Thinking in 3’s - Revelation 19:7-8 - Rejoice, Be Glad, Give Glory

Rev. 19:7 “Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” ⁸ It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.

Revelation 19 is near the end of the Bible. It speaks of the near-completion of the plan of God; the fulfillment of the promises of God. It is the triumph of a mission that seemed impossible: the redemption of fallen humanity, and the vindication of the wisdom and goodness of God. And for this, we respond with rejoicing, gladness, and the giving of glory to the One to Whom it is deserved.

We live as humans in this world, and we are surrounded by a thousand graces every single day. And, fittingly, we rejoice and are glad and give glory for these “little things.” They include our responses to people around us; thanks for a meal; listening to the birds sing and blossoms bloom. But as we respond to these things, we remember that it is a tempered rejoicing and a conditioned gladness. Our hearts are also heavy for concern for people; the realization that there are people whose tables are more bare than filled; a sadness for those who miss the birds and the buds because of prison walls or hospital beds. This is a sin-cursed world and we can’t really get away from it.

Also, we have to confess that at times, we rejoice and are glad for the wrong things. When we succumb to the fleshly temptation to compare ourselves with others, we find that we rejoice at our gain at others’ expense. And we fail by giving glory to someone or something else other than God. Yes, we should give credit where credit is due. But ultimately, all glory goes to God, because no one/nothing would accomplish a single good thing apart from the grace and goodness of God.

We must learn to anticipate the day when our rejoicing, gladness, and giving glory to God will be unmitigated by the pull of the flesh and the influence of the world. There is coming a day when sin and death will be no more, and when every tear will be wiped away. In that day, in that context, we will have opportunity to take part in a rejoicing, gladness, and giving of glory to God that will be of a heavenly order. Let’s not forget that God finishes what He starts; He brings every project to completion; and that He always keeps His promises.

Thinking in 3’s - Revelation 22:17 - Reciprocal Invitations

Thinking in 3’s - Revelation 22:17 - Reciprocal Invitations

“The Spirit and the bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who wishes take the water of life without cost.” (Revelation 22:17 NAS95)

Three times in one verse we have the invitation, “Come.” Two are stated in the form of address, “say, ‘Come.’” The latter two are exhortations: “let the one …” 

So let’s ask the question, “Who is speaking in each of these cases?” The Spirit and the Bride are identified. That is, the Spirit of Christ and the Church of Jesus Christ speak together (what a wonderful thought) to invite Jesus to come. If the Church is actively inviting Jesus to come, it is because they are listening to the Spirit. And if the Church is not actively inviting Jesus to come, then they are out of step with the Spirit. We ought to have the same anticipation for the coming of Jesus that the Spirit of Christ has.

The second subject is singular, “Let the one who hears say, “Come.” We know from Scripture that not everyone who has ears actually hears. We can hear without listening (so, not really hearing). We can listen without responding (so, not really listening). And so this phrase implies an engagement on the part of the person to actually desire and anticipate the coming of Jesus. When we have truly “heard,” we have then come to deeply believe something about the plan of God (that Jesus is coming again), and about the need of our own souls for a final deliverance from the presence of sin. 

The third subject is different, in that he does not say to Jesus, “Come.” Rather, he is urged to come himself. He is thirsty, and he is encouraged to come to Christ for the satisfaction of his soul. It is the Gospel invitation. “Come to Jesus!” It echoes the Gospel call repeated in the pages of Scripture: 

“Ho! Every one who thirsts, come to the waters;  And you who have no money come, buy and eat. Come, buy wine and milk 
Without money and without cost.” (Isaiah 55:1 NAS95)

““Come to Me, all who are weary and heavy-laden, and I will give you rest.” (Matthew 11:28 NAS95)

And so the Church, and of Her churches, are to be involved in a two-fold invitation: to invite Christ to return, and to return soon; and, to invite those who are thirsty to come to Christ, and to do so urgently, before the Day of His coming. Are we doing these two things?

Thinking in 3’s - Revelation 22:7,12,20

Thinking in

3’s - Revelation 22:7,12,20

I’ve been reading through the Bible backwards, and on the last page of my Bible, Jesus says three times, “I am coming soon.”

