Johnny -- who? plus: Judgement and the Afterlife: a study

7/28/2019 Johnny -- who? plus: Judgement and the Afterlife: a study

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Johnny -- Who?Plus: The Judgement and Afterlife: a study

by Robby Charters

Johnny -- Who?: 2002 by Robby Charters

The Judgement and Afterlife: a study: 2008 by Robby Charters

www.RobbyCharters.co.uk

Scripture quotations are taken from:

New Kin !ames "ersion #NK!"$ %&&% by 'homas Ne(son) *nc.

Comp(ete !ewish +ib(e #C!+$ 'rans(ate, by -ai, /. Stern) !ewish New 'estament ub(ications

Some Scriptures quote, are author1s own paraphrase

coer ,esin an, book (ayout by Robby1s e+ook ormattin

photos use, in the coer were ,own(oa,e, from3ikime,ia Commons:

honey comb:fir00024 f(astaffotos.com.au

(ocusts:3ikime,ia4 isto(ethet

!or,an Rier: 3ikime,ia 4 Coer ,esin an, (ayout bywww.Robbys5e+ook5ormattin.co.uk
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Table of Contents

Johnny -- Who?................................................................................................................%!ohnny 55 3ho6...............................................................................................................2

'hose harisees7.............................................................................................................

'he +i 9uestion..........................................................................................................%'he +reakthrouh.........................................................................................................%8

;oties..........................................................................................................................2

The Judgement & Afterlife: a study..........................................................................8


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Johnny -- Who?

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Johnny -- Who?

'he ery (ast passae in the ?(, 'estament states that ;essiah1s comin couldbe a curse

instea, of a b(essin) but for the ministry of a ery specia( person) someone we ery

rare(y ta(k about. 3e sort of take him for rante,. "ery few hae rea((y consi,ere, whatis the sinificance of his ministry. /e1s @ust there7

*1m speakin of !ohn the +aptist. 3e(() okay) here he isn1t ca((e, A!ohn the +aptistA)

but !esus sai, in ;atthew %:%2 that !ohn fu(fi((e, this ro(e.3hat ,o we enera((y know about him6

/e1s a Aforerunner.A3e(() what1s a forerunner6

Someone who runs in front7So why ,i, ;essiah nee, someone to run in front6 3hat makes this ministry of

runnin in front so important as to be prophesie, in at (east three ?(, 'estament passaes

55 one of those passaes sayin that he makes a(( the ,ifference between ;essiah1s

comin bein a b(essin an, bein a curse6

3hy is !ohn such a sinificant personae as to be announce, by an ane(ic isitationto one of his ae, parents5to5be an, a specia( hea(in from barrenness of the womb for

the other6Bn, yet) why is he no more to us than a Sun,ay schoo( story character #with een

fewer stories about him than peop(e (ike i,eon an, Samson$6

robab(y because we ,on1t un,erstan, the essence of his messae 55 repentance.3e ,on1t un,erstan, repentance) ,i, * say6

3e1restill55 after a(( this time 55 ,eficient in such a basic foun,ation) ,i, * say6

3e(() before you soak me in too much hot water for my oer5rashness) (et1s (ook at

some of the basic scriptures rear,in =(i@ah who is to come. 1Repentance) basica((y) means to turn aroun,. Bccor,in to ;a(achi


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'he prominent (ocation of this passae at the en, of ;a(achi 55 in,ee,) at the en, of

the who(e ?(, 'estament #in the Christian +ib(e$ 55 shows us that a ma@or part of the sins

(iste, in ;a(achi can be summe, up un,er the subhea,in) Are(ationship.A*n,ee,) this seems to be the foca( point) as chapter 2 erse %0 sums up so concise(y:

"a$e e not all one father? "as not %od created us? Why do e deal treacherously ithone another &y profaning the co$enant of the fathers?

5 a ery simp(e (oica( question that is time(y een now) 2


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from these stones. And e$en no the a4e is laid to the root of the trees. Therefore e$ery

tree hich does not &ear good fruit is cut don and thron into the fire.+

3o the people as#ed him* saying* +What shall e do then?+"e ansered and said to them* +"e ho has to tunics* let him gi$e to him ho has

none2 and he ho has food* let him do li#eise.+

Then ta4 collectors also came to &e &aptised* and said to him* +Teacher* hat shall edo?+

And he said to them* +5ollect no more than hat is appointed for you.+

i#eise the soldiers as#ed him* saying* +And hat shall e do?+3o he said to them* +6o not intimidate anyone or accuse falsely* and &e content ith

your ages.+

7o as the people ere in e4pectation* and all reasoned in their hearts a&out John*

hether he as the 5hrist or not* John ansered* saying to all* +, indeed &aptise youith ater2 &ut 8ne mightier than , is coming* hose sandal strap , am not orthy to

loose. "e ill &aptise you ith the "oly 3pirit and fire. "is innoing fan is in "is

hand* and "e ill thoroughly clean out "is threshing floor* and gather the heat into "is

&arn2 &ut the chaff "e ill &urn ith un9uencha&le fire.+And ith many other e4hortations he preached to the people. ut "erod the tetrarch*

&eing re&u#ed &y him concerning "erodias* his &rother 0hilip's ife* and for all the e$ilshich "erod had done* also added this* a&o$e all* that he shut John up in prison.

B(( this was in preparation for the comin of ;essiah. So) ;essiah has come a(rea,y.3hat ,oes the ministry of !ohn hae to ,o with us6

*n fact) the ministry of =(i@ah is re(eant to our time @ust as it was in theirs. !ust as

;essiah1s comin is in two insta(ments 55 once as the sacrifice, (amb) in which the

kin,om of o, is sown as a see,) an, then as Kin ;essiah 55 so is =(i@ah1s ministry.!esus to(, eter) !ames an, !ohn),ndeed* (li)ah is coming first and ill restore all

things. ut , say to you that (li)ah has come already* and they did not #no him &ut did

to him hate$er they ished. i#eise the son of man is also a&out to suffer at theirhands.

*t soun,s as thouh he was sayin) A=(i@ah ill come an, he has come.A Fike many

prophecies) there is a near future app(ication an, a ,istant future app(ication.%

/e came once) before !esus bean /is first ministry) an, he wi(( come aain to

restore a(( thins 55 to turn our hearts once aain to the wis,om of the rihteous an, to

restore re(ationships before !esus1 secon, comin.

So) what ,oes !ohn1s messae of repentance hae to ,o with us6 'he aboe passae 55actua((y a synthesis of the arious passaes about !ohn 55 ies us a fu(( ,etai(e,

,escription of eEact(y what repentance is:

1. humble attitude:6o not &egin to say to yoursel$es* 'We ha$e A&raham as our father'

-on1t o trustin in any re(iious se(f sufficiency. No matter where you stan,) o,

requires faith an, obe,ience. 'he warnin to those who hae any other sense of securityother than bein in "imis: %od is a&le to raise up children to A&raham from these stones

55 if they simp(y repent) be(iee an, obey.


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o, has shown oer an, oer aain in history that /e can an, wi(( (ay peop(es an,

who(e moements asi,e 55 no matter what their history or their ca((in 55 an, su,,en(y

moe on a preious(y re@ecte, nation or an insinificant roup. /oweer) this (ayinasi,e is neer permanent. Fest the new moement (oat oer their new foun, prominence

in o,1s purposes) Romans %%:%852% seres as a warnin:

1ou ill say* +ranches ere &ro#en off that , might &e grafted in.+Well said. ecause of

un&elief they ere &ro#en off* and you stand &y your faith. 6o not &e haughty* &ut fear*

for if %od did not spare the natural &ranches* "e may not spare you either.

'he ArockAwarnin is for the o(,er estab(ishe, moementsH the AbranchesAwarnin for the

newer ones.

Bfter many hun,re,s of years of b(atant(y ,isrear,in au(1s warnin here) rear,intheir attitu,e towar,s the !ews) this ery church) a,,resse, by au( in this passae) was

in,ee, (ai, asi,e for a season #that is 55 as far as bein enera((y on the cuttin e,e of

o,1s p(an$. Bain) that1s no reason for rotestants to be hauhty) but fear) for if o,

,i,n1t spare the Roman Catho(ics 55 the imme,iate successors of the apost(es 55 he maynot spare you either #in,ee,) in this ,ay an, ae) there are both Catho(ics who are moin

with the fu((ness of what o, has) as we(( as !ews who know their ;essiah in athorouh(y !ewish conteEt$.

No one is eEempt. 3e a(( must maintain an attitu,e of humi(ity an, ,ai(y repentance.

2. confession: Then Jerusalem* all Judea* and all the region around the Jordan ent outto him and ere... confessing their sins.

Confession of sins an, erba((y a,mittin we aren1t a(( we thouht we were an, that

we nee, o,1s he(p is a ita( part of repentance.*t1s been sai, that the three har,est wor,s to say are) A* 55 was 55 wron.A

+ut) you say) you1re @ust suppose, to confess it to o,7

So) you1e neer wrone,peoplebefore6 ?n(y o,6 'hen you1, better say) A* waswronAto the peop(e to whom you were wron.

Any&odycan say it to o,. Iou @ust c(ose your eyes an, say it without moin your

(ips or emittin any soun,. Bnyone can ,o that. +ut the prob(em is) how ,o you know it1so, that you sai, it to) an, not a fiment of your imaination6

+y faith6

aith is a tanib(e thin. *t requires action to fo((ow it up. *t means comin to o, on

"is terms 55 not yours. o, requires humi(ity an, a repentant heart. /umi(ity issomethin peop(e wi(( notice) not @ust some persona( thin between you an, o,.

'hat1s why !ames sai,) 5onfess your sins to one another and pray for one another that

you may &e healed #>:%D$*n the case of !ohn the +aptist) the peop(e came Aconfessin their sins.A*n other wor,s)

!ohn an, anyone who stoo, there cou(, notice it.

'hey came with a humb(e attitu,e) confesse, their sins an,...

. !ere ba"ti#ed by him:

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or the new be(ieer comin into o,1s kin,om) this of course means water baptism by

whateer means your church prescribes.

or the rest of us) since baptism is base, on the !ewish practice of ritua( immersion forunc(eanness prescribe, by the Faw of ;oses #Fe %%:2)%DH %:%>$) it can

be taken in the same conteEt as =phesians >:2D)2) A'he washin of water by the 3or,.A

* !ohn %:& says that when we confess our sins) /e wi(( not on(y forie us) but a(so)Ac(eanse us from a(( unrihteousness.A

'hree erses ear(ier in that conteEt says that as we are in fe((owship with /im #our

re(ationship hain been restore,$) Athe b(oo, of !esus Christ) /is Son) c(eanses us froma(( sin.A

3hen we (ie humb(y an, repentant) an, wa(k in re(ationship with /im) c(eansin

comes automatica((y. ?ur (ies change. 'hat) then) is the...

$. fruits !orthy of re"entance: Fuke1s ersion of the story says) Then he said to the

multitudes that came out to &e &aptied &y him* +rood of $ipers/ Who arned you to flee

from the rath to come? Therefore &ear fruits orthy of repentance...+ #Fuke :)8$.

