What Did Jesus Do?
“No one comes to the Father except through me.”
John 14.6
Did the clean hands save anyone in the First Century? Did circumcision? Did the Law? Did the Prophets? Did sacrifices? Do traditional hymns, or contemporary Christian music, save anyone in the Twenty-first Century? Do stained glass windows and tall steeples? Does the King James Bible? Does dressing up, or dressing down?
If George Barna had been around in the First Century to poll “believers,” what do you think he would have discovered if he had asked them about what mattered to them when it came to “church”? “Clean hands.” “Circumcision.” “The Law.” “The Prophets.” “Sacrifices.”
I believe if we were to go to a typical church parking lot, on a typical Sunday morning, and asked typical church-goers what mattered to them today we’d probably get answers like the following. “The music.” (That is, traditional hymnody or contemporary.) “The stained glass and the steeple.” (That is, a beautiful building and sanctuary.) “The right Bible.” (That is, the “Authorized,” aka King James Version.) “The atmosphere.” (That is, either “High church-Sunday best,” or “Casual.”)
The thing is, First Century, or Twenty-first, I am afraid the majority of church-goers, would very likely overlook the one thing, actually the one person, who matters most—Jesus. You see, if it’s not about Jesus all the rest that we think matters so much doesn’t amount to anything at all. So many people attend, or seek, a church where they get “it” right, when the only thing that really matters turns out not to be a “thing” at all. What matters is that we get Him!
To employ some high-falutin theological language, it is impossible to get our ecclesiology (how we “do” church) right if we don’t first have our Christology (what we know about and, more importantly, how we relate to, Jesus) right. In fact, only by getting our Christology right can we get our missiology (how we as Christians relate to, and meet the needs of, the world as we glorify the Father in and through the Son in the Holy Spirit’s power). It is only when the Body of Christ has its Christology and missiology together that it can get its ecclesiology in order—only then can the Church be the Church. And there is no doubting that the world desperately needs the Church to be the Church, though the world would never say it.
Here’s the thing, at home, at work, at school, in and around our community, and especially at church, we need to start thinking, talking, and acting as if Jesus really matters, matters more than anything and everything else; because if we don’t, we have no business claiming the title of Christian. You see, apart from Jesus, his compassion, his forgiveness, his grace, his love, his mercy, we have nothing to offer the world that it doesn’t have already.
The truth is, the Father would never have sent the Son into the world, and the Son would not have established his Church in the world, unless Jesus, first, last, and always, mattered.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Friday, October 28, 2011
Thursday, October 27, 2011
Jesus Lit the Way
What Did Jesus Do?
This is the message we have heard from him…that God is light.
1 John 1.5
There is a big difference between imagery that attempts to convey what God is like, and those few, essential words that describe not merely divine attributes, but capture the very essence, the nature of God. The Son’s message was all about making sure we don’t just know about the Father, but rather enter into an intimate and personal relationship with him. Such intimacy requires truly knowing the person of God, who and what he really is. Such knowledge is not a journey of seeking and discovering, much less imaging or re-creating, God after our own likes and dislikes; it is a walk upon which we are led to encounter and embrace God’s revelation of himself. The Father uses the Holy Spirit to equip us with the necessary spiritual faculties to receive his revelation, and the Father has elected the Son to lead us to him. It is the path from sin to righteousness, from condemnation to redemption, from death to life, from darkness to light. And it is Jesus who lit the way.
The message that John, and all of Christ’s disciples heard from the Son, and the message that they in turn proclaimed, is: God is light. Light—bright and pure—illuminating all truth, exposing all lies, banishing all sin, manifesting all holiness. Light so absolute and essential that there is no darkness, no hint of darkness, in him at all (1 John 1.5). Light totally exclusive to the Father, the Son, and the Holy Spirit. Yet light which, incredibly, mercifully, graciously, God calls us to walk and in which we have fellowship with him, and with all believers. And all this is true because—Jesus lit the way.
As there is no darkness at all in the Father, so there is no darkness in those who have fellowship with him in and through the Son. No darkness at all, no “gray areas,” where darkness and light contend. It is therefore impossible for anyone to lay claim to fellowship with God while still walking in darkness (abiding in sin). To claim any refuge at all in gray areas is to live a lie (1 John 1.6). It is only by acknowledging the darkness (sin) that is within us, and by coming to Jesus, the Son who is eternally in the light of fellowship with the Father, and receive the light and cast out all darkness, that we walk in the light, partaking of that very fellowship even as we have fellowship with all believers. For it is only the blood of Jesus that cleanses us from all sin, eradicates all the darkness that is within us, and fills us with light, the light of God, who is light (1 John 1.7). Christ’s Church, conceived in, and called to live in, the love of God, so lives only as she is filled by and walks in the light of her Lord, Jesus, who lights the way for her.
Yet, even as we walk in the light, we would be foolish, or wicked, to deny the present and persistent reality of sin, of darkness, in our lives. Fortunately, the meaning of cleanses in verse seven describes a present state of being clean, and of ever and again being cleaned, by the blood Christ shed on the cross. The way which Jesus illuminates out of the darkness of sin into the light of fellowship with God, and with other believers, traverses the ground from our heart to Calvary, from Calvary to the grave, from the grave to the resurrection, and from the resurrection to the glory of the very presence of the Father to which the Son has ascended. Hallelujah! Upon those who dwelt in a land of deep darkness light has shined, so that they now have fellowship with God and with one another in and through the Light, even Jesus, who lit the way.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
This is the message we have heard from him…that God is light.
1 John 1.5
There is a big difference between imagery that attempts to convey what God is like, and those few, essential words that describe not merely divine attributes, but capture the very essence, the nature of God. The Son’s message was all about making sure we don’t just know about the Father, but rather enter into an intimate and personal relationship with him. Such intimacy requires truly knowing the person of God, who and what he really is. Such knowledge is not a journey of seeking and discovering, much less imaging or re-creating, God after our own likes and dislikes; it is a walk upon which we are led to encounter and embrace God’s revelation of himself. The Father uses the Holy Spirit to equip us with the necessary spiritual faculties to receive his revelation, and the Father has elected the Son to lead us to him. It is the path from sin to righteousness, from condemnation to redemption, from death to life, from darkness to light. And it is Jesus who lit the way.
