RICH MULLINS TRIBUTE

I did something a bit nostalgic today and recorded a tribute to Rich Mullins, which may view and listen to here.

HOW IMPORTANT IS THE CHURCH'S WEEKLY WORSHIP GATHERING?

Audio for the following may be found here. You may also listen to podcast episodes here.

HOW IMPORTANT IS THE CHURCH’S WEEKLY WORSHIP GATHERING?

            We face challenges related to corporate worship now with the spreading of COVID-19. Churches are discovering creative ways to worship together and implementing ideas which many likely never thought they would. With these ideas and challenges, however, come criticisms and even examples which perpetuate the arguments of those who do not even profess the name of Christ.      For example, I have personally heard and seen people use the current online gatherings to argue them as proof that churches are either unnecessary or at least do not need to meet. One might even certainly understand their argument or see their perspective. The question arises then, “How important is the church’s weekly worship gathering?” Is such a gathering even necessary? I will discuss and answer that question here. The aim of my argument is to point to my belief that worship is the single-most important aspect of Christian life and local church corporate worship the single-most important act the church employs even above small group gatherings, evangelism, and missions. Until believers realize the vitality of Christian worship, nearly everything else will be misunderstood, out of focus, and seen from an incorrect perspective.

Biblical and Historical Foundations for Gathering

            The practice of weekly Sunday Christian worship gatherings are supported by both biblical and historical foundations. While no specific names or dates are associated with the church’s shift to gathering corporately on Sunday, apparently, the practice began in the first century with the early church and the Apostles. Such is referenced in Acts 20:7, which mentions the Apostles gathering on the first day of the week, i.e. Sunday, to break bread. Acts 2:42-47, furthermore, references the fellowship of believers devoting themselves to teaching, fellowship, the breaking of bread, and prayer.[1] The author of Hebrews also offers the instruction not to forsake meeting together (Heb 10:24-25) and links gathering to the full assurance of faith and forsaking the practice to sin (Heb 10:26). It is evident then that weekly corporate gatherings have been vital since the early church.

Sunday was chosen as the Lord’s Day for Christians likely because Jesus rose on the first day of the week. Since Christianity hinges on the resurrection of Christ, it is appropriate for all church practices to stem from the event.

The roots of Christian worship, nonetheless, did not begin in the first century but subsist centuries before Christ dating back even to before Israel. The first time the word, worship, is used in the bible is when Abraham was going to offer Isaac as a sacrifice to the Lord (Gen 22:5). The Psalms, moreover, are considered the hymnal of Israel. Tabernacle and Temple worship is an apparent example of Judeo-Christian roots. Jesus is seen teaching in the Temple in the New Testament (Luke 2:41-52). Further, synagogues might be considered local congregations within Judaism. In biblical times, before any group of Jews could establish a new congregation and build or use a synagogue, they had to have at least ten active male members at least 13 years old to meet for services three times daily.[2] Worship then was crucial to Jewish life.

One would be correct to ponder why the importance of worship would change under grace. The obvious explanation is it has not changed; if anything, church era believers have more reason to gather corporately and worship God. A primary difference in approach to worship under the law and worship under grace is that worship under grace centers around daily lifestyle worship or personal worship (Rom 12:1-2), whereas worship under the law heavily involved rituals even for imparting grace. Rituals, for Christians now, are symbolic rather than salvific.

The biblical and historical foundations of Christian worship should be understood so that its importance may be realized. To claim that corporate gatherings are not necessary would be a mistake, for although they do not save, they have been vital to the church for centuries and must continue to be so since the early church is a model for proper Christian practice.

Is It Necessary?

            Many (even Christians) argue against corporate gatherings on the primary basis that they are not necessary, i.e. Christians can love God and honor him without meeting with other believers for worship on the Lord’s Day. To that, it must be considered that the New Testament church and the church throughout the centuries have not agreed. Apparently, the Bible instructs Christians to gather so it should be obeyed. Worship gatherings certainly are not necessary for salvation; yet, the practice seems to be the natural result of a people changed and compelled by the love and mercy of Christ. Personally, while I may empathize with people who have been hurt by the church and perhaps hold disdain in their hearts for Christians as a result, I must question someone’s faith if they live in perpetual rebellion by hating the church. No one can love Jesus but hate his bride. To answer whether worship gatherings are necessary, therefore, one should understand both not only that they do not save but also that they are the result of one who is born again. If a result automatically happens because of an action, the result should be considered a necessity, i.e. corporate worship gatherings are the necessary result of people who are redeemed. Is corporate worship necessary then? My answer would be that gathering corporately for worship is abundantly necessary to a redeemed Christian life.