'o the question that !ohn so racious(y an, tactfu((y asks) there are two possib(eanswers: A'he /o(y Spirit warne, us by prickin our heartsA) an, A*t seems the

fashionab(e thin to ,o.A uess which was the riht answer6'he peop(e were comin by the ,roes to see this new thin. !ohn ha, his moments of

popu(arity) as ,i, !esus 55 as ,o many reat preachers to this ,ay. /oweer) !esus an,

!ohn ,i,n1t han,(e it same way many preachers ,o to,ay. /e cou(, hae sai,) A(easestop by the book tab(e on the way out)A or use, the opportunity to eEpan, his ministry

een more) perhaps by (aunchin a ra,io proram J no6

/eyelledat them an, ca((e, them $ipers7 Fater) !esus ,i, somethin simi(ar by

intensifyin his messae on ,iscip(eship) an, sayin har, thins that ,roe awayeeryone but the tru(y repentant.

!esus an, !ohn) (ike count(ess preacher since) ha, their au,ience 55 their fifteen

minutes of fame 55 an, they use, the opportunity to et across a ery important messae:repentance.

'he crow,s thouht they knew what repentance was) but) to prepare the way for

;essiah) it ha, to be rea(.Rea( repentance wi(( show isib(e fruit. *t isn1t a sub@ectie thin 55 it1s real. /oweer

you interpret it) (ies are chane,. *t bears fruit.

Bn, it is okay to (ook for fruit. !esus) in the same chapter that he sai,) A@u,e notA)

a(so sai, we1(( know them by their fruits #;atthew $.or us) (iin in the time since ;essiah1s ascension) the fruits shou(, be accor,in to

a((atians >:22. ?ne is ab(e to (oe those whom one foun, it impossib(e to (oe before.

?ne fin,s a new store of patience. 'here1s @oy where there wasn1t before. eop(e wi((notice the ,ifference in your (ife.

?f course) the peop(e !ohn preache, to ,i,n1t hae access to the fruits of the spirit as

be(ieers ,o un,er the New Coenant. 'hat1s what makes this who(e repentance thin somuch more app(icab(e to us to,ay.

* think we nee, a ministry (ike that now) ,on1t you6


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Those Pharisees!

3hen !esus came the first time it appears that /e ae *srae( seera( options. 'he option

they fina((y chose reea(e, their rea,iness #or (ack of it$ to receie /im as ;essiah. Not

on(y that) but it reea(e, the nee, of the who(e wor(, for the means of atonement thatresu(te, from their ,ecision.

+ut) you say) how ,i, their choice ref(ect on the who(e wor(,1s nee,6

+ecause) as *srae( oes) so oes the rest of the wor(,. o, to(, Bbraham that eeryfami(y wou(, be b(esse, throuh *srae() an, any one who b(esses *srae( wou(, in turn be

b(esse,. *srae( was to be a nation of priests. *n other wor,s) *srae( was to represent o, to

a(( the peop(es) an, represent a(( the peop(es to o,.*n representin the nations to o,) *srae( epitomises humanity. *n the !ewish peop(e)

we see human nature both at its best an, at its worst.

?ne reason for anti5Semitism is that peop(e see eEaerate, in the !ewish nature what

they hate in themse(es. =ery stereotype peop(e ,raw of the !ews is what they know

,eep insi,e is what1s wron with themse(es) but can1t brin themse(es to face it. 'hus)in a pererse an, unho(y way) the !ew atones for the rest of the wor(, #Aunho(yAbecause

this AatonementAisn1t actua(ise, by repentance an, acknow(e,ement of one1s ownfai(ins$. /oweer) we fai( to rea(ise that by ,estroyin the !ew) we ,estroy ourse(es. *f

we eer succee, in ri,,in the wor(, of !ews) we wi(( hae ri, ourse(es of any hope of

suria(. /it(er1s Au(timate so(utionAwas rea((y another wor, for Au(timate se(f5,estructionA) because as !esus sai,) Asa(ation is of the !ews.A

*n the same way) the choice *srae( ma,e was ma,e on beha(f of the human race. 3e a((

wou(, hae ma,e the same choice. *f the !ews are to be bran,e, AChrist ki((ersA) they are

that on beha(f of the rest of us. 3e wou(, hae ,one eEact(y the same thin. 3e1e proe,that oer an, oer aain) by ki((in as many as we cou(, of Christ1s own nationa(ity) the

!ews.So *srae(1s re@ection of ;essiah was proof that none of us were rea,y for him.

/umanity1s nee, of atonement resu(te, in !esus1 re@ection as Kin ;essiah) an, instea,)

in his ro(e as sacrifice, (amb.

+ut how cou(, o, (eae such an important choice up to humanity6 *n /is wis,om /e,esine, it to work that way. /istory is (ike a bi machine that is ,esine, to work at its

best on(y if peop(e are worthy of it. *f humanity isn1t worthy) our unworthiness wi(( cause

us to make @ust the ,ecisions at the crucia( points that wi(( sen, history off in another,irection. 'hat ,irection wi(( (ea, to the crisis that wi(( compensate for humanity1s

unworthiness 55 howeer) at reat cost.2

Bn eEamp(e of this: the chi(,ren of *srae() on ,epartin from ;t. Sinai were

unprepare, for the conquest of Canaan. o, knew that) an, yet) offere, them theopportunity to o in imme,iate(y to take the (an,. /oweer) by o,1s wise han, on

circumstances) the peop(e proe, to themse(es they weren1t rea,y) an, they themse(es

chose not to o in. 'hus) the forty year trek.*n the same way) as !esus ro,e into !erusa(em on a ,onkey) the peop(e of *srae( an,

their (ea,ers were rante, the opportunity to crown him as Kin ;essiah riht then an,


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there. 'he ;i((ennium cou(, hae starte, 2000 years ao7 'hey ,i,n1t. 'hus) the 2000

year trek.

Fookin back on my own (ife) * can see that o, ,ea(s with us the same way. /e iesus opportunities we1re unprepare, for) an, we botch it up ourse(es. B potentia( b(essin

turns instea, into a curseH or a thorn5in5the5f(esh that we hae to (ie with for a whi(e.

'his) of course) teaches us to be wiser neEt time.3e saw in the (ast chapter that !ohn the +aptist was sent for eEact(y that reasonH so

that the chi(,ren of *srae( wou(, be ,u(y warne, to repent an, receie ;essiah in the

riht attitu,e) so that ;essiah1s comin wou(,n1t be a curse instea, of the b(essineeryone (ooke, forwar, to.

B number ,i, respon, positie(y) an, that resu(te, in the spiritua( huner that ,rew the

crow,s to !esus. ;any of those who ha,n1t been prepare, were) neer the (ess) (ookin

forwar, to ;essiah) but on their own terms. or those who respon,e, on(y partia((y) ornot at a(() !esus1 ministry was a stone of stumb(in) or a curse.

*n the ospe(s) we see a who(e rane of ,ifferent (ee(s of acceptance an, re@ection.

'he most interestin of the who(e (ot) for their ,iersity) were the harisees.

AhariseeA) you must un,erstan,) is not a synonym for AhypocriteAor A(ea(istA) noreen Aone with a re(iious spirit.A

+ut) you say) ,i,n1t !esus warn of the A(eaen of the harisees) which ishypocrisy6A-i,n1t he often in,icate they were (ea(istic an, hae what amounte, to a

re(iious spirit6

Bs a matter of fact) he ,i,./oweer) the on(y reason we know they were hypocrites an, (ea(ists is because !esus

sai, they were. au( a(so seeme, to in,icate that as we(() to an eEtant.

*sn1t that enouh to o on6

*t is if you1re (ookin at it from o,1s perspectie.+ut (et me ask a ,ifferent sort of question: were they hypocrites an, (ea(ists by our

stan,ar,s6 *s it possib(e that we1e confuse, our stan,ar,s with o,1s stan,ar,s6

'his is an important question worth consi,erin) because) for one thin) it1s by ourstan,ar,s that we @u,e ourse(es as notbein hypocrites #or if by some f(uke we ere)

we1, chane our stan,ar,s$.

Fet1s take a c(oser (ook at what history says about the harisees 55 iewe, by ourstan,ar,s 55 an, see if they were a bunch of re(iious sticks5in5the5mu, after a((. 'hen)

we1(( (ook at a(( of us aain by o,1s stan,ar,s.

+ut am * not (ettin the harisees off the hook6

No. *1m simp(y borrowin the hook for a minute to try it out for sie. *1(( return it when*1m finishe,) maybe with us on it.

AhariseeAis simp(y a name ien to a stream of !u,aism in which the 'orah was

tauht an, stu,ie, with emphasis on tra,itions passe, ,own oer the years. 'his who(estream ot its push from =ra) who wrote the ?(, 'estament book name, for him) an,

a(so he(pe, to compi(e a(( the other ?(, 'estament books of the +ib(e.

'ra,itions in themse(es aren1t a(ways ba, #after a(() we hae p(enty of our own7$.3here there is no c(ear (ea,in in the 3or, of o, on an issue) it1s often best to o

accor,in to the tra,ition. 'he on(y p(ace !esus con,emne, tra,ition was where it


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contra,icte, a c(ear wor, from o, foun, in the Scripture. 'he prob(em was) an, often

sti(( is) in puttin too much emphasis on the tra,ition.

;any of the tra,itions quite possib(y were passe, on from the time of ;oses. ;anywere the resu(ts of arious ru(ins by @u,icia( counci(s rear,in situations where the

Faw wasn1t c(ear. 'he bo,y of tra,ition that resu(te, is enera((y known as A?ra( 'orah.A

Bmon these tra,itions were the be(ief in resurrection of the ,ea,) (ife in the wor(, tocome) an, in the actiity of spirit beins inc(u,in ,emons an, ane(s


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those who were open(y hosti(e to him an, trie, to trap him. ?ften) !esus was inite, to

,inner at their house 55 thouh often with miEe, intent. Bt (east once) some harisees

warne, him to f(ee from Kin /aro,. Nico,emus was ,efinite(y intereste, in what !esusha, to say) but was neer ,irect(y outspoken in front of the others. ?ne rabbi) after

eeryone ha, ien up tryin to trap him) simp(y aske, him which was the reatest

comman,ment) which (e, into a frien,(y ,iscussion.B(so) more than once) !esus was aske, for a sin that he was in,ee, ;essiah. Bain)

we can see a who(e rane of attitu,es that motiate, the question. Some wante, ery

ba,(y to be(iee) or e(se wante, some tanib(e ei,ence to show to their co((eaues) an,sai,) A(ease) show us a sin.A*n others) one can sense a note of sarcasm: A/ow (on wi((

you keep us in suspense6 *f you are in,ee, ;essiah) show us a sin7A

/oweer) rea,in the ospe( teEt) it (ooks as thouh !esus ,i,n1t know the ,ifference

between the sincere an, the sarcastic. /e simp(y boome, out) ABn a,u(terous enerationseeks a sin) an, none sha(( be ien it but the sin of !onah7A

A+5but we @ust aske, for a 55sign6A

!esus saw the common ,ominator in both attitu,es 55 their unbe(ief) an, (ack of true

repentance.'he !ews ,i, know about repentance. =ery 1om ;ippurthey repente,. =erythin the

?(, 'estament says about repentance was theirs for the rea,in. Comments by the rabbisin the 'a(mu, show that they un,erstoo, repentance eery bit as much as the

=ane(ica(s ,o to,ay.

