Congregational Bible Experience Day #27: John 1-3

Right from the opening verses we sense that John's Gospel is somehow different to the others.  Matthew and Luke begin their accounts of Jesus' story by narrating some of the events associated with his human birth; Mark begins his Gospel with the beginning of Jesus' public ministry; while John goes back into the depths of eternity, back to the true "beginning" of all things (John 1:1-2), because that was when the Gospel was first conceived in the heart and mind of God.  Jesus is the Word, the One who faithfully communicates the truth of God to us as and enlightens our darkened minds to understand and grasp it (v4-5,9).  He was not only there at the beginning of creation (hear the echoes of the first verse of the Bible, Genesis 1:1), John tells us He was the One who brought creation into existence (v3).  And so now, at the beginning of this Gospel, John is letting us know that it is all about God's new re-creation through Jesus. What was ruined by our sin, Jesus has come to rescue, redeem and restore so that we might know God personally, intimately and lovingly as Jesus knows Him, as our Father (v12). 

At the start of this Gospel, allow me to point out a couple of keys that will help you unlock the book and so see something of John's plan in writing. First, from towards the end of the book, John tells us that so much more about Jesus could easily have been included but there just wasn't the space (John 20:30; 21;25).  However, the record we do hold in our hands was "written that you [the reader] might believe that Jesus is the Christ, the Son of God [remember Mark 1:1?], and that by believing you may have life in his name" (20:31).  John's evangelistic intention for his Gospel is clear:  the Gospel was written to help introduce unbelievers to Christ so that they may become 'believers in Christ' and so experience the very life of God by coming to know Him.  It's the greatest Gospel tract ever written.  So encourage your unbelieving friends and family to read it.

But secondly, John 20:31 also tells us that this Gospel is written to help believers grow in their faith (a deeper 'believing in Jesus') so that they may more fully experience this spiritual life lived in relationship with God, what John calls "eternal life" - which he repeatedly tells us doesn't simply refer to what lies beyond our graves but which begins now through trusting in Jesus (see 3:36; 5:24).  This is more fully spelled out in the opening section of the Gospel where he writes of those who (a) "received Jesus - [meaning] to those who believed in His name" (John 1:12); those who "were born of God" and who now are the 'children of God' (v13); and those who "have seen [or beheld] His glory" (v14). So, as you read the Gospel remember that every passage, every page in John's Gospel is written to help us understand more fully and so experience more fully what it means to believe in Jesus (see for example 2:23-24; 3:15-16,18), the life-changing transformation of the 'new birth' (see 3:5-6, 21), and the importance of what it means to see or behold the glory of the 'grace and truth' of Jesus (see for example 1:29; 2:24; 3:3). 

So as you read this amazing book over the next numbers of days, each time ask yourself:  in this chapter, what do I learn about what it means to believe? What do I learn about the living the new life? And what does this passage reveal to me of Jesus' glory?

Congregational Bible Experience Day # 26: Luke 23-24

Presumably having had time to reflect upon the events recorded in this chapter, Peter, as a key - if dishonourable and culpable - player in those events, gave his own Spirit-inspired commentary to all that happened on the first 'Good Friday' when preaching to the Pentecost crowd in Jerusalem: he said, "Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross" (Acts 2:22-23).

God's plan and foreknowledge, but human, murderous intent and guilt of the most horrific and sinful kind. This paradox cannot be untangled.  None of the characters on the stage of world redemption is without excuse.  Feeble Pilate (23:1-7), frivolous Herod (v8-12), mutinous Israel (v13-25), not forgetting treacherous Judas (22:3-4) or remorseful Peter (22:60-62) and the rest of the faithless disciples (Mark 14:50).  And me, and you, if we had have been there… God's plan, but our salvation, our only hope. 

And yet, interestingly, Luke does not tell us this. He has no 'theology of the cross' to explain the eternal significance of what Jesus was experiencing as he hung in the morning light and then in the deepest darkness, the most important event in all of human history.  In fact, curiously, he only mentions the 'cross' once (v26). Nevertheless, throughout his Gospel, this is where Luke has been pointing and preparing his readers: in his infancy, the cross is foretold (2:34-35); his disciples are repeatedly told ahead of time what will happen, but they don’t believe, they don't understand (for example - 9:22,31,51; 17:25; 18:31-33); the shadow of the cross hangs over the ongoing storyline( 19:47); in a poignant parable, there is the cross (20:9-15); and Old Testament prophecy must be fulfilled at the cross (22:22,37).  

Despite his innocence, Jesus is taken and eventually crucified. For this is why He came - to die, the innocent, blameless One for the guilty observers, for the readers, for us, for our sin.

In Christ alone who took on flesh, Fullness of God in helpless babe.

This gift of love and righteousness Scorned by the ones He came to save.

Till on that cross as Jesus died The wrath of God was satisfied;

For every sin on Him was laid, Here in the death of Christ I live.

There in the ground His body lay, Light of the world by darkness slain;

Then bursting forth in glorious day Up from the grave He rose again!

And as He stands in victory Sin's curse has lost its grip on me;

For I am His and He is mine, Bought with the precious blood of Christ.

Luke's unique contribution to the story of Jesus' death and resurrection includes the encounter of the dispirited disciples with the risen but unrecognised Jesus (24:13-32).  Their hearts are warmed as the Stranger opens up the Word and explains the whole of the Jewish scriptures (the Old Testament) through the lens of the Gospel (v45-46). Now it all becomes clear; now it makes sense. And still today, His words are still alive, and by the Spirit, dead hearts will be resurrected as we share this Gospel of truth, of hope, of life in Jesus (v47-49).

Luke's Gospel ends where it began: with people in the Temple praising God (24:53; see 1:10).  But everything has changed.  For 'the Temple' - where God meets with humanity, you and me - is no longer a grandiose building in Jerusalem: the Temple is first and foremost Jesus Himself, for it is in Christ and only through Christ's sacrifice that we may now - and indeed, can - draw near to God.  Further, 'the Temple' - where God dwells among His people - is now the community of Christ's own redeemed community, the church (1 Corinthians 3:16). So we pray that many unbelievers will gather among us and, sensing the presence of the risen and reigning Christ in the midst of our worship, declare "God is truly among you" (1 Corinthians 14:23-25) as they come to know Him too.

