The vast treasure of the little flock

𝗟𝘂𝗸𝗲 𝟭𝟮:𝟯𝟮‭-‬𝟯𝟰 “𝗙𝗲𝗮𝗿 𝗻𝗼𝘁, 𝗹𝗶𝘁𝘁𝗹𝗲 𝗳𝗹𝗼𝗰𝗸, 𝗳𝗼𝗿 𝗶𝘁 𝗶𝘀 𝘆𝗼𝘂𝗿 𝗙𝗮𝘁𝗵𝗲𝗿’𝘀 𝗴𝗼𝗼𝗱 𝗽𝗹𝗲𝗮𝘀𝘂𝗿𝗲 𝘁𝗼 𝗴𝗶𝘃𝗲 𝘆𝗼𝘂 𝘁𝗵𝗲 𝗸𝗶𝗻𝗴𝗱𝗼𝗺. 𝗦𝗲𝗹𝗹 𝘆𝗼𝘂𝗿 𝗽𝗼𝘀𝘀𝗲𝘀𝘀𝗶𝗼𝗻𝘀, 𝗮𝗻𝗱 𝗴𝗶𝘃𝗲 𝘁𝗼 𝘁𝗵𝗲 𝗻𝗲𝗲𝗱𝘆. 𝗣𝗿𝗼𝘃𝗶𝗱𝗲 𝘆𝗼𝘂𝗿𝘀𝗲𝗹𝘃𝗲𝘀 𝘄𝗶𝘁𝗵 𝗺𝗼𝗻𝗲𝘆𝗯𝗮𝗴𝘀 𝘁𝗵𝗮𝘁 𝗱𝗼 𝗻𝗼𝘁 𝗴𝗿𝗼𝘄 𝗼𝗹𝗱, 𝘄𝗶𝘁𝗵 𝗮 𝘁𝗿𝗲𝗮𝘀𝘂𝗿𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗵𝗲𝗮𝘃𝗲𝗻𝘀 𝘁𝗵𝗮𝘁 𝗱𝗼𝗲𝘀 𝗻𝗼𝘁 𝗳𝗮𝗶𝗹, 𝘄𝗵𝗲𝗿𝗲 𝗻𝗼 𝘁𝗵𝗶𝗲𝗳 𝗮𝗽𝗽𝗿𝗼𝗮𝗰𝗵𝗲𝘀 𝗮𝗻𝗱 𝗻𝗼 𝗺𝗼𝘁𝗵 𝗱𝗲𝘀𝘁𝗿𝗼𝘆𝘀. 𝗙𝗼𝗿 𝘄𝗵𝗲𝗿𝗲 𝘆𝗼𝘂𝗿 𝘁𝗿𝗲𝗮𝘀𝘂𝗿𝗲 𝗶𝘀, 𝘁𝗵𝗲𝗿𝗲 𝘄𝗶𝗹𝗹 𝘆𝗼𝘂𝗿 𝗵𝗲𝗮𝗿𝘁 𝗯𝗲 𝗮𝗹𝘀𝗼.

After pointing out God’s glory in all creation – in birds, flowers and grass and saying how trite they were – even in their existence – to human beings, Jesus gave the “therefore” passage above. It’s both supremely endearing and challenging, even convicting.

The “little flock” is nonetheless the object of God’s pleasure and recipient of the very Kingdom of God. This flies in the face of any “big flock” mentality. Small is good in this passage, and of course Jesus was speaking to the small band of original believers. As the church grew, “little flock” would no longer describe it, except in comparison with the overall population.

A strong part of Jesus’ description of the creation was God’s care for it. It was and is God who waters the earth, sends sunlight to plants and provides food for all the animal kingdom. This is an indication of his care for people, whom God cares about more. There is hierarchy in the creation, and humankind is its apex.

The instruction to sell possessions and give to the needy implies that one has possessions and one is not needy. Far from any human socialistic system, this is generosity after God’s own heart.

