Jesus keeps us honest about our religious pretensions, and about what God desires

When it comes to "morality" or "religion" or "spirituality", a lot of people assume that the goal is our own quest for excellence. Jesus challenges that self-centered type of religion by showing how that works out in daily life with the parable of the Good Samaritan: A traveler is attacked by thieves and left for dead by the side of the road. A priest passes by and ignores him. A Levite (another religious type) passes by and ignores him. A Samaritan sees him and has compassion. He bandages his wounds, takes him to safety, arranges for his care, pays his expenses.

The priest and the Levite are wrapped up in their own stories where they're the heroes, no doubt, more spiritual than other people, they may suppose. So they don't see that they’re half-villains in the story of the man they pass by without helping. The quest for personal excellence or religious status might be what stops them from being like the real hero of the piece: the Samaritan who set aside his own personal goals for the moment because he was moved by compassion for someone who needed help. The parable highlights the true nature of personal excellence and religious status.

And so, in his way, Jesus tells us that the story of following him may not be the story of our own quest for excellence, status, or achievement; it may be about how we fit into someone else’s story of their need for compassion and practical help.

Jesus' teachings are vivid and personal

Remember when Jesus told the story of the Prodigal Son? How about the lost sheep, or the lost coin? How about the Good Samaritan? The Pharisee and the Publican? The sheep and the goats? The king and the wedding banquet? People who have heard Jesus' teachings tend to remember them.

Jesus' teachings are exceptionally vivid. Some of that is from the use of parables -- where morality is more than a set of laws or principles; it is the motive behind every good action. That desire for good, and the character who perseveres in good, is the cause of the good that comes to others in the parables.

Jesus' parables are more than simple figures of speech or comparisons; they are stories. We find ourselves caught up in the action; they light up our imagination. Somebody's life or happiness often hangs in the balance of whether another person is going to be good to them.

Jesus' approach is more realistic than discussing morality as some sort of abstract principle. In daily life, someone's happiness often depends on whether or not other people are going to be just or kind toward them. In Jesus' teachings, we see how much goodness matters to us and to those around us. We see its power to change everyday life.

Jesus knows what the Last Day will be like -- and what justice looks like

Jesus' teaching of the Last Judgment is something very nearly unforgettable.

When the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate them one from another, as a shepherd separates the sheep from the goats. He will set the sheep on his right hand, but the goats on the left. Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me something to eat. I was thirsty, and you gave me drink. I was a stranger, and you took me in. I was naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me.’

Then the righteous will answer him, saying, ‘Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? When did we see you as a stranger, and take you in; or naked, and clothe you? When did we see you sick, or in prison, and visit you?’

The King will answer them, ‘Truly I tell you, because you did it to one of the least of these brothers of mine, you did it to me.’

Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; for I was hungry, and you didn’t give me food to eat; I was thirsty, and you gave me no drink; I was a stranger, and you didn’t take me in; naked, and you didn’t clothe me; sick, and in prison, and you didn’t visit me.’

Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn’t help you?’

Then he will answer them, saying, ‘Truly I tell you, because you didn’t do it to one of the least of these, you didn’t do it to me.’ These will go away into eternal punishment, but the righteous into eternal life. (Matthew 25:31-46)

The teaching is striking and memorable in several different ways. First, there is the clear, plain rightness of the actions called for. Rarely do you find a teaching that is so plainly and thoroughly good. Here is a teaching that can change the world -- and to the extent that people listen and follow, it does in fact change the world. These are the words that created Mother Theresa of Calcutta and brought thousands of people to help her. The same words have created followers for Jesus in every age.

Next is the profound fairness of the way the groups are separated. Earlier in his teachings Jesus had said, "With the measure you use, it will be measured to you," and "Blessed are the merciful, for they will be shown mercy." Each person is shown to choose how the Judge will treat him by how he treats others. Jesus' teaching silences the complaint “God is unfair”. Can a person complain it is unfair for the Lord to treat them in the same way they treat others? ("You can't treat me the way I treat everyone else! It's unfair!" -- That person has just testified against himself, that he treats others badly, treats them in a way he would not want to be treated.) There is an unanswerable justice to it all.

There is the tender kindness shown to "the least of these brothers of mine" -- to show that the Lord sees himself in each of them. There is no room for doubt about whether the judge of all the earth has compassion on everyone, even the least. The only topic on the table is whether we have the same compassion.

The focus of Jesus' teaching is not on the judge, but on justice, on compassion, on mercy, on the least of the brothers -- so it's easy to miss what is not the focus: Jesus portrays himself as the one judging the world. He doesn't make a big deal out of his status; that seems taken for granted and not his main point. But it might explain how he knows so clearly what the Last Day will be like.

Jesus knows what the kingdom of heaven is like

How many religious teachers are there? When we include those who are self-appointed, and those who are appointed by religious groups as their representatives, there must be a vast number. And out of all those, how many of them have any idea what the kingdom of heaven is like? There are a lot of people who like to talk, and a lot of people who like to teach, but very few of them leave the impression that they know anything at all about the kingdom of heaven.

"The kingdom of heaven is like ..."

