Nowhere to run, nowhere to hide… or is there?

     Living in a world filled with uncertainty may cause one to feel that they want to go and hide themselves. But where does one hide? The recent missile launches and threats of nuclear conflagration from the leader of North Korea aroused a memory of my elementary school days in the 1950s. Periodically the public schools of that day would have drills for the students in the event of a nuclear attack. The drill was to teach us protective actions to take during the initial minutes after an explosion. We would crawl under our desks, assume a fetal position, cover our heads, and as one teacher said, “Pray!” Very possibly today that last instruction would be prohibited in this climate of “theophobia.” This drill carried a label, “Duck and Cover.” Only years later did we learn that this exercise offered negligible protection depending upon the bomb’s yield and one’s distance from the explosion’s center. I remember after that disclosure sarcastically thinking in high school, “Great, all those wasted exercises!” I was somewhat encouraged later to realize the same “Duck and Cover” was recommended for tornadoes and earthquakes. Alas, all was not wasted!

     There are many things that happen in life that make us realize how vulnerable we are in this world. Perhaps the words of Martha and the Vandellas 60s rhythm and blues song, “Nowhere to run to, baby, nowhere to hide,” aptly depict of how many feel in our current culture. Recently it seems like “bad news” has to stand in line to be broadcast. What is the new health scare this week – mosquito or tick bites? What natural disaster is overtaking us – global warming or pollution? What social problem is dividing us – racial, sexual, gender, or generation? What spiritual deficiency is polarizing us – apathy, radicalism, bigotry, or ignorance? What governmental crisis is distressing us – political paralysis, scandal, ineptness, or burgeoning of the national debt? What financial concerns absorb or attention – paying bills, struggling to save, college debt, or personal indebtedness? Maybe the Vandellas words are right, “Nowhere to run to… nowhere to hide.”

     Was King David feeling like this when he wrote Psalm 61? Maybe it is reflective of his early life as he was on the run from King Saul who was intent on putting him to death. Most likely it is later in life when as king (61:6) he was on the run from his son Absalom who sought to kill him and rule in his place. This is certain, he was crying out to God in his adversity, “Hear my cry, O God: attend to my prayer. From the end of the earth I will cry to You, when my heart is overwhelmed” (61:1-2). The words of David’s song reflect, unlike the words of the Vandellas, that he knew where to run and where to hide. He turns to God that he regards as, “the rock that is higher than I.” Then he uses words to describe who and what God is to him. He says God is “a shelter… a strong tower from the enemy” (61:3). He sees God as the place where he can, “trust in the shelter of your wings” (61:4). He ends the song not in the desperation in which it began, but with delightful assurance, “So I will sing praise to you forever” (61:8). David found a sure place to run to and a safe place to hide.

     Living in a sin-scared world has always been tough. A song writer of another era William O. Cushing (1823-1902) discovered this. He was raised in a Universalist family, but after reading the Bible as a teenager he became an orthodox believer. At 18 he trained to be a minister and served in small churches in upstate NY for 20 years. His wife died suddenly and he became depressed. Shortly afterward a creeping paralysis of his vocal cords left him unable to preach. At the age for 47 he found himself in an emotionally hopeless wilderness. He did, however, have a place to run – and that was to the Lord. During this time he wrote the words to the hymn, “Hiding in Thee.” In the following 30 years he went on to write 300 gospel songs. He ran where all can run “when our heart is overwhelmed.” Cushing’s testimony imbedded in the song was this: “How oft in the conflict, when pressed by the foe, I have fled to my Refuge and breathed out my woe; How oft when trials like sea bellows roll, Have I hidden in Thee, O thou Rock of my soul. Hiding in Thee, hiding in Thee, Thou blest Rock of Ages, I’m hiding in Thee.”

     In this uncertain world, we can do more than “Duck and Cover.” We can run to our Lord, who “is higher than I.” There is somewhere to run and someplace to hide!          