And once exercised, there is a new treasure obtained. This is a restatement of the proverb:

𝗣𝗿𝗼𝘃𝗲𝗿𝗯𝘀 𝟭𝟵:𝟭𝟳 𝗛𝗲 𝘄𝗵𝗼 𝗶𝘀 𝗸𝗶𝗻𝗱 𝘁𝗼 𝘁𝗵𝗲 𝗽𝗼𝗼𝗿 𝗹𝗲𝗻𝗱𝘀 𝘁𝗼 𝘁𝗵𝗲 𝗟𝗢𝗥𝗗, 𝗮𝗻𝗱 𝗵𝗲 𝘄𝗶𝗹𝗹 𝗿𝗲𝘄𝗮𝗿𝗱 𝗵𝗶𝗺 𝗳𝗼𝗿 𝘄𝗵𝗮𝘁 𝗵𝗲 𝗵𝗮𝘀 𝗱𝗼𝗻𝗲.

… which is an almost scandalous truth concerning the heavenly economy. God becomes the debtor to human kindness and generosity. A reward is kept in eternity for the generous.

The final statement – “For where your treasure is, there will your heart be also” – shows that giving one’s possessions takes them off the throne of one’s life. You cannot worship something you give away and even renounce. Once done, the heart of a person – his/her intents and purposes – are directed and reside in heaven.

So, who is needy around me? Hands would go up if the question is asked. But clearly, there is godly counsel to be gained in this. Do I give grudgingly of any resource – finances, time, energy, etc. ? If so, that needs cleansing and correcting. I have freely received; get over yourself O my heart.

Do I demand notice and reward for my acts of kindness in this life? If so, Jesus says I have received my reward in full. That is NOT the treasure described in this passage. Give and I will prime the pump of blessing in my own life; that is very true. Let me be God’s conduit – his pipe – of blessing. Let it flow.

Undesirable heroes

𝗟𝘂𝗸𝗲 𝟭𝟬:𝟯𝟯‭-‬𝟯𝟰 𝗕𝘂𝘁 𝗮 𝗦𝗮𝗺𝗮𝗿𝗶𝘁𝗮𝗻, 𝗮𝘀 𝗵𝗲 𝗷𝗼𝘂𝗿𝗻𝗲𝘆𝗲𝗱, 𝗰𝗮𝗺𝗲 𝘁𝗼 𝘄𝗵𝗲𝗿𝗲 𝗵𝗲 𝘄𝗮𝘀, 𝗮𝗻𝗱 𝘄𝗵𝗲𝗻 𝗵𝗲 𝘀𝗮𝘄 𝗵𝗶𝗺, 𝗵𝗲 𝗵𝗮𝗱 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻. 𝗛𝗲 𝘄𝗲𝗻𝘁 𝘁𝗼 𝗵𝗶𝗺 𝗮𝗻𝗱 𝗯𝗼𝘂𝗻𝗱 𝘂𝗽 𝗵𝗶𝘀 𝘄𝗼𝘂𝗻𝗱𝘀, 𝗽𝗼𝘂𝗿𝗶𝗻𝗴 𝗼𝗻 𝗼𝗶𝗹 𝗮𝗻𝗱 𝘄𝗶𝗻𝗲. 𝗧𝗵𝗲𝗻 𝗵𝗲 𝘀𝗲𝘁 𝗵𝗶𝗺 𝗼𝗻 𝗵𝗶𝘀 𝗼𝘄𝗻 𝗮𝗻𝗶𝗺𝗮𝗹 𝗮𝗻𝗱 𝗯𝗿𝗼𝘂𝗴𝗵𝘁 𝗵𝗶𝗺 𝘁𝗼 𝗮𝗻 𝗶𝗻𝗻 𝗮𝗻𝗱 𝘁𝗼𝗼𝗸 𝗰𝗮𝗿𝗲 𝗼𝗳 𝗵𝗶𝗺.