We realize that Jesus said these words to John at the end of the 1st century. We are now living in the first part of the 21st century. A lot of years have come and gone. A lot of centuries have come and gone. Two millennia. It’s a long time.

And yet, one of the first responsibilities for Christians, along with “keep on believing” and “keep on following” is to honor God’s Word. And the fact that this phrase, “I am coming soon” is here repeated three times only emphasizes that fact all the more. 

Revelation 22:6 says, “These words are trustworthy and true.” The sentence right after our first instance of “I am coming soon” is this: “Blessed is the one who keeps the words of the prophecy in this book.” In verse 9, both John and the angel are numbered alongside “those who keep the words of this book,” all of whom are to “Worship God.” Verses 18 and 19 add a warning to any lest they add to or take away from the words of the book. Our fidelity to Christ is tied up with taking this promise, “I am coming soon,” seriously.

The second occurrence of “I am coming soon” is accompanied by a promise “to repay each one for what has done.” This promise serves as a motivation for each of us to examine how we live, and to “wash their robes so that they may have the right to the tree of life and that they may enter the city by the gates.” That is, we are to seek to live in the light of our justification and sanctification. We do not make ourselves righteous before God, but we can walk in keeping with the righteousness that we have graciously received. We are, as it were, engaged to Christ. We are awaiting His coming for the wedding and the party. And we want nothing to sully our readiness and enjoyment of that day. So far as we know, it could be today. Are we ready?

The third instance of “I am coming soon” occurs in the next-to-last verse of the Bible. The final verse is a commendation of our Lord’s grace to all believers. So just as sure as we stand in need of God’s grace every single day, we just as surely need to remember the promise of Jesus’ coming every single day. 

This simple little phrase reminds us that life will not always be as it is now. The “world order” is going to change. Almost everything we can think of will be radically changed. Jesus will be King. All enemies will be dealt with. Sin and death will be no more. Fellowship will be pure and sweet. Every act will be done with joy, in the worship of God. And it all hinges on this little promise, repeated three times on the last page of the Bible: “I am coming soon.”

What Has Been Gained?

True confessions. I didn’t realize until I was sitting reading my Bible this morning that I had not written a newsletter this week. So, instead of Thursday (which is my goal), here are some thoughts from my Saturday morning devotions. I’m reading right now in Ecclesiastes, Ezekiel, and Romans. I think the cross-fertilization that takes place can be helpful.

Solomon asks in Ecclesiastes, “What has been gained?” He says, repeatedly, that there is so much “striving after wind.” Think of that word picture. What is gained by chasing a gust of wind?

You start a small business. You purchase and manufacture and transport and sell. A whole lot of activity. The frenzied activity proves the fruitfulness, right? No, that’s not right. At some point in the future, perhaps when you do your taxes, you take a look at the bottom line, and behold, nothing was gained. In fact, in many cases, something has been lost. You might get a letter from the IRS stating that your business is in fact, not a business, but a hobby. And, if you want to pour time and energy, and money, into a hobby, that’s allowed. What is gained is your pleasure and satisfaction, but certainly not any assistance to the bottom line.

Ezekiel 33:31 says that “their heart is set on gain.” Their desire is sincere. But that doesn’t mean anything is actually gained. In many cases, we will only know far in the future. The Iraq invasion. What was gained? What was lost? The impeachment proceedings. What was gained? What was lost? Weeks to months indoors. What was gained? What was lost? Eating an apple a day. What was gained, or lost?

Historians says that you cannot write a proper history of a president for at least ten years after their presidency. It might be even longer than that. Why? Because we cannot judge the real fallout in a short time. In fact, it seems that we are naturally wired to evaluate gains only in the short term, which is why Ezekiel is right: people’s hearts really are set on gain. It’s just that they only find out later that little was gained, and much was lost.

Finally, in Romans 4:1, Paul asks what Abraham gained “according to the flesh.” The answer. Nothing. What we gain is not from ourselves, but from Christ: “so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord” (Rom 5:21). In short, in Christ, there is much to be gained.