With Current Technology, Should Corporate Worship Be Face-to-Face?

            During the Coronavirus pandemic and even under the assumption that Christian worship is necessary, many have asked if face-to-face gatherings are the only option or if other methods may be employed, e.g. online streaming, pre-recorded services, drive-in services, etc. Modern technology did not exist in the early church; yet, what Scripture contains is sufficient for life and for godliness and all questions in life. A pandemic is surely an exception to the rule. Nevertheless, the question must be answered of whether it is acceptable or unacceptable to congregate digitally rather than in person. Psychological factors are key components to answering such a question.

My argument is that face-to-face gatherings are necessary and to neglect such is sin. Although the early church had no other option but to gather face-to-face, there exists and abundance of benefits to doing so. Additionally, Scripture speaks of the church as a body, i.e. God’s people should live and function as one body, which, in my opinion, is impossible to do in solely digital relationships. The first benefit of face-to-face gatherings is inherent accountability. Personal gatherings offer believers the opportunity to be vulnerable, i.e. it is more challenging to be superficial in personal relationships. Mannerisms, vocal inflection, and attitude all present glimpses into one’s heart. Therefore, faking sincerity and godliness is far more difficult in face-to-face gatherings so that the church may be the church by encouraging, exhorting, and admonishing one another.

Secondly, face-to-face gatherings better possess a natural ability to meet physical needs. Not only are people more willing to help someone in need if they have a personal relationship with the individual, people are more transparent about their needs when in fellowship with them. Often, digital personalities portray a false perception, e.g. one who is constantly happy and has no difficulties; in personal friendships, however, people can see beyond the perception and get to the heart of the matter so that they may offer help. Whether someone struggles with finances, job security, family issues, or even sin, godly people can gather around an individual in prayer in a tangible manner with face-to-face worship gatherings. God does not intend for the church to employ solely online relationships but to be the body of Christ by gathering together.

Finally, yet another benefit of face-to-face gatherings is a matter of preference: in general, face-to-face relationships are still preferred over digital relationships in daily life. “Social support is a strong predictor of mental health.”[3] Modern psychology is (rightfully) skeptical of the value of digital relationships as opposed to face-to-face relationships. While virtual conversations, relationships, and even gatherings surely have their place in society, they do not suffice for what real-world relationships may offer. Besides a small number of people per capita, real human relationship, contact, and conversation is preferred. I believe God designed it this way. Digital communication did not catch God by surprise; his intention was for his redeemed people to develop and cultivate relationships in a personal manner.

The church exists as one unified body. Visibly living as such, therefore, is crucial to the health and effectiveness of Christ’s bride. While digital resources may be used in magnificent ways for God’s glory, virtual relationships and (especially) worship gatherings can never replace face-to-face gatherings. As a matter of opinion, I should state that choosing to gather digitally (which is no gathering at all) when in person is available is dishonoring to God and to the people of God. Even with current technology then, corporate Christian worship gatherings should be face-to-face when possible, i.e. the overwhelming majority of the time.

For Whom Do Christians Gather?

            In considering weekly Christian worship, believers should ask a singular question to aid in their determinations: for whom do Christians gather? The apparent overarching answer is God. Certainly, worship exists for the glory of God, as does everything. What believers must understand, however, is that Christian worship is also a tool God uses to form his people. The Reformers claimed an incredible Latin phrase that says, “Lex orandi, lex credendi,” or (loosely translated), “How we worship is how we become.” Contrary to popular opinion, during corporate worship, God works for his people more than his people work for him.[4] Christians are swift to claim God as the object of worship; yet, he is also the subject, i.e. God is not only the one receiving worship but also the one working in the act. The Holy Spirit manifests himself in the lives of believers as they worship God. Thus, stemming from the overarching purpose of God’s glory, Christian corporate worship should be understood to possess a formative purpose. In this case then, face-to-face corporate worship gatherings are of utmost importance. Worship, glorifying God (personal and corporate), is the single most important aspect of Christian life; corporate worship, likewise, is the single most important act the church employs each week. This has been true since the early church and will continue to be true. While the church is currently experiencing a vastly different approach to Christian worship, believers should never be content with an extended version of the current trend. As soon as Christians can gather together again, face-to-face meetings should once again be the normal act and anything else rightfully criticized.

