Category: Forgiveness

Sermon: What Does the Lord Require of You?

I’m preaching this sermon tomorrow based on Micah 6:1-8. In light of current events, and the divisions within our culture, God’s people need to hear again the call to do justice, love mercy, and walk humbly with our God. I hope your Sunday is glorious!

What Does The Lord Require of You?
Micah 6:1-8 NRSV

1 Hear what the Lord says:
Rise, plead your case before the mountains,
and let the hills hear your voice.
2 Hear, you mountains, the controversy of the Lord,
and you enduring foundations of the earth;
for the Lord has a controversy with his people,
and he will contend with Israel.

3 “O my people, what have I done to you?
In what have I wearied you? Answer me!
4 For I brought you up from the land of Egypt,
and redeemed you from the house of slavery;
and I sent before you Moses,
Aaron, and Miriam.
5 O my people, remember now what King Balak of Moab devised,
what Balaam son of Beor answered him,
and what happened from Shittim to Gilgal,
that you may know the saving acts of the Lord.”

6 “With what shall I come before the Lord,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
7 Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”

8 He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

Called To Testify

We lived in Stone Mountain, Georgia when I was subpoenaed to testify in a murder trial. I did not know the defendant, but I knew his parents. They were calling every witness they could to try to prevent their son, who had killed his wife, from being sent to prison. I was called to testify that I would be available to counsel and guide the young man should the judge sentence him to probation. It seemed like a long shot to me, and in the end it was. The judge sentenced the husband to life in prison. His family wept, while on the other side of the courtroom, the slain woman’s family celebrated.

What we encounter today in this passage from Micah 6, is no less dramatic than my courtroom experience years ago.

In verses 1-2, the prophet Micah says to God’s people —

1 Hear what the Lord says:
Rise, plead your case before the mountains,
and let the hills hear your voice.
2 Hear, you mountains, the controversy of the Lord,
and you enduring foundations of the earth;
for the Lord has a controversy with his people,
and he will contend with Israel.

So, God calls on the mountains, hills, and foundations of the earth to be witnesses to the great case against Israel. (And, probably Israel here means both Israel and Judah because the prophet Micah preached about the judgment on both kingdoms.)

In verse 3 God asks rhetorically —

“O my people, what have I done to you?  In what have I wearied you? Answer me!

Then, in verses 3-5, God recalls three major events in the life of His people when God saved them from certain disaster and destruction. The first was when God used Moses, Aaron, and Miriam to lead Israel from bondage in Egypt to freedom in the Promised Land. The second was when Balak, king of Moab, tried to hire Balaam, a prophet who listened to God, to curse Israel as they made their way to the Promised Land.

And, the third event was when Joshua led the nation of Israel from Shittim, crossing the Jordan, and finally stopping in Gilgal in the Land of Promise.

While we might lump all those stories together as part of the Exodus/Promised Land narrative, God breaks down the narrative into its component parts to remind Israel that every step along the way God had intervened and saved them.

But now it’s Israel’s turn to testify. And in verses 6-7, Israel asks indignantly —

6 “With what shall I come before the Lord,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
7 Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”

Micah is probably representing what he has heard from his countrymen a hundred times over. They don’t get why God has an issue with them. And, of course, they jump right to how they do worship, because they think they’ve been doing worship quite well, thank you!

So, they begin reasonably — “With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old?

These are, of course, the standard and typical offerings presented to God. Yearling calves, offered on the altar.

But then, they get snarky —  “Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil?” they ask sarcastically.

Rams and oil are offered to God in Temple worship, but not by the thousands and ten thousands. No, these are people who are put out that God dares to question how they do worship, because, of course, they’ve been doing worship at the Temple since Solomon was king — over 200 years at this point.

But then, they go too far. “Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?”

While the firstborn was dedicated to God, the firstborn (or any child or person) was expressly forbidden to be used as a sacrifice. Other nations around them offered child-sacrifices, often to Moloch, but Israel was prohibited from doing so. Some scholars think this sentence indicates they might have (and we know they did at one time), but others think this is the ultimate outrageous rebuttal to God’s criticism of them.

But now it’s Micah’s turn. In verse 8, Micah stops speaking the very words of God, and rather plainly observes —

8 He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

In other words, “You know what to do, and it has little to do with what happens inside the Temple and everything to do with how you live your lives.” My paraphrase.