In his story to demonstrate what a “neighbor” is, Jesus made a hated Samaritan the hero of the story. The ethnicity and place of origin of this character was no mistake – Jesus was confronting national pride and exclusion. That tendency in Jesus’ teaching and actions is nothing short of an agenda. It stands as an unexpected point of focus for a Messiah who people expected to establish the nation of Israel as supreme over all others.

It confronted pride head on. That a Samaritan could be the only righteous person in the story while the religious leaders (priest and Levite) simply could not be bothered was a deep and cutting criticism of the current state of Jewish religiosity. Jesus never opposed the Law of Moses nor its faithful observance. But he pointedly opposed the corruption that came to dominate that faith during his days on earth.

Though the story was particular towards neighborliness, first century Judaism was hardly the only faith community practicing tribal and racial self-declaration of righteousness with literally nothing to show for its claims. To this day religion self-aggrandizes and puffs up its authorities and managers of ritual and law. And to this day it is anywhere from derogatory exclusivity to murderously hateful towards those outside its organization. Yet, says Jesus, it is outside corporate religion where true neighbors are found in heart and practice. And loving one’s neighbor is loving God, says the Law which the religious rulers claimed to uphold.

Am I like this Samaritan? Can I be bothered to help the bleeding, naked, dying victim? Do I even see that person? Certainly, the lesson goes far beyond a physical victim of violent crime. Indeed, it is the inner wounds that may need binding up and dressing. Indeed, there is a convalescence of soul that I can be a part of.

And do I allow my “least desirable” neighbors to be heroes in my stories and life? Permitting them to be good neighbors makes me a good neighbor. Telling the stories of their righteousness and heroism lifts them up in my consideration and that of others.

Logs and specks

Luke 6:42 How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.

Fault-finding putdown artists are actors (hypocrites), says Jesus.  They have no intention of facing up to their own shortcomings, but only delight in point those out in others.  There is a preadolescent mindset that begins with the discovery that demeaning others makes one feel powerful and superior.  It’s a lie, says the Lord, for it leaves out the most important ingredient of all – humility.

Motives are cleansed by allowing God to convict and correct.  The trouble is that fault-finders cannot distinguish conviction and condemnation.  They count on condemnation disqualifying and eliminating others, so they cannot allow any scrutiny to be applied to their hearts or lives.  No, says Jesus, “first take the log out of your own eye” – let the truth penetrate your life, be forgiven and freed, THEN you will understand conviction and freedom for others.  At that point, when you remove THEIR speck, it will be out of love and desire for their best.

The teaching does NOT negate care to remove other’s specks.  My own log – however huge and ugly – does not make me unable to help others with their (albeit smaller) issues.

If I am in the business of the putdown of others, I then need to ask about my own state before God.  I can trust this – it’s a leading indicator of my own need for conviction, forgiveness, cleansing/healing and freedom.  If and when my motives are pure – that is, I am no hypocrite but instead fully acknowledge my own imperfection and struggles – I can love people enough to confront them with things they may not see in themselves.  For it’s no mistake the analogy involves the organ through which we see – we cannot see through a speck.

I rejoice in the freedom God gives me and all his children.  It never comes without struggle and the first person’s struggle I deal with is my own.  And then there is victory for us all!

