Maundy Thursday - John 13

Popular understanding and the story we've received tell us that the Thursday of Holy Week should commemorate Jesus' Last Supper with his disciples and the insitution of the sacrament Lord's Supper.  And yet, by name, the word Maundy draws us to other locales in the scriptures.

Maundy means mandate, from the Latin mandare.  Jesus institutes a sacrament and delivers a new commandment: "love one another" (John 13.34).  In addition to loving the Lord our God and our neighbors, we are to love one another.  This is so that the world will know that we are Jesus' disciples (John13.35).

As you think about this Thursday, think not only about the Lord's Supper, but, as a disciple of Jesus, think of the commandment given in the upper room.

Luke 22.39-53 - Garden of Gethsemane

In the garden, Jesus' actions instruct us about prayer.  The Christian life is a prayed life.  What is prayer supposed to change? The world? Our problems? Our neighbors? The sick?
The first thing that prayer should change is us.  When Jesus prayed in the garden, he asked that the cup of his suffering would pass from him. Jesus asked first for God's will.
When we approach God in prayer, we should primarily ask "thy will be done."
May we use prayer as an opportunity to get our will in line with God's will.

Luke 9.37-50

This week's passage is found in all of the synoptic gospels.  Read Mark 9.14-37 and Matthew 17.14-18..5.  Compare the three tellings. In each gospel, some element of the story is more important, based on what they include or omit.  John Calvin calls this the "harmony of the gospel."  Like the parts of a song, each gospel varies in pitch, rhythm, and voice, yet they sing the same tune.  For instance, ordinarily, Mark uses the fewest words to tell the story.  Yet, in this case, Mark tells a more elaborate version of the story than Matthew or Luke.

Reading the synoptic gospels together can lead to a deeper understanding of Jesus life and ministry. Try it!

Luke 9.1-22

Jesus' ministry takes a bold step in Chapter 9.  Up to this point, the healing has been done by Jesus.  After Jesus calls the twelve to take his message and ministry to the rest of Israel, the ministry of Jesus is no longer a local phenomenon.  The twelve are sent to the other towns, ministering under the authority of Jesus.  Ever since, Christ has called the church to ministry in Jesus' name.
The disciples also feed the 5,000 in the name of Jesus.
The fame of Jesus' ministry reaches the notice of Herod, the power of his day.  Herod had John the Baptist killed hoping it would end the prophetic criticism of his kingdom.  Along comes Jesus with the same message.  Who is this Jesus?
The question echoes today.  Who is this Jesus?
Many answers come from the crowds. The correct answer comes from Peter: Messiah.
When confronted with this same question, who do we say he is?  And, more importantly, what does it mean to say that Jesus is the Messiah of God.  If we say that He is Lord and King, what do we do next?
First, we recognize that we are not king.  Someone else is Lord of our lives and Lord of everything.
Having confessed that Jesus is Lord, we conform our lives to His will, not our own.  What change does the confession that Jesus is the Messiah create in you?

John the Baptist Cameo - Luke 7.18-35

John the Baptist enters Luke's narrative once again.  John's ministry did not end with the baptism of Jesus.  John continuously called on the people to repent, proclaimed the kingdom of God, and baptized people into forgiveness.
Yet John knew his primary mission was to point to the Messiah. And John wants a definitive answer about Christ's messianic status. Jesus says that his ministry proclaims who he is.
Jesus then turns the tables.  People wanted to know who John was.  And why Jesus and John were so different.  The ministry of John and the ministry of Jesus contrasted with one another greatly, yet they had the same message. John prophesied in the wilderness; Jesus stuck to the towns.  Jesus goes to homes to eat what is put in front of him; John eats bugs. John allowed (even the wrong kind of) people come to him; Jesus went to the people.
Who's ministry is right?
Wrong question. But the answer is "both."  When you're the messiah, you hear God speak one way; when you're the forerunner to the messiah, God speaks clearly to you as well.
And Jesus says something even more amazing - as great as John was, the least is greater than he. It's not a status thing, it's not earned; it's a grace thing.  God gave John grace; God gives the least even more grace.

Luke 1.39-56

Cousins often share a special relationship.
I love the story of Elizabeth and Mary.  As cousins, they share family joy and fear. Elizabeth shares in the gift of prophecy with her son: Jesus is here; jump for joy.
Remember how tenuous Mary's situation is.  She leaves her village for a reason. Think of how odd Elizabeth appears to her neighbors.
God has put them together to share in salvations promise.

Luke 1.26-38

In this week's scripture, Mary learns that she will give birth to the Son of God and that her cousin will unexpectedly give birth. Mary's story is the story of society's most vulnerable.  Jesus is not born into the wealthiest family or to Nazareth's most experienced parents.  God did not send Jesus to the community with the best schools or to an earthly father who was anything other than a distant relative of David.
Luke describes Mary as someone on whom God has looked with favor.  God's favor comes to us not as something we deserve.  God's favor is grace.  And Mary is humble, God's servant. Mary steps up to fulfill history.
"For nothing will be impossible with God."