Links for the Weekend (2024-09-20)

Each Friday, I’ll post links to 3–5 resources from around the web you may want to check out.

Why a Good God Commanded the Israelites to Destroy the Canaanites

It’s an important question we should consider when talking to unbelievers: How could God command his people to destroy the Canaanites?

To drive a wedge between God and goodness, I’d point to God’s command to the Israelites to “utterly destroy” every person living in the Canaanite cities God was giving them. They were instructed to “not leave alive anything that breathes”—to kill every man, woman, child, and animal (Deut. 20:16–17). Why would a good God have the Israelites exterminate entire groups of people, including women, children, and animals? Here are four principles to remember the next time you encounter this issue.

“Why Have You Forsaken Me?” Understanding Jesus’s Cry on the Cross

This is a helpful, theologically deep article about Jesus’s famous cry on the cross. The authors approach the question from a number of angles.

The crucifixion is a good case study in showing how a careful Trinitarian framework can help work through thorny issues related to the Trinity and salvation. Not only does it bring to the surface the difficult question of what the Father was “doing” (or not doing) while Jesus hung on the cross, but it also raises the question of the Spirit’s seeming absence during the event.

Podcast: Why Christianity Is Not Just about Being a Follower of Jesus (Sam Allberry)

Here’s a helpful interview with author Sam Allberry about the doctrine of union with Christ, which is the subject of his newest book.

On the WPCA Blog This Week

This week on the blog we published an article I wrote called No Images. If you haven’t already seen it, check it out!


Note: Washington Presbyterian Church and the editors of this blog do not necessarily endorse all content produced by the individuals or groups referenced here. 

Links for the Weekend (2024-05-17)

Each Friday, I’ll post links to 3–5 resources from around the web you may want to check out.

Did the Jews Kill Jesus?

With Israel in the news a lot recently and anti-Semitism on the rise, Kevin DeYoung answers an important question: Should we say that the Jews killed Jesus?

But what about the Jews? Isn’t it the case that the Bible repeatedly affirms that the Jews as a people were responsible—perhaps uniquely responsible—for killing Jesus? After all, the crowd in Jerusalem, in clamoring for Jesus to be crucified and for Barabbas to go free, exclaimed, “His blood be on us, and on our children” (Matt. 27:25). Even if the statement is unpopular, aren’t we obliged to say with the Bible that the Jews killed Jesus?

The short answer is: It depends.

Cling to the Light: How to Cope When Suffering with Depression

This article may be helpful for some in our church family, and it may be helpful for others who have friends and family members in this situation. Kathryn Butler offers counsel for Christians suffering with depression.

Dear friend, if you’re among those who cry out to God and yearn for his comfort, know you’re not alone. Your walk in the darkness cannot hide you from the Light of the World (John 8:12). Even when you can’t feel his presence, Jesus remains with you until the end of the age (Matt. 28:20), and nothing—not your shame, your despair, or the agony of depression—can separate you from his love (Rom. 8:38–39).

Jazz

Our poem of the week: A four-stanza poem about jazz and much more. This one will repay multiple readings.

On the WPCA Blog This Week

This week on the blog we published an article I wrote called Ordinary Ingredients of Christian Growth. If you haven’t already seen it, check it out!


Note: Washington Presbyterian Church and the editors of this blog do not necessarily endorse all content produced by the individuals or groups referenced here. 

Now, We Laugh

The victory seemed sure. Against the odds death lashed this man to the wood, this wonder who spoke so much of life. Jesus had assaulted death’s kingdom at every turn, and now, with a final cry, he ran out of breath.

His body found a tomb, and fear stationed a rock and guards. These bouncers would let no one in.

They faced the wrong direction. They missed the show.

∞∞∞

Who knows what sounds or sights burst inside. Perhaps it was ear-splitting, a blinding flash. Maybe it was quiet and small, a hiccup of life stirring the body.

Jesus flung death aside and the boulder with it. The grave clothes lay discarded on the ground. The mighty guards passed out from fear, replaced by heavenly officers.

As he walked out of the tomb, Jesus laughed at death. The righteous Son of God had finished his work. Now he pulsed and thrummed with life.

∞∞∞

We follow our Savior between the times. We see the hatred and the grabbing of the old way, kicking and jerking toward and within us. We mourn and cry and resist.

But we are not all mourning. We know the new way. We laugh at the good news—not because it’s funny, but because it’s so good. We are amazed and overcome and grateful, and we laugh the laugh of those who are free.

We laugh that the good news would be spoken to us. We laugh that we would be loved and adopted. We laugh that we would be promised such a future.

∞∞∞

Death will make its final, futile attempts. It will throw us in the ground, a stone on top.

Who knows what sounds or sights will come. Jesus will fling death aside and the stone with it. The heavenly officers will take us further up and further in to the city coming down.

As we join the throng, we will laugh at death. Where is your sting? Where is your victory?

∞∞∞

Without the curse, without frustration and thorns, we will rejoice forever. In the presence of our Father, we will know as we have been fully known. In our joy, we will laugh.