Jesus taught about that time after time. I can find eight places in the Gospel of Matthew where Jesus started to teach by saying, "The kingdom of heaven is like ...". He found one way after another to explain it to us. He focused his teaching efforts to make sure we could grasp it. Even if I haven't grasped everything he said, I've grasped this much: Jesus knows what the kingdom of heaven is like. He knew what he was talking about. He didn't come across as someone who guesses or speculates, either. He came across as someone who knew.

The kingdom of heaven is not just the hidden treasure of the parables. The kingdom of heaven is also the point of repentance:

"Repent, for the kingdom of heaven is near."

The kingdom of heaven is worth changing our lives for. The kingdom of heaven is where we are called to belong. For Jesus, calling us to repent isn't about calling us to be respectable and responsible. Those are good, but Jesus us calls us to something better.

Next series: Name above all names

I don't know how many people actually follow the long slow arc of what topics are posted here; probably only me, I'd expect. In general, I've been working along on the Controversies series, where those posts take a good long awhile to develop. This fall, one or two posts each month have been background work for that series, where the next topic is controversies on the moral authority of the Bible. Some of the other, faster series have been offshoots or sub-topics there.

The next series that I start here has grown out of that -- but is probably more important than the Controversies series. So the next series here is "Jesus, Name above all names".

Why mention this? First, in case someone had been wondering about the Controversies series: yes, it's still coming along, with a pace that reflects that I'd rather do it right than quickly. Second, in case someone had noticed the faster-moving series here and how they tend to relate to my next topic in "Controversies" -- I wanted to make it clear that, to me, this next faster-moving series is the more important topic than the Controversies series.

I've gone ahead and scheduled the first post in that series to publish later today.

Youth worker succeeds beyond wildest dreams

Do we think of Christian calling too narrowly?

Back in 1891, a worker at the YMCA was given the job of developing an indoor sport that would use plenty of energy and prevent the students from becoming bad-tempered from inactivity during the long months of winter. In a modest way, it would improve the health and quality of life for those who participated. Isn't that a valid calling? The YMCA thought so. The assigned worker, James Naismith, thought so. Naismith had been an athlete in college and was gifted in sports. A valid calling is what makes the best use of our gifts and talents, isn't it?

Most charity groups run on a small budget, so that may have been why he chose the simple soccer ball and peach basket combination for his new indoor sport. The game quickly became very popular. The story has it that someone considered naming the game after its inventor, "Naismith ball", but Naismith wanted something to reflect the game itself: "basket ball".

Naismith probably could not have imagined the place basketball now has, not just in the U.S., but in the world. He lived to see his game included as an Olympic sport. I doubt, when he took his assignment to invent a new game, that he ever envisioned the wizardry of the Harlem Globetrotters or the artistry of Kobe Bryant, or the fact that every city park I have ever seen has basketball hoops.

A mission from God doesn't always mean preaching. If Naismith had tried to do that, he'd have missed his calling.

One Greater than Solomon

The Queen of the South shall rise at the Judgment with this generation, and will condemn it. For she came from the furthest parts of the earth to hear the wisdom of Solomon. And see: one greater than Solomon is here. -- Jesus (Matthew 12:42, see also Luke 11:31)

It's amazing to me that sometimes we are embarrassed to acknowledge Jesus' greatness. American pop culture has spent generations now drilling it into our heads that Christians should be ashamed to think that Jesus is greater than any of the "other great teachers". We have been told time and again that it's nothing but bigotry and bias and narrow-mindedness to say that Jesus is greater than, say, Confucius. For the record, I find Confucius' teachings instructive. Many of them are insightful. But he doesn't hold a candle to Jesus. He isn't in the same league. And please don't imagine that my example is Confucius because of some thought that Confucius doesn't deserve his place among the great teachers; not at all, he has earned his place well. My example could just as easily have been Lao Tzu, or even someone considered great by people within the Christian tradition like Solomon.

Not many people could casually claim to be greater than Solomon and still come across as humble. (In the same conversation, Jesus also laid claim to being greater than Jonah, the prophet who called Nineveh to repent.) People came from distant lands and other cultures to seek the wisdom of Solomon. And one greater than Solomon is here.

I think it is important for us, as Christians, to have read the other people who have a reputation as Great Teachers. Many Christians, I suppose, are comfortable to say they follow Jesus, not Solomon, because Jesus is greater than Solomon. We can say this not only because Jesus said so, but also because we have some writings attributed to Solomon. We know that between Jesus and Solomon, it is Jesus who speaks to us more clearly and beautifully, whose call to follow rings through us. Solomon's ways may be truly good and we still study his words, but Jesus' are even better. Solomon seeks wisdom; in Jesus we see that wisdom personified that Solomon was seeking. So Solomon is not someone we would ever put down; in some ways Solomon walks beside us as we follow Jesus.

In proclaiming Jesus to the people of our day, we have a lot of chances that we don't always recognize. Every time someone says, "All religions are the same", there is an opening in the conversation to say differently. ("Wow, I see a world of difference out there. There are so many different beliefs. The tricky part is picking the good from the bad.") Every time someone tries to shame us into silence about Jesus is actually a chance to point to Jesus' uniqueness. We should not criticize or put down anything that is good; Jesus didn't put down Moses or Jonah or Solomon. Still, someone greater is here. Part of our job is finding the words to explain that to the people of our day.