Peter After Easter

The Apostle Peter is an interesting character as revealed to us in the Gospels, Acts, and the epistles he wrote. Sometimes I feel like I can identify with him in the emotional chaos of his life. A superficial look at his life reveals an emotional roller coaster with many highs often followed rapidly by deep lows. Peter has always struck me as a robust man. He was a man of the sea having made his livelihood in the family trade as a fisherman along the Sea of Galilee. His encounter with Jesus at the instance of his brother, Andrew, rocked his world. The fishing nets were set aside and he joined the mission of Jesus to become a “fisher of men.” He may have left his nets behind, but he brought his personality with him! Terms that could easily describe his life at times might be: perceptive, positive, risk-taker, leader, devoted, articulate, committed, and faithful. At other times, better words to depict him might be: fearful, betrayer, dense, deceived, unthinking, discouraged, defeated, emotional, impetuous, and unfaithful. His highs were nose-bleed high; his lows were Death Valley-deep. He frequently swung between the extremes like a pendulum.  

     Perhaps that is why I identify with him. My life at times feels like an emotional seesaw. Many also may feel that kind of connection to Peter’s personality. Our spiritual lives swing between soaring elation to bouts of sinking dejection. How does the Lord look upon such individuals? Does Jesus write us off or pour His love and grace into our wounded lives? Is there usefulness beyond the depth of defeat and despair?

     The events after Easter shed some light on that question. After the crucifixion Peter is in one of the low spots in his life. While Jesus was being tried Peter had denied him three times just as the Lord had predicted. As soon as the rooster crowed, the guilt of what he had done immediately crushed him and he went out and wept (Luke 22:62). Then Jesus was cruelly crucified and buried in a borrowed tomb. On Easter morning the resurrected Jesus gave a message to the startled women who came to the tomb to deal with the dead body of Jesus. He said to them, “Go, tell his disciples and Peter that he is going before you to Galilee” (Mark 16:7). Jesus reached out to Peter in the darkest time of his life to assure him that Jesus had not written him off. Peter’s failure did not signal his life was irreparable and his relationship to Jesus was finished. In those few words Jesus signaled to Peter that there is life beyond the depths of defeat.

     Perhaps Peter wondered after such a failure how fully his life could be restored to the relationship he once enjoyed. Maybe that is why in that post-resurrection period Peter decided his “career” with Jesus was over and he might as well return to his former occupation. Scripture reports, Simon Peter said to [the other disciples], ‘I am going fishing.’ They said to him, ‘We will go with you.’ They went out and got into the boat, but that night they caught nothing” (John 21:3). Jesus again reconnects to Peter in a post-resurrection appearance at a beach breakfast (21:15-19). He reinstates Peter to his calling of being a fisher of men and a shepherd of sheep. Jesus then does much more. He reveals that he wants a relationship with Peter – Peter’s love. Jesus never lost his love for Peter and he wants Peter to reaffirm his love for him. Paul’s words in a different context reveal the staying power of Jesus’ love by asking, “Who shall separate us from the love of Christ?” He then concludes, “We are more than conquerors through him who loved us… [nothing] else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:35, 37, 39). Even our foolish decisions and failures do not sever us from Christ’s love!

     Have you ever wondered what the Apostle Peter felt like after Easter? He was lower than dirt in the beginning, and later at that beach breakfast, higher than the skies. I have known the agony of spiritual defeat. I have also experienced the restorative love of a forgiving Savior. Paul reminds us about this Jesus, “If we are unfaithful, he remains faithful, for he cannot deny who he is” (2 Timothy 2:13).

     Peter discovered this. I have too. Have you? He can restore one feeling useless to renewed usefulness! What grace!

Way to Go Samaritan!

Often times it appears we live in a world of transient justice and social concern. This means rallying around an issue while it is a current crisis in the news until a newer issue comes along to garner one’s attention. People are prone to migrate from one crisis to another. After all, there are plenty of crises to consider around the world. Often this migration diminishes compassion for a former concern.  An illustration of this could be observed in Germany. This nation has been recognized as a leader in making donations in the refugee crisis in Europe. Between September and December 2015 the people of Germany gave 15.7 million euros in donations for refugees worldwide according to Aktion Deutschland, a relief agency that provides disaster relief in an alliance with 24 aid organizations. In comparison in the first three quarters of 2016, only 1.6 million euros were raised by aid organizations, even though the number of refugees worldwide was growing. In addition to the refugee crisis other people and issues have filled the news: hurricane victims, human trafficking, starving children, and earthquake victims. They in turn compete for the attention of the people donating to refugee causes. One sees this competition for donations in Germany in 2015, when 117 million euros were donated for refugees throughout the world, while 116 million euros were raised for earthquake victims in Nepal.