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[1] The breaking of bread here is likely a direct reference to the practice of Communion each time believers met.

[2] The Church of Jesus Christ of Latter-Day Saints, accessed April 9, 2020, www.churchofjesuschrist.org.

[3] Jacinta Francis, “Virtual vs. Real-World Relationships,” Psychology Today, accessed April 9, 2020, https://www.psychologytoday.com/us/blog/in-the-neighborhood/201210/virtual-vs-real-world-relationships.

[4] Such an argument could certainly be made of everything in the Christian life.

GOOD NEWS FOR ALL

Audio for the following may be found here. You may also listen to podcast episodes here.

ACTS 10:34-43

GOOD NEWS FOR ALL

            We have arrived at this Resurrection Day to begin the Easter season of 2020 in a different and dramatic manner, for most believers find themselves worshiping differently than they ever have. I will be tuning to a local church’s worship broadcast online. It is bittersweet because God’s people, thanks to technology, are still able to worship together despite multiple gathering restrictions; nonetheless, our hearts should long to be with one another in the fellowship of the Spirit and the shalom only found in Jesus Christ.

            Today we celebrate the indisputable resurrection from the dead of God the Son who perpetually lives in resurrected flesh and sits at the right hand of the Father. Even in a society facing unprecedented challenges, death has been defeated, sin has been negated for the people of God, and Jesus Christ reigns supreme. The Apostles understood the gospel’s good news and even gave their lives for its message, as believers should willing do now, for if Christians are not willing to lay down their lives for the sake of the gospel, they have not been changed by its message. The good news of the gospel hinges on Christ’s resurrection: a proven historical fact. Focusing on this Resurrection Day then, an excellent passage which conveys the truth of the gospel is Acts 10:34-43, which the Apostle Peter boldly proclaimed to the Gentiles. To reflect on the good news of the gospel, there are three imperatives, in this passage, about the good news of the gospel.

Acts 10:34-43 English Standard Version (ESV)

Gentiles Hear the Good News

³⁴ So Peter opened his mouth and said: “Truly I understand that God shows no partiality, ³⁵ but in every nation anyone who fears him and does what is right is acceptable to him. ³⁶ As for the word that he sent to Israel, preaching good news of peace through Jesus Christ  he is Lord of all), ³⁷ you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed: ³⁸ how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him. ³⁹ And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree, ⁴⁰ but God raised him on the third day and made him to appear, ⁴¹ not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead. ⁴² And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. ⁴³ To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”

Good News That Must Be Preached (v. 34a, 42)

            The first verse of the passage here conveys that Peter opened his mouth. Moreover, the Apostle references Jesus’ command to preach the gospel[1] “and to testify that he is the one appointed by God to be the judge of the living and the dead” (v. 42). Peter’s call to preach here is a similar reminder to what Paul says in his letter to the Romans. “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” (Rom 10:14-15a) Suffice it to say that Christians are called to preach. A common notion is that believers should befriend someone and build a relationship first before sharing the gospel with that person. Bear in mind, however, that Peter here is likely speaking to people he has never met, as the other Apostles did the majority of their ministries. The inference then is that the gospel must be preached at all times and to all people; Christians must ever be prepared to give an account of Jesus Christ (1 Pet 3:15).

            Believers seemingly tend to make preaching more complicated. While there are certainly deep truths in the Bible and the gospel itself, preaching the foundation of its message is not difficult. I am an advocate of planning conversations; therefore, when someone has a gospel conversation with a lost person, it is acceptable to plan the conversation if possible. Believers should know, at all times, the message of the gospel so that it may be presented to a lost and dying world. The gospel is an urgent need for the lost; yet, believers seem to be casual with the only existing message of hope available. The church should treat the preaching of the gospel as it is: an urgent need. Christ’s call to preach endures still; believers must be obedient.