Neither !ohn the +aptist nor !esus came teachin them thins they ,i,n1t know.Rather) he came rebukin them for not ,oin the thins they didknow about.

'he prob(em was a(( the thins they knew insi,e were wron) but kept ,oin anyway.

Lnfortunate(y) that1s not @ust the prob(em of the first century harisees. *1m ery much

afrai, that if !esus ha, come some 2000 years (ater) an, Fuke ha, recor,e, it) chapter %%from erse wou(, soun, somethin (ike this #with bits of ;atthew 2 stuck in$:

And as "e spo#e* a certain &ig city pastor as#ed "im to dine at a restaurant ith a fe of

the local ministers. 3o "e ent in and sat don to eat. When the pastor sa it* he

mar$elled that "e did not first say grace &efore eating.

Then the ord said to him* +7o you pastors ma#e the outside of the cup and dishclean* &ut your inard part is full of greed and ic#edness. 1ou #no all the proper

5hristian eti9uette* &ut inside* your thoughts are not anyhere near to %od. !oolish

ones/ 6id not "e ho made the outside ma#e the inside also?+ut rather &e a &lessing to others ith such things as you ha$e* then* indeed all the

food you eat ill &e &lessed.

+ut oe to you pastors/ !or you teach so strongly on tithing* and gi$ing good

offerings* and regular attendance. 1ou thin# a good mem&er is one ho tithes faithfullyand attends regularly* &ut you pass &y )ustice and the lo$e of %od. 8f course* tithing is

important* so these you ought to ha$e done* ithout lea$ing the others undone.

+Woe to you pastors/ !or you lo$e the &est seats up on the platform during city-idecrusades and regional conferences* and greetings in the mar#etplaces* and dining ith

the mayor and chief of police and to &e called &y men* '8h e$erend/ 0astor/'


14/55

+ut you* do not &e called '0astor'. 1our sheep aren't e$en yours for 8ne is the

3hepherd of your souls* the 5hrist* and you are all &rethren.

+6o not call anyone on earth your father2 for 8ne is your !ather* "e ho is inhea$en. And do not &e called M6i$ or 0h62 for 8ne is your 0"6* the 5hrist* ho helps

you to 'Preach*%eal and&eli$er.' ut he ho is greatest among you shall &e your

ser$ant. And hoe$er e4alts himself ill &e hum&led* and he ho hum&les himself ill &ee4alted.

+Woe to you* i&le teachers and pastors2 hypocrites/ !or you ha$e your onderful

ministerial e4terior and lo$ely &edside manner* &ut really* you are li#e hiteashedtom&s hich indeed appear &eautiful outardly* &ut inside are full of dead men's &ones

and all uncleanness. ($en so you also outardly appear righteous to men* &ut inside you

are full of hypocrisy and lalessness.

+Woe to you pastors/ !or you ha$e ta#en aay the #ey of #noledge. 1ou #no thereis re$i$al in the church ne4t door to yours. 1ou did not go yoursel$es* and those ho ere

a&out to go* you hindered* saying* '%o not to hear those off-&alance lunatics. e faithful

to your on church/'+

Then one of the tra$elling e$angelists ansered and said to "im* +Teacher* &y sayingthese things 1ou reproach us also.+

And "e said* +Woe to you also* e$angelists/ !or you load ne &elie$ers ith &urdenshard to &ear* and e4pect people off the street to turn o$er night into seet 3unday school

children and you yoursel$es do not touch the &urdens ith one of your fingers.

+Woe to you* e$angelists and 0astors* hypocrites/ !or you tra$el land and sea to in

one proselyte* and hen he is on* you ma#e him say all the right ords* and to theparty line* and &ecome tice as sectarian as yoursel$es.

+Woe to you* i&le teachers* e$angelists* and 0astors2 hypocrites/ !or you de$our

idos' pensions to finance your e4pensi$e pro)ects* and for a pretence ma#e longprayers for their 'hundred-fold return'. Therefore you ill recei$e greater condemnation.

+Woe to you/ !or you &uild the tom&s of earlier re$i$al mo$ements* martyrs of the

past* and the Jeish $ictims of the holocaust* and the (uropean progroms andin9uisitions2 and your fathers #illed them. 1ou say* ',f e had li$ed in the days of our

fathers* e ould not ha$e &een parta#ers ith them in the &lood of our fello &elie$ers

and of the Jeish people*' and +"ad e li$ed in %ermany in the days of "itler* e ouldnot ha$e turned a &lind eye as our neigh&ours* the Jes* ere ta#en to the gas

cham&ers.+ Therefore you are itnesses against yoursel$es that you are sons of those

ho murdered the Jes and your fello &elie$ers. That part of your history you refuse to

accept* you are doomed to repeat* so fill up* then* the measure of your fathers guilt.+And as "e said these things to them* the e$angelists and the local pastors &egan to

assail "im $ehemently* calling him a dangerous heretic* and a nutcase* and all #inds of

other names.

Now) wait 55 before you bein to assai( meehement(y) ca((in me a ,anerous heretic)an, a nutcase 55 ,i, you reallythink that the ob@ect was to be ab(e to rea, the aboe an,

fin, yourse(f entire(y innocent of a(( of a(( chares6 *f so) then perhaps you1e been

rea,in the ospe(s in the wron (iht. *t1s not a(( about how certain re(iious !ews were

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15/55

in the first century. *t1s a(( about how e ten, to be when we foret about repentance.

'here is one cateory !esus asn'tta(kin about) as he ,ine, with the harisees. 'hat1s

those who humb(y rea(ise that they doin fact fit in somewhere 55 that /e asta(kinabout them.

-ear me7 -i, * @ust make an i((oica( statement6

;aybe) but it1s true @ust the same. 'he on(y roup that1s eEempt from !esus1 rebuke ofthe harisees are those that humb(y acknow(e,e they aren'teEempt.

;uch ear(ier on 55 in fact) in one of !esus1 first sermons 55 !esus bean with somethin

(ike this:

lessed are the poor in spirit* for theirs is the #ingdom of "ea$en.#;att >:$

*t is more than probab(e that !esus was referrin to *saiah DD:2) which says that o,chooses the company of those with a Apooran, contrite spiritA. 'hat means you #noyou

,on1t measure up) an, you1re throuh with tryin to hi,e it) an, with maintainin your

Acoo(AeEterior.

Bccor,in to !esus) A?f these) is the kin,om...A5 the kin,om eeryone waseEpectin.

So who wi(( stan, when /e appears6 3ho wi(( be (eft when the win,s of the /o(ySpirit rea((y bein to b(ow6 *s it those who fee( they1re @ust fine as they are) an, ,on1t

nee, to o aroun, (istenin to any o(, crack5pot who ca((s himse(f a prophet6 ;in, you)

*1m notsayin that eery crack5pot who comes aroun, isa prophet. 3hat * amsayin isit1s not up to uswho1s a crackpot an, who is a prophet sent from o, 55 or een a crack5

pot who may @ust hae some truth to speak 55 prophet or not. *t is eEact(y for thatreason)

an, for no other) that the harisees were not rea,y to receie ;essiah) an, his comin

was a curse for them) an, not a b(essin.3e1(( see that raphica((y in the neEt chapter...


16/55

The Big Question

So what happene, on that ,ay) 2000 years ao) when !esus ro,e into !erusa(em6 3e ,o

know) for seera( reasons that /e wassupposedto hae been crowne, Kin that ,ay. +ut

/e wasn1t.irst of a(() Gachariah &:& was fu(fi((e,. *srae(1s AKinAcame to them Ahain sa(ation)

(ow(y an, ri,in on a ,onkey.A;any of the peop(e) inc(u,in the A,auhters of

!erusa(emAreconise, what was happenin. 3or, sprea, a(( oer town) A;essiah ishere7ASynaoue schoo(s (et out. Shops c(ose,. Crow,s of peop(e wain pa(m branches

(ine, the roa, (ea,in up to the =astern ate.

Bs /e ro,e) they san a portion from sa(m %%8 55 erses 2> an, 2D to be eEact:ASae) now #"oshiah anna) or as we ten, to say it to,ay) 1/osanna1$7 +(esse, is he who

comes in the name of the For,7A

'hey knew that erse 2< was bein fu(fi((e, before their ery eyes. *t was Athe ,ay the

For, ha, ma,eA) an, they were Are@oicin an, bein (a, in itA.

Some of the other rabbis were embarrasse, by the peop(e1s eEpression of praise) an,shoute, to !esus) ARabbi7 'his is oin too far7 Rebuke your fo((owers7A

!esus answere,) A*f they ,on1t praise me) the rocks wi(( a(( cry out7A'hat was because this was the A,ay the For, ha, ma,eA) or in the wor,s of the

prophets) the A,ay of the For,A.

*t wasn1t @ust any o(, ,ay in which one sins in church) A'his is the ,ay 55 this is the,ay that the For, has ma,e 55 that the For, has ma,e 55 (et us [email protected] 'hat1s true in a

sense 55 o, ma,e eery ,ay 55 but this was a specific ,ay that a(( creation ha, been

roanin for in traai() as in Romans 8:2. Nor was it a case of your worship (ea,er1s

faourite (ine) Aif you ,on1t start sinin (ou,(y) the rocks wi(( cry outA. *1e seen manychurches where no one was praisin the For,) but *1e neer seen any rocks cry out as a

resu(t. 'his) howeer) was the,ay that the For, ha, ma,e. Bspecific,ay 55 the day of theord.

Bt (east) it wassupposedto hae been the ,ay of the For,. ?ne part of that sa(m

fai(e, to become fu(fi((e,. 'hat was the (ast (ine of erse 2D) A3e hae b(esse, you from

the /ouse of the For,.A'he chief priests an, the e(,ers of the peop(e ,i,n1t receie /im.*nstea,) erse 2 became a rea(ity. !esus became the Astone that the bui(,ers re@ecte,Athat

,ay.

!esus knew /e was re@ecte,) an, bean to weep 55 not for /imse(f) but for them. /esai,),f you had #non* e$en you especially in this your day* the things that ma#e for yourpeace/ ut no they are hidden from your eyes. !or days ill come upon you hen your

enemies ill &uild an em&an#ment around you* surrounding you and close you in on

e$ery side* and le$el you* and your children ithin you* to the ground2 and they ill notlea$e in you one stone upon another* &ecause you did not #no the time of your

$isitation.