That joy is not just for Then. It is not just for Easter morning. It is for now and now and now, because the bond Jesus secured cannot be broken. We are grabbed and held by everlasting, full-to-the-brim love.

We will laugh forever because we will be with God, safe. And we laugh now, because we need the practice.

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Taking a Biblical Worldview to My Back Yard

Our theology affects everything, not just the parts of life we call “religious.” We live every second before God, so we should think theologically about every detail, from the majestic to the mundane.

A Familiar Structure

I have an intense, irrational hatred for yard work. I don’t understand or like this about myself, but I’d trade yard work for washing dishes, cleaning the bathroom, or doing laundry any day of the week.

And yet, instead of grumbling about this task, I should think about it biblically. Here’s my attempt to frame this work in the familiar categories of creation, fall, redemption, and consummation.

Creation

A healthy lawn and blooming flowers are beautiful. When God sends the rain and the sun and the yard explodes with color, it can be breathtaking.

We have a great lesson in the plant world: God brings life from the dirt. As Adam was created from the dust (Gen 2:7), so the trees, grass, and other plants grow by God’s good pleasure.

And, in his wisdom, God has called me to tend this space. I’m to work and keep what he’s entrusted to me (Gen 2:15), exercising dominion care in this small area. God asks me to labor and work so the land around me proclaims his glory.

Fall

In my flesh, I hate my yard. I am in the midst of a war, and I am losing.

I don’t enjoy cutting my grass, but that’s easy. It’s the weeding, pruning, planting, and tending I dislike. This is often difficult, unpleasant work.

This shouldn’t surprise me. The ground itself is cursed (Gen 3:17–19), and the weeds and thorns appear because of sin. The consequences of our rebellion spring from the ground, causing me pain (Gen 3:17). I sweat and ache as I beat back the thistles.

Redemption

Yes, the ground is cursed. But there’s more to the story. The weeds and thorns have only so much power.

Jesus walked on this ground, and that changed everything. The wind whipped dust against his face and he got mud between his toes. Though he had power over all the land, he died and was buried in the earth. But the ground could not hold him.

The entire creation is damaged and cursed. Jesus came to shatter the curse, to bring restoration and reconciliation and renewal far as the curse is found.

This begins with the people of God, the pinnacle of creation. But Jesus’ resurrection affects everything. The defeated enemy retreats, and the spoils of Christ’s victory will roll downhill and flood all of creation with new life.

Consummation

Under the curse, creation groans (Rom 8:22). It groans not just for redemption but for newness.

I groan. In Christ, I have new life. I have hope and the promise of God himself. But in the body I groan.

I age and ache and slump, but my body only tells part of the story. I grieve at my remaining sin. I see injustice and pain and grief and oppression and hate, not only in myself but in my community and throughout the world. I too long for newness.

And so we have a circle of sorts. I’m driven into my yard by newness—new growth to trim and new weeds to pull. But, if I’m thinking well, I spend more time dwelling on Jesus’ death and resurrection. He’s remaking me from the inside out, and he will fulfill the groan-filled longing of the creation as well.

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Links for the Weekend (2023-09-15)

Each Friday, I’ll post links to 3–5 resources from around the web you may want to check out.

Remember King Jesus

Here’s a great meditation on something we all need to do more of: remember Jesus. This was one of the last instructions Paul wrote to Timothy.

But the apostle Paul holds Jesus Christ before our eyes, as if to say, “Look here. Don’t stop looking. Remember. Do not forget.” This is what life is all about. This is the One who rules the cosmos. This is the One who knows you better than you know yourself, yet loves you anyway. King Jesus is the point of everything.

3 ways to refresh your Bible reading

If your Bible reading has gotten somewhat stale, Aaron Armstrong has some suggestions that could help.

I get this—it really does happen to everyone. But it doesn’t have to be where we stay. When we find ourselves stuck, it’s a sign that we need a refresh. To start over in a way that encourages us to want to read. Here are three things to try to help refresh your reading experience. 

How Can Christians Kill Indwelling Sin?

Every Christian is in a conflict with sin. In this Ligonier podcast (available with a transcript), Steven Lawson discusses putting sin to death.

In Romans 7, especially the second half of the chapter, Paul talks about his internal struggle with sin: that what he does, he doesn’t want to do, and what he doesn’t do, he knows he should do, and, “Wretched man that I am! Who will set me free from this body of sin?” And that is Paul as a mature Christian after walking with the Lord for many, many years. And so, every one of us as believers are involved in this conflict with internal indwelling sin.


Note: Washington Presbyterian Church and the editors of this blog do not necessarily endorse all content produced by the individuals or groups referenced here. 

What Makes a Good Friend?

Friendships can be fickle. Even putting aside the middle and high school years, many adult friendships have flimsy foundations. A hobby? A common interest in a sports team?

Other adults have few friends to speak of.

When Jesus told his disciples, “Greater love has no one than this, that someone lay down his life for his friends” (John 15:13), he wasn’t only predicting his own cross-directed future. He was giving a lesson on friendship.

Personal Preference?