So, let’s look at what God requires, then and now.

First, there are three verbs in the second part of verse 8: Do, love, and walk. All action verbs. All with objects or modifiers. All indicating real life actions, not ritual affectations.

So, let’s break them down.

Do Justice

I’m not using my favorite translation, the New International Version, because I think the NIV misses the translation here. In the NIV the text reads “live justly.” But, Micah says God requires that we “do justice.”

Of course, theologians have often been accused of “straining at gnats and swallowing camels” (I think Jesus said something like that), but here I believe the distinction is critical to understanding what God is saying.

There is a difference in “living justly” and being required to “do justice.” Here’s what I think the distinction is: “living justly” implies that while I go about my individual life, I’m to do things correctly. Now, that certainly is true, but “doing justice” shifts the emphasis from my individual everyday life to an intentional assignment to make sure justice gets done.

As in our day, life in Israel 700 or so years before Christ contained not only individual injustice, but systemic injustice. Their injustice was like ours — the powerful abused those least able to stand up for themselves.

In Chapter 3, Micah notes:

“Listen, you rulers of Jacob, you chiefs of the House of Israel! For you ought to know what is right, but you hate good and love evil. You have devoured My people’s flesh; you have flayed the skin off them, and the flesh off their bones.”

In 3:9, Micah continues:

“Hear this, you rulers of the House of Jacob, you chiefs of the House of Israel, who detest justice and make crooked all that is straight, who build Zion with crime, Jerusalem with iniquity! Her rulers judge for gifts, her priests give rulings for a fee, and her prophets divine for pay…”

The poor were exploited, those with cases to be heard had to bribe the judge to get a favorable ruling, and even in the Temple priests and prophets demanded more than their normal support to do their jobs.

Micah rails against this type of injustice which is built into the Temple, the courts, and society in general. Remember, the prophets generally brought three charges against God’s people regardless of when they prophesied: 1) they worshiped idols; 2) they worshiped insincerely; and, 3) they did not care for the poor, the widows, the orphans, and the stranger. Here Micah speaks of all three transgressions and failures.

To do justice means to ensure that everyone — rich, poor, powerful, or humble — has an equal place at God’s table. Old Testament law provided numerous ways for the poor to be fed, the widows to be cared for, the orphans to be nurtured, and the stranger to be welcomed. But, over and over, Israel’s spiritual and civic leaders bend the rules for their own benefit, while at the same time pretending to be righteous and upright. Jesus will condemn this same hypocrisy in the first century, 700 years later.

God’s requirement to “do justice” is not directed at our modern political parties, civic leaders, or social trendsetters. This is a requirement of God’s people. This is our duty, our job, our responsibility.

In LaGrange, Georgia last week, the chief of police, Louis Dekmar, apologized to the African American citizens of LaGrange on behalf of the city and the police department. He apologized that his department did nothing to protect a black teenager named Austin Callaway in 1940. Callaway had been charged with offending a white woman, and had been placed in the LaGrange city jail. That night, 6 white men with one gun, held the jailer at gunpoint, forcing him to open the jail and release Callaway to them. Later Callaway was found shot several times. He was transported to the hospital where he died of gunshot wounds. Chief Dekmar found there were no case notes, no investigation, and no one was ever arrested for the murder of Austin Callaway. That is an example of systemic injustice. But the courageous apology of a white police chief brought some justice to that community 77 years later.

But if we are not in positions of authority to see that justice is done in our social settings and systems, still we are required to be working to bring about changes in our society so that justice is done, and so that all share God’s blessings, all feed at God’s table, and so that all — not just some — flourish in God’s creation.

Of course, justice also means that good is valued and evil is judged. That’s a part of justice, too. That aspect of justice keeps our society ordered, and our social corrections proportional.

Justice then, is both systemic and personal.

Which brings us to the second requirement —

Love Kindness (Mercy)

No translation is perfect, and here the New Revised Standard Version lets me down. The Hebrew word translated “kindness” here is the word “hesed” which means “lovingkindness.” But, I guess it sounded awkward to say, “Love lovingkindness.” But lovingkindness also means mercy, so the good old King James Version gets it right when it translates this phrase to “Love mercy.”