     Perhaps one needs to replace transient justice with transforming justice and social concern. This would involve looking at people not as causes in which to be involved but seeing people as individuals in need of genuine compassion and personal involvement. Such compassion is motivated not solely by the crisis at hand that requires intervention, but goes the extra mile by staying involved in alleviating the injustice one sees.

     There is an example of this kind of transforming compassion found in a well-known parable told by Jesus in Luke 10:25-37. The story reveals a man who is attacked, robbed, and left for dead. Along the road three men pass by individually. Two are religious leaders who see the crisis the man is in and individually determine not to become involved. The men who made this decision were aware of God’s Word that should guide their life, but determined other issues were more important than this man who was in crisis. Their religious law required, as another religious leader affirmed to whom Jesus told this parable, that they were to “Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and love your neighbor as yourself” (10:27). Somehow they concluded such a requirement was not binding upon them at this moment and passed by on the other side intentionally distancing themselves from the man near death.

     The third individual comes upon the same man in crisis. This man would have been regarded by the two previous religious leaders as irreligious because he was a Samaritan. He followed what Jews considered a non-approved religious system centered in Gerizim not Jerusalem. This man got involved in the man’s messy crisis. He was engaged emotionally and “was moved with compassion” (33). His compassion for the man near death moved him to become involved physically and financially. He gave of his time to bandage him up even in the face of surrounding danger. He invested his resources from his own supplies – wine and oil (34). He gave up his comfort by placing the man on his only mode of transportation – a donkey. Finally, he made a commitment to be engaged in the long haul by making provision so the man’s needs would be cared for completely (35). He did not disengage after making a donation, he made a longer term commitment to the man who had been in crisis and faced injustice. He engaged in transforming involvement not transient justice.

     Jesus asked a simple question, “Which of these three was a neighbor to this man?” (36). The man who listened to this parable answered correctly, “The one who had mercy on him [who was robbed and abused]” (37). Jesus replied, “Go and do likewise.” He challenged the man to display transforming justice marked by compassionate merciful actions. The Apostle John, the disciple whom Jesus loved, wrote, “This is how we know what love is: Jesus laid down his life for us. And we ought to lay down our lives for our brothers and sisters. If anyone has material possessions and sees a brother or sister in need and has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and truth” (1 John 3:16-18).

     Often we see signs posted in lawns with a message written in three languages which says, “No matter where you are from, we’re glad you’re our neighbor.” I have nothing against the sign in the yard or its message, unless it is not backed up with actions of mercy to the one we say is our neighbor. We need more than posters planted in our yard. We need people embedded in our hearts so that we respond to them with acts of mercy and grace. People with hearts like this are in the business of transforming justice.

     Way to go Samaritan! You turned compassion into transforming action that impacted the life of another. Our world is in great need of people like him.  

That Is So Childish

Perhaps all branches of government need to take a field trip to a nursery school. The excursion would not be to make a political speech or provide a photo opportunity, but to learn some life lessons. Apparently, regardless of the political party or branch of government, there is a need for a refresher course on how to “play” with one another. One might argue that what they do is no game. Certainly this is true due to national and international implications of their decisions. Since the charge, “They act so childishly,” is being leveled both by and about political leaders, perhaps it would be beneficial for them to observe how childish nursery school children act.

     Imagine they do take this field trip. They first go to the “Building Blocks Learning Table.” At this table several children are busily trying to gather as many blocks as their pudgy little hands can grasp. No one is actually building anything, they are just focused upon the blocks another child has and desperately want those blocks to be in their pile. A patient nursery worker asks the children, “What do you want to build? Do you really need more blocks?” The child’s motivation is not so much about accomplishment as it is about acquisition. As the members of the field trip move to the next learning station they hear the nursery worker say, “You need to share. We only have so many blocks to go around.” The officials walk to the next table saying, “How childish!”