Thinking in 3’s: Ezekiel 7:11

Thinking in 3’s: Ezekiel 7:11

^“Violence has grown up into a rod of wickedness. None of them shall remain,

1. nor their abundance, 
2. nor their wealth; 
3. neither shall there be preeminence among them.”

Ezekiel is a thick book. It is heavy with judgment. It is full of 3rd person metaphors, in which the prophet’s role-playing is actually part of the message - and these role-plays can be gut-wrenching. It is also, though, a book of great hope and promise. This is not one of those hope and promise passages. It describes a condition that needs to be amended.

Ezekiel leads up to our list of 3 with a couple other lists of 3’s. In verses 2 and 3, Ezekiel says, “An end! The end has come …; Now the end is upon you.” Also, in verses 5 and 7, around a two-fold repetition of the word “end,” we have this list of 3: Disaster; doom; and tumult.

The list of 3 that comes next is a description of the loss which the people should expect in light of their sinfulness. “Abundance; wealth; and preeminence.”

It is not difficult to understand the change in condition that the people should expect. Instead of abundance, there would be scarcity. Instead of wealth, poverty; instead of preeminence, inferiority.

In general terms, God desires that His people experience abundance, wealth, and pre-eminence. This can certainly mean different things at different times, and does not always translate into material or worldly abundance, wealth, and preeminence. Job lost his material abundance, but gained so much more in his knowledge and appreciation of God. Monetary wealth may be confiscated, but no one can touch “every spiritual blessing in the heavenly places.” Believers have preeminence in that they belong to God’s forever family, and that God directs special favor toward His children, and yet we are told that the world will hate us. 

But it seems in Ezekiel, the loss of abundance, wealth and preeminence signal the loss not only of material benefits, but evidences of spiritual benefit as well. Ezekiel is directed to write in verse 8, “I will soon pour out my wrath upon you, and spend my anger against you.” This signals a break in their relationship with God - certainly not a final break; but certainly a dramatic disruption.

I have two applications in mind. The first of these is that God’s gifts can easily be mis-used by individuals and the church at large to lead us to take God for granted. We receive gifts of abundance, wealth, and preeminence, and then, strangely, begin to think that we deserve these things, or that we earned these privileges for ourselves. This is a dangerous attitude, and sinful, in that it steals glory from God. It proves that this people had lost a sense of humility and thankfulness.

The second application should be a return to the fear of the Lord, in that a loss of abundance, wealth, and preeminence would be devastating. Being consigned as an individual, as a church, as a nation, to scarcity, poverty, and inferiority carries with it amazing loss of opportunity and freedom. It turns people into serfs and slaves. It sinks us so low, that the only way to look is up.

And isn’t that God’s goal? That we would look up? And is it possible that individual believers and communities of faith might be faithful in looking up now, in humility and thankfulness; in a healthy, holy fear of the Lord, even though we still enjoy so much abundance, wealth and preeminence? Because we do not - we must not - take it for granted. God has indeed blessed us. Let us bless God for His goodness.

Mark 16:15 Preach the Gospel

Mark 16:15 Preach the Gospel

Mark 16:15 And He said to them, “Go into all the world and preach the gospel to all creation

And so we come to the end of the Gospel according to Mark. This text contains the charge that Jesus leaves with His disciples, and thus His church, until He returns again. There are other commission statements, for instance Matthew 28:18-20 and Acts 1:7-8. But we will limit our attention to these words in Mark’s Gospel. 

If I were to diagram this sentence, following the grammar and word order of the Greek text, it would read something like this: “Having gone into all the world, preach the Gospel to every creature.” There is one key verb: “preach.” The “going” is not incidental, but it is assumed or understood.

We have in fact “gone,” haven’t we? Not as individuals, but as families and people groups. Christians, and those who would become Christians, have scattered all over the world. I am not intending to argue against “going” in mission, but, in a sense, all Christians have already “gone,” or “come” to the place where God has placed them. That is, we are all to be missionaries in our mission field, which happens to be where we live, unless God chooses to move us somewhere else. This commission is for all of us.

What is it that we are supposed to do? We are to preach. Well, that sounds preachy. That sounds like something a “preacher” would/should do. And you may feel that this should not apply to you. But what does it mean to preach?

