Bible Snapshots

The Gospel of John’s overarching theme appears to - He is the Son of God! With the express purpose to demonstrate Jesus as the source of eternal life. John does this by announcing that God's Word, which brought all things into being, became flesh in Jesus of Nazareth. That during his ministry, Jesus reveals the power of God by performing seven miraculous signs, including turning water into wine, healing the sick, and raising the dead.

Many would argue that this theme is succinctly recorded in John 3:16 “For God loved the world so much that he gave his only Son, so that every one who believes in him shall not be lost, but should have eternal life.” J B Phillips

Martin Luther famously said of John 3:16, “it is the Bible in miniature.”

All great theologians have had their favourite texts; but this has been called "Everybody's text." Herein for every simple heart is the very essence of the gospel. This text tells us certain great things.

• It tells us that the initiative in all salvation lies with God. 
• It tells us that the mainspring of God's being is love.
• It tells us of the width of the love of God.

As Augustine put it: "God loves each one of us as if there was only one of us to love.”

Father, I believe that you gave Jesus to save me from my sins. I confess that I cannot fully understand that love, but I thank you and praise you with all of my heart. Please forgive me when my life does not reflect your loving evaluation of my worth. Give me the strength to believe what you say about me and what you have done for me. I place my full trust in your love to continue its transformational work of redemption in me. Thank you that you are making me better than I am right now. Thank you even more for ransoming me from my sin and giving me life with you. In Jesus' name. Amen.

Bible Snapshots

We next come to Luke's gospel with a suggested theme - He is a friend of sinners.  Luke is distinctly different from both Mark and Matthew in that it is suggested that Luke’s Gospel is mainly written for a gentile audience. It is further suggested that the main focus of Luke's Gospel is the nature of the salvation that Jesus Christ provides. Because Jesus encounters a wide variety of people in Luke, this Gospel offers a glimpse into the different facets of salvation–its spiritual, physical, and social dimensions.

Reflecting on the Gospel of Luke, Scottish Theologian William Barclay suggests, that within its pages, “Jesus promised his disciples three things—that they would be completely fearless, absurdly happy, and in constant trouble.”

Luke pays special attention to the theme of Jesus' mercy. In fact, in his narration we find some episodes that highlight the merciful love of God in Christ, who said that he had come to call, not the just, but sinners (cf. Lk 5:32) Luke particularly frames this message by referring to Jesus as the Son of Man.

Jesus is called the Son of Man for at least three reasons. Firstly the title Son of Man reveals Christ’s humanity, secondly his humility, thirdly his deity, in that Jesus is the supreme example of all that God intended humankind to be, the embodiment of truth and grace

Classic of this teaching is Luke’s telling of the Zacchaeus incident. Jesus has come "to seek out and to save the lost". To his follow-Jews, Zacchaeus is a traitor and, in their words, a sinner. Yet he is the man whom Jesus chooses to be his host during his stay in Jericho. What does this say about Jesus? About his ministry? About his priorities? Do I share these or am I among the naysayers and critics?

Perhaps as we consider the Son of Man who came to save the lost, we should  pray, Lord, I am often like Zacchaeus, making huge efforts to catch a glimpse of you, only to find that you are waiting for me, calling me by name, inviting yourself into my heart. Once I am with you, I find happiness in putting things right, ordering my life, finding the springs of generosity and justice that have been stifled by old habits. Jesus, as I meditate on the story of Zacchaeus, you look at me as you looked at him. You call me by name, and invite me to join you. You do not make demands, but in your company I want to change something in myself, and to offer it to you. I seek you Mercy, Amen.

Bible Snapshots

In Mark’s Gospel, a suggested overriding sentence to describe the narrative could be - His wonderful works prove Him. 

Scholars suggest that Mark’s Gospel is the earliest record to find its way into the cannon of scripture. It is the shortest gospel, and unlike Matthew or Luke has no reference to the nativity. Some have suggested that Mark’s gospel is really about the death of Jesus. It's a passion narrative with an extended introduction, some people would say. Mark tells the story by thinking about the death and letting all the events that lead up to that death move toward it and through it.

So is the sentence - His wonderful works prove him - a fitting description.  An analysis of the gospel determines that Mark emphasises Jesus’s deeds over his words (as compared to the other Gospels). With Miracle stories taking up a greater part of the total book and are told in greater detail. As a consequence Jesus’s teaching takes up a less of the total book and is told in less detail.