!esus actua((y sai, /imse(f that they misse, it) because they A,i,n1t know the ,ay oftheir isitation.A

'he kin,om of o, cou(, hae been estab(ishe, that ,ay) an, the mi((ennium cou(,

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hae beun) but it ,i,n1t) because those in the Ahouse of the For,A) the chief priests an,

the e(,ers of the peop(e) were not rea,y to receie /im.

Bfter that) !esus entere, the temp(e) an, ;a(achai :%5 was partia((y fu(fi((e,. 'heFor,) whom they souht) appeare, Asu,,en(y in the 'emp(e)Aan, (ike Aa refiners fire) an,

(ike a (aun,erer1s soapAhe ma,e a whip an, cast out the merchants an, money chaners.

'hose who ha, not repente, at the preachin of !ohn1s baptism) but were in the house ofthe For, for the purpose of merchan,isin the thins of o,) an, for se(f ain) were cast

out. /a, !esus short(y thereafter been crowne, Kin ;essiah) they wou(, neer hae

been a((owe, back in. NeEt time this happens) /e illshort(y thereafter be crowne, Kin;essiah.

'he 'emp(e) this time) wi(( be the 'emp(e of /is bo,y) as the account in !ohn 2:%522

says. 3hen aske, to eEp(ain /imse(f) /e sai,) A-estroy this 'emp(e) an, in three ,ays *

wi(( raise it up.A*t was enera((y reconise, that ;essiah) when /e comes) wi(( bui(, anew temp(e. !esus was not in the habit of sayin so ,irect(y) but this was as oo, as

sayin) A* am ;essiah.A

B ,ay or so (ater) the chief priests) the scribes) an, the e(,ers of *srae( approache,

!esus. 3ithout recheckin the actua( teEt) we ten, to rete(( this story sayin) AthehariseesA. 3hi(e there most certain(y were harisees amon the scribes an, the e(,ers)

what this is specifica((y speakin of are the (ea,ersH members of the Sanhe,rinH the onesthat ,i,n1t simp(y teach) but ma,e bin,in ,ecisions. 'hese were not @ust those who stoo,

by ,urin the procession into !erusa(em a coup(e ,ays before) sayin ARabbi !esus7 'his

is oin too far7 Iou1re brinin reproach on our profession7 Rebuke your pupi(s formakin such rash proc(amations7 No rabbi ,oes this7A

'hese were those with the responsibi(ity) if ;essiah didappear) to reconise the fact)

an, ,u(y proc(aim /im as such. 'hey were sayin) A*s this really;essiah6 *f so) then it1s

our ,uty to fin, out) but (et1s hope) for our sakes) he isn't7A3ith this attitu,e) they came to !esus #Fuke 20:%58$) an, simp(y aske, /im) A'e(( us)

by what authority you1re ,oin these thins6 3ho ae you the authority to ,o so6A

Bs we sai,) !esus wasn1t in the habit of answerin such questions ,irect(y) especia((ywhen /is wor,s an, actions ma,e the facts quite p(ane a(rea,y. /e much preferre, that

the truth ,awn on peop(e1s hearts) such as eter) who when the ather reea(e, it to him)

sai,) AIou are ;essiah) the Son of the (iin o,A#;atthew %D:%520$.+ut the priests an, e(,ers wante, !esus to say) ,irect(y) where /is authority came

from.

+ut instea, of te((in them ,irect(y) !esus went about it in a way that hih(ihte, what

wou(, hae been the key to un,erstan,in /is authority.A*1(( ask you a question first) an, you answer me. 'he baptism of !ohn 55 was it from

o, or from men6A

+y un,erstan,in an, acceptin the baptism of !ohn) they wou(, hae ha, no troub(eun,erstan,in where !esus1 authority came from) nor in acceptin it.

*n fact) @u,in from !esus1 wor,s to his ,iscip(es on other occasions) they wou(, hae

een ha, access to that authority themse(es #;atthew 28:%8520H ;ark %%:2252DH%D:%)%8H Fuke %0:%&$.

So what was it about the baptism of !ohn that wou(, ie un,erstan,in an, access to


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!esus1 authority6

3e spent the who(e first chapter ,iscussin it 55 repentance) both as an act) an, as an

attitu,e. 'hrouh repentance) we become rea,y to receie the kin,om of o, on"isterms.

;any of the (ea,ers an, the rabbis were (ookin for the kin,om of o,) but they

were (ookin for it on theirterms. 'hat1s why they c(ashe, so often with !esus throuhout/is three an, a ha(f years of ministry. 'hat1s why they were now searchin frantica((y for

reasons not to receie /im as ;essiah.

'he way they answere, !esus1 question a(so te((s us quite a (ot. 'here were two waysto answer the question: !ohn1s baptism was from o,H an, !ohn1s baptism asn'tfrom

o,. 3hich was it6

3e(() what ,i, they rea((y be(iee6

9uite obious(y) they ha,n1t been baptise, by !ohn themse(es. 'hey ha,n1t repente,of a(( the thins !ohn came preachin about. So) one wou(, natura((y assume they

be(iee, !ohn1s baptism didn'tcome from o, 55 riht6

3e(() it1s not quite so simp(e as that. opu(ar opinion was that !ohn was) in,ee,) a

prophet. 3hy) (ook at the way he pointe, the finer at Kin /aro,7 Fook at the way heca((e, a spa,e Aa spa,eA7 Fook how he ca((e, the chief priests an, e(,ers a broo, of ... 55

we(( (et1s not et into that7'o say anythin ba, about !ohn @ust wasn1t po(itica((y correct7 *n fact) sometimes) it

enhance, a fine sermon to actua((y put in a oo, wor, or two) now an, then) about !ohn

#thouh) of course) there is a such a thin as oer ,oin it$.So they cou(,n1t ery we(( say) out riht) !ohn1s baptism asn'tfrom o,.

Bn, to say it asfrom o,6

3e(() the neEt natura( question from !esus wou(, be) A3hy ,i,n1t you et baptise,6

3hy ,i,n1t you repent6A3hat wou(, they answer then6

'he thin about non5repentance 55 orpride) which is the actua( term in the =n(ish

(anuae 55 it won1t think beyon, that. *t wi(( a(ways try to fin, a way to stop short ofhain to answer that question. 'here isa simp(e way to answer it) but we1(( ta(k about

that (ater.

So how ,i, they answer6'hey foun, a concise) simp(e) po(itica((y correct answer: A* ,on1t know.A

*t was not an answer base, on their actua( opinion) or on what they firm(y be(iee, 55

ifthey firm(y be(iee, anything. *t was not the resu(t of ,eterminin the truth of the

matter) but rather) of ,eterminin a(( the possib(e consequences of eery possib(e answer.Such an answer may p(ease most of the peop(e) most of the timeH it may he(p maintain

hope of winnin the neEt e(ectionH it may retain the faour of key peop(e) without (osin

the faour of othersH it may sae one1s faceH but it won1t open the ,oor to un,erstan,ino,1s authority.

*1m not sayin one must a(ways speak one1s min, in eery situation. Bs we saw) !esus

,i,n1t.Bn,) /e ,i,n1t push themfor an answer. /e ,i,n1t force them to (ose face. /e simp(y

sai,) A?kay) then neither wi(( * te(( you where my authority comes from.A

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19/55

3ou(,n1t it be sa, to su,,en(y fin, that you misse, your opportunity to know o,1s

authority 55 simp(y because you ae a conenient answer6 'hat1s what happene, to the

church of Fao,icea. !esus sai, of them) A* wish you were either hot or co(,) but since youare (ukewarm) * wi(( spit you out of my mouth.A

'he chief priests an, e(,ers cou(, hae chosen to be co(,) by sayin) A3e don'tbe(iee

!ohn1s baptism came from o,.A o, wou(, hae been more p(ease, with them for theirhonesty. +y te((in the truth) they wou(, hae taken the first step towar,s fin,in /im

who is'ruth. ;any peop(e in arious re(iions who ,on1t be(iee in !esus) but are

fo((owin their re(iions in a sincere search for truth) wi(( eentua((y fin, it 55 inJesus.'he prob(em is) the picture we see of the priests) the e(,ers an, the harisees in the

ospe(s) isn1t that of !u,aism as such) but of re(iions in enera() inc(u,in ours. 'houh

obious(y nota (aw of physics) it seems easier to heat up a co(, heart than a (ukewarm

one.?r) the e(,ers cou(, hae chosen to be hot. 'hey cou(, hae sai,) A!ohn1s baptism as

from o,.A

!esus wou(, hae sai,) A3hy ,i,n1t you be(iee him6A

'hey cou(, hae answere,) A3e(() * uess we shou(, hae) but we ,i,n1t.A!esus wou(, hae sai,) A*t1s not too (ate.A

'hey cou(, hae sai,) ACan we et baptise, then6A!esus wou(, hae sai,) ASure7 Fet1s o to the poo( of Si(oam.A

'hen they wou(, hae not on(y hear, from !esus1 mouth where /is authority came

from) they wou(, hae eEperience, it for themse(es./oweer) their pri,e wou(,n1t a((ow them to ,o that. B(on with pri,e) is fear 55 fear of

(osin their comfortab(e positionH fear of a hosti(e take5oer the moment they (et their

uar, ,own.

'hey) (ike many ,irectors of bi corporations to,ay that become ictims of a hosti(etake5oer) ha, become comfortab(e in their cosy corners an, their b(oate, bu,ets. 'hey

(ike, their benefits) their perks) their superannuation fun,s) the power an, the prestie.

+ut rea((y) what1s a(( that compare, to authority in o,1s kin,om6*n repentin) they wou(, hae ha, to turn away from quite a (ot of fi(th an, corruption

55 the hih priest(y system ,urin that time was ery corrupt 55 an, they wou(, hae

ien up a (ot) but then) in humb(in themse(es as chi(,ren) they wou(, hae ha, @ust asmuch chance as !esus1 ,iscip(es of bein reat in o,1s kin,om.

'hey cou(, hae he(pe, to usher in the mi((ennium7

+ut o, knew that wou(, not happen. +efore it cou(, happen) they nee,e, !esus1

ministry as the sacrificia( (amb. ?n(y throuh the b(oo, that was to be she, throuh theirrefusa( to repent an, humb(e themse(es) an, throuh the race that then becomes

aai(ab(e) can hea(in take p(ace in our hearts an, min,s that enab(es humi(ity an,

repentance to comp(ete(y take us oer.'he /ih riests an, e(,ers) in a way) couldn'thumb(e themse(es in the way

necessary to enab(e them to be a part of the kin,om) because they (acke, the race) that

on(y became aai(ab(e as the resu(t of their refusa() an, their betraya( of their ;essiah.Now) what about us6 Bre we oin to miss our chance to be a part of the kin,om6

'hat race is there for us) now) (ike it wasn1t for them then. 3e can ,o better) but on(y if


20/55

we humb(e ourse(es) an, accept /is race. *f we ,on1t we1(( be @ust (ike them. *n fact)

we1(( be @u,e, worse then them) because that race was aai(ab(e to us) where it wasn1t

for them.!esus once to(, them) they wou(, be @u,e, worse than So,om an, omorra) because

they ha, the witness of ;essiah. *f that1s so) we) who hae the b(oo, of ;essiah she, for

us) an, the /o(y Spirit) an, his race aai(ab(e to us) if we refuse) wi(( we not be @u,e,een worse6

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21/55

The Breakthrough

ARepentanceA is such a controersia( wor,. 'here are those who say it shou(,n1t be use,

too much) as it turns peop(e away from the ospe( 55 after a(() this isthe ,ispensation of

race) isn1t it7 ?thers fee( it isn1t emphasise, enouh) an, thus) the church is fu(( of Aha(fwayA Christians who wont take up the cross of Christ.