And, loving mercy goes hand in hand with doing justice, obviously. If you just do justice — especially that which judges and sorts out good from evil — with no allowance for mercy, kindness, and forgiveness — then you have missed the example of God’s own lovingkindness and mercy.

That’s the point here — we do what God does. We “do justice,” but we “love mercy.” That sounds to me like mercy might be as important, if not more so, than doing justice. Justice always has to be tempered with mercy or we become a society with no heart, no compassion, no empathy.

Dr. Richard Hayes of Duke University writes of mercy — “Mercy precedes everything: that, and only that, is why the announcement of the kingdom of heaven is good news.” — (The Moral Vision of the New Testament, pg. 103.)

The story is told of two ancient rabbis who were walking together one day. One bemoaned the fact that they no longer had the Temple in which to worship God. “But,” the other reassured his colleague, “we still have hesed.” His point was, that even if there was no Temple in which to worship, they could still perform acts of mercy and lovingkindness.

Do justice. Love mercy. Do we love mercy, or do we extend mercy as a last, begrudging resort, just because sometimes we have to?

Walk Humbly with Your God

Then Micah adds the final requirement — to walk humbly with your God. “Walk” of course is an analogy for the way in which we live our lives. We speak of people who are hypocritical because they “talk the talk, but they don’t walk the walk.”

The idea of walking with God has its origins in the Garden of Eden where God walked with Adam and Eve each evening. Our walk with God is not only our conduct before him, but our fellowship with Him.

There are, I suppose, any number of ways we could walk with God. Certainly we could walk regularly with God. Adam and Eve did so until they sinned, and then they hid from God.

We could walk gratefully with God. Scripture in both Old and New Testaments is filled with exhortations to give thanks, and prayers and songs that give voice to thankfulness.

We could also walk confidently with God. John writes in 1 John 1:5-6 — “This is how we know we are in Him: Whoever claims to live in Him must walk as Jesus did.” So our walk with God gives us confidence in our relationship to God.

But while we might walk regularly, or gratefully, or confidently, Micah reminds us that what is required of us is that we walk humbly with our God.

According to The Catholic Encyclopedia, the virtue of humility may be defined as: “A quality by which a person considering his own defects has a lowly opinion of himself and willingly submits himself to God and to others for God’s sake.” St. Bernard defines it: “A virtue by which a man knowing himself as he truly is, abases himself.” These definitions coincide with that given by St. Thomas: “The virtue of humility”, he says, “Consists in keeping oneself within one’s own bounds, not reaching out to things above one, but submitting to one’s superior”   — (Devine, A. (1910). Humility. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved January 28, 2017 from New Advent: http://www.newadvent.org/cathen/07543b.htm)

And there it is: humility is knowing our limitations, especially in light of God’s limitless love, grace, and mercy.

To walk humbly with God is to fellowship with God knowing that our relationship is not between peers, but of Creator to created, and of Redeemer to redeemed.

Walking humbly with God also reminds us that God has acted justly and shown mercy on our behalf.

One ancient rabbi said that Micah had taken the 613 laws of Moses and reduced them to their essence when he observed —

He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love mercy,
and to walk humbly with your God?

When you watch the news this week, ask yourself, “Are we as a nation doing justice, loving mercy, and walking humbly with our God?” And if the answer is “no” or even “maybe not” then we must remind ourselves that God has shown us what is good. And that good means that we must do justice, love mercy, and walk humbly with our God. That is what the Lord requires of us.

5 Questions We All Ask About Healing

peters-mother-in-law

I preached from Mark 1:29-39, last Sunday, and chose to address the issue of healing. The 5 questions that I think we all ask about healing are:

  1. Why does illness and suffering exist?
  2. Why did Jesus heal?
  3. Does God still heal today?
  4. Why isn’t everyone healed?
  5. What can we do in the face of illness and suffering?

Here’s the podcast of that sermon where I attempt to answer these 5 questions —

A New Subtitle: Churches as Communities of Reconciliation

The new subtitle of this blog is Churches as Communities of Reconciliation. Let me unpack this phrase one element at a time.