Good News That Centers around Jesus (vv. 34b-41)

            The gospel, secondly, is good news that centers around Christ. The majority of the passage here communicates the christocentricity of the gospel, for without Christ’s mediation, all of humanity would be utterly hopeless. Peter tells the story of Christ’s life, death, and resurrection in this passage because such is the foundation of the gospel for all believers. While deep and mysterious theological topics abound and should be examined, if Christians do not grasp the weight of the threefold mystery of faith,[2] all other thoughts are futile. Jesus is central because he mediates a new and better covenant (Heb 8:6). It should not be that the church preaches Jesus when all else fails but that the church preaches Jesus always and no matter the situation. The gospel centers around and is Jesus. Peter understands the centrality of Jesus here and proclaims his story in his message to the Gentiles. Likewise, Christians should proclaim the gospel that centers around Christ and his already-accomplished work. Today, as believers around the globe celebrate Jesus’ resurrection, Christ is central to all Christian activity and indeed to the good news of the gospel.

Good News Planned from before the Foundation of the World (v. 43)

            Revelation 13:8 references the Lamb who was slain from before the foundation of the world. Further, Peter here mentions the prophets who bear witness to Christ. It might be reasoned then that the cross was not a secondary plan but that Christ’s death and resurrection have been the means necessary for the good news of the gospel from before time began. The prophets, hundreds of years before Christ walked the earth, pointed to the coming Messiah and certainly looked to his hope. Many seem to question why the Friday before Resurrection Sunday is often given the name, Good Friday; it is because Christ’s death has been the eternal plan from before time began and the only plan that would satisfactorily glorify triune God. Therefore, Christ’s death is good. Moreover, Christ did not stay dead but rose on Sunday. The gospel is good news not only because Christ died for the sin of his people but that he also rose and lives eternally; the gospel is good news because the plan of God from before time began succeeds and overcomes everything else including the depravity of humanity and evil of Satan.

Rejoice in the Gospel

            Even as many believers are worshipping in isolation today, this Resurrection Sunday beginning the Easter season of 2020 should be a time of great rejoicing, for the good news of the gospel has been proclaimed and indeed is being employed in the lives of Christians around the world. Such good news should cause believers to joyfully proclaim the story of Jesus Christ and boldly preach the gospel message urgently to a lost and dying world. Not only when all else fails but at all times, let the church remember and declare the threefold mystery of faith and good news of the gospel: Christ has died, Christ is risen, Christ will come again! Quiver with fear, serpent of deception, for sin has been nullified, death has been defeated, and the one whose heal you have struck has crushed your head, and he who was in the tomb has risen and eternally reigns supreme!

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[1] This is likely a reference to the Great Commission (Matt 28:19-20).

[2] Christ has died; Christ is risen; Christ will come again.

BOOK REVIEW: BUSINESS FOR THE GLORY OF GOD BY WAYNE GRUDEM

Grudem, Wayne. Business for the Glory of God. Wheaton, IL: Crossway, 2003.

            Wayne Grudem, evangelical theologian and seminary professor, founder of the Council on Biblical Manhood and Womanhood, and general editor of the ESV Study Bible, in his book, Business for the Glory of God, Wayne Grudem answers vital questions for the Christian businessperson. The bible speaks (surprising to some) speaks to issues related to finances, profit, work ethic, and inequality, with which many Christian business professionals likely struggle. God does not intend for a sacred and secular divide between business and Christianity; in fact, businesspeople should use their work to glorify God.

            Grudem focuses on employment and productivity at the beginning of the book. Contrary to one popular notion, hiring people for one’s business gain is not necessarily exploiting individuals. In fact, Jesus teaches that the laborer deserves his wages (Luke 10:7).[1] Workers, however, are to be productive; a businessperson should ensure the hiring of productive individuals and act upon those who do not meet such standards. Grudem says that God placed humankind on the earth to produce from its bounty.[2] He also clarifies that employing individuals is good and necessary for a God-honoring people, that the employer should rightfully pay his or her workers, and that the employee serves the purpose of the employer.

            Furthermore, Grudem discusses profit, money, and inequality. The author offers a reminder that inequality even exists in God’s kingdom economy. In the Bible, Jesus grants one person authority over ten cities and another over five cities (Luke 19:17-19).[3] There then exists biblical support for inequality based on the productivity and success of one’s work, i.e. people are equal in that everyone is created in the image of God and yet unequal in that some are more successful than others.