'o others) it is simp(y the para,im shift that occurs when one becomes born aain 55

an, then) neer aain) because sa(ation is a Afinishe, workA.*1(( correct that (ast one quick(y. Sa(ation isn1t a finishe, work. Christ1s ,eath on the

crossis a finishe, work. ?f course) we1re on our way to /eaen from the time we1re

initia((y born aain) when the Apara,im shiftA first occurs) but there1s a (ot more to itthan that. au( sai, in hi(ippians 2:%2 A3ork out your sa(ation with fear an,

tremb(in.A 3e1re to continua((y app(y Christ1s finishe, work on the cross throuhout our

who(e Christian (ife) an, that1s where we continua((y nee, to be (iin out repentance as a

(ifesty(e) accor,in to ;atthew >:5%2. 'hat ino(es much more than a para,im shift.

or that reason) we1(( ta(k about repentance in this chapter) both in it1s use in brininsinners into the kin,om of o, throuh the initia( born5aain eEperience) an, in its use

in the be(ieer1s (ife) when one fin,s there is sin) ba, habits) or situations that aren1tp(easin to o,. *t1s rea((y the same thin. *n both cases) we must humb(e ourse(es

before o,. *n both cases) we must a,mit that we1e been oin in the wron ,irection 55

whether in the comp(ete opposite ,irection) or @ust a few ,erees to the (eft) or to the riht#which) in the en,) can put us far away from our inten,e, ,estination$. *n both cases) we

must ,etermine to ,o somethin about it 55 to Ao an, sin no moreAH to make the

necessary a,@ustmentsH to become a ,iscip(e of !esus.

3ith that in min,) here are a few more possib(e ,ifficu(ties peop(e may hae withrepentance.

/ae you eer ta(ke, to someone about acceptin the For,) who answere, you) A*cou(, neer become a Christian. * @ust wou(,n1t be ab(e to fo((ow throuhA #or Aie up,rinkin) smokin or ,rusA or other non5Christian habit 55 meanin) of course) anythin

apart from caffeine$6 3hat is your stan,ar, pat answer6 Now) try it on any of the

fo((owin 55 both Christians an, non5Christians:3hat about the business man whose on(y hope for success in business (ies in takin

unfair a,antae of othersH or e(se some form of corruption) such as iin or receiin

of bribes) or eEtortion63hat about the theo(oian who has written book after book ,e,icate, to one particu(ar

point of iew) on(y to su,,en(y ,iscoer) one ,ay) that there is a apin ho(e in his (oic

55 an, there1s !esus on the other si,e) peerin throuh the ho(e6

3hat about the monarch of a kin,om or su(tanate whose ro(e as Aprotector of thefaithA requires him to perform paan ritua(s6

3hat about the ;afia hit man who is un,er ob(iation to bump off a few more of his

boss1s enemies 55 or be bumpe, off himse(f6...?r the member of a c(ose(y knit fe((owship who wou(, face intense psycho(oica(

pressure from his or her roup upon fin,in that what o, is ,oin in the wor(, an, in


22/55

the church runs contrary to what the roup be(iees is accor,in to scripture6

...?r the fuitie from @ustice who wou(, certain(y be hane, if he so much as

attempte, to make restitution6...?r the prostitute who is un,er the physica( contro( of her pimp6

...?r a man who has taken on financia( responsibi(ity for a mistress in a,,ition to his

wife6 ?r takes his mistress to a church where eeryone be(iees she is) in fact) his wife6...?r a member of a sheikh1s harem6

...?r the popu(ar pastor who knows he nee,s to pub(ic(y repent of a hi,,en sin) but

that such a start(in ree(ation wou(, resu(t in hun,re,s of his parishioners (osin hopean, turnin away from o,6

!ust ArepentA a(( by itse(f) wou(, obious(y comp(icate a(( of the aboe situations 55 at

(east for the one ,oin the repentin. 'hat1s why !esus ,i,n1t @ust come sayin) ArepentA)

but rather) ARepent an, &elie$eA.'hese two wor,s are foun, toether or at (east associate, with one another in other

New 'estament passaes as we((.8 3hat ,o they mean6

3e a(rea,y sai, that repentance is humb(in ourse(es before o,) confessin that

we1e ,one wron) or hae been oin in the wron ,irection) an, makin the ,ecision tofo((ow /im more c(ose(y as /is ,iscip(e.

*s that somethin one can @ust ,eci,e to ,o anytime one (ikes6 Bs the eEamp(es we1ecite, aboe te(( us: no. Bn, what1s more) neither can you nor *. 'ru(y fo((owin !esus isn1t

somethin that can be ,one on one1s own strenth. 'hat1s why the comman, isn1t simp(y)

ArepentA but Arepent an, &elie$e.A+e(iee) first of a(() that the sins that we hae repente, of) hae been forien.

Secon,(y) be(iee that o, wi(( neer eEpect anythin of us that /e won1t a(so ie us

the race #meanin the strenth) the abi(ity an, the open ,oor$ to actua((y accomp(ish.

*f this ae is to be ca((e, the A,ispensation of raceA) it1s because race is aai(ab(e in asupernatura( way) throuh faith) to those who repent. 'hat race is what saes us from

our ba, habits) wron perceptions an, een saes us in the mi,st of impossib(e situations

#=ph 2:8$.race is a force. Fitera((y) it means AfaourA.&'he reek wor, for race) #charis$ a(so

makes up part of the wor, for Aspiritua( iftA #charismata$) or supernatura(

empowerment. 'he ifts (iste, in * Cor %2:85%0) an, other passaes are specific #indsofrace. race) in enera() is ma,e aai(ab(e when we repentan, &elie$e.

3e note, in the preious chapter that race wou(, hae been aai(ab(e to the re(iious

(ea,ers in !erusa(em in the form of un,erstan,in of !esus1 authority) ha, they accepte,

!ohn1s messae of repentance) an, be(iee, in !esus.+ut we a(so note, that when !esus first came) sayin ARepent an, +e(ieeA) that race

wasn1t aai(ab(e in the same way it has been since /e ,ie, an, rose aain from the ,ea,)

an, sent us /is /o(y Spirit. /oweer) it was ,emonstrate, in his own person as /ehea(e, the sick) raise, the ,ea,) fe, the >000) to(, swin,(ers (ike Fei an, Gaccias to

fo((ow /im) to(, the a,u(teress to Ao an, sin no moreA) an, to(, eter where to fin, his

taE money.3hi(e a(( this was oin on) !ohn the +aptist) who ha, prophesie, the comin of the

race of o,) was (anuishin in prison) where /ero, ha, put him for bein too

%&


23/55

outspoken. =ither his (on hours in prison ma,e him won,er about his ca((in) or e(se he

simp(y wante, to re,irect his own ,iscip(es attention to !esus 55 or perhaps a bit of both.

3hich eer the case) two of his pupi(s were ,ispatche, on a mission to fin, out forthemse(es #or for him$) if he were Athe comin oneA.

'he question cou(, hae @ust as we(( been wor,e,) ABre you usherin in the kin,om

of o,6A) as the two phrases wou(, hae been reconise, in those ,ays as synonymous.'he Acomin oneA wou(,) by eeryone1s un,erstan,in) usher in the kin,om of o,.

!esus1 answer to them was informatie without bein ,irect. *n essence) /e @ust sai,)

ASee for yourse(f7 55 The &lind see and the lame al#2 the lepers are cleansed and thedeaf hear2 the dead are raised up and the poor ha$e the gospel preached to

them ...+#;atthew %%:D$

race was f(owin to the sick an, nee,y (ike a rier. !esus saw) an, eEpecte, !ohn an,

his ,iscip(es to reconise the miracu(ous manifestations of race as a sin that thekin,om of o, was in,ee, present.

Bfter this) !esus went into a (on ,issertation of where !ohn fit in in the scheme of

thins #;att %%:5%


24/55

two ,ifferent peop(e: =(i@ah as the Abreach makerA) an, ;essiah as the kin. %0

'herefore) erse %2 cou(, hae probab(y been trans(ate, more c(ear(y: !rom the days

of John the aptist until no* the #ingdom of hea$en is &reached #suffers io(ence$ andthose ho are &rea#ing free #the io(ent$ &rea# free &y forcing their ay through.?r e(se)

as the para((e( erse in Fuke %D:D says: The la and the prophets ere until John. 3ince

that time* the #ingdom of %od has &een preached* and e$eryone is pressing into it.*f you can imaine sheep that hae been coope, up in their pen a(( niht) an, when

mornin comes) they (ook oer the stone wa(() an, see the nice reen wi,e pasture. /ow

nice it wou(, be to be out there) munchin peacefu((y on some nice reen rass in a wi,epeacefu( mea,ow with no fences instea, of bein crampe, in such a tiny corra( with &&

other sme((y sheep) with no foo, or water. =erybo,y is cryin A+a5a5a5a5a ba5a5a5a5a7

Fet me out7 +a5a5a5a5a5a7 et out of be,) armer +rown7 +a5a5a5a5aA 'hen) fina((y)

armer +rown comes an, beins to kick some of the stones away. Bs soon as there1s @usta (itt(e bit of space) before armer +rown is een finishe,) the sheep start their stampe,e)

pushin an, squeein throuh the sma(( aperture between the rock an, armer +rown1s

foot that1s sti(( tryin to shoe another rock.

Bccor,in to !esus) !ohn is the one who has beun shoin stones out of the wayH an,the messae to a(( is: Ao for it7A Ao whi(e the oin1s oo,7A 'he kin,om of o, is

the broa, mea,ow that has no fences.*n the passaes that fo((ow) we see that there are some roups that @ust won1t Ao for itA

no matter what you te(( them. 'hey1re @ust fine riht where they are) thank you. 'he i,ea

of a broa, mea,ow with no fences is @ust a bit too scary for them. *n fact) a few of themwho hae ot out 55 because of the stampe,e) of course) not intentiona((y 55 hae a(rea,y

starte, bui(,in fences... 55 we(() that1s a topic for a ,ifferent book.

!esus a,,resses seera( of these types. Iou can rea, it for yourse(f if you want) but

we1(( @ump to erse 2> to 2&) where !esus says:At that time Jesus ansered and said* +, than# 1ou* !ather* ord of hea$en and earth*

that 1ou ha$e hidden these things from the ise and prudent and ha$e re$ealed them to

&a&es. ($en so* !ather* for so it seemed good in 1our sight. All things ha$e &eendeli$ered to Me &y My !ather* and no one #nos the 3on e4cept the !ather. 7or does

anyone #no the !ather e4cept the 3on* and the one to hom the 3on ills to re$eal "im.

