help.  Perhaps it was this kind of leader who made the life of the bleeding woman so miserable, and who objected to Jesus’ teaching and ministry.  And yet Jesus is prepared to drop everything to come with this leader to his daughter who, in the culture of Jesus’ day, didn’t matter as much as a son, just as Jesus stopped going to the home to minister to the woman in need along the way.  And, even though Jesus is told that the girl has died, perhaps while He was liberating the woman, He proceeds to the home, and assures everyone that she is not dead, which causes them to laugh derisively.  And then, in a very gentle and thoughtful way, with only a few of His trusted disciples and the girl’s parents by His side, He takes the girl by the hand and says to her, “Talitha cum,” … “Little girl, get up” (Mark 5:41), to which she instantly responds.  Mark notes that she was twelve years of age (Mark 5:42), the age at which a girl becomes a woman, not only physically, but also socially.  Is it possible that this healing is another “sign” to us that the gentle touch of Jesus lifts everyone who will receive it, and particularly the women of His day and ours who need it so?  Is it possible that Jesus expects us, His followers today, to issue that same gentle touch to one and all, even as we gently reach out for His touch for ourselves as well?

the forgotten problem — Mark 5:1-20 — May 23

Cutting.  Pre-Adolescent Suicide.  Oppositional Defiance Disorder.  Mass murder.

These are some of the antisocial behaviors which have come onto the scene more prominently in the 21st century.  It leaves scientists and physicians wondering and speculating as to the cause, and why at this particular time in history.  Unprecedented numbers of people, particularly the young, seem to be afflicted with patterns of living which are supremely destructive, both of themselves, and of others around them.  As we read the story of Jesus’ encounter with a man possessed with evil spirits, it does bear certain parallels with the reports of similar behavior in record numbers today.  Is it possible that we are encountering a resurgence of an age-old problem which has been forgotten?

Mark 5 tells of a man who lives an oppositional life:  this man lived in the tombs, and no one could bind him anymore, not even with a chain… no one was strong enough to subdue him (Mark 5:3,4).  He is self-destructive:  night and day among the tombs and in the hills he would cry out and cut himself with stones (Mark 5:5).  Mark doesn’t describe how the man became this way, and certainly doesn’t delve into any more of his past history than this.  There’s a simple diagnosis:  he’s a man with an unclean spirit (Mark 5:2).  As we see in the story, once this unclean spirit — a “legion” of them — is removed by Jesus, the man is described as sitting there, dressed and in his right mind (Mark 5:15).

So again, is it possible that, in the greater number of cases like this which seem to be appearing in our society and worldwide, the diagnosis of an unclean spirit has been forgotten?  For though the causes of mental and social illness can be myriad — from the genetic to the environmental to the social, from past experience to present trauma to future anxiety — the influence of evil spirits may also be part of the mix.  And whereas those involved with law enforcement often recognize the clear manifestations of evil in the world and its people, those most often charged with bringing healing and relief to those afflicted with the kinds of disorders we’re seeing today are the least likely to believe in the existence of evil as a real entity which can have its own effect in someone’s problems.

Jesus has been described as the “Great Physician”.  We see Him addressing people’s problems and illnesses with a variety of means, from simple prayer to the use of a cream made of saliva and earth.  But we also see Him addressing the demonic, as in this story, and calling it out – come out of this man you evil spirit! (Mark 5:8) — so that the ones afflicted by it can be set free.  Is it possible that this forgotten problem can account for at least some of the seemingly intractable syndromes that we see among the young today, particularly in a cultural environment which welcomes and celebrates the occult and every kind of manifestation of evil and demonic spirits?  Is it possible that as the church engages in concerted prayer for those who suffer in these ways that we might see at least some of them recovering their “right minds”?

willingness — Luke 5:12-26 — May 22

It’s the age-old question: what are the circumstances that make for a person getting well from an illness?  There could be many answers, such as the quality of medical care, the timing of treatment, or the nature of the illness itself.  Today’s two stories add one other dimension: the attitude of those involved.