Congregational Bible Experience Day #25: Luke 21-22

The tension that has been growing between Jesus and the Jewish authorities in the previous couple of chapters, is now coming to a climactic head in Luke 21-22. When Jesus' first action in coming to the Temple is to 'cleanse it' from its spiritual impurity (19:45), the authorities are outraged at Jesus' condemnation. Indeed, throughout chapter 20,  the godlessness of the people's religion has been exposed.  Rather than being the heart of God-centred worship and repentance, the Temple is the centre of spiritual corruption. The Temple didn’t just need cleansed; as a Biblical symbol of the place where God meets humanity and where sin is dealt with and forgiven, the Temple needed replaced.  And if the Temple goes, so must Judaism.  In a passage laden with difficulties, Chapter 21 describes what the disciples could expect to happen…

Sometime in the future (around AD 70), Jesus says that when the armies of Rome are seen surrounding Jerusalem and the beautiful Temple is destroyed (21:5-6,20-24), everyone will then know for sure that the old Jewish system has come to an end. But when they "see the Son of Man coming in a cloud with great glory" (v27) that will be the end of the world.

That is the only "sign" that Judgement and the fullness of God's Kingdom has arrived (v29-30).  All the other notable "signs" described in the chapter point not to the End, but to the times in which we live.  For, again and again throughout the history of the church - between Christ's first and second coming - and in different parts of the world there will be upheavals (v8-11) and the church will experience persecution (v12-19).  The disciples are told not to speculate or try to calculate when Christ will return, but to bear testimony by lip (v13) and life (v34-36) that He is on His way.

A final thought on the Temple: we said above that the Temple needed 'replaced'.  When would that happen? Well, long before its physical destruction in 70 AD, the Jerusalem Temple had already been rendered spiritually obsolete:  for Jesus Himself was the true Temple, the real Temple of God - by whom sinful man could now meet with the Holy God, and by the destruction of His own body (the ultimate Temple sacrifice) our sins are atoned for, fully, finally, and forever (see John 2:19-21).  

Luke 22 is holy ground.  As one Satanic plot is hatched to do away with Jesus (v1-6), so another plan, conceived in the mind and heart of the triune God before the world was made (see 1 Peter 1:18-20; Revelation 13:8), concerning a Passover Lamb, the real Lamb of God (v7) to release His people from Satan's bondage - the real Passover - also begins to unfold (v7-38).  Throughout, Satan seems to have the upper hand:  he wants not just Judas but all the disciples (22:31) and certainly manages to distract them from the matter in hand by stoking the fires of self-centred indulgence ((v24); Jesus feels the intense pressure of the spiritual conflict and needs angelic help (v43-44); by the chapter's close Satan appears to have won another victory over his divine enemy (v60-62), while judgement is passed against the true Judge (v69,71).  Humanly speaking, there is no way back.  But as we shall see, Jesus is still in control (v37)…

Congregational Bible Experience Day #24: Luke 18-20

The two stories at the beginning of chapter 18 (v1-14) end the central section of Luke Gospel which began at 9:51 with the declaration that "Jesus resolutely set out for Jerusalem".  We have seen that most of the material in these chapters are unique to Luke and are not found in Matthew and Mark. And while Luke will continue to add in a few twists and stories that the others do not have, by and large by the end of chapter 18 all three Gospels are once again travelling along the same narrative road that will take the reader to Calvary and beyond. So what does Luke want us to learn?

Firstly, we need some more instruction about faith (18:1-30), particularly about its character.  For while the two parables focus on particular rights and wrongs regarding the practice of prayer (v1,10), Jesus' comment about 'finding faith' when He returns shows that this is His main concern (v8,9).  At its heart, prayer is a conscious and active dependence upon God to act in His sovereign grace on behalf of His people (v7).  Such dependence is expressed in prayer as relentless persistence.  True believers do not persevere in praying to change God's mind or overcome His reluctance to answer, but prayerfully hang in there because they know God's loving heart and and are assured of His loving commitment to bless His children. As such, the Pharisee's prayer is not borne out of dependant faith but is merely a Godward expression of his own self-reliance (v9).  He doesn't think he needs God's help and so doesn't really 'pray' (v11-12).  In contrast, the praying tax-collector (Luke's go-to example of a typical despicable, sinful scoundrel - see also 19:1-10) has nothing to commend himself before God and in his helplessness must therefore cast himself wholly upon God's mercy (v13) as an expression of faith borne out of deep, genuine humility. A point that is underlined in following verses (v15-17) where Jesus welcomes children who have nothing to commend them to Him other than their need of help.

One more point to consider in this regard:  if true faith is recognised by its prayerful persistence - which after all, is what Jesus is commending (v1) - then it is but a small step for sinful man to twist such perseverance into a reason for self-congratulatory pride (see the dangerous tone introduced by the disciples in v28).  So, CBE-ers, take note!!  That you are hanging in there with these daily readings is wonderful and to be rightly commended!!  But please don't think that such doggedness is a mark of the strength of your spiritual resilience or maturity. That any of us make any progress at all in the walk of faith, is all due to God's gracious enabling - for which, as we have just learned, is to be acknowledged with humble thanksgiving. See the paradox that is Philippians 2:13.

So much to comment on in these chapters; so little time or space!!  So, here's a final, brief thought that echoes something we saw back in Mark 8 (Day #13). Jesus' journey to Jerusalem is coming to its end and the disciples need to be reminded - again - of what to expect (18:31-33).  The people are expecting Messiah Jesus to lead a revolutionary uprising against the Romans (19:11), but that's not going to happen. What will happen is that Jesus will be arrested, humiliated, crucified and resurrected. However, despite the clarity, Luke tells us: "the disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about" (18:34). They don't see it.  What happens next? A blind man receives his sight and follows Jesus as He makes His way to the cross (v35-43). By the end of the story, the disciples will see, they will understand.  And, by faith, so will we.    

Congregational Bible Experience Day #23: Luke 15-17

 We're on reasonably familiar ground with these chapters today, although sometimes our very familiarity with well-known Bible passages closes our eyes to seeing something fresh and helpful.