+5ome to Me* all you ho la&our and are hea$y laden* and , ill gi$e you rest. Ta#eMy yo#e upon you and learn from Me* for , am gentle and loly in heart* and you ill

find rest for your souls. !or My yo#e is easy and My &urden is light.+

'he babes are the ones who hae the common sense to Ao whi(e the oin1s oo,A.

'hey know a breach when they see one7 *n other passaes) we see that the babes inc(u,e,pub(icans) sinners an, prostitutes whom the re(iious wou(,n1t hae anythin to ,o with.

'hat probab(y inc(u,e, the who(e (ist of impossib(e cases we mentione, ear(ier.

3hateer it takes to et throuh the breach) ,o it7 *f there1s anythin ho(,in youback) repent of it7 3hat you1(( fin, on the other si,e of the breach wi(( more than

compensate for what you ae up to et throuh it 55 by far7

So what is on the other si,e of the breach6!esus to(, us in the aboe passae 55 rest7

+ut we were @ust ta(kin about ettin Aio(entA an, breakin throuh7

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Bh) but the p(ace that we are breakin throuh to) is a p(ace of rest. ;in, you) it1s a

,ifferent kin, of rest than that of the sheep who won1t bother to o throuh the breach.

'hat1s more (ike (ainess. *n the race of o, that1s aai(ab(e on the other si,e) there isthe abi(ity to both be Asober an, ii(antA) an, at the same time) en@oyin the Sabbath rest

of o,.

!esus ets more specific about what this rest entai(s in erse 2&) where /e says) A'akemy yoke upon you an, (earn from me ...A 'his is a picture of the trainin of a youn oE

by yokin it with a stroner an, more eEperience, oE. 'he o(,er) stroner oE wou(, bear

the brunt of the weiht) an, at the same time) knew the master1s comman,s. 'he youneroE wou(, (earn) by moin with the o(,er oE) how to respon, to the master1s comman,s.

3e (earn) by bein yoke, to !esus) how to be intimate with the ather. 3hen we moe

when !esus moes) we ,on1t hae to carry much weiht. 3e @ust wa(k a(on with /im)

an, stop when /e stops) turn when /e turns) an, speak when /e speaks. 3hoeer !esushas compassion on) we fee( that same compassion) an, we act with /im. 3e ,on1t hae

to worry about anythin. 'hat is rest.

*n the ery neEt two passae) we see this rest as eEemp(ifie, by Sabbath) which use,

to occur @ust once a week. 'hose sti(( insi,e the sheep corra() were sti(( tryin to maintainSabbath rest as bein a once a week thin. !esus was outsi,e) sayin) ACome to me you

who are a(( tire, out) an, * wi(( ie you rest7 * am the For, of the Sabbath rest7 +reakthrouh the breach in the wa(( an, en@oy Sabbath rest eery ,ay of the week7

;oin to the ery neEt erse) ;atthew %2:%5%< says:

At that time Jesus ent through the grain fields on the 3a&&ath. And "is disciples

ere hungry* and &egan to pluc# heads of grain and to eat. And hen the 0harisees sait* they said to "im* +oo#* 1our disciples are doing hat is not laful to do on the

3a&&ath/+ ut "e said to them* +"a$e you not read hat 6a$id did hen he as hungry*

he and those ho ere ith him: ho he entered the house of %od and ate the sho&readhich as not laful for him to eat* nor for those ho ere ith him* &ut only for the

priests? 8r ha$e you not read in the la that on the 3a&&ath the priests in the temple

profane the 3a&&ath* and are &lameless? 1et , say to you that in this place there is 8negreater than the temple. ut if you had #non hat this means* ', desire mercy and not

sacrifice*' you ould not ha$e condemned the guiltless. )or the *on of +an is ,ord e-enof the *abbath.+

7o hen "e had departed from there* "e ent into their synagogue. And &ehold*

there as a man ho had a ithered hand. And they as#ed "im* saying* +,s it laful to

heal on the 3a&&ath?+ -- that they might accuse "im. Then "e said to them* +What man

is there among you ho has one sheep* and if it falls into a pit on the 3a&&ath* ill notlay hold of it and lift it out? 8f ho much more $alue then is a man than a sheep?

Therefore it is laful to do good on the 3a&&ath.+ Then "e said to the man* +3tretch out

your hand.+ And he stretched it out* and it as restored as hole as the other. Then the0harisees ent out and plotted against "im* ho they might destroy "im.

'here is so much in there) especia((y in rear, to Kin -ai,) who was the first

anointed onein the kin(y (ine of ;essiah !esus) an, the anointedpriests who minister inthe /o(y 'emp(e) but we ,on1t hae the space to o into a(( that. !esus) who is both

anointe, priest an, kin) sai, A'he Son of ;an is For, a(so of the Sabbath.A %%


26/55

'here1s nothin (ike bein yoke, toether with the For, of Sabbath Rest7 Iou ,on1t

hae to worry about the outcome of any particu(ar action) because it1s not your work

anyway7 * eter >:D an, become a rea(ity. 3hen you are humb(e before /im) there aresu,,en(y no worries7 Iou simp(y cast it a(( on the one you1re yoke, with) because

u(timate(y) /e1s responsib(e.

So) what ,o we ,o once we1re yoke, with /im6 =Eact(y what /e ,oesH @ust as !esusa(ways ,i, what /e saw the ather ,o #!ohn >:%&$. *f you ,on1t know what that is) then

@ust wait) an, commune with /im in /is presence unti( you ,o. *f you1re not in /is

presence yet) then ,o what it takes to break throuh the breach unti( you et there. Repentof anythin that ,oesn1t be(on in /is presence. She, any i,ea you miht hae of bein a

Asomebo,yA) an, @ust o a(( out for /im7

'he neEt part of the passae aboe ies us a hint of what we1(( be ,oin ,urin

Sabbath rest. 'here) it says it1s A(awfu( to ,o oo, on the Sabbath)A or (awfu( to pu(( asheep out of a pit on the Sabbath.

'hat means) whi(e you are yoke, to !esus) the For, of the Sabbath) you wi(( be oin

aroun, pu((in sheep out of pits) @ust as !esus hea(e, the man with the withere, han, on

the Sabbath) an, went aroun, to hae ,inner with pub(icans an, sinners) an, he(pinthem out of their pits.

B(( of those we mentione, before as Aimpossib(e situationsA represent sheep that haefa((en into a pit. 'he on(y way you can possib(y he(p them out is to be in Sabbath Rest.

?therwise) their prob(ems wi(( oerwhe(m you7

/ow wi(( those peop(e et out of their pits6 * hae no i,ea7 +ut the For, of SabbathRest) the one sharin our yoke) knows.

'ake a (esson from the profession that has the hihest suici,e rate 55 psychiatrists) who

take on the prob(ems of impossib(e cases they counci( eery ,ay 55 an, remain in Sabbath

Rest. race is aai(ab(e to you an, a(( those with whom you wi(( come into contact. !ust,o what it takes to break throuh into o,1s rest) an, stay there.

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Moties

Now) (et1s brin this who(e sub@ect a bit c(oser to home for a(( of us who thouht we knew

what repentance is. 3e1(( start with ARobby1s araphraseA of ;att 20:%5%>

!or the #ingdom of hea$en is li#e unto a man that as a householder* ho ent out early

in the morning to hire la&ourers into his $ineyard. And &ehold* he found mem&ers of

Modern 0entecostal 5hurches and large >ineyard 5hurches and Word of !aith5hurches* and &ehold* some ere disciples of 0eter Wagner* and others of oren

5unningham and of ic# Joyner* yea some had &een to Toronto* and others to 0ensacola.

And hen he had agreed ith the la&ourers for a shilling a day* they said unto the

householder* '3urely* e shall &ring in the hole of this great har$est from thy $ineyard*for e ha$e the strategy and thou hast gi$en us apostolic authority and prophetic $ision.'

And he said unto them* '%ood on ya* mate'* and sent them into his $ineyard.

And he ent out a&out the third hour* and sa others standing in the mar#etplace idle:

some ere oman 5atholics fathers and nuns and some Anglican $icars* and others fromtradition churches2 and he saith unto them* 'Why stand ye here all the day idle?'

They* ansering* saith unto him*'ehold* e are satisfied ith the ay things are* andant to )ust carry on ith our religious o&ser$ances'.

And he &reathed on them* and said* '%o ye also into the $ineyard* and hatsoe$er is

right , ill gi$e you.'And they ent their ay re)oicing that they had a part in the great har$est.

Again he ent out a&out the si4th hour* and &ehold* he found 8rthodo4 ra&&ies

standing and discussing Torah* and he saith unto them* 'Why stand ye here all the day

idle?'They ansered him* saying* 'We are aiting for Messiah to come'.

"e said unto them* 'ehold* , am come.' And immediately* their eyes ere open* andthey* li#eise* ent re)oicing into the >ineyard.

And the ninth hour* he ent again and &ehold* he found homeless street children* and

drug addicts* pimps* prostitutes and men of the Mafia* and &ehold* among them ere also

7eo 7ais* and !undamentalist Jihad arriors* e$en one ho grie$ed for he had missedhis flight to the World Trade 5entre.

And he saith unto them* 'Why stand ye here all the day idle?'

They ansered* saying* 'We are the poor and the dontrodden and ha$e &een ro&&ed

of our inheritance &y the imperialistic estern esta&lishment.'"e said unto them* 'ehold* , am your inheritance'. Then* their eyes ere opened* and

they ent re)oicing into the >ineyard.

And a&out the ele$enth hour he ent out* and found others standing. ehold* theseere paedophiles* and traffic#ers in child prostitution2 also ith them ere former

ministers of great churches and tele$ision ministries ho had fallen into deep sin and

had &ecome a stum&ling &loc# to many &y their fall2 yea many others also* ho ought toha$e had a millstone tied around their nec# and thron into the depths of the sea* &ut

instead ere standing idle in the mar#et place.


28/55

And he saith unto them* 'Why stand ye here all the day idle?'

They say unto him* 'ecause no man ill hire us. ehold* e are despised e$en &y the

orst of sinners. We fain ould go to prison lest they &eat us to death/ 3urely e are notorthy to e$en loo# upon* let alone or# in any man's $ineyard.'

ut as the householder loo#ed upon them ith compassion* they &egan to eep.

"e said unto them* 'ehold your sins are forgi$en. %o ye also into the $ineyard* andsin no more.'

And they ent re)oicing more than them all for they had &een forgi$en of much.

And hen e$en as come* the lord of the $ineyard saith unto his steard* '5all thela&ourers* and pay them their hire* &eginning from the last unto the first.'

And hen they came that ere hired a&out the ele$enth hour* they recei$ed e$ery man

a shilling.