In the first story, the healing of the man with leprosy, we see an attitude of eager faith in the one with the illness.  When he saw Jesus, he fell with his face to the ground and begged Him, “Lord, if you are willing, you can make me clean.” (Luke 5:12).  In response to such a tender affirmation of trusting faith, Jesus reached out His hand and touched the man (Luke 5:13), initiating the process whereby the man got well.  Throughout the teaching of Jesus, there are times when He indicates that the attitude of those in need can have an outcome on the prayer request, in this case, for the healing of an illness:  if you had faith the size of a mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you (Luke 17:6).  It’s important for those of us who are ill to keep on coming to Jesus with our need, to keep our focus, our trust, and our hope on Him.  It’s worth noting, however, that when Jesus speaks to “you” about faith, He’s speaking to a plural, to us as church, not to just us as individuals in need.  As such, it’s important to speak of the faith attitude of the ones who are ill as well as the attitude of those involved with them as being significant in some cases whereby a person gets well.

This corporate dimension of “faith healing” is demonstrated in the next story, where a man who is paralyzed is literally brought to Jesus by a group of friends, who use some innovative home renewal to get the man in front of Jesus.  It’s interesting to note that the story tells us that, when Jesus saw their faith (the faith of the ones who brought the man), the healing process began (Luke 5:20).  Jesus mentions nothing in this case about the faith of the sufferer himself.  You and I can be involved in another person’s healing as we literally bring them before Jesus on the bed of our prayers, particularly as we do so in trusting faith.

However, most important in all of this “attitude check” is the attitude of Jesus Himself.  When the man with leprosy falls before Jesus, He says, Lord, if you are willing, you can make me clean, to which Jesus responds, reaching out His hand to touch the man, I am willing. Be clean! (Luke 5:12-13).  Our Lord is more than willing to bring hope, healing, and help to us when we’re in need.  Though we may wonder what His Will is in this or that situation, we never need to wonder about His willingness to bring good things to His children who call upon Him day and night (Luke 18:7), including you, me, and those we love.

permanent blindness — John 9:1-41 — May 21

Their skepticism was warranted.  The blind man himself said so:  “Nobody has ever heard of opening the eyes of a man born blind” (John 9:32).  So it was understandable that those who heard about this supposed miracle raised quesstions about it:  ”Isn’t this the same man who used to sit and beg?”  Some claimed that he was.  Others said, “No, he only looks like him.” (John 9:8-9);  ”How then were your eyes opened?” (John 9:10); “Where is the man [who opened your eyes]?” (John 9:12); “What have you to say about him?  It was your eyes he opened.” (John 9:17); “Is this the one you say was born blind?” (John 9:19); “What did he do to you?  How did he open your eyes?” (John 9:26).  This line of questioning can, and should, be used to authenticate any genuine healing, or expose any false one.  Whenever I’ve been involved in healing prayer which seems to have positive effect, particularly when it might involve a change in one’s need for medication or treatment, I always advise people to check with their doctor first, to see if indeed there has been a verifiable healing.  Most times, the healing is confirmed; on other occasions, it is not.  The work of Jesus is clearly open to examination and verification, both in Bible times and now.  Whether it be this healing or the resurrection of Jesus from the dead, there is an open invitation for the skeptic to investigate the claims of God’s work, to see if it indeed can be proven beyond a reasonable doubt.

However, in this story, there is a level of unreasonable doubt that clearly emerges, and ends up demonstrating who it is that really has the permanent blindness here.  For as the Pharisees investigate the healed man and his family, they begin to indicate their clear bias against the One Who is the Author of the healing.  They say to the man born blind, “Give  glory to God and tell the truth.  We know that this Man is a sinner.” (John 9:24); ”We know that God spoke to Moses, but as for this Fellow, we don’t even know where He comes from.” (John 9:29); “You were steeped in sin at birth, how dare you lecture us!” (John 9:34).  Then, as today, there are those who have predisposed attitudes which prevent them from recognizing a genuine work of God, and identifying the God Who is behind it all.  Even when presented with incontrovertible evidence as to the existence of God and His ability to work in this world, they will deny that it is possible, indicating a permanent blindness of the mind, heart, and spirit which will make it unlikely that God will be able to do much mighty works in their lives, or even of those in their environs who are under their sway.  Jesus could well say of these blind guides who now operate, not in the name of religious tradition, as did the Pharisees, but in the name of supposed science, as do many today, If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.  (John 9:41).

So let’s not only pray that those who are physically or morally blind be healed today, and that we might have the privilege of being part of their healing.  Let’s also pray for those who are blind to Jesus, that this blindness would not be permanent, and that the kind of guilt which I once incurred as I clung to my permanent blindness against Jesus would be forgiven and taken away from them, and that a real and verifiable miracle of healing would occur in many minds and hearts of those around us as they come to see Him as He really is.