Well, it means kind of like it sounds. It really is not primarily a religious term. It’s a “good news” term. “To preach” means “to herald.” Newspapers are sometimes called this, e.g., “Boston Herald,” or “The Daily Herald” from Everett, Washington. What do they do? They announce, in print, the news. Their announcement is in print because they are a news-paper. But you and I are not newspapers. We are people, and as “heralds,” we are to announce the news as people would announce news.

“What was the score of the ballgame last night?”, one might ask. His buddy at the coffee shop, if he knows the news, tells him. He is “preaching,” “announcing” some news. It might not be particularly good news, or important news, but he is announcing it nonetheless.

St. Francis is said to have said (and, he probably didn’t) “Preach the Gospel, and if necessary, use words.” I hope he didn’t actually say it, because it’s hogwash. And I hope you won’t repeat it, unless to explain that it is something of a contradiction of terms. How does one share news without saying it? “Preach the Gospel” is to announce Good News, the best news possible, and to do so without words is not to do it at all. Yes, certainly our actions should match our words. But words are necessary. Your words are necessary.

“Gospel” means “good news.” It has an Old Testament background: 

Is. 52:7  How lovely on the mountains Are the feet of him who brings good news, Who announces peace And brings good news of happiness, Who announces salvation, And says to Zion, “Your God reigns!”

It’s almost a political statement - the administration has changed! The evil ruler has been replaced by the Good: “Your God reigns!” And since, then, it is about God, not only is it political, but it is also theological. We are able to be put back into right relationship with the Creator of heaven and earth. We, who once were enemies to this Righteous and Omnipotent One, have the opportunity to have the enmity extinguished, and our fellowship restored. This is really, really good news.

And, who needs to hear it? “Every creature.” Your kids? Yes. And they should hear it from you. Your grandkids? Yes. And they should hear it from you. From only you?  Hopefully not. But the commission is to you, for all around you to whom God has made you a missionary. Your neighbors? Yes. Why would you want them to live in ignorance of such good news?

We know that there is resistance in this world to the Gospel. There seems to be a deafness and a blindness to it. And, there is a resistance, on our part, to sharing it. Perhaps you can think of other reasons or excuses, but it seems to me we care too much about what people think of us. This is not a new thought, but think about it a moment. On that last day, when we stand before God, and your neighbor is found to be without salvation through Christ - and they realize that you had this Good News and failed to share it with them - what will they think of you then?

At two different points in the prophet Ezekiel, he is warned that the watchman bears responsibility for the warning of the people. If he fails to warn them, their blood will be on his hands. If he faithfully warns them, and they disregard him, then he is free from blame, though they be judged for their sin. Some may say that these passages to not directly apply to Christians who fail to share the Gospel. But I am not sure why. 

And that’s not our primary motivation for sharing anyway, is it? We announce it, because the Gospel is such Good News.

Mark 16:1-13 Weaker Witnesses

Mark 16:1-13 Weaker Witnesses

Many have noted that God could have begun the proclamation of the resurrection with much stronger witnesses. Men of education; men of power and position. But He didn’t. For this first witness of the resurrection of Jesus, God chose women.

The women were mentioned in the last post at the end of Mark 15. They watched Joseph from a distance, noting where the body of Jesus was laid. Their job was to prepare the body for burial, which now they were going to attempt to do post-burial, since they could not do it on the Sabbath. We can be quite sure that as the women evaluated their own role in this drama, they had no intention that they were to be “first witnesses” to the resurrection. 

There has been much written on the role of women in Jesus’ ministry, and about Jesus’ attitude toward women. They were often the recipients of His attention and mercy. Just to give one illustration: Jesus speaks with the religious leader, Nicodemus, in John 3; and then the Samaritan woman at the well in John 4. Each gets equal attention. The difference might be that we have no indication in John 3 of Nicodemus’ response, while we find a response of faith on the part of the woman in John 4, a response that is then shared by many of her villagers. She certainly outshines Nicodemus.

There were no women named among the Twelve disciples, but we know that there were many women who were  disciples. This probably fits with cultural patterns of the day. It also fits with the consistent theme of Scriptures, which spans many cultures, and more importantly, is the Word of God. That theme is one of male leadership in the home and the church. But that is not to disregard or to minimize the role and importance of women, titled here as “weaker witnesses.”