The message that John, and all of Christ’s disciples heard from the Son, and the message that they in turn proclaimed, is: God is light. Light—bright and pure—illuminating all truth, exposing all lies, banishing all sin, manifesting all holiness. Light so absolute and essential that there is no darkness, no hint of darkness, in him at all (1 John 1.5). Light totally exclusive to the Father, the Son, and the Holy Spirit. Yet light which, incredibly, mercifully, graciously, God calls us to walk and in which we have fellowship with him, and with all believers. And all this is true because—Jesus lit the way.
As there is no darkness at all in the Father, so there is no darkness in those who have fellowship with him in and through the Son. No darkness at all, no “gray areas,” where darkness and light contend. It is therefore impossible for anyone to lay claim to fellowship with God while still walking in darkness (abiding in sin). To claim any refuge at all in gray areas is to live a lie (1 John 1.6). It is only by acknowledging the darkness (sin) that is within us, and by coming to Jesus, the Son who is eternally in the light of fellowship with the Father, and receive the light and cast out all darkness, that we walk in the light, partaking of that very fellowship even as we have fellowship with all believers. For it is only the blood of Jesus that cleanses us from all sin, eradicates all the darkness that is within us, and fills us with light, the light of God, who is light (1 John 1.7). Christ’s Church, conceived in, and called to live in, the love of God, so lives only as she is filled by and walks in the light of her Lord, Jesus, who lights the way for her.
Yet, even as we walk in the light, we would be foolish, or wicked, to deny the present and persistent reality of sin, of darkness, in our lives. Fortunately, the meaning of cleanses in verse seven describes a present state of being clean, and of ever and again being cleaned, by the blood Christ shed on the cross. The way which Jesus illuminates out of the darkness of sin into the light of fellowship with God, and with other believers, traverses the ground from our heart to Calvary, from Calvary to the grave, from the grave to the resurrection, and from the resurrection to the glory of the very presence of the Father to which the Son has ascended. Hallelujah! Upon those who dwelt in a land of deep darkness light has shined, so that they now have fellowship with God and with one another in and through the Light, even Jesus, who lit the way.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Wednesday, October 26, 2011
Jesus Incarnated The Eternal
What Did Jesus Do?
That which was from the beginning, which we have heard,
which we have seen with our eyes,
which we have looked upon and touched with our hands…
1 John 1.1
In his Gospel John sought to explain the all but inexplicable mystery of the Incarnation of the eternal Word. The first of John’s canonical letters opens by mysteriously referencing to having heard, seen, looked upon, and touched “That which was from the beginning” (1 John 1.1)—namely, the life which had eternally been with the Father (1 John 1.2). It was because this life had been made manifest, that is, incarnated, that John and the other apostles had so seen and so heard, that they were enabled and empowered to testify and proclaim the word of life. And they had testified and had proclaimed, to the end that the fellowship the apostles enjoyed with the Father and the Son might be enlarged to include the Church to which the proclamation, and the letter, were addressed. The enlargement of this fellowship would accomplish nothing short of completing the joy the apostles had in Christ (1 John 1.3).
We must make no mistake, the mystery of divine fellowship, of koinonia, of the Church living in the love of God, even as the Son, the eternal word of life, lives in fellowship with the Father, is very much the theme of the epistles of John. The content of the Gospel which John and the other apostles proclaimed was that fellowship, and life, were to be found in none other than Jesus, himself the life (John 14.6).
Therefore, the life of the Church cannot be separated from her faith, and her faith is grounded both in the Scriptures which attest to the truth of Jesus Christ as the Son of God and the Living Word, and the testimony of eyewitnesses such as John, who had heard, seen, looked upon, and touched the very word of life which had been made manifest. When the Church so lives, and so believes, as to experience genuine fellowship with God, and with all believers, she enters into the matchless and ever increasing joy that is the very love of God.
John knew that the Incarnation did not stop short of the cross, but embraced it, and death, so that the sacrifice of Christ should be understood as solely and completely sufficient for our redemption. It is this knowledge of what Jesus did that ushers us into the surpassing joy of the love of God. And it is by incarnating, by living, this truth, that the Church helps others to receive the truth, enter her fellowship, and ever increase her joy in the Father and the Son.
Jesus came and manifested the joy and love that he knew from his eternal fellowship with the Father, and he invited his disciples into that fellowship. The Church he established, was birthed in that love and joy, and now lives, ministers, and grows incarnationally in the very same eternal fellowship/koinonia.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
That which was from the beginning, which we have heard,
which we have seen with our eyes,
which we have looked upon and touched with our hands…
1 John 1.1
In his Gospel John sought to explain the all but inexplicable mystery of the Incarnation of the eternal Word. The first of John’s canonical letters opens by mysteriously referencing to having heard, seen, looked upon, and touched “That which was from the beginning” (1 John 1.1)—namely, the life which had eternally been with the Father (1 John 1.2). It was because this life had been made manifest, that is, incarnated, that John and the other apostles had so seen and so heard, that they were enabled and empowered to testify and proclaim the word of life. And they had testified and had proclaimed, to the end that the fellowship the apostles enjoyed with the Father and the Son might be enlarged to include the Church to which the proclamation, and the letter, were addressed. The enlargement of this fellowship would accomplish nothing short of completing the joy the apostles had in Christ (1 John 1.3).
We must make no mistake, the mystery of divine fellowship, of koinonia, of the Church living in the love of God, even as the Son, the eternal word of life, lives in fellowship with the Father, is very much the theme of the epistles of John. The content of the Gospel which John and the other apostles proclaimed was that fellowship, and life, were to be found in none other than Jesus, himself the life (John 14.6).