     The “Art Station” is next. There children are working with finger paints. Their smocks of repurposed long sleeve dress shirts are covered with splotches of color. The paper taped to the table is a mass of colors beginning to bleed into one another. One child reaches over to a neighbor’s “painting” and contributes a splotch of color from their hand without any regard to what their neighbor is trying to paint. The intrusion is met with resistance. Now four colorful hands are no longer interested in the project on their papers. They begin protecting themselves and retaliating for the encroachment on their masterpiece. Now the art project and paper is not the focus; the focus is to plaster paint on the person that has angered them. Calmly the nursery worker intervenes saying, “Children, you need to work on your own project not your neighbors. Treat one another as you would want them to treat you and your project.” The field trip participants walk away shaking their heads saying, “How childish!”

     The field trip now moves outside to the playground. There children are playing “Duck, Duck, Goose.” The game’s rules have been clearly explained and the children have even played this before. Today, however, several children have decided to ignore the rules, or perhaps they don’t like how the game is going and have made up a few new rules of their own. Chaos ensues. Children are randomly running around, bumping into one another, getting angry, becoming confused, and starting to become emotionally unglued. The playground worker intervenes and sternly says, “We have to play by the rules or no one will enjoy the game.” The worker continues, “Let’s review the rules of the game again.” Again the governmental observers mumble, “How childish!”

     Imagine back in Washington, DC, the members of the field trip excursion meet to undergo an evaluation of their experience. To their surprise the facilitator of the evaluation is the director of the nursey school. She asks them what they observed. The politicians critically catalogued the offenses of the children. After a pause the director of the nursery school responded, “What you saw was children acting their age. Perhaps that is the difference between the children you observed and you, our esteemed leaders. They act their age; you don’t.” Often we all act that way.

     Why does that happen? The Bible seems to indicate it is not so much a factor of maturity as it is a reflection of our nature. We read in James 4:1-2 (NKJ) “Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war.” James is talking to people who are living in a Christian community and have been instructed by their ultimate leader, Jesus, to “be one” (John 17:11, 22). Yet they were quarreling and fighting (James 4:1). James offers a prognosis for this aggression saying it is connected to self-absorption, “your desires for pleasure are at war.” The word for “pleasure” used here comes from a Greek word from which we get the English word “hedonism.” The idea is that wars come from people living only to please themselves. This self-absorption leads to self-assertion of wanting one’s own way and being frustrated when you don’t achieve your desires. James thus presents a formula related to fighting: Feeling (lust) + Frustration (do not have… cannot attain) = Fighting and wars. This formula manifests itself in all sorts of human relationships including families, governments, churches, workplaces, and a host of other human dynamics.

     James offers an antidote for these wars. Look for solutions beyond yourself. Specifically he points to seeking God’s direction through self-less praying (4:2-3). He adds that humility is a necessary ingredient (4:6, 10) to neutralize war-like qualities. Living life that is not focused upon us and our agendas certainly minimizes conflict. Wisely James indicates a key component to combat conflict is yielding control of one’s life. Be willing to submit, especially to God, while resisting “devilish” impulses (4:7). If we are always attempting to control others, we manifest a character that elevates us over others. Perhaps we all need to live less childishly and more biblically. 

     Incidentally, my apologies to preschoolers for possible comparisons made between them and governmental and political leadership!           