You might know why I have chosen this title. It is an allusion to the passage in 1 Peter 3, where we have these words: 1Pet. 3:7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman.” KVJ says “weaker vessel.” The “first witness” regarding the resurrection was entrusted to particular people, messengers, vessels. And it so happens that God chose to make use of “weaker vessels.” God, in His wisdom, chose this route. It did not change the message. It may have made the message easier to disregard, or harder to believe. Note verse 11: “When they heard that He was alive and had been seen by her, they refused to believe it.”

With regard to true faith, it is not the impressiveness of the messenger that wins the day. It is the fact that the message penetrates the defenses of what we expect to see or hear, or what we want to see or hear. With regard to true faith, it is the power of the truth entering into our minds and hearts and changing our patterns of thinking. And then, in light of that truth, every thought and behavior needs to be re-evaluated.

The fact that God chose to have “weaker vessels” deliver this message only highlights the fact that God desires that His message be a penetrating truth that needs no aid from humans, great or small. It is sufficient in and of itself. And so we rejoice in God’s ways, and we are thankful for these women, who met to do an ordinary thing, and were then employed in the highest of privileges of being “first witnesses.”

Mark 15:40-47 Waiting for the Kingdom of God

Mark 15:40-47 Waiting for the Kingdom of God

Joseph of Arimathea is not one of the central figures in the Gospel accounts. He is more of a minor figure. But that classification is derived by counting mentions, or words. I am not at all sure that God regards Joseph, or you, or me, as minor figures. He probably does not think in those terms at all. God may, though, notice who is “waiting for the kingdom of God.”

⁴³ Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. 

The same phrase is found in Luke 23:51. In Matthew 27:57, and also John 19:38, he is referred to as a disciple of Jesus. The Gospel accounts also designate him as a member of the Council, a member of the ruler of the Jews. Yet he secretly followed Jesus, if not physically, then spiritually.

The cross-references in NASB point me to two other references similar to “waiting for the kingdom of God,” found in the infancy narratives of the Gospel of Luke. Regarding Simeon in 2:25, he was “waiting for the consolation of Israel.” Regarding Anna in 2:38, she was one of those “looking for the redemption of Jerusalem.” 

We are currently involved in a period of waiting during this Springtime, 2020. We and others, whether believers or not, are waiting for restrictions to be lifted in tandem with relief from a virus. Though this present time may be an illustration, it is certainly not what is commended in these phrases, primarily, “waiting for the Kingdom of God.” What the world is waiting for is a resumption of activity in the kingdom of man. And we understand those concerns - jobs, schools, family and church gatherings. But what is “waiting for the kingdom of God?”

It is the realization that our eggs are not to be placed in this particular basket. It is a conviction that there is another world for which we were created, and that becoming comfortable and fitting in to this world is not our priority or goal. It is investing in “things above” as opposed to things “here below.” It means that I think more about my participation in the kingdom age than in the kind of life that I will have at retirement age. It is working harder to prepare my kids to walk with God than to “make it” in this world. It has to do with a concern of how I can contribute value to the kingdom rather than how much I can accumulate for my own nest egg.

Joseph, secretly, did not fit in with other Jewish leaders. If he had been more public, he would have probably been kicked off the Council. And perhaps that would have been the better course. But nonetheless, he was walking a different path. And at this point of time, at the death of Jesus, his “waiting for the Kingdom of God” could no longer remain secret and merely spiritual. It had to become physical as well. He had to go to Pilate and ask permission for the body of Jesus. He had to physically handle the body of Jesus, publicly, and give up the use of his own tomb for its use by Jesus. And it seems, I hope, that Joseph knew this was not the end. That though Jesus was dead, he was still waiting - waiting for the Kingdom of God. 

And so the question is, how am I waiting for the Kingdom of God? How are you waiting for the Kingdom of God?

Mark 15:1-39 The King of the Jews

Mark 15:1-39 The King of the Jews

All through this passage which contains Jesus’ examination before Pilate and then His crucifixion, the phrase “King of the Jews” comes up time and again. It is not a title that Jesus had embraced at any time during His earthly ministry. What is going on here?