Therefore, the life of the Church cannot be separated from her faith, and her faith is grounded both in the Scriptures which attest to the truth of Jesus Christ as the Son of God and the Living Word, and the testimony of eyewitnesses such as John, who had heard, seen, looked upon, and touched the very word of life which had been made manifest. When the Church so lives, and so believes, as to experience genuine fellowship with God, and with all believers, she enters into the matchless and ever increasing joy that is the very love of God.
John knew that the Incarnation did not stop short of the cross, but embraced it, and death, so that the sacrifice of Christ should be understood as solely and completely sufficient for our redemption. It is this knowledge of what Jesus did that ushers us into the surpassing joy of the love of God. And it is by incarnating, by living, this truth, that the Church helps others to receive the truth, enter her fellowship, and ever increase her joy in the Father and the Son.
Jesus came and manifested the joy and love that he knew from his eternal fellowship with the Father, and he invited his disciples into that fellowship. The Church he established, was birthed in that love and joy, and now lives, ministers, and grows incarnationally in the very same eternal fellowship/koinonia.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Tuesday, October 25, 2011
Jesus Transferred Authority and Responsibility to be Incarnational to His Church
What Did Jesus Do?
“All authority in haven and on earth has been given to me. [You] go therefore,
and make disciples of all nations.”
Matthew 28.18-19
We have taken a good long look at how John answered the question “What did Jesus do?” in his Gospel. Now we prepare to consider what the apostle said to the Church about what Jesus would do in her. A flesh and blood Savior, the Lamb of God, had been required to bear away the sins of the world (John 1.29); thus the Incarnation is the focus of the Fourth Gospel. That Savior established and commissioned a flesh a blood Church, his Body, and not some spiritualized, removed-from-the world convocation of saints, to continue his mission; thus the incarnational ministry of the Church is the focus of John’s letters.
It may seem a bit strange to be quoting the Gospel of Matthew to introduce a series of WDJDs which will look at the New Testament letters of John. Nevertheless, Christ’s transfer of his authority and power to his Church is important for us to keep in mind as we transition from our consideration of what the Fourth Gospel tells us about the Incarnation of the Word (i.e. the life of Jesus Christ), to what the author of that Gospel has to say to us by way of his letters to the Church, whose ministry has always been, and will always be, incarnational.
Even as the Word took on flesh and lived among us (John 1.14), so the Word, though ascended to heaven where he sits at the Father’s right hand (Hebrews 12.2), is still present and active in and through the Church in the world. In this dark and fallen world it has never been easy to live according to the Light and the Truth of God. The Word (Jesus) was opposed, persecuted, and, ultimately, crucified because the world wanted nothing to do with light and truth, preferring darkness and lies. In the same way, the Church has always, and will always, face tribulation; yet her Lord has, through his death and resurrection, overcome the world (John 16.33). And so the Church has, and will, endure and overcome the world’s persecution by the authority and power bestowed upon her by the Word.
The Son fully accepted from the Father the responsibility to be Light and Truth in and to the world. The Church, in receiving her Commission, accepted the responsibility to continue to bear the Light and the Truth in and to the world, faithfully to proclaim the Gospel throughout the ages, until the Son himself returns. The Church has no life, no ministry, other than that which is incarnational. Any other life and ministry is false. And this is the very concern which prompted John to write his letters to the Church. It was imperative that the Church know and distinguish between the Incarnation, and the authentically incarnational, and the false proclamation of the Gnostics which would lead the Church away from living in, and proclaiming the Light and the Truth.
As the Apostle John neared the end of his life, he was more concerned than ever that the Church should understand what it means, and what it requires, incarnationally, to represent the Incarnate Word. John’s letters were written to the Church called to live in the in the love of God. For, in the end, to be incarnational means to so love the world as to both live, and be willing to die, so that the Light and Truth of God will never perish, but rather accomplish all that the Father has desired. This is what the Church is called to do, because that’s what Jesus did.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
“All authority in haven and on earth has been given to me. [You] go therefore,
and make disciples of all nations.”
Matthew 28.18-19
We have taken a good long look at how John answered the question “What did Jesus do?” in his Gospel. Now we prepare to consider what the apostle said to the Church about what Jesus would do in her. A flesh and blood Savior, the Lamb of God, had been required to bear away the sins of the world (John 1.29); thus the Incarnation is the focus of the Fourth Gospel. That Savior established and commissioned a flesh a blood Church, his Body, and not some spiritualized, removed-from-the world convocation of saints, to continue his mission; thus the incarnational ministry of the Church is the focus of John’s letters.
It may seem a bit strange to be quoting the Gospel of Matthew to introduce a series of WDJDs which will look at the New Testament letters of John. Nevertheless, Christ’s transfer of his authority and power to his Church is important for us to keep in mind as we transition from our consideration of what the Fourth Gospel tells us about the Incarnation of the Word (i.e. the life of Jesus Christ), to what the author of that Gospel has to say to us by way of his letters to the Church, whose ministry has always been, and will always be, incarnational.
Even as the Word took on flesh and lived among us (John 1.14), so the Word, though ascended to heaven where he sits at the Father’s right hand (Hebrews 12.2), is still present and active in and through the Church in the world. In this dark and fallen world it has never been easy to live according to the Light and the Truth of God. The Word (Jesus) was opposed, persecuted, and, ultimately, crucified because the world wanted nothing to do with light and truth, preferring darkness and lies. In the same way, the Church has always, and will always, face tribulation; yet her Lord has, through his death and resurrection, overcome the world (John 16.33). And so the Church has, and will, endure and overcome the world’s persecution by the authority and power bestowed upon her by the Word.
The Son fully accepted from the Father the responsibility to be Light and Truth in and to the world. The Church, in receiving her Commission, accepted the responsibility to continue to bear the Light and the Truth in and to the world, faithfully to proclaim the Gospel throughout the ages, until the Son himself returns. The Church has no life, no ministry, other than that which is incarnational. Any other life and ministry is false. And this is the very concern which prompted John to write his letters to the Church. It was imperative that the Church know and distinguish between the Incarnation, and the authentically incarnational, and the false proclamation of the Gnostics which would lead the Church away from living in, and proclaiming the Light and the Truth.