And hen the first came* they supposed that they ould recei$e more2 and theyli#eise recei$ed e$ery man a shilling. And hen they recei$ed it* they murmured against

the householder* saying* 'These last* that ere the orst of sinners* and ha$e spent &ut

one hour* thou hast made e9ual unto us* ho are the trail&laers and missionary

statesmen ho ha$e &orne the &urden of the day and the scorching heat ith ourintercession and strategic le$el spiritual arfare* yea* e ha$e &oth planted and atered

&ut they only came for the har$est.'ut he ansered and said to one of them* '!riend* , do thee no rong: didst not thou

agree ith me for a shilling? Ta#e up that hich is thine* and go thy ay2 it is my ill to

gi$e unto this last* e$en as unto thee. ,s it not laful for me to do hat , ill ith mine

on? or is thine eye e$il* &ecause , am good?'

3ith a sermon teEt (ike that) are you sure you want to wait aroun, for the sermon6

+ut maybe) knowin that this is @ust as much about me as about you) wi(( embo(,enyou to step out with me into the ,eep) troub(e,) uncharte, waters of human moties.

B(so) we wi(( start with a premise that shou(, remoe any temptation to be @u,ementa(.

'hat is this: No human) with the eEception of !esus) has eer ha, %00 percent puremoties about anythin.

* am ta(kin about %00 percent pure. 'hat ,oesn1t een (eae room for ha(f a percent

that knows there may be somethin oo, in store for hain ma,e a riht ,ecision) or thatpeop(e wi(( ain a better opinion of you.

* think that if we ref(ect (on enouh) we can at (east speak for ourse(es that our

moties are neer quite %00 percent pure) or at (east if they1re re(atie(y pure one ,ay)

they1re a bit (ess pure the neEt.Now p(ease ,on1t misun,erstan, me * on(y sai, that it shou(, stop us from @u,in

others no mention of eEaminin ourse(es. 'he maEim) 1Nobo,y1s perfect1) is about the

other person) not a coer for you an, me. Knowin that we hae wron moties oncewe1e pinpointe, them ies us a startin point in striin towar,s our u(timate oa( of

bein (ike !esus) who) if you remember) ha, %00 percent pure moties.

Not that the rest of us wi(( eer achiee %00 percent purity whi(e (iin in our earth(ybo,ies. +ut) loo#ing to Jesus* the author and finisher of our faith#/eb %2:2$) we moe

eer c(oser towar,s that oa() or#ing out our on sal$ation ith fear and trem&ling

2>


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#hi( 2:%2$. *n ,oin so) we quick(y fin, that moties are where the rubber meets the

upwar, roa,.

!rong assum"tions about moti-es

Now) startin with the premise that the rest of us hae (ess than %00 percent pure moties)

(et1s reisit a few common(y he(, assumptions. 'his wi(( he(p unc(utter our min,s of@u,ementa( attitu,es. +e(iee me) this more than anythin e(se) wi(( spee, us up towar,s

the oa( of Christ(ike purity.

Fets start with the one that says) 1Non Christians are incapab(e of ,oin oo, orperformin charitab(e acts without u(terior moties.1 'hat1s probab(y base, on the

Ca(inistic teachin on the tota( ,epraity of man without Christ that man) on his own

strenth) can1t so much as choose to fo((ow Christ without o, iin him the specific

race to ,o so.'he key wor, here is 1race1. Fet1s eEpan, on the aboe by a,,in that none of us is

born) (ies nor breaths without race from o,. au( to(, the Bthenians) in "im e li$e

and mo$e and ha$e our &eing#Bcts %:28H in this conteEt) he was referrin to mankin, in

enera() not the Christian (ife in particu(ar$. =en before comin to Christ) our (ife is fu((of choices) an, there is race from o, in arious forms an, measures for each choice. *n

a way) peop(e respon, to race in sma(( measures throuhout their who(e (ies unti( the,ay comes when they are face, with the bi choice) whether or not to fo((ow Christ.

?ne of the forms in which race can be foun,) is (oe

=en thouh we make ,istinctions between arious kin,s of (oe) ie. agape* phileo

etc.) (oe is sti(( (oe) an, u(timate(y comes from o,. B mothers (oe for her chi(, is

o,1s ift to that chi(,) rear,(ess of whether that mother is a born aain be(ieer or not.

*t1s throuh the (oe of the parents) howeer imperfect) that the chi(, wi(( one ,ay come

to un,erstan, o,1s (oe. 3e cou(, o on with eEamp(es of other kin,s of (oe) but (et1s@ust say that (oe) in what eer form we fin, it) is race from o,.

oernment authority is another form of race.

Secu(ar human authority) een in an atheistic nation) is authority oriinatin fromo,. 3e are to(, to honour those in authority #Rom %$) een those who may (ater turn

aroun, an, persecute us) as they) in the mean time ,o he(p insure a peacefu( an, or,er(y

society. 'hat) a(so) is race from o,.Bn, what are the moties6

3here o,1s race is present) especia((y as the resu(t of Christians ,oin as they are

to(, an, prayin for those in authority) some ciic ,ecisions are the resu(t of the ciic

(ea,er1s conscience. *sn1t that a proper motie63e(() okay) suppose the ciic (ea,er a(so wante, to (ook oo,. So there1s a miEture

say) D0 percent of one an, 0 percent of the other) an, the remainin %0 percent because

he ,oesn1t want to hear it from his wife when he ets home at the en, of the ,ay.'hat1s sti(( not ba, for an atheist.

3hat about us6 *f our own moties are (ess than %00 percent pure) why is it such a bi

,ea( that their moties are @ust a bit (ess pure than our own #if in,ee, they are$6Bnother assumption we make is) any act of kin,ness or any show of oo,ness is

without any a(ue at a(() if a fa(se motie can be ,etecte,. Some peop(e are ma,e to fee(


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(ike !u,as *scariot if there was any financia( remuneration to be aine, from a oo, ,ee,)

or if one1s act of kin,ness a(so @ust happene, to p(ace one in position to take a,antae of

a oo, business opportunity./oweer) the fact that they fee( oo, about hain ,one the oo, ,ee, shows that they

,o reconise oo,ness an, mercy) an, are therefore p(ease, that they ha, the opportunity

to eEpress it) een if it ,i, require a bit of financia( incentie) an, een if it ,oes ino(ethe 1fee(1in oo,1 aspect. Bt (east they fee( oo, about the riht thin. 3hy is that so har,

for us to accept6

*f there is in,ee, a miEture of oo, an, ba, moties) what keeps us from at (eastacknow(e,in the oo,6 3hy must we a(ways be such party poopers6 ?f course) they

nee, to come to Christ to receie /is forieness an, obtain /is ho(iness) but aain)

ho(iness is a(so somethin e're sti(( workin on) isn1t it. 'hat1s a(so the reason enee, to

abi,e an, row in Christ.

defining ministry

Now that we know that we1re a(( far from perfect in our moties) an, we a(( nee, /is

race) either to et sae,) or e(se to work out that sa(ation with fear an, tremb(in) (et1stake this who(e issue into the area of ministry.

irst) what is ministry63e cou(, say) ministry is hat e do on &ehalf of %od to e4pand "is #ingdom on

earth.

?r we cou(, (ook at the root wor,) an, ca(( itser$anthood. au( often ca((e, himse(f a1bon,s(ae of !esus Christ1. !ames) at the beinnin of h is epist(e) ca((e, himse(f that

without een botherin to say he was a(so known as an apost(e) or that he was the (ea,er

of the church in !erusa(em) or that he was a c(ose b(oo,5re(ation of !esus. 3ou(,n1t that

hae been more impressie than 1bon,s(ae16?r) we cou(, refer to the aboe parab(e) an, simp(y ca(( ministry or#ing in the

$ineyard.

3hat ,oes a(( this hae to ,o with moties6 3hat can a(( this te(( us about where weare in our @ourney to be (ike !esus6 Fet1s start with the first ,efinition aboe:

e"anding /od0s 'ingdom'his is probab(y the wi,er ,efinition of ministry) which coers most of our eEpectations.

'o eEpan, on this) *1(( refer to what *1m ,oin at this ery minute writin.

* be(iee that writin is one of my ministries. * (ike to be(iee that throuh my writin)

*1m he(pin to eEpan, o,1s kin,om.+ut what are my moties6

* te(( myse(f that it1s to impart intimacy with !esus) an, to encourae peop(e to et rea(.

*s that my motie6=r...yes.

%00 percent6

3e(( ... er ... mmmf .... no-espite bein the prou, writer of the fo((owin6

2


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...et's say ,'m out shopping for some groceries. ,'m heeling my grocery trolly don an

aisle trying to compare the price on to different &rands of &a#ed &eans. Then* , hear

to people )ust on the other side of the ro of shel$es ha$ing a con$ersation* and ,realise they are friends of mine.

8ne of them is saying* '1ou #no* o&&y )ust isn't as sharp as he thin#s he is.'

'That's right*' says the other. '"alf of the stuff he rites -- it )ust &ores me to death/''1es* he's out of touch* someho.'

'And that hair-doo of his. Why/ "e's )ust an o$er-gron hippie/'

As , carry my &ag of &a#ed &eans home* , mutter to myself* '8ut of touch* am ,? Ano$er-gron hippie am ,?'

That's all , can thin# of for all that day* and the rest of the ee#. The ne4t time , see

those to people in church* , )ust grunt and loo# the other ay. '"uh/ What does the

+o$er-gron hippie+ ha$e to say to you? 'When it's time to get don to some riting* , )ust sigh* and say* 'What's the use -- ,'m

)ust an out-of-touch o$er-gron hippie. My stuff )ust &ores people.'

What has happened?

,'$e &een hit ith one of the enemy's arros* and , as ounded &ecause , didn't ha$emy &reastplate of righteousness on.

,f , did* my focus ouldn't &e on my riting a&ility* nor ho in-touch , am* nor mysmart hair-doo. ,t ould &e on ho , am in %od's eyes.

, ould &e so ta#en up ith hat the 5reator of the uni$erse thin#s of me that it

ouldn't ma#e any difference to me that my friends thin# ,'m less than top-notch.

That is* hat the 5reator of the uni$erse thin#s of me -- not my riting a&ility* or myloo#s. My riting a&ility is nice* of course* &ut , must realise that %od doesn't lo$e

'o&&y* the great author'* or 'o&&y* the spell-&inding i&le teacher'. "e doesn't e$en

lo$e 'o&&y the missionary' or 'o&&y ith oh-so-much potential'.Who does %od lo$e? "e lo$es )ust plain old o&&y -- ith or ithout any a&ilities and

accomplishments. #from 3earin the 3ho(e Brmour of o,$

So te(( me) was that a won,erfu( specimen of (iterary art or what6

Bn, apart from wantin peop(e to become intimate with !esus) what1s my motie6

'o et peop(e to (oe 1Robby the reat author1.Bn, what happens when my rea,in au,ience fai(s me6

* et an arrow stuck in my chest) an, hae to o scramb(in about tryin to fin, my

breastp(ate of rihteousness an, set it back in p(ace.