Let’s start with churches. This blog began with a focus on small congregations, but over the past seven years’ of writing, I have come to the conclusion that size is the least significant factor in church vitality. Rather, a church’s sense of mission — missional consciousness, to use the jargon — is a better gauge of church vitality than size. Churches with a clear sense of purpose, whether large or small, thrive and are vibrant members of their communities. And, just to be clear, my confidence is in churches, not other organizations, to embody and exhibit the Kingdom of God as a contrast society in contemporary culture. Those churches can be traditional, seeker-sensitive, neo-monastic, denominational, or any of the other flavors that churches come in today. The form is less important than the way in which local congregations live out their calling to be salt and light to their communities and the world.

Secondly, I’m interested in churches which are practicing reconciliation. The Apostle Paul wrote, “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation…” (2 Corinthians 5:18 NIV). I’m convinced that the Bible is the story of God’s reconciling love beginning in the Garden of Eden and concluding with the New Heaven and New Earth in Revelation 21-22. The reconciling love of God finds its highest expression in the life, death, and resurrection of Jesus Christ. Paul continues the theme of reconciliation in 2 Corinthians 5:19: “that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation.”

Down through the ages, Christian churches, evangelical churches in particular, have emphasized reconciliation between God and humankind. However, there exists also the unmistakable idea that we cannot be reconciled to God — we cannot say we love God — without being reconciled to one another. Theologians have called these the cruciform (meaning “cross-shaped”) aspects of reconciliation. We are “vertically” reconciled to God, while being “horizontally” reconciled to those around us, even our enemies. If God has given us the ministry of reconciliation — and I believe along with Paul that God has — then reconciliation should be the signature ministry of churches.

I wrote my DMin dissertation at Fuller on the subject of The Reconciling Community: The Missional Mending of Spiritual and Social Relationships Through Local Church Ministry. In my research and writing, I explored not only the theological and theoretical aspects of reconciliation, but the practical, applied aspects as well. Of course, I wasn’t the first to come to this awareness, and I discovered that scores of churches in the US (and, other places), are actively practicing reconciliation in their communities.

Finally, to put it all together, I am focusing on the result that churches practicing reconciliation are building peace communities. In reconciliation studies, much of the literature is theoretical. Authors focus on the theology of reconciliation, the multi-disciplinary nature of reconciliation, and stories of reconciliation in places like South Africa and Rwanda. However, I found very few resources that could describe what a ministry of reconciliation looked like on the ground in real life. To that end, I synthesized the best of the theoretical research to develop a list of criteria for what reconciliation looks like. I’ll list those in a later post, but my point is that for churches to be able to engage in a ministry of reconciliation, we have to know what one looks like, and what result we seek as agents of reconciliation.

The goal of churches which practice reconciliation is, in my opinion, to build peace communities. I don’t mean peaceful communities, although they certainly would be. Peace communities are those neighborhoods and areas included in a local church’s ministry influence, that have been transformed in measurable ways by the practice of reconciliation.

When Jesus sent out the 70 (or 72) disciples, among other things he instructed them in the practice of peace: “ “When you enter a house, first say, ‘Peace to this house.’  If someone who promotes peace is there, your peace will rest on them; if not, it will return to you.” (Luke 10:5-6 NIV). We have neglected this idea of speaking peace, finding the person of peace, and “staying in one place” to bring about transformation of an entire community. That’s what peace communities are — communities that have been transformed by the shalom of God into places where Kingdom ethics are lived out, hurts are healed, relationships are restored, and God’s children live in harmony. If that sounds like an improbably fantasy we must remind ourselves that Jesus said some pretty improbable things.

In future blog posts, I’ll tell the stories of churches that are practicing reconciliation and building peace communities in their own neighborhoods. I’ll also present resources, books, seminars, and organizations that can be helpful in your church’s quest to become a reconciling community. I’m convinced this is the church of the future — engaged, vital, and transformative — and I hope you’ll continue the journey with me.

What Paula Deen Should Have Learned

booksBy now the story that Paula Deen casually admitted she had used racial epithets is old news. Further revelations that she also considered a “plantation-themed” wedding complete with white-jacketed African American men waiters contributed to the narrative of Deen as racially-insensitive at best, and racist at worst.