² Pilate questioned Him, “Are You the King of the Jews?” 

Pilate himself asks this question. It is translated as a question. In the Greek text, questions have to be interpreted - they are printed in the text as a statement: “You are the King of the Jews.” And I think the translators got it right. Pilate was asking a question. Jesus’ response is very brief. “You say.” That’s the most literal translation. NASB, usually very literal, runs ahead and translates, “It is as you say.” I don’t think Jesus said that. What if Jesus’ statement is actually a question: “Are you saying?” Jesus didn’t say it. Jesus didn’t embrace it. Is that your idea; your words?

⁹ Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” 

It is a little surprising that Pilate uses this title for Jesus as he speaks to the crowd of Jewish leaders and people, who have asked for the customary release of a prisoner. It’s as though, at this point, Pilate is setting them up to say “No,” though he may be surprised that they actually opt for Barabbas, a troublemaker who has been a problem for the Romans, and most likely a problem for the Jews as well. Perhaps Pilate’s disdain for the Jews is showing through here, and he actually works against himself by way of his sarcasm. He could have said, “Do you want me to release for you this Jewish rabbi in whom I find no fault worthy of death?”

They reject this offer from Pilate, and so he says, again, it seems, baiting them:

¹² Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?”

This is a dramatic moment, because the Jewish people respond, concerning “the King of the Jews,” “Crucify him.” They want the one who is now termed “King of the Jews” to be cruelly killed as a criminal.

¹⁷ They *dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; ¹⁸ and they began to acclaim Him, “Hail, King of the Jews!” 

The Roman soldiers are at liberty to now use this term in their abuse of Jesus. What fun to mock and torment an enemy king! And that is what they do. 

It was common to list the crime on some kind of sign posted at the top of the cross. Most of these signs would have had terms such as “thief” or “robber” or “anarchist” or “traitor.” But this sign is different:

²⁶ The inscription of the charge against Him read, “THE KING OF THE JEWS.” 

We don’t know of another case in which someone was crucified for being a king outside of Jerusalem.

³² “Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” 

On the cross, Jesus is mocked by the Jewish leaders. They are linking the idea of “messiah” and “king” in their statement. They believe that there will be such a figure, sometime. They are stating clearly that they reject Jesus as being the messianic king of Israel.

³⁹ When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, “Truly this man was the Son of God!”

In the end, the final statement refuses to repeat “King of the Jews” in favor of a statement that is of another order: “Son of God.” It comes from the lips of a Roman centurion who has simply overseen the operations of this day from a distance.

Kings come and go. Yes, it is true that Jesus is a king. But it is because He is the Son of God that we must admit that He is not just another king. Rather, He is King of kings, and Lord of lords.

Mark 14:27-72 From Boast to Betrayal

Mark 14:27-72 From Boast to Betrayal

Mark 14:27   And Jesus *said to them, “You will all fall away, because it is written, ‘I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED.’ 

The quote from Zechariah speaks of a stricken shepherd, and scattered sheep. So many things happen in this passage, but we will note just the second of these. Sheep, both then and now, without care, will scatter.

First of all, as Jesus quotes Scripture, Peter argues with it. He is arguing with Jesus, and He is arguing with the Old Testament Scriptures. Not a good look. And Jesus reminds him that he is a sheep not unlike other sheep - he too will scatter: “Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times.” 

Jesus guides His disciples into the Garden, and then brings the inner circle further with Him. He tells these three to “keep watch” while He goes further to pray. He comes back and finds them sleeping. They couldn’t last “one hour.” “Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak.” When we fail to “keep watch,” then we have already, in a sense, scattered. 

Judas approaches with a contingent of soldiers to arrest Jesus. They are armed, as though they are intending to storm a castle. They confront the group that has simply been praying, or sleeping. The arrest happens, and, “they all left Him and fled,” just as Jesus, and Scripture had said. 