Luke 15 comprises a triad of parallel parables united by the common theme of 'something' being 'lost and found': a sheep (v3-7), a coin (v8-10), and two (yes, two, not one, but two) sons (v11-32) - each lost in their own particular way.  But in our haste to interpret the parables, we must not overlook the circumstances which provoked Jesus to tell these stories (v1-2).  The Pharisees were being their naturally 'holier-than-thou' selves, ignoring those who flagrantly flouted the Law and despising anyone, like Jesus, who was prepared to cross the line and become friends with them, which is what "eating" implies. You would have thought that any attempt the bridge the gap between those who claimed to know God and those who clearly did not know God would be welcomed. But no. The Pharisees used their religiosity not just as a boundary to mark the law-keeping 'righteous' off from the law-rejecting 'sinners', but as a barrier to keep the two groups apart. They clearly had little notion of the grace and mercy of God being extended to the undeserving, those who were 'lost' from God, or indeed, that they could possibly, somehow, be 'found' (see v28-30).  The repeated refrain throughout the parables of both earthly and heavenly rejoicing when what is 'lost' is 'found' (v6-7, 9-10, 24,32) helps us see the delight of God when the undeserving finally come home to His welcoming heart (v31-32).

In a way, chapters 16-17 pick up the theme of how people should respond to God and His offer of grace, which has dominated the previous sections.  To the disciples (16:1) Jesus tells what we probably consider the strange tale of the 'shrewd manager' who knows he will shortly be dismissed and put out of work (v2). What Jesus is commending is not the manager's business strategy but his urgency in making sure now that his 'eternal' future (v9) is secured for then. Our future destiny is determined by priorities we live by and the choices we must make in the present. We cannot afford to delay any decisions to be made.  And to the Pharisees, whom Jesus accuses of living double lives - the open and outwardly, supposedly uprightly sacred and the hidden, inwardly selfish, money-loving secular (16:14-15) - Jesus warns with the story of the nameless rich man and the beggarly Lazarus, whose name incidently means "no help but from God". Like the previous story, both parables set our present lives in the context of an unavoidable eternity and underline the necessity of using the time and opportunities we have now to make decisions and live lives that will count for then. 

Finally, while the pattern of speaking first to the disciples and then to the Pharisees is repeated in chapter 17 (v1,20), in the middle Luke tells us of the healing of the ten lepers only one of whom came back to Jesus to say "thank-you" (v11-19).  What's Luke teaching us?

That, as we have read in the previous chapters, despite being privileged to having heard again and again the message of salvation from the lips of the Saviour Himself and the offer of mercy and of a welcome back home to God, most people - as typified by the Pharisees - did not, and still do not, respond with acceptance and gratitude. Nevertheless, always in God's mercy, there will be those individual lost souls, the outsider, the Samaritan, the penitent sinner who, in hearing the Gospel, "get it", and who on their face before the Lord, responds with broken-hearted repentance, cross-bearing faith and a deep, enduring thankfulness (v15-16). Of the other nine, the faithful religious ones, we hear nothing more.  Just wondering, like the Samaritan, the outsider, have you been back to Jesus to say "Thank-you" like that?  

Congregational Bible Experience Day #22: Luke 13-14

As we begin week 5 of the 'Congregational Bible Experience', Luke 13 opens with a question that all of us have asked of the Lord in one way or another:  is personal suffering - whether because of terrible atrocity (v1-2) or natural catastrophe (v4) - a direct result of personal sin? Or to turn it around, does God  directly intervene in some people's live to judge them now for excessive sinfulness?  Surely, somehow, they must have deserved what happened? That was the line that Job's friends took with him. It's a question to wrestle with some other time!  Even Jesus doesn't give a straight answer here (although you may wish to read John 9: 1-3, where Jesus assures us that God is always doing more in our lives, despite our sin, than we will ever be aware of).  However, what is of more concern to Jesus is that such unexpected tragedies expose our mortality. We must be ready now for what awaits us beyond death (v3,5), which for some will be of even greater tragedy. The reality is all of us are guilty of sin and so worthy of judgement; to compare each other's measure of sin, or to think that we are "better" than other more notable sinners, is to fail to acknowledge the depth of our own culpability before the holy God.  Our only hope is to repent now, to cast ourselves upon His offer of mercy now and to trust in the salvation Jesus won for us at Calvary - now.

Much of the rest of this section deals with Jesus' engagement with people against (1) the backdrop of growing animosity arising from religious leaders (13:14, 31; 14:1) due to Jesus' failure to keep God's Sabbath their way; (2) the danger that it is possible to be familiar with Jesus and Gospel truth and yet not to know and trust Jesus personally (13:22-35), since mere acquaintance with Christ is not enough;  the exposure of people's personal pride (14:7,11), hardheartedness (v18-20), and blindness towards Jesus despite the evidences of His divinity (14:4); and (4) Luke's reminder that all this is taking place as Jesus makes His way to Jerusalem and to the Cross (13:22).  The amazing thing therefore, is that He keeps going. Everyone is blind and deaf to His intention when he gets there, there's no-one cheering him on grateful for his forthcoming sacrifice, the Jewish leaders are making life intolerably difficult at every opportunity, and yet onwards and upwards He goes to Jerusalem, for their sake. And yours. And mine. 

All of which highlights the difficulties that may be expected for those who 'follow' Jesus as His disciples (14:25-34).  As we have seen before, He wants us to appreciate what real discipleship demands because we will not last otherwise (v27, 33-34). Jesus could easily have been put off His journey by endless distractions, irritations, misunderstandings, opposition, confrontations.  In fact, what awaited Him at journeys-end from the hands of those who objected to Him even as He travelled must have loomed heavy in His mind and in His heart.  But on He went.  So following Jesus demands similar resolve and determination:  every aspect of life must be yielded to the Lord, otherwise they will distract or become a snare (v26).

In the end, it's a matter of faith.  As I entrust myself to following Jesus - without really knowing what that will mean and what the future will hold for me and for those I love and care for - do I really trust Him to meet all my needs, to strengthen me in the tough times, to embolden me to take the difficult choices when those around me will not understand or will oppose my intentions?  Will I trust Jesus and keep on following then? Or do I begin my journey of discipleship believing I can always ease-up should life become more difficult?  Jesus wants us to know - that's not an option, that's not discipleship. That's not faith.