As the Apostle John neared the end of his life, he was more concerned than ever that the Church should understand what it means, and what it requires, incarnationally, to represent the Incarnate Word. John’s letters were written to the Church called to live in the in the love of God. For, in the end, to be incarnational means to so love the world as to both live, and be willing to die, so that the Light and Truth of God will never perish, but rather accomplish all that the Father has desired. This is what the Church is called to do, because that’s what Jesus did.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Monday, October 24, 2011
Jesus Did Good
What Did Jesus Do?
He went about doing good…
Acts 10.38
Jesus came to proclaim the Gospel, call people to repentance, and announce the advent of the kingdom of God (Mark 1.14-15). But Christ’s ministry was more than just preaching the Good Word. As it turns out, James was right, faith without works is dead (James 2.17). The faith Jesus had, the faith which he imparted to his disciples, was definitely a living and active faith that coupled deeds with words. And, when it came to his deeds, Jesus did good.
Don’t get me wrong, I believe James overshot the mark when he asked if faith without works can save (James 2.14). The answer is an unequivocal “Yes!” Works contribute nothing to our salvation, which rests entirely with the grace of the Lord. But in a broken and fallen world oppressed by sin and death, there is a desperate need for faith to be living and active. Salvation is not the end point of our life in Christ, but rather its beginning. There is, as Paul implied in his second letter to Timothy, and as the author of Hebrews exhorts us, a race to be run. This race through life is not a quest to find faith and salvation. Rather it is a marathon we complete empowered by the knowledge of our salvation and the living out of our faith by doing what Jesus did—by doing good.
In case you are not sure we are supposed to be doing good to and for one another, as Jesus did good to and for us, recall these words spoken by the Lord to his disciples, “For I have given you an example, that you also should do just as I have done to you…If you know these things, blessed are you if you do them.” (John 13.15, 17) We have not been blessed to the end that we cling to our blessings, but rather that we may in turn go and be Christ’s instruments for the blessing of others.
During his time on earth Jesus clearly went about doing good. Yet, even though he is now seated at the right hand of the Father, the Son would still go about and do good, for the world continues to have great need of him. The way Jesus has gone about and done good since his ascension is in and through his followers individually, and corporately, in and through his Church.
Unfortunately, doing good has gotten something of a bad reputation. “Do-Gooders” are often thought of as bleeding hearts, liberals who tell other people what to do with their poverty, or naïve idealists. Some say that doing good is impractical, while others go so far as to say it is just about impossible. And, in this troubled world, cynics even sneer that no good deed goes unpunished. But consider the alternatives.
Those who are saved might choose to rejoice in their salvation, while seeking to effectively distance themselves from the world, to sit out life in the security of salvation while doing essentially nothing with their faith. Others might pursue the good, but on their own terms, in their own power. Alternately, one could, perversely, go about doing evil rather than good. Given these other options, it is clear that doing good is every Christian’s calling.
But, there are some significant qualifiers. All the good the Son did, he did in obedience and submission to the will of the Father, and in the power of the Holy Spirit. Believers desiring to do good must likewise obey and submit to the Father’s will, and rely on the Holy Spirit’s power and direction, or the good they seek to do will turn out to be something else entirely. It’s the name of Jesus we lift up as we do good, it’s the Father whom we glorify as we do good, and it is the Holy Spirit in us, and not our flesh, who accomplishes this good.
The call of discipleship, to deny one’s self, and take up one’s cross and follow Jesus, is a call to go about doing good. It is a call to do what Jesus did.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
He went about doing good…
Acts 10.38
Jesus came to proclaim the Gospel, call people to repentance, and announce the advent of the kingdom of God (Mark 1.14-15). But Christ’s ministry was more than just preaching the Good Word. As it turns out, James was right, faith without works is dead (James 2.17). The faith Jesus had, the faith which he imparted to his disciples, was definitely a living and active faith that coupled deeds with words. And, when it came to his deeds, Jesus did good.
Don’t get me wrong, I believe James overshot the mark when he asked if faith without works can save (James 2.14). The answer is an unequivocal “Yes!” Works contribute nothing to our salvation, which rests entirely with the grace of the Lord. But in a broken and fallen world oppressed by sin and death, there is a desperate need for faith to be living and active. Salvation is not the end point of our life in Christ, but rather its beginning. There is, as Paul implied in his second letter to Timothy, and as the author of Hebrews exhorts us, a race to be run. This race through life is not a quest to find faith and salvation. Rather it is a marathon we complete empowered by the knowledge of our salvation and the living out of our faith by doing what Jesus did—by doing good.
In case you are not sure we are supposed to be doing good to and for one another, as Jesus did good to and for us, recall these words spoken by the Lord to his disciples, “For I have given you an example, that you also should do just as I have done to you…If you know these things, blessed are you if you do them.” (John 13.15, 17) We have not been blessed to the end that we cling to our blessings, but rather that we may in turn go and be Christ’s instruments for the blessing of others.
During his time on earth Jesus clearly went about doing good. Yet, even though he is now seated at the right hand of the Father, the Son would still go about and do good, for the world continues to have great need of him. The way Jesus has gone about and done good since his ascension is in and through his followers individually, and corporately, in and through his Church.
Unfortunately, doing good has gotten something of a bad reputation. “Do-Gooders” are often thought of as bleeding hearts, liberals who tell other people what to do with their poverty, or naïve idealists. Some say that doing good is impractical, while others go so far as to say it is just about impossible. And, in this troubled world, cynics even sneer that no good deed goes unpunished. But consider the alternatives.
Those who are saved might choose to rejoice in their salvation, while seeking to effectively distance themselves from the world, to sit out life in the security of salvation while doing essentially nothing with their faith. Others might pursue the good, but on their own terms, in their own power. Alternately, one could, perversely, go about doing evil rather than good. Given these other options, it is clear that doing good is every Christian’s calling.