Perhaps this is why many suggest that Mark's gospel message can be summed up in one verse, “For the Son of Man came not to be served but to serve” (Mark 10:45).

Many titles of the Lord include the word servant - servant king, servant Messiah, servant Lord. This is one of Jesus' deepest identities - he is among us as one who serves. Watch him in the gospel teaching his disciples to be like him, one who serves others in love. He teaches this to each of us in prayer.  

Being a servant or slave seems repulsive to the modern mind. In quiet prayer today may we  think of how we might give quiet, unrecognised or unrewarded service to those around us not announcing it or seeking recognition.

So let us learn how to serve

And in our lives enthrone Him

Each other's needs to prefer

For it is Christ we're serving

This is our God, The Servant King

He calls us now to follow Him

To bring our lives as a daily offering

Of worship to The Servant King. Amen

Graham Kendrick

Bible Snapshots

We leave idioms that originate from scripture and look at the bible through a series of statements that seem to summarise what various books of the bible are saying.

We start with Matthew - in this gospel, in a simple yet profound way it declares that “The Messiah is here!” As we read Matthew’s narrative we become aware that, not only do we see Jesus Christ revealed as Israel's King and Messiah, but His coming to earth as God in the flesh reminding us of His deep love for us. In the gospel’s conclusion we are assured that now resurrected and ascended, the Lord Jesus will always be with us, even to the end of time.

In Summary, within Matthew we find Jesus the Messiah proclaiming God’s continuing righteous reign in his words of blessing and deeds of healing. Jesus calls his followers to experience God’s mercy anew, constitutes them as a new community of faith, and then, as crucified and resurrected Messiah, claims all power and authority as he commissions these disciples for mission. 

However, biblical scholars such as N T Wright warn us of misinterpreting the Gospel of Matthew when he says, “In Matthew’s gospel, Jesus’s sayings in the other gospels about the “kingdom of God” are rendered as “kingdom of heaven”; since many read Matthew first, when they find Jesus talking about “entering the kingdom of heaven,” they have their assumptions confirmed and suppose that he is indeed talking about how to go to heaven when you die, which is certainly not what either Jesus or Matthew had in mind. Many mental pictures have grown up around this and are now assumed to be what the Bible teaches or what Christians believe.”

So what is the kingdom of heaven in Matthew’s context. Our friend Fred Beuchner has some helpful words, “The Kingdom Heaven is not a place, of course, but a condition. Kingship might be a better word. "Thy kingdom come, thy will be done," Jesus prayed. The two are in apposition.

Insofar as here and there, and now and then, God's kingly will is being done in various odd ways among us even at this moment, the Kingdom has come already.”

At the end of the Beatitudes, Jesus also references the kingdom of heaven. This time He says, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matt. 5:10) Notice the present tense. 

If the kingdom of Heaven is where God is, well might we pray.

Be still, for the presence of the Lord,

The holy One, is here;

Come bow before him now

With reverence and fear

In him no sin is found

We stand on holy ground.

Be still, for the presence of the Lord,

The holy One, is here. Amen

Sayings

Throw the first stone is defined as to be the first to make an accusation and often used to emphasise that a potential critic is not wholly blameless. However, it comes from a non-accusational encounter Jesus had with an adulterous women. 

According to the Gospel of John, the Pharisees, in an attempt to discredit Jesus, brought a woman charged with adultery before him. Then they reminded Jesus that adultery was punishable by stoning under Mosaic law and challenged him to judge the woman so that they might then accuse him of disobeying the law. Jesus thought for a moment and then replied, “He that is without sin among you, let him cast the first stone at her.” The people crowded around him were so touched by their own consciences that they departed. When Jesus found himself alone with the woman, he asked her who were her accusers. She replied, “No man, lord.” Jesus then said, “Neither do I condemn thee: go and sin no more.”

This story often invites people to heap criticism on the Pharisees; we too can become critical, judgemental and superior just as we notice these traits in the Pharisees. 'Don't look out', Jesus says, 'look in'. Perhaps we need to look in to our hearts and become aware of our own need for forgiveness.

Jesus is the one who never condemns, even when we are most condemnatory of us. The look of Jesus to this condemned woman saved her - the look of divine and everlasting love. In prayer we can bring all the shame and guilt of our lives to this story of forgiveness and hear words spoken to each of us - ‘I do not condemn you.’