Weather Generated Worry

     A friend recently posted a hilarious chart entitled “How different snowfall amounts affect different parts of the country.” The chart lists different snow “depths” down one side and on the top it listed three different geographical regions: East Coast; The South; and Midwest. For example, the chart listed for “Flurries, less than inch” the following regional responses: East Coast – “Commute times increased by 25-50%;” The South – “Mild panic and a sense of doom;” Midwest – “Start to think about wearing long pants – Maybe.” After a number of incremental increases the chart indicates responses to “12-24 inches”: East Coast – “Schools closed, as well as businesses, airports, hospitals, and all non-essential government services;” The South – Federal Disaster declared. National Guard called in;” and Midwest – “Minor traffic delays.” Finally the chart gets to “36+ inches.” The chart then reads: East Coast – “Jim Castore of the Weather Channel spotted;” The South – “Nothing left alive except for some burrowing mammals which will eventually evolve and repopulate the region;” Midwest – “Snow Day! Yay! (Except for you. You still have to go to work).” Those from the Midwest laugh and those from the South say, “Sounds reasonable to me!”

     Face it; we are impacted by the weather generated worry – not just regionally but also individually. Several weeks ago we were visiting our son between Christmas and New Year’s. He lives in the “snow belt” region of upstate New York due east of Lake Ontario near the Tug Hill plateau. This region is famous for its lake effect snow storms known for producing 3-4 feet of whiteout snow conditions. I had been looking forward to the time spent with him and his family as well as our daughter and her family who were to join us in the area as well. After arriving in the Boonville region we started hearing the weather forecaster’s ominous warning of heavy lake effect snow. By the second day they posted a “Lake Effect Snow Warning” assuring us that the storm was immanent with more than 2 feet of snow and winds between 30-40 mph. The snowy conditions were to impact our entire route into middle Pennsylvania. Weather generated worry developed. I began periodically – every half hour or so – to check the weather forecast on my “tablet.” They concurred that the forecast did not look good. On the third day we awoke to snow falling at a pretty good rate. We made the decision shortly after noon to head home early before conditions deteriorated any further. Meanwhile my son and his family finalized their plans to meet up with my daughter’s family to go to an area camp’s automated tubing slope about a half-hour from their house. So as we packed up to drive six hours south, they bundled up to play in the snow. Weather generated worry robbed me of the joy and laughter with six grandchildren. By the way, the next day when we were to leave, the skies were blue and the roads were clear! Another forecast gone awry!

     This experience caused me to reflect on the words of Jesus to an audience who listened to his Sermon on the Mount in Matthew 6:25-34. Three times (verses 25, 31, 34) Jesus says to his listeners, “Do not worry.” The Greek word for “worry” he used there is a combination of two words – one meaning “to divide” and the other “mind” – thus we could say, “Stop having a divided mind.” Jesus is telling the people to stop focusing upon the “what ifs of life” and rather focus upon God who cares for them. The people that listened to Jesus were focused upon the normal details of life – food, drink, and dress. Jesus challenges them to focus upon God who knows they need these things (verse 32). He exhorts them to have faith that God is capable to see that their needs will be met by him.

   Adding to this challenge Jesus asks a significant question, “Can worry change anything?” (verse 27). Worry can’t increase the span of life. Collaborating that statement Dr. Charles Mayo of the renown Mayo Clinic noted, “Worry affects the circulation, the heart, the glands, and the whole nervous system. I have never known a man or woman to die of overwork, but I have known a lot who have died of worry.” Our English word “worry” comes from the German word würgen "to strangle." That is exactly what worry does to us – it strangles the life out of us.

     Jesus concludes this portion of his message by saying, “Give your entire attention to what God is doing right now, and don’t get worked up about what may or may not happen tomorrow. God will help you deal with whatever hard things come up when the time comes” (verse 34 The Message). Dave Egner correctly observes, “Worry superimposes the future on the present… Worriers live in the future. They spend a disproportionate amount of time speculating on what might occur, and fearing the worst.” The alternative is to realize, “When tomorrow arrives, there will be new troubles, but also renewed strength. God has not given us strength today for tomorrow’s difficulties” (William Hendriksen).

     I allowed weather generated worry to rob me of a fun-filled day on the tubing hill, enjoying grandchildren, creating memories, and laughing to my heart’s content. They emailed pictures of the day, but they could not forward the joy. Worry can be a big robber in our lives. What other things have I allowed it to rob from me because I do not heed Jesus’ admonitions about worry? Charlie Brown said, “I developed a new philosophy… I dread only one day at time.” I have a better philosophy, “I can live one day at a time confident that God knows and can supply my needs.”   