Congregational Bible Experience Day #21: Luke 11-12

These chapters are dense with both insightful instruction and more difficult themes that require hours of prayerful and thoughtful rereading and reflection to get a proper handle on them.  And so today's accompanying notes just breeze lightly over the surface, only pointing out a couple of things that you may find helpful…

First, Jesus' disciples pray: they pray really and they really pray.  As necessary as it is for those same disciples to eat, drink, sleep and breathe to keep body and soul together, so they also pray - with perhaps an even greater sense of necessity and compulsion (Luke 11:1) now that they are stirred up to pray by the Spirit (v13; see Romans 8:15-16, 23-26)… or least they should.

But it's so easy to get Christ-centred prayer wrong and that's why our Spirit-motivated prayer needs instruction about our prayers' content (Luke 11:2-4 - re priorities for praying and living), the manner of our praying (v5-10 - re persistence and 'holy' boldness) and proper expectation in response to our praying (v11-13 - we can be persistent because we can be sure God will graciously answer).

While the Holy Spirit is not actually mentioned in the paragraphs that follow, nevertheless it is the Spirit's ongoing work in the hearts of Christ's people that is behind and beneath the radical spiritual revolution and transformation that is going on in people's lives that Luke is highlighting in the rest of Luke 11-12.  Salvation, graphically described in this instance as 'driving out demons by the finger of God' (Luke 11:20,) actually illustrates more generally the work of the Spirit (see Matthew 12:28), and is a demonstration that in Jesus God's Kingdom really has come (v20b).  Jesus the Saviour-King, is the 'stronger man' who overcomes the strong man (Satan) who holds people captive (v21-22) to take possession of the house.


Jesus takes full possession of our lives when we hear His Word and obey it (v27-28). That's the proof that the new owner has taken up residence.  That's real spiritual transformation, because (the Spirit) goes deep into our hearts and changes us.  On the other hand, to claim to belong to Christ but not to submit to His Word is only external reformation and not real, internal transformation. The heart hasn't changed - there's no desire to obey, no longing to pray. To simply become more religious or more externally Law-obsessed is to harden our hearts against Christ and the saving grace and mercy He offers us in the Gospel.  It is (metaphorically speaking) to leave our hearts open to any satanic spiritual squatters who are looking for a place to stay (v24-26). Once in, they're hard to budge.


Finally in Luke 12, Jesus is again speaking to His disciples. This time, the focus is on how they should live out their lives and minister in His name under the scrutinizing gaze of the watching public (12:1), while at the same time remembering the primary audience of One who we are aiming to please, that is, God.  His exhortations include (a) don't be a hypocrite (v1-3), but be a genuine disciple of Jesus; (b) don't be fearful of those around you as you serve and live for Christ (v4-7); (c) don't compromise the message about Jesus for an easier life (v8-10); (d) in service, don't rely on your wisdom and giftedness, but on God (v11-12); (e) don’t be side-tracked by materialism, (v13-34); (f) don't be sinfully complacent, Jesus will return (v35-48); (g) don't expect your loved ones to appreciate your loyalty to Christ (v49-53); (h) don't think this teaching doesn't apply to you, the Judge will not let you off (v54-59).

Congregational BIble Experience Day #20: Luke 9-10

In Luke 9 we reach the theological turning point of the Gospel.  With help from the Father (see Matthew 16:17), the disciples finally understand who Jesus is: He is the Christ, the long-promised Deliverer of God's people (Luke 9:20).  But before they start spreading the news that the Messiah is here (v21), and that He is their friend Jesus (!), there's an immediate and most unexpected, dark plot-twist in the story. As we've already seen with both Matthew and Mark, there's a couple of other things the disciples need to know: first, that their nation's Hope "must suffer… be rejected… be killed… and be raised to life" (v22); and second, now that they 'know everything', they need to know that anyone who truly follows Jesus as His disciple must also do so by 'the way of the cross' (v23).  The necessity of losing your life for Jesus is at the heart of real Christian discipleship (v24), because Jesus knows that this is an 'all-or-nothing' matter.   The stakes are just too high for a half-hearted, part-time response (v25, 62).  

Sometimes we hear preachers encouraging those on the edge of a conversion-commitment to Christ to "count the cost" of their decision before making that final step.  The truth is, Jesus has already 'counted the cost' for us. He knows what it will take to be a fruitful disciple better than we can imagine, for He knows the demands that discipleship will make upon us.  When we follow Jesus there's only one way:  that is, with a cross on our backs, for we go after Jesus to die to our old lives that we may live for Him. 

Having said all that, it's not at all clear the disciples were really listening to Jesus for they clearly did not understand the implications of what He had said. A few days later they're found arguing among themselves as to which of them would be "the greatest" (v46-48).  The 'cross of denying self', of saying "No" to our own personal agendas and ambitions, falls of our backs all too easily. It's why we need to take it up "daily" (v23).  

And with that, the first half of the Gospel dramatically closes. "Jesus resolutely sets out for Jerusalem" (v51).  The journey to heaven by the way of the Cross has begun.  And as the curtain opens up on Act 2, what it means to be a disciple becomes clearer. Following Jesus is not something we do when we have the time to, or when we have been freed up from other responsibilities (9:57-62).  The need to love, care and provide for our families remains. However, when we come across forks in the road and a choice must be made, which way will we choose: will we take the path of convention, comfort, custom or culture - or will we go the road of Christ?  Going His way takes precedence over everything. 

And going His way means we prioritise introducing others to Him (Luke 10:1-16). And this is where for many, discipleship begins to squeeze. 'Following' generally is a whole lot easier than 'evangelising' specifically.  Following is for everyone. But evangelism is just for the experts, the apostles, the missionary, the minister… isn't it? Not if we take Jesus' words here seriously. Those who are truly devoted to Christ will want others to be devoted to Him as well, and so they will speak to others about Him, denying self's inhibitions and reservations (see again 9:23) and trusting in the Lord's enabling and empowering to do so (v17-24).  The response and the results they will leave up to God to look after (v20).

There's one final lesson that the disciples must learn as they journey "on the way" (v38).  And they learn it over dinner at Mary and Martha's place. Yes, they've learned that discipleship is a matter of devotion and dedication to Jesus, but they need to learn that it's not grinding religiosity or frenzied activism. It's not achievement that counts with Jesus, but commitment; not activities but attitudes; not quantity but quality. And that can only be learned at Jesus' feet (v39-42).