Father God, thank You for the forgiveness you give and that there is no condemnation to those that are in Christ Jesus. I confess that there are times when I have been critical of others, forgetting that my own faults. Lord, I want to live a life that is pleasing to You. I pray that Your new-life within may display the grace and love of the Lord Jesus towards others, in the same way that You show Your grace and love towards me. In Jesus' name I pray, AMEN

Sayings

“O ye, of little faith” This is the rebuke levelled at the disciples of Christ, when seeming to doubt his divinity. The phrase is also more widely used to describe any Christian doubter. In a secular setting it may be intended as a humorous jibe when doubting someone's abilities.

“O you of little faith . . .” The words run through the Gospel of Matthew as a kind of refrain, reminding us of the disciples’ wavering trust. And perhaps of our own. Four times, we hear this rebuke cushioned with tenderness, this tenderness steeled with rebuke.

1. Do you think see, disciples, how God feeds the ravens and robes the lilies? And “will he not much more clothe you, O you of little faith?” (Matthew 6:30).

2. Winds may blow and waves may rise on the fickle Sea of Galilee, but I will be with you — I, the storm-stilling Son of God. So “why are you afraid, O you of little faith?” (Matthew 8:26).

3. Every wave will hold your feet if you only keep your eyes on me, Peter. But “O you of little faith, why did you doubt?” (Matthew 14:31).

4. Do you remember, my twelve, how I fed thousands from a few leftover loaves? Then “O you of little faith, why are you discussing among yourselves the fact that you have no bread?” (Matthew 16:8).

Why such tenderness in this rebuke? Because the disciples faith, though small, was genuine. Why such rebuke in this tenderness? Because their faith, though genuine, was smaller than it should have been. And perhaps so too is ours.

What is it that belittles our faith. One day John Wesley was walking with a troubled man who expressed his doubt as to the goodness of God. He said, “I do not know what I shall do with all this worry and trouble.”

At the same moment Wesley saw a cow looking over a stone wall. “Do you know,” asked Wesley, “why that cow is looking over the wall?”

“No,” said the man who was worried.

Wesley said, “The cow is looking over the wall because she cannot see through it. That is what you must do with your wall of trouble—look over it and avoid it.”

Dearest Lord, even Your wisest disciples needed strength to fortify their faith. I pray for the same strength, so that my faith in You may never waver. Increase my faith so that I may share it with others who may need to be shepherded back to You. Amen

Sayings

"Live by the sword, die by the sword" is a proverb in the form of a parallel phrase, derived from the Gospel of Matthew 26:52: expressed poetically in the Authorised version as "Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.”

According the Eugene Peterson’s Paraphrase the idiom is placed in the context of more teaching by Jesus just as he is being arrested. “Jesus said, “Put your sword back where it belongs. All who use swords are destroyed by swords. Don’t you realise that I am able right now to call to my Father, and twelve companies—more, if I want them—of fighting angels would be here, battle-ready? But if I did that, how would the Scriptures come true that say this is the way it has to be?”

Jesus is not interested in an armed conflict in this moment. According to Luke, Christ immediately heals the servant's ear (Luke 22:51). Jesus rebukes Peter for trying to use violence to stop what is meant by God to happen in this moment. 

Some have pointed to Jesus' words here as a reason to never take up arms in conflict. That is reading too much into this event. He does not tell Peter to throw the sword away, but to put it back into its sheath. We know from John's account that Jesus told his arresters to let His disciples go (John 18:8). In that context, Jesus seems likely to mean that He does not wish for Peter to die by the sword tonight in a foolish attempt to save Him. Christ, Himself, does not need to be protected by an earthly sword (John 18:36). 

Jesus will go on to say that He does not need to be defended from what is happening because, ultimately, this is the reason He has come. Remember that earlier Jesus said, “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.”

I wonder, If it was a criminal offence to be a Christian, would there be enough evidence to convict me? Would they identify me by these traits: merciful, poor in spirit, pure in heart, lover of peace, persecuted for the sake of righteousness?

Lord, lighten the loads of your peacemakers.  Be their light to brighten the darkness.  Offer them glimpses of hope. Help them be kind to themselves.  Show them the way of peace when it is hard to identify. Grant them peace within themselves.  Keep them safe. May their work and their spirit be contagious. Amen