Fellowship of murderers

𝗠𝗮𝗿𝗸 𝟭𝟱:𝟳‭, ‬𝟭𝟭 𝗔𝗻𝗱 𝗮𝗺𝗼𝗻𝗴 𝘁𝗵𝗲 𝗿𝗲𝗯𝗲𝗹𝘀 𝗶𝗻 𝗽𝗿𝗶𝘀𝗼𝗻, 𝘄𝗵𝗼 𝗵𝗮𝗱 𝗰𝗼𝗺𝗺𝗶𝘁𝘁𝗲𝗱 𝗺𝘂𝗿𝗱𝗲𝗿 𝗶𝗻 𝘁𝗵𝗲 𝗶𝗻𝘀𝘂𝗿𝗿𝗲𝗰𝘁𝗶𝗼𝗻, 𝘁𝗵𝗲𝗿𝗲 𝘄𝗮𝘀 𝗮 𝗺𝗮𝗻 𝗰𝗮𝗹𝗹𝗲𝗱 𝗕𝗮𝗿𝗮𝗯𝗯𝗮𝘀 …. 𝗕𝘂𝘁 𝘁𝗵𝗲 𝗰𝗵𝗶𝗲𝗳 𝗽𝗿𝗶𝗲𝘀𝘁𝘀 𝘀𝘁𝗶𝗿𝗿𝗲𝗱 𝘂𝗽 𝘁𝗵𝗲 𝗰𝗿𝗼𝘄𝗱 𝘁𝗼 𝗵𝗮𝘃𝗲 𝗵𝗶𝗺 𝗿𝗲𝗹𝗲𝗮𝘀𝗲 𝗳𝗼𝗿 𝘁𝗵𝗲𝗺 𝗕𝗮𝗿𝗮𝗯𝗯𝗮𝘀 𝗶𝗻𝘀𝘁𝗲𝗮𝗱.

The annual prisoner freedom ritual was meant to keep the peace between Rome and those of occupied Israel. There is no biblical record of it being done throughout the Roman Empire, but that would be consistent with the concessions made to maintain control yet allow some local political fervor to simmer. Indeed, the Pax Romana (Peace of Rome) operated at the tips of swords and spears. So, not really peace at all.

That Barabbas was a murderer (likely of one of the opponents of Israel) was an appeal to his candidacy for release. But that he was a murderer at all was perhaps more so, for his advocates were actively using Roman force to murder the One who served neither their aspirations nor that of Rome – Jesus Christ. He was far scarier than any mere criminal or insurrectionist, because His insurrection was against their sin and corrupt authority. He had to go.

The riddle of the cross is that when humankind does its worst, God’s best results. Murderers free murderers and at some level even flaunt their actions with a destructive arrogance that hurts themselves more than anyone else. God pays love forward through His Son and establishes eternal supremacy over the small reign of small people.

The cross wins. Always and forever. In my life and that of all humanity.

Turning towards the good news

𝗠𝗮𝗿𝗸 𝟭:𝟭𝟰‭-‬𝟭𝟱 𝗡𝗼𝘄 𝗮𝗳𝘁𝗲𝗿 𝗝𝗼𝗵𝗻 𝘄𝗮𝘀 𝗮𝗿𝗿𝗲𝘀𝘁𝗲𝗱, 𝗝𝗲𝘀𝘂𝘀 𝗰𝗮𝗺𝗲 𝗶𝗻𝘁𝗼 𝗚𝗮𝗹𝗶𝗹𝗲𝗲, 𝗽𝗿𝗼𝗰𝗹𝗮𝗶𝗺𝗶𝗻𝗴 𝘁𝗵𝗲 𝗴𝗼𝘀𝗽𝗲𝗹 𝗼𝗳 𝗚𝗼𝗱, 𝗮𝗻𝗱 𝘀𝗮𝘆𝗶𝗻𝗴, “𝗧𝗵𝗲 𝘁𝗶𝗺𝗲 𝗶𝘀 𝗳𝘂𝗹𝗳𝗶𝗹𝗹𝗲𝗱, 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗸𝗶𝗻𝗴𝗱𝗼𝗺 𝗼𝗳 𝗚𝗼𝗱 𝗶𝘀 𝗮𝘁 𝗵𝗮𝗻𝗱; 𝗿𝗲𝗽𝗲𝗻𝘁 𝗮𝗻𝗱 𝗯𝗲𝗹𝗶𝗲𝘃𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗴𝗼𝘀𝗽𝗲𝗹.”