The admission by Deen that she has used the n-word sparked a social media debate about whether or not she is being treated fairly by the mainstream media. The New York Times reported over the weekend fans still waited in line at Deen’s restaurant in Savannah, while Deen’s defenders rallied online to her cause.

On the other side of the argument, Food Network revealed it will not renew her contract, which means her Emmy-winning cooking show will disappear taking with it her TV audience. Cable TV shopping channel QVC said it is monitoring the situation but it has no plans for Deen to appear to hawk her cookware anytime soon. USA Today quoted public relations pundits who said “Deen is done.”

Why do fans defend Deen while cable TV shows drop her faster than you can say buttered biscuits? Because Food Network and QVC understand what Deen and her fans don’t — in the US market, commercial brands cannot appear to be racist.

Of course, that wasn’t always the case. Brands like the Aunt Jemima brand and logo have been revised over the years, transforming Aunt Jemima from the bandana-wearing “mammy” of an idealized Southern plantation life, to a contemporary portrait of an attractive African American woman.

For their own economic survival, US corporations have made conscious efforts to change logos and narratives that were tied to a racist past. Paula Deen built a cooking empire on the idea of Southern charm and eccentricity embodied in over-the-top recipes and her Southern drawl. What Deen never learned was that her brand had to steer clear of the darkside of Southern history and life.

Deen’s casual “of course” admission revealed her obliviousness to the changing world around her. Gone with more than the wind is the fantasy of the South that Deen parlayed into a personal fortune. While US consumers may not mind the extra calories in her dishes, she can’t serve them with a side helping of racism.

Sermon: The Implications of Being Sent By Jesus

Here’s the sermon I’m preaching for the second Sunday of Eastertide. I trust your Sunday will be a wonderful day filled with hope that the resurrection brings, just as it brought hope and possibility to the first disciples. 

The Implications of Being Sent By Jesus

John 20:19-31 NIV

19 On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said,“Peace be with you!” 20 After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.

21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” 22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”

24 Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, “We have seen the Lord!”

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”

26 A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” 27 Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

28 Thomas said to him, “My Lord and my God!”

29 Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

30 Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. 31 But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.

Going for the Big Finish

Our granddaughters, Vivian and Maggie, are like other 12 and 9 year old girls. They are involved in a number of extra-curricular activities. Vivian took dance for several years, and the highlight of the dance year was the annual recital. But this wasn’t just any recital. The dance studio has dozens of students, which means lots of moms and dads, grandmothers and grandfathers, aunts and uncles, and so on who will want to see their daughter, or granddaughter, or niece perform.

To accommodate the large crowds, the dance instructor rented the Peace Center in Greenville, South Carolina, for, not one, but two days of dance recitals. But for the little girls — Vivian was a preschooler then — the highlight of the dance recital was getting to wear the costume, or costumes, depending upon how many numbers they were in.

So, this is a big deal. And, like dutiful grandparents, we made 4-and-a-half hour trip one way to see Vivian on stage for all of about 3 minutes. That’s what grandparents do, and we did it a couple of times.

Well, by about the third or fourth year of dance lessons, Vivian’s interest in dance classes was waning. So before signing up for dance lessons for another year, Laurie, our daughter, and Vivian had a little chat.

Laurie asked Vivian if she wanted to take dance for another year. Vivian said, “Yes.” Then, Laurie said, “But that means you’ll have to go to dance lessons every week.”

Vivian replied, “Oh, I don’t want to go to the lessons. I just want to be in the recital.” Laurie informed Vivian that the only way to get to be in the recital (and wear the sparkly costumes) was to take dance lessons each week. Thereupon, Vivian’s dance career came to an end.

The Disciples Face a New Challenge

All of us have had those moments where we want the big finish without all the prerequisites that go before it. And followers of Jesus are no different. Let’s look for a few moments at the implications of being sent by Jesus.

First, of all, we have to realize that the disciples had not thought about their future without Jesus present to lead them. However they had imagined their lives turning out as Jesus followers, a life without him was not one of the scenarios they entertained.

So attached were they to Jesus that when they thought about his leaving them, as they do in John’s Gospel the 14th chapter, Jesus has to reassure them that where he is going, they are going to, and that there are rooms prepared for them in his Father’s house. (John 14:1-6 NIV)

But that doesn’t seem to satisfy at least one of them. Thomas  complains, “Lord, we don’t know where you are going, so how can we know the way?”