Moreover, in Luke 19, Jesus tells a parable of a servant who earns a 1,000% profit and is rewarded.[4] Profit might be considered a consequence of greed and certainly could be so; yet, the Bible does not criticize profit in and of itself. In fact, money is necessary for those who aspire to live a godly life, for the order which God has ordained on earth requires payment, work, and sales. In the book, Grudem seems to help the businessperson who might struggle with how to approach profit and money as a Christian.

            Appropriately, Grudem’s ultimate chapter focuses on world poverty and the advance of the gospel. Although the author’s final chapter of the book, it is perhaps the most crucial and the pinnacle of his message. Grudem makes clear his intent to (hopefully) change the attitudes of many people’s view of the topics he has discussed but then points everything to the overarching purpose of the gospel’s advance.[5] Grudem believes that the only sustainable solution to global poverty is business.[6] If business is utilized properly, the gospel is advanced and God is glorified. According to Wayne Grudem, there are obstacles;[7] yet, the purpose of business (and indeed of life in general) must be the glory of God, which the Christian businessperson possess a marvelous opportunity to achieve.

            Business for the Glory of God is an excellent read for both church leaders who need practical biblical principles for the business-dealings of church ministry and business professionals who struggle with controversial topics as Christians in business. The book’s strength is its message to businesspeople to change their view of what is often controversial but should not be, e.g. profits, employment, etc. Grudem appropriately uses Scripture to support his arguments, although it often seems strained and absent of context. The shortcomings, however, do not outweigh the insight and wisdom offered in this valuable book.

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[1] Wayne Grudem, Business for the Glory of God (Wheaton, IL: Crossway, 2003), 307, Kindle.

[2] Ibid., 245

[3] Ibid., 516.

[4] Ibid., 426.

[5] Ibid., 826.

[6] Ibid., 848.

[7] Ibid., 855.

PRACTICAL ATHEISM IN HOLY WEEK

Audio for the following may be found here. You may also listen to podcast episodes here.

PRACTICAL ATHEISM IN HOLY WEEK

            We begin Holy Week in a different way than we have ever experienced and (most of us) will experience Resurrection Sunday to begin the Easter season in the same manner: socially distanced from others. Still, Jesus reigns supreme and sits on his throne at the right hand of the Father. Holy Week is a vital time in the gospel narratives because the events of that week comprise nearly a third of the material in the Four Gospels. Much went into Jesus’ ministry on earth; yet, Holy Week proves to be crucial to the Christian understanding of who he is. Both the humility and lordship of Jesus is reflected in the events that occurred Holy Week. Matthew’s Gospel, however, grants a glimpse of not only Jesus but his followers as well including us by telling a narrative of practical atheism. What is meant by the term, practical atheism, is the practice of claiming who Jesus is, namely God, and yet living in a disparate manner. Certainly, all believers have done this to some extent at some point; yet, Jesus continues to love and nurture his people, as he did with those who cried, “Hosanna!” that first Palm Sunday and then denied him later. Upon the reading of Matthew 21:6-11 and understanding the context of what would happen later, three vivid elements of practical atheism in Holy Week stand out.

Matthew 21:6-11 English Standard Version (ESV)

⁶ The disciples went and did as Jesus had directed them. ⁷ They brought the donkey and the colt and put on them their cloaks, and he sat on them. ⁸ Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. ⁹ And the crowds that went before him and that followed him were shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” ¹⁰ And when he entered Jerusalem, the whole city was stirred up, saying, “Who is this?” ¹¹ And the crowds said, “This is the prophet Jesus, from Nazareth of Galilee.”

We Profess Who Jesus Is but Do Not Live the Same Way

            As the crowds confessed Jesus as the “Son of David,” (v. 9) with their lips, they praised him as Lord only to deny him later in the same week. The crowd accurately shouted, with joy, who Jesus is: blessed, the Son of David, he that comes in the name of the Lord, the prophet Jesus of Nazareth; nonetheless, we know now that the people, likely many of the same crown, would have him crucified later. Such an act might certainly be reflective of our own lives. While we might criticize these people, if we place ourselves in their situation, it should not take long for us to realize that we would likely do the same, for we too have failed Jesus, denied him, and even proclaimed who he is only to live in a drastically different way later. I refer to such an act as practical atheism because, although Christians claim to believe in Jesus and in who he is, it is easy and often that believers do not allow that proclamation to be realized in action, i.e. a radically changed life. All believers are likely guilty of this contradictory way of living to some degree; as Christ changes us, however, the hope and prayer should be that those contradictions diminish and that hypocrisy vanishes.