Mark 1 covers a lot of history of Jesus’ life in just a few verses, but this statement from the Lord at the beginning of his ministry is both terse and deeply engaging.

The time being “fulfilled” provides the historical context for the life and ministry of Jesus. It happened exactly when God determined it would, and all things were set in place. From the dire spiritual state of the nation of Israel to the rule of Rome, with all the roads and travel lanes that had opened, the point of Jesus’ entry onto the scene was ordained.

The kingdom of God being “at hand” announced what was now available through Christ. Humankind would be touched as never before with miracles, teaching and opportunity to walk out lives directed and blessed by God the Father in Heaven. “It’s right here” says Jesus, come and get it.

There is no translation of the Greek word for gospel – εὐαγγέλιον (pronounced euangelion) – means anything gloomy or burdensome. It simply means good (“eu” prefix) news or message (angelion). Jesus repeatedly urges people to believe it – that there is good will from God for them in life – both to save and restore and give hope and a future. It makes all the difference in how people live.

Coupled with the word for “gospel”, “repent” – meaning turn and go the other way – refers to mindset and faith that is “bad news” or at least laced with that. Rather than thinking about this sin or that, the call is to change our minds and believe that God loves and cares for us. All other actions and thoughts related to believing the bad news simply fall away – though some certainly die hard.

Let me then believe, practice and thus preach the good news where and when God enables and opens the door. He loves me and loves us and wants the best for us.

Generosity and Labor

Matthew 20:15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’

The master of the field had decided to give equal wages to all his workers no matter how long they had worked.  The ones who had been at it the longest were upset by this, since they only earned the same as those who had worked a few hours.  It was a labor dispute.

Then the master replied with the questions above.  There are 2 aspects to his words:

1. The protesting workers had been paid what they had agreed, but considered that they had control of what all others were paid.  They wanted equal pay for equal work but the master decided differently.  At the heart of that is an assumption that they thought the money was theirs to distribute, not his.
2. The master’s intent was generosity.  In a day and in a place where people lived hand to mouth, a day’s wages would ensure a family ate that night only.  He wanted no one to starve.  Nobody in the story was lazy, they were just unemployed, even into the late afternoon.

For 1., state-level socialism does in fact remove ownership of fields and the wherewithal to pay workers from society.  The state is the master and its wages and conditions are engineered and metered.  The workers get their way – equal pay for equal work.  Except that corruption invariably creeps in and work ethic degrades because there is no reason to work well or even care about one’s toil.  There is no advancement and there is no reward for extra diligence.

Ownership of resources allows for incentivizing good attitude and extra work.  If a “master” grows in wealth, his/her resources can be re-invested in people and entities that will continue to grow.  Greed notwithstanding, the organic seeding of resources has the often-realized potential of causing people and corporate entities to thrive.  Individuals can accumulate wealth as well, becoming “masters” in their own right; it’s part of the system. 

As a follower of Jesus, I believe all I have belongs to God.  Not a few times have people accused and insinuated that I need to give here or there – to them or others in need.  Yet what I have is mine to steward, to pray for wisdom about how and where to give and invest.  I am allowed to do what I choose with what belongs to me.

For 2., the scourge of the wealthy – their greed – is vividly exposed.  If I want to protect freedom of resource distribution and the growth of my estate and the community and nation, I MUST practice generosity.  Greed is why socialism arose and why it keeps its place as an alternative to free enterprise.  And greed is not only the practice of the well-to-do (though being greedy with a lot has larger impact).  Ten thousand mini-misers have the same effect as one wealthy one.  The workers in the story were not generous to be sure; they wanted what was coming to them and a strict limit to what the late arrivals were paid.  They did indeed begrudge the generosity of the master.

God is infinitely generous.  His reward is not “fair” as humans would compute it, but abounding in grace as an expression of unconditional love.  If I receive the free gift of salvation – and I do – I cannot with integrity begrudge the generosity of my God towards those who don’t deserve it in my eyes.  Let me learn this deeply.