Congregational Bible Experience Day #19: Luke 7-8

 After 2,000 years of church history, it is perhaps, difficult for us to appreciate how Jesus' contemporaries struggled to understand and appreciate who Jesus was as He lived among the people.  They heard His teaching, they saw His miracles, they saw Him give the religious establishment a 'right poke in the eye' (and probably inwardly cheered!). But He remained an enigma, an unknown quantity, because He didn't fit into any of the pigeon-holes people made for Him. It was impossible to say what he would do or say next because He defied their expectations. Even His closest friends and confidantes, such as John the Baptist, were confused (7:18-23).  Was He, or wasn't He the promised Messiah?  He didn't seem to do what Messiahs were expected to do. But yet He does do what the Bible said He would (v22; see 4:18-19).  If only people knew their Bibles better…

Which is why so much of the Gospels are written to clarify the issue of Jesus' identity, as here in Luke 7-8.  We've already noted His authority over people, turning their lives upside-down (see Day #18). Now once again we see Jesus' authority over disease (7:10; 8:47-48), demons (8: 26-39), death (7:11-17; 8:52-56), disturbed nature (8:24-25) and spiritual defilement (7:36-50).

But Jesus is more than just a wandering miracle-worker indiscriminately curing anybody of anything that comes across His path. He's in pursuit of our committed hearts, which is probably why Luke inserts the Parable of the Sower, or Soils, or 'Hearts' at this point in His Gospel (8:1:1-5). As the parable highlights, people see and hear Jesus but respond to Him differently:  some are amazed (7:16; 8:25), some scornful (8:53), some are contemptuous (8:44-46), some fearful (8:25, 47), some are outraged (7:49), some confused and doubting (7:20); but some 'believe' (7:9, 50; 8:48, 50), while others, who should have known better, fail to believe (8:25).  Some even show extravagant love to Jesus (7:47) not just because of what has done for them, but because, in His graciousness towards their need they have sensed His love being poured into their lives. He has secured their trust. Now He's capturing their hearts. It's the way it should be. 

Congregational Bible Experience Day #18: Luke 5-6

As Jesus teaches (5:1,2,15,17; 6:18-49) and prays (5:16; 6;12) and heals all who gather around Him (5:13,17 6:18-19), so from among the thronging crowds Luke tells us of individual lives that are transformed as His Word comes powerfully home to them. The routine of their everyday lives is totally disrupted as Jesus calls them from their fishing boats (5:11) and tax offices (v28) to follow Him.  Such is the authority of Jesus over them that we read twice that they "left everything and followed Him".  As we follow Jesus, most of us will stay in our fishing boats, our offices, our utility rooms, our milking parlours, our hospital wards, our classrooms, our kitchens, factory floors and fields.  But Jesus' prior call upon our lives, over everything we are and everything we do, is just as real, just as authoritative as it was over Simon and Levi.  We don't just try to squeeze Jesus into our already busy lives. He must be at the centre, and everything else - family responsibilities, job, commitments, hobbies, even church activities and service - must flow from our primary and governing relationship with Him.

Similarly, those who truly follow Jesus as believing disciples must not try and squeeze Him into the pattern of their already existing religious lives, customary rules and expected practices.  That's the essence of Jesus' warning in His "new wine in old wineskins" metaphor (5:36-38).  For, once again we see the Jewish religious experts getting worked up about Jesus and His disciples' failure to maintain the standards of what was considered as good religious practice: fraternising with "sinners" is not questioned but encouraged (5:29-32); the pious practice of fasting is spurned (v33); and the religious laws regarding strict Sabbath observance are repeatedly (and deliberately?) flouted (6:1-11).

It all goes to show that real saving faith in the Gospel changes everything.  Disciples of Jesus do not simply become more intensely religious or earnest in their observance of man-made regulations and rituals, which was what Pharisaism had largely become.  While Christians do not at all play loose with God's laws since they reflect His character, the driving energy towards Christlikeness comes from a Spirit-empowered, transformed heart that desires to please God and to put Him first in all things.  Now, the priority is no longer on mere external conformity to prescriptive laws, but on cultivating a Christlike character from the inside out.  Hence the need for new heart-centred teaching that focuses on such concerns as love (6:27-35), mercy (v36-37), forgiveness (v37-38), hypocrisy (v41-42), character (v43-45) and Christ-pleasing obedience (v46-49).  These qualities cannot be lawfully demanded.  They can only come from lives that have already experienced, and are presently being transformed by the love, mercy, forgiveness and grace of Jesus.

Congregational Bible Experience Day #17: Luke 3-4

By now, some of these Gospel stories will be quite familiar to you. If we had the time, there is much that would be spiritually helpful to 'compare and contrast' how the Gospel writers put their own distinctive 'divinely-inspired' spin on how they tell what happens. Often, it's a reflection of their own character and writing style; at times however, it's driven by a particular point or nuance that the author wants to make to his original audience that was relevant to them at the time.

Anyway, again rooting his stories at a particular moment in world history (3:1-2) and in fulfilment of Biblical promise (v4-6), Luke tells us almost the whole story of John the Baptist at one sitting in his own personal way. Many of the details he includes are not found elsewhere.  Luke notes that John's ministry begins when "the word of God came to" him (v2). The implication being that such was the burning impact of God's Word first of all upon his own life that he could not but respond with obedience. He calls the people to return to the Lord with all of their truly repenting hearts and with appropriate fruit to demonstrate sincerity of their profession of faith (v7-14). As we read the Bible ourselves, may that 'living Word' come alive to us, powerfully motivating and mobilising us towards an ever-deepening repentance and a renewed commitment and service for the Lord (see 1 Thessalonians 1:4-5).

Having dealt with John's story (v7-20), Jesus now occupies the centre stage. Like Matthew, Luke highlights Jesus' baptism (3:21-22), His genealogy (v23-28) and His wilderness temptations (4:1-13), but in a different order to Matthew. Why? Well, God has declared His pleasure in Jesus as His Son - to this point (3:22). Now what will happen? Luke is underlining that Jesus is the new representative of humanity. Will Jesus, God's only begotten Son, do better than God's first created "son", Adam (3:38)?  Adam fell quickly to temptation by acting in unbelief to what God had said (Genesis 3:2-6); will Jesus, the second Adam, do any different? Will He behave as God's Son should - by believing and obeying His Father's Word (4: 4, 8, 12), remaining faithful to His Father despite the real possibility of starvation (v2-3), rejection (v6-7) or death (v9-10)? True sons and daughters of God know it is better to trust the Father's Word rather than to love life itself (see Acts 20:24).