So, when Jesus is crucified and buried, their world collapses. Now, on the first day of the week, the disciples have had time to see the empty tomb, and to discuss the implications of that for themselves. Of course in John’s Gospel, Mary Magdalene claims to have seen the Lord herself, but in John’s telling of the story, the disciples have gathered together behind locked doors because they are afraid of what the Jewish authorities will do to them next.

They must be imagining that the authorities, with the consent of Pilate, have raided the tomb of Jesus, and concealed his body so that his grave will not become a martyr’s site for Jesus’ followers. Or, they might be afraid that the authorities have stolen the body of Jesus in order to blame them, his followers, of doing the same thing and thereby trying to perpetrate a hoax that Jesus rose from the dead.

Whatever they are thinking, they are dealing with the implications of having been Jesus’ followers. And, I imagine that not a few of them are wondering how they got in the mess they found themselves in.

But suddenly, without announcement or warning, on the evening of that day that had seemed to go on forever, John simply says, “Jesus came and stood among them…”

He greets them with the words, “Peace be with you!” which was the standard greeting among Jews, the greeting that God’s peace would rest on the person or family to whom one was speaking.

Immediately he shows them his hands and side. This is no apparition, no ghost, no fog-machine scene where they can barely see Jesus. No, as proof that he is who they think he is, he shows them the nail wounds in his hands and the gaping spear wound in his side. Now, you and I can only speculate on what this looks like. Apparently these wounds were meant to verify that this really was Jesus, rather than further disturb the disciples, so the visible wounds had a reassuring, rather than revolting, role.

Then, Jesus says to them again, “Peace be with you! As the Father has sent me, I am sending you.”

And there we have it. This is what they are going to be doing in their future which does not include the physical presence of Jesus. They are going to be sent into the world by Jesus, just as the Father had sent Jesus into the world.

We read these words so casually now, as if we are thinking, “Well, of course that’s what Jesus is doing, sending the disciples into the world. We all know that.”

But for the disciples this is a new revelation. Of course, Jesus has hinted at their mission. He’s even sent them out on trial runs of the sort capture in Luke 10, where 72 of Jesus’ followers go on a mission of ministry to do what Jesus did. They heal the sick, they cast out demons, they seek the person of peace — meaning one who is a conduit of God’s shalom — and when they return Jesus says, “I saw Satan fall like lightning from heaven.” (Luke 10:18 NIV).

But now, rather than going immediately where Jesus is going, Jesus is sending them on a mission to the world, in the same manner in which God the Father has sent him. In other words, just like Vivian learned, before you get to the big finish, there are some things that have to be done first.

So, what are the implications of being sent into the world by Jesus?

Equipped by the Spirit

The first implication of being sent my Jesus into the world is that Jesus isn’t sending them, or us, alone. No, as he promised he is sending the Holy Spirit to be his presence in our life.

Jesus promised the disciples, “And I will ask the Father, and he will give you another Counselor to be with you forever — the Spirit of truth.” (John 14:16 NIV)

This Spirit of truth is the Holy Spirit. Now this is not the first time we see the Holy Spirit. From creation onward, the Spirit of God has been present and at work. But this is the first time that the Spirit is promised to someone other than a king, or a priest, or a prophet. This time the Spirit is promised to be the ever-present companion of every follower of Jesus, just as Jesus was with the disciples in his earthly life.

Then, Jesus doesn’t just promise the Spirit, he breathes on them and says, “Receive the Holy Spirit.”

Wow. That was unexpected by the disciples. While they’re still trying to digest the idea that the resurrected Jesus is standing before them, and that he is sending them, he does something he has never done before — he breathes on them and says, “Receive the Holy Spirit.”

Somehow in our misunderstanding of the Holy Spirit, we have thought that the Holy Spirit is optional, at least in our worship and doctrinal expression. So, when the charismatic movement came along, you were either in or out. You either decided that you wanted those expressions of the Holy Spirit or you didn’t. The same is true today. Pentecostals represent those who are led by the Spirit in worship, while the rest of us are led by our understanding of Scripture, or tradition, or doctrine.