Of yeast and faith

𝗠𝗮𝘁𝘁𝗵𝗲𝘄 𝟭𝟯:𝟯𝟯 𝗛𝗲 𝘁𝗼𝗹𝗱 𝘁𝗵𝗲𝗺 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝗽𝗮𝗿𝗮𝗯𝗹𝗲. “𝗧𝗵𝗲 𝗸𝗶𝗻𝗴𝗱𝗼𝗺 𝗼𝗳 𝗵𝗲𝗮𝘃𝗲𝗻 𝗶𝘀 𝗹𝗶𝗸𝗲 𝗹𝗲𝗮𝘃𝗲𝗻 𝘁𝗵𝗮𝘁 𝗮 𝘄𝗼𝗺𝗮𝗻 𝘁𝗼𝗼𝗸 𝗮𝗻𝗱 𝗵𝗶𝗱 𝗶𝗻 𝘁𝗵𝗿𝗲𝗲 𝗺𝗲𝗮𝘀𝘂𝗿𝗲𝘀 𝗼𝗳 𝗳𝗹𝗼𝘂𝗿, 𝘁𝗶𝗹𝗹 𝗶𝘁 𝘄𝗮𝘀 𝗮𝗹𝗹 𝗹𝗲𝗮𝘃𝗲𝗻𝗲𝗱.”

You can’t see leaven, yeast, in flour once it’s kneaded in. Yet its effect is readily apparent once the yeast starts to ferment, producing carbon dioxide which causes the batter to expand, or rise. And there are many things whose growth and development is undetectable by the naked eye.

Spiritual growth and maturity is largely unmeasurable. Seed is sown, watered but the Lord grants the increase (1 Corinthians 3:6-9). It is a fool’s errand to gauge growth by human-visible development. And it is a marvelous truth that though nothing is seen, the Kingdom and its effects grow in individuals and nations.

Doubt goes both ways – one can doubt in God’s existence and involvement with the world AND one can doubt that doubt. It is simply true that the Holy Spirit moves upon hearts in ways we cannot see.

I am invited to give up both rose-colored and despairing perspectives. It is simply true that I do not know how God is moving and can only operate in faith that the Kingdom IS growing like yeast in rising dough.

Often it requires pure and persistent faith to do this:

𝗚𝗮𝗹𝗮𝘁𝗶𝗮𝗻𝘀 𝟲:𝟵 𝗟𝗲𝘁 𝘂𝘀 𝗻𝗼𝘁 𝗯𝗲𝗰𝗼𝗺𝗲 𝘄𝗲𝗮𝗿𝘆 𝗶𝗻 𝗱𝗼𝗶𝗻𝗴 𝗴𝗼𝗼𝗱, 𝗳𝗼𝗿 𝗮𝘁 𝘁𝗵𝗲 𝗽𝗿𝗼𝗽𝗲𝗿 𝘁𝗶𝗺𝗲 𝘄𝗲 𝘄𝗶𝗹𝗹 𝗿𝗲𝗮𝗽 𝗮 𝗵𝗮𝗿𝘃𝗲𝘀𝘁 𝗶𝗳 𝘄𝗲 𝗱𝗼 𝗻𝗼𝘁 𝗴𝗶𝘃𝗲 𝘂𝗽.

And I do well to find that faith and let it reign this day.

Resignation with a wink

Luke 20:24-25 “Show me a denarius. Whose likeness and inscription does it have?” They said, “Caesar’s.” He said to them, “Then render to Caesar the things that are Caesar’s, and to God the things that are God’s.”

Jesus had been asked a trick question, and one very loaded with national and cultural baggage. Should the people pay Roman taxes? It was a sore point because taxes were high and the collectors were notorious for adding their own fees on top, such that the people hated the Romans and the traitor collectors. So, acquiescence to paying taxes would be treasonous and politically treacherous.