Christmas Lights

Already Christmas lights are lit in surrounding communities poking holes of light into the dark nights of December. There is something comforting about seeing those lights, whether in a solitary house on a rural road or in numerous windows in an urban community. They seem to shine in such a way that they announce that the bleakness of winter is not going to win. The sparkle of light thrust into the darkness somehow deflates the dome of gloom often associated with shorter days and longer nights of winter. They portend that from dark nights there will again emerge days where we will again enjoy the sun-warmed days of Spring. One might say the Christmas lights both illuminate our vision and brighten our spirits.

         It is interesting how lights became associated with Christmas. Historians tell us ancient peoples often lit lights during winter solstice celebrations as a way of reminding themselves that spring would soon come. Many historians conclude that with the indefinite birth date of Jesus that the early church simply picked a date to commemorate the birth of Christ. Western Christians of the early church decided upon December 25 to celebrate the birth of Jesus. When Roman Emperor Constantine converted to Christianity we have a record of the first official Christmas celebration occurring on December 25, 336 A.D.. The date may have been selected with a desire to provide an alternative to the Roman “birthday of the unconquered sun” celebrated on or around the winter solstice. Augustine of Hippo (354-430 A.D.), wrote, “We hold this day holy, not like the pagans because of the birth of the sun, but because of Him who made it.”

     The lights of Christmas are an appropriate symbol of Jesus Christ who identified himself as the “light of the world” (John 8:12). In addition to using this description of Himself, He also said how people in a dark world reacted to the light. He said, “The Light has come into the world, but men loved darkness more than light, because their deeds were evil” (3:19-20). We have all had the experience of being in a darkened room and suddenly someone throws a switch turning on a bright light. The natural response is to somehow shield our eyes from the brightness flooding the room and overwhelming the darkness. Jesus used light to both define Himself and describe the reaction He would receive because of who He was.

     Christmas lights also remind me of who I am to be as a follower of Jesus. Jesus said to those who would follow him, “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14-16). Who Jesus is, “the light of the world,” is to be what His followers are to be. In fact, the Apostle John said firmly, “God is light, and in Him there is no darkness at all. If we say we have fellowship with Him yet walk in the darkness, we lie and do not practice the truth.”(1 John 1:5-6). Life must match lip.

     The very life that Jesus lived on planet earth supported the claims of who He said He was. Could this be true of those today describing themselves as “Christian?” The first time followers of Jesus were called Christians was by the people of Antioch (Acts 11:26). When followers of Christ came to this city, Brian Kammerzelt writes they, “Began breaking down the dividing barriers in a way that upset the society’s existing categories. People from all parts of the city—Jews and Gentiles alike—were suddenly coming together. This group of people was redefining community in a radical and unprecedented way, so much so, that a new word was needed to categorize what in the world was happening.” They coined a new term to describe them, Christian – “little Christs” – the ending “-ian” means “belonging to the party of,” essentially “the Jesus’ party.” It wasn’t a derisive term; it was a reflective term. As “lights” in that city they reflected the Jesus they said they followed. When they did, the barriers between people were dissolved and the culture around them noticed. It is hard to overlook light in a dark place.

     Our world right now seems to be in a dark place. It needs people who are so committed to reflecting the character of Jesus that they are not defined as being a part of a national political party but as “belonging to the party of Jesus.” Reflect love not hatred, peace not turmoil, hope not despair, joy not anger, control not chaos, compassion not indifference, sacrifice not selfishness, and benevolence not bickering. Let’s see Christmas lights as a reminder of whose birth we celebrate and reflect on how we are to live. Enjoy the Christmas lights as you acknowledge Jesus’ birth!  

Who Me?

The political discussion in recent months has put the word “hypocrisy” in the spotlight and most frequently used by people of opposing viewpoints to attack one another. To clarify, the simple definition of hypocrisy according to Merriam-Webster is “the behavior of people who do things that they tell other people not to do: behavior that does not agree with what someone claims to believe or feel.” Lest we come down too severely upon those in the political arena, Brennan Manning reminds us, “Hypocrisy is not the prerogative of people in high places. The most impoverished among us is capable of it. Hypocrisy is the natural expression of what is meanest in us all.”