During the trial before the high priest, Peter watches from a distance. He is not now Jesus’ right hand man. He is too far away for that. And he is seeking to conceal His identity, His relationship with Jesus:

• ⁶⁷ and seeing Peter warming himself, she looked at him and *said, “You also were with Jesus the Nazarene.” ⁶⁸ But he denied it, saying, “I neither know nor understand what you are talking about.”
• ⁶⁹ The servant-girl saw him, and began once more to say to the bystanders, “This is one of them!” ⁷⁰ But again he denied it.
• And after a little while the bystanders were again saying to Peter, “Surely you are one of them, for you are a Galilean too.” ⁷¹ But he began to curse and swear, “I do not know this man you are talking about!” 

And then the rooster crowed. I wonder, what if a rooster crowed every time I didn’t put into practice my profession of faith; every time I failed to follow through and my statement of good intentions; every time I hid my relationship with Jesus?  It’s not that we shouldn’t be too hard on Peter. He should have done better. The point is that we should “be stricken” when we see the same behavior in our own selves. Instead, He was “stricken” for us.

Between a Rock and a Hard Place

On the one hand we are in the midst of an epidemic, a pandemic. It’s dangerous, and it is has hit southeast Michigan hard. We have recorded more deaths attributed to Covid-19 than any other of the United States except New York and New Jersey. It is serious, and we don’t know many answers. We do not know how long it will last. We do not know if, once you have it, you are immune, or how long. We do not know about seasonal reappearances. We do not know about long-term effects for those who survive serious cases.

On the other hand, we are in the midst of an economic mess. We don’t know what to call it. Most certainly, some say, a recession; others say, more like a depression. There are massive relief funds being distributed, coming from who knows where, and will be paid back who knows how. We don’t know if a business gets permission to go back to work, if they will be able to get the supplies they need, or if there will be much of a market for what they sell.

The house in our picture is “between a rock and a hard place.” It sits between two immoveable realities. And yet it looks quite comfortable there, quite safe. I’m not sure we always feel so safe.

As Christians - as those who rely on, who believe in the Word of God - we remember that we find our safety and refuge, not in our physical health; and not in our economic or employment stability. We find our safety and refuge in God: “my God, my Rock, in whom I take refuge” (Psalm 18:3). Many psalms speak of this refuge in different ways. Many hymns also: 

Rock of ages, cleft for me; Let me hide myself in Thee

The Lord’s our Rock, in Him we hide,

A Shelter in the time of storm;

Secure whatever ill betide,

A Shelter in the time of storm.

Oh, Jesus is a Rock in a weary land,

A weary land, a weary land;

Oh, Jesus is a Rock in a weary land,

A Shelter in the time of storm.

The raging storms may round us beat,

A Shelter in the time of storm

We’ll never leave our safe retreat,

A Shelter in the time of storm.

Mark 14:12-26 The Passover Lamb

Mark 14:12-26 The Passover Lamb

Mark 14:12 On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, 

On the eve of the Exodus, the families of Israel were instructed to kill the passover lamb. They were to make a meal of its meat, and to spread its blood on the doorposts. Then, when the avenging angel came by to kill every firstborn son, the angel would “pass over” that house marked with the blood. 

Mark alone makes the point that this was the time of the killing of the Passover lamb. Jesus goes on to give instructions about finding and preparing the room where they would meet for this meal - a room that was providentially provided. 

It is during this meal that Jesus quietly identifies Judas as the one who would betray him. Mark includes the very solemn line, “but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.” In the context of a feast about rescue from captivity, Jesus identifies one who has just stepped all the more fully into his captivity, and will not be “passed over.”

The Passover lamb was clearly a substitute for the people. It was sacrificed in place of judgment that was falling on Egypt. They would escape. The lamb would not. They would identify with the lamb by eating it, but that union was limited. Jesus, as He alters the traditional course of the passover meal, identifies the bread and cup with Jesus’ own body and blood. There is here a deeper involvement of the people with the Passover Lamb - a binding of covenantal relationship; a marriage of sorts; a change of identity, in that we are so thoroughly identified with Him.

Again, we are quite sure that the disciples are not absorbing the significance of these events. They love and respect Jesus, but they miss so much. And so they leave, singing a hymn and saying something like, “that was a nice time of worship.” “I’m really glad I showed up today.” “It would have been a shame to miss this.” Little did they know that, as they walked toward the Garden, they were following the shadow of the Passover Lamb.