Luke tells us that having failed on this occasion, Satan left Jesus alone "until an opportune time" (v13). However, that time is not long in coming as He soon has to confront demons early in His public ministry (4:31-44). As well as teaching and healing, it's what the true Messiah does (v16-30). And yes, Jesus is that true Messiah, even if the people, while impressed (v22) are not yet wholly persuaded (v28-29)… 

Congregational Bible Experience Day #16: Luke 1-2

It might seem strange to read the familiar Christmas stories without the familiar Christmas songs and carols playing in the background, but that's no bad thing.  It encourages us to read and think through the teaching and relevance of these stories more deeply than perhaps the busyness of Christmas allows. 

While similar to Matthew and Mark, Luke's Gospel is clearly very different.  His style of writing is more classical and formal than conversational and homely (think - Financial Times rather than Coleraine Times!). He includes parables and stories that the other Gospels do not have.  His approach is more methodical and attentive to detail (1:1-4).

In the opening chapters he earths the coming and arrival of Jesus into the routine, everyday lives of God's faithful people.  After hundreds of years of God having become quiet, life was going as normal with no real expectation of anything out of the ordinary about to happen. Probably like most people's expectation of attending church today.

But then… angels start appearing (v11,26), surprise and awkward pregnancies are announced (v24-25, 31), feelings of fear (v12,30), panic (v29) and unbelief (v18-20) are stirred: others respond to God's direct intervention with curiosity (v34), obedient faith (v38) and worship (v46-55). And having been previously chastised for his lack of faith, an old priest realises his failing, repents and displays a renewed heart for God's word (v63), God's will (v74-75) and God's ways (v76-79).  Little wonder then under his spiritual influence, his "child grew and became strong in spirit" (v80) and became a blessing to so many.

Similarly, the birth of Jesus is described in a verifiable, historical context (2:1-2). The Gospel events are not fairy stories invented to tell moral tales; the events that will unfold through the Gospel actually happened. Jesus was real, we have  historical records to prove it.

So much of the following narrative is familiar:  the journey to Bethlehem, the manger, the birth of the child, the angels and the shepherds, Simeon and Anna, Jesus' appearance at the Temple. So much happening, so much excitement, so much to take in, so much trouble and travail to come, all because of Jesus. 

And two elderly saints, after a lifetime of waiting, can now rest in peace, for the promised Saviour has come (v25-38).  Today, whoever, wherever, rest in peace - Jesus has come. Everything will be alright.

Congregational Bible Experience Day #15: Mark 14-16

Congregational Bible Experience Day #15
Bible Reading: Mark 14-16

Introduction:  Our reading today draws Mark's Gospel to a close: the tension mounts through chapters 14-15 as the familiar events leading up to the Cross unfold; the climax of the Gospel is told simply but - as the additional notes show - in a way that no-one need be in any doubt as to the significance of the death of Jesus; and finally, what happened next? The resurrection as Jesus had promised, but described in an unexpected low-key manner…
Read, and be encouraged, be assured, be blessed, and then pass the good news on: Christ has died! Christ has risen! Christ will come again!

In our sprinting through Mark, we arrive once again at the final hours of Jesus' earthly life.  It's all here for us to read and prayerfully meditate on:  Jesus' anointing, the last supper, the prediction of Peter's denial, Gethsemane, the betrayal and arrest, the trials before the Sanhedrin and Pilate, the denials, the mocking and the beatings, the crucifixion, His death and burial, and finally His… what?  We'll come back to the surprise in a moment.

For now, just concentrate on verses 37-39.  As you read these verses imagine watching them portrayed on a cinema screen or TV.  Verse 37:  as a film director and editor, Mark focuses our attention on Jesus' final moments, and "with a loud cry, Jesus breathed His last".  Immediately, verse 38, the scene changes and we see we're taken back inside Jerusalem, back to the Temple, to the Holy of Holies to watch "the curtain of the Temple being torn in two from top to bottom." And immediately after that, verse 39, we're back at the foot of the cross to hear the Centurion's commentary on what he has just seen and heard as Jesus dies before him, "Surely this man was the Son of God".

What's going on?  First, verse 38 - the tearing of the Temple veil downwards, is Mark's way of drawing our attention to the significance of what happened when Jesus died (v37):  through Jesus' death, we now, all, have direct access into the presence of God; the barriers have been removed - by God HImself; our sin has been dealt with once and for all; anyone may come near to God through Christ (see Hebrews 10:19-22).

Second, remember how the Gospel began?  "The beginning of the gospel about Jesus (the) Christ, the Son of God" (1:1). About half way through the book at the end of Act 1, we drew your attention to how Mark gathered his evidence to prove that Jesus was the 'Christ', God's appointed and anointed Servant (8:29).  Now at the end of the second Act, at the climax of the story, by how He died, a Gentile recognises Jesus to the 'Son of God' (15:39).  This is the sort of God we too are too worship: a God who bears His own judgement for His people.  As the Apostle Paul will later write: "…the Son of God loved me and gave Himself for me" (Galatians 2:20).

And the surprise? In Chapter 16, Jesus is not present.  We're told "He has risen!" (v6), but there's no conversation with the risen Christ as we find in the other Gospels. That's probably the reason someone added in additional verses (v9-20) sometime later to give the Gospel a more upbeat conclusion.  However, for a number of reasons, most trusted Bible scholars agree that these latter verses were not part of the original text. Nevertheless, it is not as downbeat as you might think, it's still an amazing end to an amazing story.  Here's the sermon outline I used for this passage a year or two back:  

Because of the Resurrection… (16:1-8)

• Problems can be solved (v3)
• Surprise can be expected (v4)
• Hope can be given (v6)
• Grace can be received (v7a)
• Comfort becomes a commission (v7)
• Promises can be trusted (v7)
• Fears may be aroused (v8)
• Decisions must be made - Jesus has risen from the dead, how will you respond?