But, there are some significant qualifiers. All the good the Son did, he did in obedience and submission to the will of the Father, and in the power of the Holy Spirit. Believers desiring to do good must likewise obey and submit to the Father’s will, and rely on the Holy Spirit’s power and direction, or the good they seek to do will turn out to be something else entirely. It’s the name of Jesus we lift up as we do good, it’s the Father whom we glorify as we do good, and it is the Holy Spirit in us, and not our flesh, who accomplishes this good.
The call of discipleship, to deny one’s self, and take up one’s cross and follow Jesus, is a call to go about doing good. It is a call to do what Jesus did.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Monday, October 17, 2011
Jesus Built His Church
What Did Jesus Do?
“…I will build my church…”
Matthew 16.18
Much is made, and rightly so, of the confession of Peter in Matthew 16.16, which in turn prompted the Lord’s declaration that the impetuous, and inspired, fisherman was to be the rock upon whom Christ would found and build his church. To me, it seems high time to give some more consideration to what Jesus meant, and means, when he talks about “his church.”
The Greek word employed in the New Testament which is translated as “church” is ekklesia, which means literally, “the called out ones.” I believe much of the Body of Christ today has either forgotten, or perhaps never really known, the nature of her called-outness, to create a novel, but helpful term. By “called out” the Church must grasp the radical nature of her inception and her life. Radical here is to be understood as foundational, fundamental, essential, and intrinsic.
Christ established his Church to be an out of this world organism. By the presence and power of the Holy Spirit, the Church is to think, speak, and act in direct and utter contrast to the way the world thinks, speaks, and acts. Yet, it was never the Lord’s intention to remove his Church from the world, but rather to have his Church insistently and vigorously encounter and engage the world from her out of the world perspective. Essentially, the Church, both on the level of her individual members, and corporately, was and is to manifest to and for the world a whole new way of life, of being human. The life of the Church is lived by loving the Father with her whole being, completely submitting to the Son’s Lordship, and totally in the power of the Holy Spirit. This is life so different from life lived under the control of the world, the flesh, and the devil as to be, thoroughly alien.
You see, though Jesus established his Church by calling her out of the world, he also gave his Church her singular commission to “go into the world.” (see Matthew 28.18-20 and Acts 1.8) Thus, the Church must understand both the radical nature of her creation, and the missionary nature of her calling. In fact, a church or denomination that fails to understand that it has been radically called out in order to be sent in knows neither its true origin nor its true mission.
Wherever and whenever the Church has been true to her origin and her mission, she has flourished, even in the face of opposition and bitter persecution. But, when the Church loses or compromises her true self she languishes, and recedes into irrelevancy. This is largely the case with the Church in North America at this juncture in the Twenty-first Century. Part of the body of Christ, in touch with the radical called out foundation, stands apart from, and in judgment of, the world. Yet this part of the Body seems to have forgotten the sent in mission, and seeks to avoid encountering and engaging the world. Another part of the Body, embracing the sent in mission, has forgotten, or, in some cases, intentionally abandoned, the radical called out foundation, and become so worldly as to effectively refute the Son’s lordship. Thus, many churches make lost sinners feel unwelcome, while many others welcome lost sinners but leave them as lost in the church as out.
The good news is that there are a growing number of congregations which are coming to a fuller understanding of their radical called out foundation, and their singular sent in mission. These are churches which place a high value on coming together for deep, powerful, and sincere worship on the Lord’s Day, and are committed to going out to fulfill the Great Commission when worship ends. These churches recognize that it is in true worship and mission alone that the Church, the Body of Christ, is built up.
Remember, this is what Jesus did: he came into the world to build his Church.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
“…I will build my church…”
Matthew 16.18
Much is made, and rightly so, of the confession of Peter in Matthew 16.16, which in turn prompted the Lord’s declaration that the impetuous, and inspired, fisherman was to be the rock upon whom Christ would found and build his church. To me, it seems high time to give some more consideration to what Jesus meant, and means, when he talks about “his church.”
The Greek word employed in the New Testament which is translated as “church” is ekklesia, which means literally, “the called out ones.” I believe much of the Body of Christ today has either forgotten, or perhaps never really known, the nature of her called-outness, to create a novel, but helpful term. By “called out” the Church must grasp the radical nature of her inception and her life. Radical here is to be understood as foundational, fundamental, essential, and intrinsic.
Christ established his Church to be an out of this world organism. By the presence and power of the Holy Spirit, the Church is to think, speak, and act in direct and utter contrast to the way the world thinks, speaks, and acts. Yet, it was never the Lord’s intention to remove his Church from the world, but rather to have his Church insistently and vigorously encounter and engage the world from her out of the world perspective. Essentially, the Church, both on the level of her individual members, and corporately, was and is to manifest to and for the world a whole new way of life, of being human. The life of the Church is lived by loving the Father with her whole being, completely submitting to the Son’s Lordship, and totally in the power of the Holy Spirit. This is life so different from life lived under the control of the world, the flesh, and the devil as to be, thoroughly alien.
You see, though Jesus established his Church by calling her out of the world, he also gave his Church her singular commission to “go into the world.” (see Matthew 28.18-20 and Acts 1.8) Thus, the Church must understand both the radical nature of her creation, and the missionary nature of her calling. In fact, a church or denomination that fails to understand that it has been radically called out in order to be sent in knows neither its true origin nor its true mission.
Wherever and whenever the Church has been true to her origin and her mission, she has flourished, even in the face of opposition and bitter persecution. But, when the Church loses or compromises her true self she languishes, and recedes into irrelevancy. This is largely the case with the Church in North America at this juncture in the Twenty-first Century. Part of the body of Christ, in touch with the radical called out foundation, stands apart from, and in judgment of, the world. Yet this part of the Body seems to have forgotten the sent in mission, and seeks to avoid encountering and engaging the world. Another part of the Body, embracing the sent in mission, has forgotten, or, in some cases, intentionally abandoned, the radical called out foundation, and become so worldly as to effectively refute the Son’s lordship. Thus, many churches make lost sinners feel unwelcome, while many others welcome lost sinners but leave them as lost in the church as out.