            C.S. Lewis famously uses his trilemma in Mere Christianity by asking if Jesus is a liar or a lunatic, for if he is neither, then he is precisely who he says he is: Lord, i.e. what humans do with Jesus is of utmost importance. To accurately proclaim who Jesus is then is to concurrently claim that one’s life will reflect such truth. While human nature is to do as the crowd did that first day of Holy Week and proclaim who Jesus is but live differently, Jesus’ radical transformation in the lives of his people should bring gospel clarity from not only what the church preaches but also how the church lives.

We Minimize Jesus

            The crowd also minimized Jesus, as believers do now; they minimized him to an earthly warrior who would save with violence and as a mere prophet. While Jesus certainly was a prophet, he is more; yet, the crowd failed to realize this truth. While Jesus surely could destroy humanity with a mere word, this is not the type of Messiah he is. Proclaiming him as such was a minimization. Christians often treat Jesus in a similar manner by proclaiming him as a genie and wish-granter. To believe him as this is to effectively neglect who he truly is: God and worthy of total devotion. Jesus proclaimed himself as God; millions of believers throughout history have given their lives on his behalf; and Jesus lives today with supreme authority; thus, how dare we minimize him to someone who exists to serve our petty wants and desires? As the crowd was looking for a military hero and missed the point of who Jesus is, we too employ practical atheism by neglecting to reveal to the world the awe and might of Jesus. Jesus does not exist to accept you as you are; nor will he, for his glory is too valuable to himself to do so. He will surely meet anyone where they are and nurture them in conforming them to his own image; to think that Jesus exists for people, however, is to minimize him. Believers should realize that Jesus is God and co-equal with the Father and Spirit and, therefore, as worthy of total devotion.

We Claim Jesus’ Salvation for Anyone with Our Lips but Deny It with Our Lives

            Part of the problem with the crowd that first Palm Sunday was a misunderstanding of Jesus. As they wanted a military leader to rescue them from earthly dictators, Christians now often seek Jesus out of selfish motivations. When the crowd cried, “Hosanna,” they were literally asking Jesus to save them. Psalm 118 was evidently used in the crowd’s praise that day; some also infer that it will be used at his Second Coming (Matt 23:39).[1] The cry for salvation was a genuine plea from an oppressed people; yet, Jesus’ aim was larger than mere earthly victories, for his purpose is eternal. When Christians face trials, it should be remembered that God’s eternal purpose is bigger than mere momentary pleasures and even than the limited time on this planet. When Christians neglect to realize the eternal kingdom purpose of God, Jesus is minimized.

People might wonder how the crowd could hail Jesus and then crucify him a few days later; yet, such is still done in action for many Christians. This often plays out in discounting certain people in God’s salvation. Perhaps, someone has committed a heinous act or has wronged someone so extremely that the general population feels indignation toward that individual. A common attitude seems to be, even after professing that Jesus can save anyone, that such a person is beyond hope. Nonetheless, not only should believers proclaim that Jesus can save such a person but also treat that individual with the love of Christ as commanded. Failing to do so minimizes Jesus to someone who saves only those humanly worthy of his salvation when, ironically, no such person exists, for all are equally flawed. To cry out, “Hosanna,” then is to believe Jesus can save anyone and to love everyone as Jesus does.

Realizing God’s Eternal Glory Eliminates Minimization

            Christians may lose sight of who Jesus is; yet, this happens when the focus on God’s eternal glory is lost. God’s purposes are larger than anything done in this life and on this earth; life on earth, in fact, serves as a mere part of his eternal glory. When believers view Jesus as someone who exists primarily to serve people, he is minimized to less than God. He is, however, God himself and exists to serve his own purposes. Even in his mediation and intercession on behalf of his bequeathed people, Jesus should not be minimized to a human-serving wish-granter. The crowd that first Palm Sunday rightly proclaimed Jesus as who he is but ceased short of realizing his eternal purpose; therefore, their praise did not extend beyond that day, for, although surely a part of God’s plan, they would have him crucified later that week. This Palm Sunday, while the circumstances are vastly different, let us not only proclaim Jesus as Lord but refuse practical atheism by living what we claim to believe: namely that Jesus is God and worthy of total devotion.

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[1] ESV Study Bible, 166384, Kindle.