So what1s the answer6 Shou(, * @ust quit writin because my moties are a(( wron inthe first p(ace6

*f we keep oin on (ike this) we fa(( into the trap of se(f con,emnation) afrai, to ,o

anythin because we1re a(ways ,etectin wron moties a(( oer the p(ace. 'he troub(e is)there are p(enty to be ,etecte, enouh to ,rie one to a monastery.

3hat1s the answer6

3hat * ,i, was o before o,) spen, time with /im) an, after a whi(e say) 1Sha(( *erase eerythin *1e ,one off of my har, ,rie) an, ,e(ete a(( my websites61 an, waite,

for /is answer. * think *1e sufficient(y opene, my ear to honest(y hear whether or not the
http://www.scribd.com/doc/134205940/Wearing-the-Whole-Armour-of-Godhttp://www.scribd.com/doc/134205940/Wearing-the-Whole-Armour-of-God


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answer wou(, be 1yes1) but each time) so far) it has been 1no1.

'he secret is to et our eyes off of ourse(es) an, on to !esus. *n (ookin at /im) we

embrace the rea(ity that /e (oes us.*mpure moties are about ourse(es) an, what we can ,o.

Foe is about the other person) in this case) !esus.

1Robby the reat author1 is about me the way * (ike to (ook at me. 'hat is the sourceof a(( kin,s of impure moties.

1!ust Robby 1) is the way !esus sees me the me that !esus (oes.

'he more * can et my eyes off of myse(f) an, onto !esus) so that the (oe beinsf(owin between 1!ust Robby1 an, !esus) the purer my moties wi(( be.

Bfter baskin in /is presence) we1re then in the position to obey when /e ,oes te(( us

to et ri, of somethin) or to backtrack on some rash ,ecision.

saac or shmael?

*t1s riht about that point when o, to(, Bbraham to et ri, of *shmae(.

*shmae( was the resu(t of oo, moties an, ba, but most(y ba, unbe(ief. *t was an

attempt to fo((ow the ision o, ha, ien Bbraham for his ministry) but on his ownstrenth. ina((y) Bbraham came to rips with the issue) backtracke,) an, sent *shmae(

away.+ut that wasn1t a((. NeEt) o, to(, Bbraham to erase *saac from his har, ,rie.

*saac was the resu(t of a riht ,ecision) but een there) o, wante, to make sure his

moties were riht) an, aske, him to ,o somethin that wou(, o comp(ete(y contrary toeerythin that was (ess than the hihest motie of a((.

*saac ha, to ,ie. B(( moties ha, to ,ie. *n effect) Bbraham ,ie,.

'hen) *saac was raise, up aain) an, so was Bbraham) but with much purer moties

than ear(ier that week.*f one isn1t quite sure whether one1s pro@ect) or the ministry one has been spen,in ha(f

a (ifetime on is an 1*saac1 or an 1*shmae(1) there1s one of two thins one can ,o:

"Simp(y p(ace it #or himOher$ on the a(ter) an, see if the For, takes it away or ies itback.

Soun,s easy6

Ln(ess one is rea((y an, tru(y sure that o,1s best is a(( one wants) oer an, aboewhat one has spent a(( of one1s sweat an, tears on) it miht not work. *t1s too easy to

,eceie onese(f. The heart is deceitful a&o$e all things* and desperately ic#ed* ho can

#no it?#!er %:&$ 'he way aroun, that may be to @ust spen, time with /im unti( you1re

sure that /is presence is a(( you want. Iou may simp(y be honest with /im) an, say) 1*,on1t know my heart. * ,on1t know if *1m wi((in or not) but * ant to be.1 * be(iee /e1((

honour that.

!esus ca((e, that) 1fa((in on the rock1 #;att 2%:


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re$ealed &y fire2 and the fire ill test each ones or#* of hat sort it is. ,f anyones or#

hich he has &uilt on it endures* he ill recei$e a reard. ,f anyones or# is &urned* he

ill suffer loss2 &ut he himself ill &e sa$ed* yet so as through fire.#* Cor :%25%> NK!"$

+urnin may take p(ace on earth when a(( thins are shaken #/eb %2:2D52&$) or e(se at the

@u,ement seat of Christ after we1e passe, into the wor(, to come. +ase, on our premisethat no one has abso(ute(y %00 percent pure moties) * think we can safe(y say that we a((

wi(( hae at (east a few bits burne, away. *t1s simp(y a matter of how much or how (itt(e)

an, how much o(, etc.is (eft oer.*f we1re fortunate enouh to o throuh an intense shakin &efore we pass into the

wor(, to come) that1s o,1s mercy. Bs we sit) (ike !ob) in mi,st of the ruins of our (ife1s

work) an, eerythin we once consi,ere, precious) smartin from the intense pain) we

can re@oice an, thank o, because now we hae a chance to start oer an, bui(, witho(,) si(er an, precious stones.

F=' '/= *R= BFF7

* can1t uarantee that you1(( sti(( be physica((y a(ie on this earth after the burnin1s hit)

but if you are) accor,in to !esus1 parab(e of the (abourers #see our teEt at the top$ you1((hae the same chance at your one shi((in wae as eter 3aner) Rick !oyner an, the rest

of us. +ut @ust remember) when that time comes) where to (ook: at !esus) an, not yourse(for your circumstances.

being a bondsla-e

'he secon, ,efinition of ministry we mentione, was 1seranthoo,1. Bs we pointe, out)

au() !ames an, others referre, to themse(es as bon,s(aes.

B bon,s(ae) in !ewish Faw) was one who ha, spent the specifie, tenure as a s(ae)

an, ,eci,e, he or she (ike, it better than free,om. 'here was a prescribe, proce,ure of,ec(arin one as a bon,s(ae) an, p(acin a permanent mark on the bo,y) so it wou(, be

officia( that this one was a bon,s(ae to that one for (ife. *t was a o(untary re(inquishin

of one1s free,om) an, een ownership of onese(f an, a(( ones own possessions to themaster.

'hat1s how au() !ames an, others saw themse(es in re(ation to !esus. 'hey

consi,ere, themse(es as no (oner hain the riht to make a ,ecision to ,o) or not to ,oanythin apart from what !esus ,irecte, them to ,o.

or au() it was his who(e motiation. /e simp(y (oe, !esus so much he ha, to obey

him.

*n an ae where preachin the ospe( was a risky occupation) he sai,) oe is me if , donot preach the gospel/#* Cor &:%D$

*t was not on(y a (oe for !esus) but that (oe ha, a(so trans(ate, into a (oe for his

fe((ow man) particu(ar(y the !ewish community:

, tell the truth in 5hrist* , am not lying* my conscience also &earing me itness in the

"oly 3pirit* that , ha$e great sorro and continual grief in my heart. !or , could ishthat , myself ere accursed from 5hrist for my &rethren* my countrymen according to the

flesh* ho are ,sraelites... #Rom &:%5< NK!"$


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*t1s c(ear from this that not een rewar,s in the after(ife were a motie for au(. *f it were

an option) he wou(, een consi,er tra,in his eterna( state for the sa(ation of his fe((owcountrymen.

*f that1s near(y %00 percent pure motiation) then that1s yet another in,icator of where

the rest of us are. * ,on1t think *1, eer consi,er wishin myse(f accurse, from Christ foranyone. ortunate(y) it1s not a tra,e5ab(e option.

3e1e tra,itiona((y thouht of heaen(y rewar,s as bein the hihest motie for

makin any ,ecision. au( consi,ere, (oe an een hiher motie that cou(, een etothe (esser one of heaen(y rewar,s if ien the option. 3here ,oes that p(ace a(( other

possib(e moties6

ust !ant to be in /od0s !illFets (ook at another motie that we norma((y consi,er as ery hih on the (ist of pure

moties: that of bein in o,1s wi((.

Lsua((y) the answer) 1* @ust want to be in o,1s wi((1) is consi,ere, a oo, fina( answer

to any question of why we1, make a particu(ar ,ecision+ut what if someone entures to ask) 13hy ,o you want to be in o,1s wi((61

*n =ane(ica(OCharismatic circ(es we1e been tauht so thorouh(y about theimportance of bein in o,1s wi(() an, een the ,ifference between o,1s perfect wi(( an,

/is permissie wi(() that it wou(,n1t een make sense to us to ask such a question.

o,1s perfect wi(( is the p(ace to be7 3hy ,o you hae to ask hy6*f they press the point) we say...

o,1s perfect wi(( is where the &lessingis

o,1s perfect wi(( is where we are tru(yfulfilled.

*n o,1s perfect wi(( there issafety. 3here o, ui,es) o,pro$ides.

*n o,1s perfect wi(() there1s an open hea$en) an, we can hear o,1s oice c(ear(y.

*n o,1s perfect wi(( there1s no nee, to @ump oerboar, an, (ook for a wha(e toswa((ow you.

+ut (ook at these answers ery carefu((y. They're all ulterior moti$es.

au( an, !ames ,i,n1t preach the ospe( because that1s where the b(essin was. au(wa(ke, straiht into p(aces where it (ooke, (ike the b(essin asn't*but where he was in

o,1s wi(() simp(y because he was a bon,s(ae. Bt one point he was een arned about

oin to !erusa(em by prophets an, others who fe(t it in the spirit) but he went anyway.

=erythin happene, that he was warne, about) but he went there in obe,ience) an, wasin the centre of o,1s wi((.

ainin fu(fi(ment in (ife wasn1t the motie of !ohn the +aptist) when he sai,) 1/e

must increase) * must ,ecrease1 #!ohn :0$.'hat (ine may f(ow off of our (ips easi(y to,ay) as we think of Christ on the throne an,

/is kin,om) but ,on1t foret this: *n the ,ays !ohn sai, those wor,s) !esus asn'tsittin

at the riht han, of the ather as the /ea, of the Church. /e was what seeme, to thecasua( obserer) simp(y another human bein with a ministry that was in competition

with !ohn1s. *t takes a (ot more faith to reconise Christ in a co((eaue) or in another

%


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ministry simi(ar to ours #or ,issimi(ar) as the case may be$) than in the theo(oica(

concept of Christ) the de factoboss of the church.

'o paraphrase it) !ohn sai,) 1;y ministry must shrink) an, become (ess an, (essprominent) whi(e this other man1s ministry) this !ohnny5come5(ate(y) must et so bi that

he tota((y ec(ipses me.1 /ow many times hae we sai, that about our fe((ow ministers6

+efore you @ump to a conc(usion) remember) !esus sai,) what we ,o to the (east of /isbrethren) we1e ,one it to /im #;att %0:


36/55

:%)%


37/55

o, knew what a ra,ica( comman, this was) but it was so important to /im that /is

peop(e et the messae) that /e prepare, a storm an, a fish to chane !onah1s ,irection

back towar,s Nineeh.Bn, what about !onah6 /e en,e, up sittin in the scorchin sun outsi,e of Nineeh)

wishin he were ,ea,. 3as that fu(fi(ment6

o,1s wi(( was ,one.3hat about us6 -o we want o,1s wi(( ,one on earth as it is in /eaen so ba,(y that

we1re wi((in for o, to tota((y confuse us) spin us aroun,) an, fina((y (eae us sittin in

the hot b(ain sun wishin we

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