The good news is that there are a growing number of congregations which are coming to a fuller understanding of their radical called out foundation, and their singular sent in mission. These are churches which place a high value on coming together for deep, powerful, and sincere worship on the Lord’s Day, and are committed to going out to fulfill the Great Commission when worship ends. These churches recognize that it is in true worship and mission alone that the Church, the Body of Christ, is built up.
Remember, this is what Jesus did: he came into the world to build his Church.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Jesus Did More Than We Can Know, For Now
What Did Jesus Do?
Now there are also many other things that Jesus did…
John 21.25
John freely admitted that his Gospel was not comprehensive or all-inclusive, yet there was enough in it for readers to come to believe that, “Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20.30-31) In other words, John doesn’t tell us all there is to know about Jesus, but he tells us enough to get us to the place where we will be able to hear, as they say, the rest of the story. The plain and simple truth is, Jesus did more than we can know, for now.
Please don’t think John a slacker for not writing a second or third volume to complete the task of telling us all about Jesus. John well understood that the whole story of Jesus is immense. In fact, even if the whole world was turned into a library devoted to subject of Jesus and what he did, it would not be big enough to hold all the books that would have to be written (John 21.25). Considering that the story of the Son of God spans from eternity past all the way through eternity future, it’s obvious, isn’t it, that all of history is not big enough to compass the telling of the tale.
The good news, that is the gospel, is that the Father has gone to great lengths, even to the sacrifice of his Son on the cross, to reveal that part of the story of Jesus sufficient for our salvation, or, as John put it, for us to have life in his name. Yes, the Son did more than we can know for now, but what we can now know is what the Father requires for our salvation: that Jesus is his Son, and that he died for the remission of our sins. This part of the story the Father graciously and freely gives us now.
Like Paul, now we know in part, with the assurance that there is a coming day when we shall know fully (1 Corinthians 13.12). And here’s the thing, as we have now come to the close of John’s Gospel, the rest of the story is still being written and as Christ’s disciples we are part of it! You see, though Jesus is indeed seated this very moment at the Father’s right hand in heaven (see Ephesians 1.20; Matthew 26.64), he is also most certainly present in the world both in his Church, and in each and every believer, by virtue of the work of the Holy Spirit. For the Church is Christ’s Body in the world; none but the Lord Jesus animates and directs her life, her worship, her work. And all believers have been crucified with Christ, so that it is no longer we who live, but Christ who lives in us (Galatians 2.20).
As I see it, the Father has given us his Word, the Bible, and we are to read that part of the story thus far revealed, so that we may believe and have life in Jesus’ name, and learn from it every day what Jesus, the Son, did. Then, in that belief and that knowledge, we should submit each day to whatever the Lord wills to do in and through us. What better question to ask than, “What did Jesus do?” as we begin the day in the Word? Then, informed by the Word as we prepare to go out into the world, a second question should direct and motivate us, “What WILL Jesus do today, in and through me?” Finally, at the close of each day, we would do well to reflect, asking, “What DID Jesus do today?” For, as the story is still being written, it is certain that Jesus is still doing!
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Now there are also many other things that Jesus did…
John 21.25
John freely admitted that his Gospel was not comprehensive or all-inclusive, yet there was enough in it for readers to come to believe that, “Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20.30-31) In other words, John doesn’t tell us all there is to know about Jesus, but he tells us enough to get us to the place where we will be able to hear, as they say, the rest of the story. The plain and simple truth is, Jesus did more than we can know, for now.
Please don’t think John a slacker for not writing a second or third volume to complete the task of telling us all about Jesus. John well understood that the whole story of Jesus is immense. In fact, even if the whole world was turned into a library devoted to subject of Jesus and what he did, it would not be big enough to hold all the books that would have to be written (John 21.25). Considering that the story of the Son of God spans from eternity past all the way through eternity future, it’s obvious, isn’t it, that all of history is not big enough to compass the telling of the tale.
The good news, that is the gospel, is that the Father has gone to great lengths, even to the sacrifice of his Son on the cross, to reveal that part of the story of Jesus sufficient for our salvation, or, as John put it, for us to have life in his name. Yes, the Son did more than we can know for now, but what we can now know is what the Father requires for our salvation: that Jesus is his Son, and that he died for the remission of our sins. This part of the story the Father graciously and freely gives us now.
Like Paul, now we know in part, with the assurance that there is a coming day when we shall know fully (1 Corinthians 13.12). And here’s the thing, as we have now come to the close of John’s Gospel, the rest of the story is still being written and as Christ’s disciples we are part of it! You see, though Jesus is indeed seated this very moment at the Father’s right hand in heaven (see Ephesians 1.20; Matthew 26.64), he is also most certainly present in the world both in his Church, and in each and every believer, by virtue of the work of the Holy Spirit. For the Church is Christ’s Body in the world; none but the Lord Jesus animates and directs her life, her worship, her work. And all believers have been crucified with Christ, so that it is no longer we who live, but Christ who lives in us (Galatians 2.20).
As I see it, the Father has given us his Word, the Bible, and we are to read that part of the story thus far revealed, so that we may believe and have life in Jesus’ name, and learn from it every day what Jesus, the Son, did. Then, in that belief and that knowledge, we should submit each day to whatever the Lord wills to do in and through us. What better question to ask than, “What did Jesus do?” as we begin the day in the Word? Then, informed by the Word as we prepare to go out into the world, a second question should direct and motivate us, “What WILL Jesus do today, in and through me?” Finally, at the close of each day, we would do well to reflect, asking, “What DID Jesus do today?” For, as the story is still being written, it is certain that Jesus is still doing!
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Friday, October 14, 2011
Jesus Took Responsibility for the Life and Death of His Disciples
What Did Jesus Do?
“If it is my will that he remain…what is that to you? Follow me!”