But if we think that about the Holy Spirit we miss His presence and power. The Holy Spirit is our promised companion regardless of worship style or basis of authority. You might find it interesting that early in our founding years, Baptists were viewed as wild-eyed spiritual fanatics who neither respected tradition or reason, but held an unseemly commitment to letting the Spirit of God speak to them. Interesting how we’ve gotten tamer over the past 400 years!

But the point is, one of the implications of being sent by Jesus is that we’re not sent alone — the Holy Spirit is our ever-present companion.

An Unthinkable Ministry

But if you think the idea of having the Holy Spirit present as our companion is unsettling, just wait. Jesus also gave the disciples a ministry previously reserved for God alone. The act of forgiving sins. You remember the famous encounter Jesus had with the religious authorities of his day in Mark 2:1-12. Jesus is teaching in a house, and the crowd is so great that no one can press through. So, four friends who have brought their paralyzed friend to Jesus for healing, quickly climb up on the flat roof, remove the roof tiles in the spot above where Jesus is teaching, and lower their friend down right in front of Jesus.

Mark says, “When Jesus saw their faith, he said to the paralytic, ‘Son, your sins are forgiven.’” (Mark 2:5 NIV)

Religious authorities are present in the crowd, and they are appalled. “Who can forgive sins but God alone?” they ask. Then Jesus says, “But that you may know that the Son of Man has authority on earth to forgive sins…He said to the paralytic, “I tell you, get up, take up your mat and go home.” (Mark 2:10-11 NIV)

The disciples must have recalled that incident as Jesus gave them authority to forgive sins. But, what does that mean for us today? Is that our ministry, or did it just belong to the disciples? Well, if the Holy Spirit is ours, then this ministry is ours also.

But, this ministry of forgiving sins is a mystery to us. We do not know exactly what it means. What it does not mean is that we are now to pass judgment on others who are not like us.

What I think it means is that we act like Jesus acted toward those who are sinful. While that would include all of us, in Jesus day there were the righteous Jews, like the Pharisees, Sadducees, scribes, and other religious figures, and then there were the sinners like the tax collectors, women of the street, and so on. Jesus ate with these sinners. Jesus went into their homes. Jesus pronounced as Zachaeus came to faith, “Today salvation is come to this house.”

Our ministry, with the leadership of the Holy Spirit, is to be Jesus to those for whom access to God has been denied, or discouraged. We open the way for them to find forgiveness by showing them the kindness of Jesus himself, the kindness wrapped in redemption and hope.

When I was in the hospital, a lady came in to clean our room every day. I’ll call her Pauline, which was not her name, but I want to protect her privacy. It was obvious Pauline had had a difficult life. You could see it in the stoop of her shoulders, and the shuffle of her feet. And it was written on her weary face.

At first, Pauline went about her business of emptying the trash, and then mopping the room with little to say. She would say to Debbie, “Come out so I can mop.”

For many people, Pauline was the anonymous housekeeper, one of the many faceless, nameless people to do menial labor that others do not want to do.

Debbie and I decided to make a friend of Pauline. We had heard one of the nurses calling her name, so each day when she came in, we were greeted her with the same friendliness and warmth of a welcomed guest. And each day, Pauline opened up a little more of herself to us. Pauline was there everyday except Sunday. When she returned on Monday, we told her we missed her the day before.

She asked if anyone had mopped our room, and we said no, they had only picked up the trash. With a sense of pride, she said, “They’re supposed to mop, but all they do is pick up trash.” We assured her that we had missed her careful attention to our room. By the time I was discharged, Pauline was actually laughing with us.

Okay, you say, “But where’s the forgiveness of sin in that?” I believe as we forgive each other the little moments of sullenness, the times of testiness, the words that wound, and the looks that kill, we free that person to be what God intended for them to be — His child, filled with his Spirit and joy.

Conclusion

Of course, there are other implications of being sent by Jesus than the presence of the Spirit and the ministry of forgiveness. But those are two that are important. Sometimes we skip over those two implications and rush right on to preaching and teaching and all of the ways in which people hear the Gospel. Because after all, Jesus told Thomas, “blessed are those who have not seen and yet have believed.”

But in this Easter season, let’s not forget that the presence of the Spirit and the ministry of forgiveness are where Jesus started with the disciples.