But Jesus had an answer equally astute to the query meant to trap him. He asked about the national origin of the coins they were using. Of course, they were Roman. So, yeah, the Romans will levy taxes and you should pay them. But the people knew there were also Syrian and Jewish coinage in use. So his answer had a way of marginalizing Rome. It was resignation with a wink.

Roman taxes were unjust and cruel. Jesus knew that. But he also knew that rebellion against Rome was no way to be rid of the occupiers. We know he desired salvation for them. There is, then, a deeper and longer lasting desire in God’s heart even for those who profit from his people’s suffering. Jesus would go on to die on a Roman cross, with attending soldiers proclaiming his deity.

The divisive and conspiratorial accusations of tribal groups can and do inflame. Indeed, should we pay taxes? Should we support the group of people in power or fight them first with our words then our deeds, even unto armed rebellion? It’s hard to be dogmatic, for Thomas Jefferson’s suggestion for the motto for the United States Seal (not adopted) does hold scriptural weight – “Rebellion to tyrants is obedience to God”.

But Jesus points to the things that people do have – their our own identity, currency and culture – in the din of tribal wranglings. What do I think it means to love our enemies? I might be quick to point out that I was never called to be a doormat, yet those words are lies, for I do serve a doormat Savior. This doesn’t negate oppression, injustice and suffering. It redeems it and spreads the Good News of Jesus as a counter-cultural undercurrent. There is no culture on earth like the kind that Jesus lives and spreads.

As enabled and prompted by the Holy Spirit, I will pointedly love my enemies and pray for those who persecute me. Grant me that strength O God.

Being the brood of chicks

𝗠𝗮𝘁𝘁𝗵𝗲𝘄 𝟮𝟯:𝟯𝟳-𝟯𝟴 “𝗢 𝗝𝗲𝗿𝘂𝘀𝗮𝗹𝗲𝗺, 𝗝𝗲𝗿𝘂𝘀𝗮𝗹𝗲𝗺, 𝘁𝗵𝗲 𝗰𝗶𝘁𝘆 𝘁𝗵𝗮𝘁 𝗸𝗶𝗹𝗹𝘀 𝘁𝗵𝗲 𝗽𝗿𝗼𝗽𝗵𝗲𝘁𝘀 𝗮𝗻𝗱 𝘀𝘁𝗼𝗻𝗲𝘀 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗮𝗿𝗲 𝘀𝗲𝗻𝘁 𝘁𝗼 𝗶𝘁! 𝗛𝗼𝘄 𝗼𝗳𝘁𝗲𝗻 𝘄𝗼𝘂𝗹𝗱 𝗜 𝗵𝗮𝘃𝗲 𝗴𝗮𝘁𝗵𝗲𝗿𝗲𝗱 𝘆𝗼𝘂𝗿 𝗰𝗵𝗶𝗹𝗱𝗿𝗲𝗻 𝘁𝗼𝗴𝗲𝘁𝗵𝗲𝗿 𝗮𝘀 𝗮 𝗵𝗲𝗻 𝗴𝗮𝘁𝗵𝗲𝗿𝘀 𝗵𝗲𝗿 𝗯𝗿𝗼𝗼𝗱 𝘂𝗻𝗱𝗲𝗿 𝗵𝗲𝗿 𝘄𝗶𝗻𝗴𝘀, 𝗮𝗻𝗱 𝘆𝗼𝘂 𝘄𝗲𝗿𝗲 𝗻𝗼𝘁 𝘄𝗶𝗹𝗹𝗶𝗻𝗴!”

After a long diatribe against the religious leaders of Israel, citing their vivid and widespread hypocrisy and corrupt hearts and murderous intents against any who would truly speak for God, Jesus spoke tenderly of the city of Jerusalem, their home base and the worldwide center of Judaism. His intent (and offer, still) was for reconciliation, even after their heinous crimes fed by the worst of human motives. This was an expression of amazing grace.