John 21.22
The Lord, having deconstructed Peter’s denial, restored him to apostleship, charged him with the care of His flock (John 21.15-19; see WDJD for 10/3/11), and warned him about the God glorifying manner of the death that awaited him. Peter’s immediate response, and we all know Peter was always quick to respond, was to express concern for one of Christ’s little lambs—“the disciple whom Jesus loved” (the author of the Fourth Gospel, John, the younger brother of James)—“Lord, what about his man?” (John 21.21) Though the text is not explicit as to Peter’s motive in inquiring about John’s fate, I would credit him with desiring that the youngest of the Twelve should not have to suffer the same awful death that Jesus had just told Peter he would one day face.
Whether or not Peter is deserving of such credit, it is clear that the Lord assumed full responsibility for the life and death of his disciples, “If it is my will that he (John) remain until I come, what is that to you? Follow me!” Jesus let Peter know that, just as he called Peter, so too had he called John. In the same way, John’s life and death were the Lord’s responsibility. Peter’s sole focus was to be on one thing, and one thing alone: following Jesus.
This is not to say that disciples, whether we are talking about the First Century, or the Twenty-first, should ever ignore one another. Rather, as Christ’s calling of a disciple is a strictly personal matter, the working out of that calling, the manner of an individual disciple’s life, and death, ultimately lie in the hands of Jesus. Certainly, we must so remember our brothers and sisters in prayer that we continually ask that the Lord’s will be done in their lives; but we should never forget that our calling is our calling, and their calling is their calling. And, again, the responsibility for every disciple’s calling, our life and our death, is the Lord’s.
The work of discipling others, then, is not so much a matter of directing their course as it is helping others so to grow in the knowledge and love of Jesus, and of the Scriptures, as to themselves discern and follow the course the Lord alone determines for them. This is the work of feeding and tending the sheep who follow, not us, but Jesus, the Good Shepherd. We may, indeed, we certainly should, share in our common life in Christ. Consider the following New Testament passages which instruct disciples to be involved in “one anothering,”: “love one another” (John 13.34), “instruct one another” (Romans 15.14), “care for one another” (1 Corinthians 12.25), “comfort one another” (2 Corinthians 13.11), “serve one another” (Galatians 5.13), “submit to one another” (Ephesians 5.21), “teach and admonish one another” (Colossians 3.16) “encourage one another” (1 Thessalonians 4.18), “exhort one another” (Hebrews 3.13), “stir one another up to good works” (Hebrews 10.24), “confess to and pray for one another” (James 5.16). Clearly, the Bible urges us to share a mutual concern for our brothers and sisters in Christ.
Still, to follow Jesus means that each of us must carry our own cross, walk our own walk, and ultimately stand alone in accountability before the Lord. Yet, we may carry our cross, walk our walk, and persevere to the end of our race (2 Timothy 4.7), in full assurance and hope, knowing that Jesus Christ himself takes responsibility for the life and death, and resurrection to eternal life, of each and every one of his disciples.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
“If it is my will that he remain…what is that to you? Follow me!”
John 21.22
The Lord, having deconstructed Peter’s denial, restored him to apostleship, charged him with the care of His flock (John 21.15-19; see WDJD for 10/3/11), and warned him about the God glorifying manner of the death that awaited him. Peter’s immediate response, and we all know Peter was always quick to respond, was to express concern for one of Christ’s little lambs—“the disciple whom Jesus loved” (the author of the Fourth Gospel, John, the younger brother of James)—“Lord, what about his man?” (John 21.21) Though the text is not explicit as to Peter’s motive in inquiring about John’s fate, I would credit him with desiring that the youngest of the Twelve should not have to suffer the same awful death that Jesus had just told Peter he would one day face.
Whether or not Peter is deserving of such credit, it is clear that the Lord assumed full responsibility for the life and death of his disciples, “If it is my will that he (John) remain until I come, what is that to you? Follow me!” Jesus let Peter know that, just as he called Peter, so too had he called John. In the same way, John’s life and death were the Lord’s responsibility. Peter’s sole focus was to be on one thing, and one thing alone: following Jesus.
This is not to say that disciples, whether we are talking about the First Century, or the Twenty-first, should ever ignore one another. Rather, as Christ’s calling of a disciple is a strictly personal matter, the working out of that calling, the manner of an individual disciple’s life, and death, ultimately lie in the hands of Jesus. Certainly, we must so remember our brothers and sisters in prayer that we continually ask that the Lord’s will be done in their lives; but we should never forget that our calling is our calling, and their calling is their calling. And, again, the responsibility for every disciple’s calling, our life and our death, is the Lord’s.
The work of discipling others, then, is not so much a matter of directing their course as it is helping others so to grow in the knowledge and love of Jesus, and of the Scriptures, as to themselves discern and follow the course the Lord alone determines for them. This is the work of feeding and tending the sheep who follow, not us, but Jesus, the Good Shepherd. We may, indeed, we certainly should, share in our common life in Christ. Consider the following New Testament passages which instruct disciples to be involved in “one anothering,”: “love one another” (John 13.34), “instruct one another” (Romans 15.14), “care for one another” (1 Corinthians 12.25), “comfort one another” (2 Corinthians 13.11), “serve one another” (Galatians 5.13), “submit to one another” (Ephesians 5.21), “teach and admonish one another” (Colossians 3.16) “encourage one another” (1 Thessalonians 4.18), “exhort one another” (Hebrews 3.13), “stir one another up to good works” (Hebrews 10.24), “confess to and pray for one another” (James 5.16). Clearly, the Bible urges us to share a mutual concern for our brothers and sisters in Christ.
Still, to follow Jesus means that each of us must carry our own cross, walk our own walk, and ultimately stand alone in accountability before the Lord. Yet, we may carry our cross, walk our walk, and persevere to the end of our race (2 Timothy 4.7), in full assurance and hope, knowing that Jesus Christ himself takes responsibility for the life and death, and resurrection to eternal life, of each and every one of his disciples.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
Monday, October 3, 2011
Jesus Deconstructed Denial
What Did Jesus Do?