Congregational Bible Experience Day #14: Mark 10-13

Congregational Bible Experience Day #14
Bible Reading: Mark 10-13


Introduction:  A longer read today, but take your time and ask God to speak to you afresh as you consider already familiar material. The passage finishes the section on 'discipleship' and begins Mark's account of the final week of Jesus' ministry, leading to the events of the first Easter.


Today's reading is somewhat of a marathon-length.  Since we read Matthew's version of these episodes a few days ago, the temptation will be to swiftly breeze through the chapters without much prayerful consideration. That would be a mistake, and would rob of us an opportunity to deepen our relationship with the Lord by meditating on His Word.  Just read the chapters at a steady pace, asking God to speak with you as you read His Word to you today.

Chapter 10 concludes the central section of the Gospel (8:22 - 10:52) with its overarching theme of discipleship, defined as "denying oneself, taking up our cross, and following after Jesus" (Mark 8:34).  You may want to think through how this principle works out within marriage (10:1-12), in our relationships with children (and those marginalised within society with no voice, v13-16), with the self-righteous (v17-31) and the self-centred (v35-45). Those who follow Jesus will inevitably see and treat others differently, with Christlike love and understanding.

Having told the disciples for the third time that Jesus' path leads to crucifixion and resurrection (10:32-34), and that He "has come, not to be served but to serve and to give His life as a ransom for many" (v45), the section finishes with another account of a blind man miraculously regaining his sight and "immediately following Jesus along the road" (v52).  In light of yesterday's comments, is it too much to suggest Mark is underlining the point that our own spiritual blindness is removed when we begin "to see" the centrality of Jesus' cross for our salvation and the necessity of following Him along the same path as the essence of discipleship?  To "see" this is to "get" who Jesus is and why Jesus has come.

From chapter 11 onwards, our attention is focussed on Mark's selection of the events in the final week leading up to Jesus' death, much of which parallels Matthew's account.  See Days 8 and 9 for further comments.

In Mark 13, the tone of the Gospel changes in such a way to prepare the reader not just to be aware of the climactic events that will happen in the distant future when Jesus will victoriously return, but also to focus readers' attention upon the 'darkest hour' which is almost upon Jesus and those with Him:  the Cross.

As you read chapter 13 try and keep the events of Calvary in view:  we read  of kingdoms in conflict (13:8, see also Psalm 2), hatred (v13) , betrayal (v12) , arrests (v9), trials (v10-11), scattered disciples (v14-16), false Christs with false gospels (v21-22), an act of unimaginable sacrilege (v14) , days of distress (v20), darkened skies (v24), nature falling apart (v25), the revelation of the power and glory of the Messiah (v26), the gathering of God's people from across the nations (v27).  Literally, or metaphorically - chapter 13 points not merely towards the (final) End; but, like a musical overture which tantalises listeners with snippets of the main musical themes to come, this chapter also introduces the impending 'end of the world' as it once was, with the events surrounding and associated with death of the Son of God (15:38), the most significant moment in all of history. 

Congregational Bible Experience Day #13: Mark 7-9

Congregational Bible Experience Day #13
Bible Reading: Mark 7-9.

Introduction: You may remember that Jesus had remarked that those outside his band of true followers would "be ever seeing but never perceiving, and ever hearing but never understanding" (Mark 4:12). They just don't "get it". Now, in today's passages, we discover that, at this point in the story, even His disciples are also blind and deaf to Gospel truth. They too, just don't "get it". And without a prayerful reading of God's Word, asking for the Spirit's help to understand what we read, we won't "get it" either. We need to constantly pray as we come to read God's Word: "Open our eyes that we might see wonderful things in your law" (Psalm 119:18).


These chapters in Mark follow a very similar outline to that which we read a week or so ago in Matthew's Gospel account. However, by the way each writer uniquely tweaks or emphasizes their material, we gain a better understanding of what it is that they want their readers - us -to know and to learn.   And at this stage in the story, Mark wants us firstly to understand who Jesus really is and what He has come to, and secondly to note how embarrassingly slow the disciples are to 'get' it.

Following a needless discussion among the disciples about "yeast" (8:15-17), we sense Jesus' frustration with their inability to make spiritual connections: "Do you still not see or understand? Are your hearts hardened? Do you have eyes but fail to see, and ears but fail to hear? And don't you remember… Do you still not understand?" (8:17-22).

Seeing clearly.  Hearing carefully.  Understanding fully.  That's what these disciples don't do.  Mark doesn't want his readers to make the same mistake.  So what happens next in the story is fascinating.  Mark immediately tells the story about Jesus with someone who can't see (8:22-26).  But the miracle of restoring the blind man's sight happens in two stages, not all at once (v24-25).  He initially sees some things, but not everything. Did Jesus somehow get the miracle "wrong" at his first attempt? No. He's making a point for the disciples to grasp:  they 'see' some things about Him correctly, but not everything.  If they are going to be any use in the service of the Kingdom after Jesus is gone, they still have truths to 'see', very important lessons to learn. So onto the next stage…

Jesus quizzes them about who He is (8:27-30) and amazingly, they are right:  Jesus is the Christ.  But as yet they don't fully understand what that means; that's why they must not pass on this good news just yet.  There's something more they need to hear first: namely, that this Christ "must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. He spoke plainly about this" (8:31-32). But are the disciples listening to what Jesus has said? Not at all.  Peter rebukes Him for speaking like this showing himself at this point to be an instrument of Satan rather than a servant of God (v33).  The disciples don't yet "see" Him as He really is; they are not "hearing" Him properly.  Maybe a hiking trip up the mountain might help?  Onto the next stage…

 Jesus is transfigured before their very eyes (9:2-3), they can't fail to see His glory (8:38 - 9:1).  This is who Jesus really is. He really is the King of Heaven. Do you see it now? But then a voice grabs their attention, they can't fail to hear the Father speak: "This is my Son, whom I love. Listen to Him!" (v9). Listen to Him about what?  About what He has just been saying about His death. And do they really 'hear' this time? Sadly not.  Jesus has to repeat Himself again, and again (9:30-32; 10:32-34). 