Jesus cited that a prophet must die in Jerusalem (Luke 13:33), alluding to his own death, thus adding his name to all those godly ones sent to help the city. Their confrontation of the sins of the nation were not tolerated, and the powers that were made sure they were heard no more.

Yet, the analogy of the hen with her chicks portrayed the heart’s desire of the prophets.

Confrontation of sin, in its accuracy and conviction, is often blunt and accusatory. But that doesn’t indicate advocacy for destruction and eternal condemnation. Jesus asked the question earlier in the chapter:

𝗠𝗮𝘁𝘁𝗵𝗲𝘄 𝟮𝟯:𝟯𝟯 “𝗬𝗼𝘂 𝘀𝗻𝗮𝗸𝗲𝘀! 𝗬𝗼𝘂 𝗯𝗿𝗼𝗼𝗱 𝗼𝗳 𝘃𝗶𝗽𝗲𝗿𝘀! 𝗛𝗼𝘄 𝘄𝗶𝗹𝗹 𝘆𝗼𝘂 𝗲𝘀𝗰𝗮𝗽𝗲 𝗯𝗲𝗶𝗻𝗴 𝗰𝗼𝗻𝗱𝗲𝗺𝗻𝗲𝗱 𝘁𝗼 𝗵𝗲𝗹𝗹?”

then said that “prophets and wise men and teachers” (v 34) would be sent to redeem and transform the serpentine leaders into children of God through his own shed blood. So, Jesus knew well the answer to the question: HE was the answer.

The sorrow of the refusal to repent and enter into the salvation offered by Jesus is deep. Jerusalem would fall some short years later, and all the pomp and glory of the nation the leaders so enjoyed and propped up would be destroyed. Yet Christianity would only flourish for millennia after this.

Let me, then, not resist conviction of sin and repent of whatever it highlights. Let my heart be kept soft and let me be gathered under the hen’s wings. Let me not refuse conviction, for it is given because of God’s love. And let me be sent even as a prophet, wise person or teacher even to an obstinate people, motivated by that same love. For through that, salvation comes.

Becoming a worthy house

Matthew 10:11-13 And whatever town or village you enter, find out who is worthy in it and stay there until you depart. As you enter the house, And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you

To the modern reader, the instruction in Matthew 10:11 is puzzling. What does “worthy” mean? If it’s synonymous with righteousness, the statement runs afoul of the gospel message, that none are worthy apart from Jesus’ blood. We can know that Jesus had not yet died for the sins of the world, so that takes that interpretation out of consideration.

In Middle Eastern culture, to this day, hospitality is deeply ingrained. Empathy extends readily to travelers, who were and are considered vulnerable. This is in force across people groups. This was in practice during Jesus’ time on earth as well. So, a “worthy” house would be one that openly receives visitors.

Against that were suspicious households; who would be fearful of letting in thieving and potentially violent strangers. There is little question that there was and is basis for such fear. Yet, it disqualified a household from a visit by one of Jesus’ closest disciples.

Both postures have fear as their basis. But the worthy house has concern for others, while the unworthy one only fears for itself. This is the very basis of being hospitable.

People and families who have been violated are bound to be afraid of anything that would allow that to happen again. That is normal and understandable. But coming to faith in Jesus involves trust that overcomes the protective layer of isolation. Without that, there is no healing and restoration.

While victims are absolutely right to know and proclaim their pain and personal loss, unless and until an openness to the therapeutic community of Jesus develops, their testimony is blunted and powerless. They become unworthy to receive the blessing Jesus bestows. This is not blaming victims for anything, it is allowing wounds to fester when there is antiseptic and bandages readily available.

Worthiness in receiving Jesus and his disciples is simple, but very hard for some. It means extending care and concern outside self and close-knit others. Heaven itself may be knocking on the door:

Hebrews 13:2 Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.

I want to be healed like that; I want to take in those sent to me. May it be so.