     Often persons find themselves easily attacking the shortcomings of another while embracing their own. Over the years I have squirmed at times talking about the excesses of another while engaging in excesses of my own – A.K.A. chowing down at the buffet tables in a popular smorgasbord. A truth we declare we believe is only our belief if we manifest it in the details of how we live life.  Poet Mark Green wisely observes, “The self-righteous scream judgments against others to hide the noise of skeletons dancing in their own closets.” 

     During the earthly ministry of Jesus Christ, one of his harshest condemnations of hypocrisy is leveled against those of the religious establishment of that day. Seven times in Matthew 23 he calls the religious leaders “hypocrites.” Here we have one calling out hypocrisy that was fully qualified to do so because he was without sin (2 Corinthians 5:21). This was not the first time he used the word “hypocrisy.” His disciples even squirmed a bit earlier when he did, saying, "Do you know that the Pharisees were offended when they heard this saying?" (Matthew 15:12). The Greek word Jesus was using for hypocrisy means an actor, stage player, a dissembler, or a pretender. Jesus is saying in essence, “You are play acting. You say one thing but do another.” Jesus had said quoting Isaiah, “These people draw near to me with their mouth, and honor me with their lips, but their heart is far from me” (Matthew 15:8). Religious hypocrisy was not new. Religious people often are inclined to say things that their lives do not validate. Napoleon Bonaparte noted in his day, “I am surrounded by priests who repeat incessantly that their kingdom is not of this world, and yet they lay hands on everything they can get.”

     There is a story in the Old Testament that reveals the hypocrisy of King David. David is declared by God as a man after God’s own heart (Acts 13:22). Yet he was a man who was susceptible to sin. The Bible honestly reports that Davis was an adulterer and a murderer (2 Samuel 11). He attempts a massive cover up that essentially is David being a hypocrite – trying to appear what he was not. God used a prophet, Nathan, to confront him (2 Samuel 12). Nathan tells a story of a rich man who stole a lamb from a poor man and used it to prepare a meal for a guest giving the impression it was one of his. David’s self-righteous reaction to the story was immediate, filled with anger, and severe (12:5-6). Nathan calls out his hypocritical reaction saying David was just as bad as the rich man in the story. Our natural tendency is to see the offense of another and overlook our own. Jesus asks, “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:3-5). One person wisely notes, “The splinter in your eye [often becomes] the best magnifying-glass available.” David could see perfectly the wrong of another, while ignoring his own. However, since he was a man after God’s own heart, when confronted, he repented, and ceased the cover-up.  

     In the book by Kyle Idleman, Not a Fan, a distinction is made between someone who is a fan of Jesus versus a follower of Him. A fan is fickle – think of the fan that is only supportive of a winning sport team – while a follower is totally committed and loyal, no matter the cost. Fans are prone to hypocrisy. He concludes that many of the religious leaders of Jesus days were mere “fans” of the religious system. Idleman writes, “These religious types were the fans that Jesus seems to have the most trouble with. Fans who will walk into a restaurant and bow their heads to pray before a meal just in case someone is watching. Fans who won’t go to R-rated movies at the theater, but have a number of them saved on their DVR at home. Fans who may feed the hungry and help the needy, and then they make sure they work it into every conversation for the next two weeks. Fans who make sure people see them put in their offering at church, but they haven’t considered reaching out to their neighbor who lost a job and can’t pay the bills. Fans who like seeing other people fail because in their minds it makes them look better. Fans whose primary concern in raising their children is what other people think. Fans who are reading this and assuming I’m describing someone else. Fans who have worn the mask for so long they have fooled even themselves.”

     Another word for a “fan” is often hypocrite. The late Adlai Stevenson II observed, “A hypocrite is the kind of politician who would cut down a redwood tree, then mount the stump and make a speech for conservation.” What do we say we believe but fail to allow that belief to alter our behavior?  Please excuse me; I have something in my eye that needs removed!