“Do you love me?” and he (Peter) said to him,
“Lord, you know everything; you know that I love you.”
Jesus said to him, “Feed my sheep.”
John 21.17
I have trouble imagining anything to match the strength of Peter’s declaration that, “Even if I must die with you, I will not DENY you” (Matthew 26.35)—other than the vehemence of his thrice repeated denial! (Matthew 26.69-74) Little wonder at the bitterness that swept over the apostle when the realization of what he had done broke upon him with the crowing of the rooster (Matthew 26.75). How could Peter ever shake the stark and convicting reality that, when it mattered most, he was no disciple at all, much less the sure and sturdy rock upon whom Christ would build his Church, but rather a flat-out denier of the Lord?
I’m not sure, but, broken and bitter, filled with self-recrimination as he was, Peter may have been considering simply returning to his old life as a fisherman of Galilee. If he had had such a thought in mind, a night of fruitless fishing might well have caused him to see himself as a failure in his former vocation, as well as in the one Jesus had called him to. To tell you the truth, I feel sorry for the Peter of John 18.27-21.7. But then, on the shore of the Sea of Tiberias, Jesus deconstructed Peter’s denial, by giving his disciple three opportunities to affirm his love for the Lord.
The truth is, Jesus is not about to let any of his followers who stumble and fall, or who even desert and deny, to abide forever in bitterness, regret, and sorrow. While the Devil loves to tell Christians that we are no better than our latest moral or spiritual failure, Jesus ever and again comes to his own to both reassure us, and give us opportunities to demonstrate, that we are who he calls us to be, who the Holy Spirit empowers us to be, and who the Father has ordained us to be. This is grace, sweet and powerful enough to deconstruct our most bitter falling and failing, and to build us up anew in faith, hope, and love.
And this is not restricted to individual disciples. The same process of renewal and revitalization can and does restore broken families, foundering congregations and fellowships of faith, and even the Church Catholic (see the Reformation and the Great Awakening for vast restorative and re-constructing movements of the Holy Spirit in the Body of Christ).
There are at least two lessons I believe we need to take from this passage: 1) When we come up short, when we stumble, when we fall away (And we all sin and fall short; see Romans 3.23)), we need to recall the deconstruction of Peter’s denial and his restoration, and be assured that Jesus is not going to reject us or cut us lose. Rather, the Lord has promised to abide with us, and abide with us on our worst days as disciples as well as our best, and to again and again renew, revive, and restore us. 2) Christ expects, actually commands, that we are to love one another, and extend such grace and mercy to each other that, when a brother or sister pulls a “Peter” and denies, defames, or disappoints, we refuse to focus on their fallings, or to allow them to define themselves by their failing, and instead affirm that they remain precious in the Father’s eyes, highly valued by the Son, favored by the Holy Spirit, and that we cherish them as an important and beloved member of the Body of Christ. That’s what Jesus did when he deconstructed Peter’s denial, and directed him to feed and care for the Lord’s flock.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
“Do you love me?” and he (Peter) said to him,
“Lord, you know everything; you know that I love you.”
Jesus said to him, “Feed my sheep.”
John 21.17
I have trouble imagining anything to match the strength of Peter’s declaration that, “Even if I must die with you, I will not DENY you” (Matthew 26.35)—other than the vehemence of his thrice repeated denial! (Matthew 26.69-74) Little wonder at the bitterness that swept over the apostle when the realization of what he had done broke upon him with the crowing of the rooster (Matthew 26.75). How could Peter ever shake the stark and convicting reality that, when it mattered most, he was no disciple at all, much less the sure and sturdy rock upon whom Christ would build his Church, but rather a flat-out denier of the Lord?
I’m not sure, but, broken and bitter, filled with self-recrimination as he was, Peter may have been considering simply returning to his old life as a fisherman of Galilee. If he had had such a thought in mind, a night of fruitless fishing might well have caused him to see himself as a failure in his former vocation, as well as in the one Jesus had called him to. To tell you the truth, I feel sorry for the Peter of John 18.27-21.7. But then, on the shore of the Sea of Tiberias, Jesus deconstructed Peter’s denial, by giving his disciple three opportunities to affirm his love for the Lord.
The truth is, Jesus is not about to let any of his followers who stumble and fall, or who even desert and deny, to abide forever in bitterness, regret, and sorrow. While the Devil loves to tell Christians that we are no better than our latest moral or spiritual failure, Jesus ever and again comes to his own to both reassure us, and give us opportunities to demonstrate, that we are who he calls us to be, who the Holy Spirit empowers us to be, and who the Father has ordained us to be. This is grace, sweet and powerful enough to deconstruct our most bitter falling and failing, and to build us up anew in faith, hope, and love.
And this is not restricted to individual disciples. The same process of renewal and revitalization can and does restore broken families, foundering congregations and fellowships of faith, and even the Church Catholic (see the Reformation and the Great Awakening for vast restorative and re-constructing movements of the Holy Spirit in the Body of Christ).
There are at least two lessons I believe we need to take from this passage: 1) When we come up short, when we stumble, when we fall away (And we all sin and fall short; see Romans 3.23)), we need to recall the deconstruction of Peter’s denial and his restoration, and be assured that Jesus is not going to reject us or cut us lose. Rather, the Lord has promised to abide with us, and abide with us on our worst days as disciples as well as our best, and to again and again renew, revive, and restore us. 2) Christ expects, actually commands, that we are to love one another, and extend such grace and mercy to each other that, when a brother or sister pulls a “Peter” and denies, defames, or disappoints, we refuse to focus on their fallings, or to allow them to define themselves by their failing, and instead affirm that they remain precious in the Father’s eyes, highly valued by the Son, favored by the Holy Spirit, and that we cherish them as an important and beloved member of the Body of Christ. That’s what Jesus did when he deconstructed Peter’s denial, and directed him to feed and care for the Lord’s flock.
S.D.G.
Jim
www.jimwilkenministries.org
Marion, NC
PS 37.4
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