 The disciples' preconceived notions about who the Christ (or Messiah) would be and what He would do had blinded their eyes and closed their ears to the real Jesus.  They did not see; they would not listen. Mark has spent time on this so that we would learn from their mistakes.  Don't try and squeeze Jesus into the mould that you have made for Him. He is the Christ, yes; but He must suffer, He must go to the Cross. Don't be like Peter and imagine a cross-less Jesus. After all, We may not know, we cannot tell, What griefs He had to bear; But we believe it was for us He hung and suffered there.    

Congregational Bible Experience Day #12: Mark 4-6

Congregational Bible Experience: Day #12
Bible Reading: Mark 4-6

Introduction: The crowds continue to swell around Jesus. Because of the healings and miracles? Certainly. Because of the free food? Possibly. Because of his teaching? Well, sort of… but only to a point. The true, faithful and fruitful disciple is the one who takes what Jesus says seriously because they take Jesus seriously. These chapters highlight that a real disciple lives a fruitful life in the context of opposition and persecution because God's Word is bedded down deeply into their lives. Those in the crowd, the 'hangers-on' around the periphery, don't give Jesus' word its place in their hearts and so are overcome when trouble comes or are so pre-occupied with worldly trinkets they cannot see the word's true value. Maybe persevering with this Bible Reading experience is an encouragement to see where your heart lies…?

Why do different people respond differently to Jesus?
The answer is partly answered in the opening section of Mark 4 with the so-called 'Parable of the Soils'.  It could also equally be entitled the 'Parable of the Hearts'.  The same seed, meaning the Word of God, is sown across different types of soil, that is, proclaimed among the crowd. The principle is: the condition or quality of the soil determines the quality of the crop produced. So the responsiveness of individuals to Jesus preaching and teaching reveals the spiritual condition of their 'hearts' - not the muscle that pumps blood around the body - but 'heart' as the controlling, motivating, directing centre of our lives.

We see again, as in yesterday's reading, Jesus' word is powerfully effective:  His word calms the storm (note - the disciples are said more terrified by what Jesus to calm the storm than by the storm itself, 4:35-41); His word casts out demons (5:1-21); His Word  cures the incurable (5:25-34); His Word raises the dead (5:35-43). His word creates something out of 'nothing' (6:30-44). So, why is it that some people respond differently? Some with fruitful repentance, joy and obedience (4:20), and many others with hard-hearted indifference (4:15), or with a shallow and passing interest (4:16-17), or by trying and failing to squeeze Jesus into their already pre-occupied, busy and distracted lives (4:18-19). One of the things this parable teaches is that our responsiveness to Jesus and His Word is determined by the bents of our hearts:  are we eager to listen and ready to respond to Jesus? Do we want to listen to Him and know more? Are we willing to set aside everything else that demands our attention so that we may listen to Jesus with due care and attention. Hearts that are truly centred upon Jesus give His Word over-riding priority, because that is the only way to survive as His disciple in this world. "He who has ears to hear, let them hear" (4:9).

In chapter 6 Mark continues to encourage his readers to consider who Jesus is, especially by the miracles he does:  he feeds the crowds in the "remote place" (v35), just like God had faithfully fed the Children of Israel in the wilderness for forty years; he walks over the water; he heals the sick; he drives out the demons; he calls people to repentance (6:5, 12-13, 55-56). 

And still, the dark cloud of foreboding hangs over the action.  John the Baptist, whom we met only briefly in Chapter 1 and then to read that he was imprisoned, is now beheaded (6:24-29).  This is the sinister background in front of which the main story unfolds.  We know how that story ends. Despite the miracles and the displays of glory the darkness will soon begin to overshadow everything…

Congregational Bible Experience Day #11: Mark 1-3

Congregational Bible Experience Day #11
Bible Reading: Mark 1-3

Introduction:  A new Gospel! Another opportunity to see the real Jesus through different eyes. You need to hold onto your hats because Mark doesn't waste a lot of time with unnecessary detail and moves the story on quite quickly. And yet, despite the briskness of the storytelling, Mark's Gospel is surprisingly deep in complexity. In fact, he often states the bare facts of what happens and expects the reader to make the connections and grasp the spiritual significance. You may not have time to do that on this read-through, but it might encourage you to return to this Gospel once the CBE is over.
Every blessing as you encounter Jesus in Mark.

Welcome to Mark' Gospel!

The opening verse provides outline of whole book: "The beginning of the Gospel of Jesus, the Christ, the Son of God." (Mark 1:1). The first half of the Gospel is designed to help us understand how Jesus is the 'Christ' (see 8:27-30); the second half of the book helps us understand what it means for Him to be called the 'Son of God' (see 15:37-40).

 You will notice some differences in this Gospel from Matthew's. For instance, there is sense of urgency pervading Mark's writing. He quickly moves the storyline onward from one episode to the next - Jesus did this, then He did that, and then something else…  There seems to be no stopping Jesus to finish what He came to do (1:38-39).

The Gospel quickly begins with foreboding tension anticipating the darkness that will deepen later in the story: heaven is torn open as the Spirit descends and immediately sends Him into the wilderness to have an encounter with Satan (1:10, 12-13); John is imprisoned (1:14).  Nevertheless, before starting his public ministry Jesus is assured of the loving endorsement of His Father and the protective and attentive care of angels (1:11,13). 

Mark regularly groups his stories about Jesus into themes.  For example, in these opening chapters, Mark firstly stresses King Jesus' authority over people's lives (1:15-20; 2:13-17), demons (1:21-28), disease (1:32-34), defilement (1:40-45) and forgiveness of Sin (2:1-12).  Then, secondly, despite his growing popularity with the crowds, controversy begins early on between Jesus and the religious authorities: they debate and dispute with Him about fellowshipping with "sinners" (2:15-17), about fasting (2:18-22), about Sabbath observance (2:23-28), and about helping those in need (3:1-6).  The stubbornness of their religious hearts are exposed, Jesus' anger is aroused, they begin their plot to kill him - just two and a bit chapters in!

Even his own family struggle to get their heads around Jesus' behaviour, they think he's mad (3:21). Then when the Jerusalem elite take a trip up country to investigate what the fuss is about, they conclude He's an agent of Satan (3:22-30). He certainly divides opinion. No wonder, a little later on, He asks the question: "But who do you say I am?" (8:29).  It's a question we all have to answer.  But wait until Mark finishes presenting his evidence before deciding…