If you ask ten Christians what it means to be a friend, you might get ten different answers. Some of this is due to personality, background, and preference. But the Bible teaches that all Christian friendships have some common elements.

The basics might be expressed differently. But, like a leaf burn in autumn, the aroma of Christian friendship is distinctive.

Wanting the Best

Good friends want the best for each other. In other words, friends love one another.

A friend loves at all times, and a brother is born for adversity. (Proverbs 17:17)

We need to be committed to our friends for their good. We should get to know them, listen to them, and ask questions to figure out what that “good” is.

In good times and bad, friends remain loyal. Through sins, slights, and offences, they persevere in love.

A man of many companions may come to ruin, but there is a friend who sticks closer than a brother. (Proverbs 18:24)

Doing Good

Love which only occupies intention is no love at all. A real friend takes action.

We should point our friends repeatedly to Jesus. Sometimes this means support and encouragement, and sometimes it means rebuke.

Faithful are the wounds of a friend; profuse are the kisses of an enemy. (Proverbs 27:6)

A good friend is quick to listen and slow to speak. He gives godly advice when appropriate.

Oil and perfume make the heart glad, and the sweetness of a friend comes from his earnest counsel. (Proverbs 27:9)

Friends know each other’s weak points, temptations, and sin patterns. They give concrete help in the fight against sin, and they remind each other of God’s grace. They pray for one another.

What a Friend We Have in Jesus

We can usually make more of an impact by being a close friend to a few than being a casual friend to many. We see in the life of the Lord Jesus.

Jesus was and is the best friend we could ever imagine. He is loyal, loving, and ever-present. He is full of grace and wisdom, and he gives both abundantly. He rebukes us and encourages us at the right time and in perfect proportion.

But Jesus is much more than an example. He makes friendship possible. He frees us from our self-focused obsession and gives us love for others.

Have we trials and temptations?
Is there trouble anywhere?
We should never be discouraged;
take it to the Lord in prayer.
Can we find a friend so faithful
who will all our sorrows share?
Jesus knows our every weakness;
take it to the Lord in prayer.

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Justice and Injustice at the Cross

The crucifixion of Jesus raises a multitude of questions, even for those who have been following the Savior for years. Why did Jesus die? What did he do to deserve death? How could God the Father allow his Son to be treated so terribly?

There was a lot happening on both the earthly and cosmic planes outside of Jerusalem centuries ago. But, as the Christian faith is a historic faith, it’s good for us to grapple with these historic events.

In this article we’ll consider one facet of the crucifixion that is profound and fundamental to our faith. The crucifixion of Jesus was one of the greatest simultaneous displays of justice and injustice in history.

Injustice at the Cross

To limit the length of this article, we’ll confine our observations to the Gospel of Luke. This one book provides plenty of evidence that Jesus’s crucifixion was a terrible injustice.

The plot to arrest Jesus was Satanic in its origins and depended on conspiracy and betrayal (Luke 22:3–6). Once Jesus was arrested, he was mocked and beaten (Luke 22:63).

When the council of elders met, they produced no credible evidence to convict Jesus (Luke 22:66–70). In his subsequent trials, it was more of the same—Pilate said, “I find no guilt in this man” (Luke 23:4). When Pilate sent Jesus to Herod, again there was no guilt to be seen (Luke 23:15). Pilate declared Jesus’s innocence three times (Luke 23:4, 14, 22) and summed up his findings this way: “Look, nothing deserving death has been done by him” (Luke 23:15).

Jesus’s innocence was obvious to many involved in the crucifixion, even to those with no prior allegiance to him. One of the thieves who was crucified with him knew Jesus had “done nothing wrong” (Luke 23:41). And after Jesus died, the centurion said, “Certainly this man was innocent!” (Luke 23:47) The brutal, public execution of an obviously innocent man is a grave injustice.

The corruption went still deeper. Since Pilate knew Jesus was innocent, he planned to release him (Luke 23:16). But the crowd’s cries for Pilate to release a criminal named Barabbas grew so insistent that Pilate relented (Luke 23:23). The result? Pilate abandoned his responsibility to a mob and released a murderer and insurrectionist instead of the innocent man Jesus.

We read the Gospel accounts of Jesus’s execution with anger and tears. He was treated so unfairly and with such cruelty.

But there was much more happening at the cross.

Justice at the Cross

If the cross was the site of such gross injustice, why are Christians so focused on it? Why do so many wear the symbol as jewelry?

While the human actors in the crucifixion drama were guilty of injustice, God the Father was also at work. He was accomplishing a great work of pardon and forgiveness.

Because God is perfectly righteous and just, he must do what is good and just and right at all times. Obedience must be blessed and disobedience must be cursed. All debts must be paid. To use the legal metaphor, every transgression results in an enormous fine, and we all have empty bank accounts.

How will God curse our disobedience and still bring us to himself? God accomplished this through the work of Jesus as our substitute. “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21). The sins of God’s people were put on Jesus at the cross, and, in the pattern of so many Old Testament sacrifices, Jesus offered himself. “And by that will we have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10).

This exchange—this transfer of our sin to Jesus—is perhaps seen most clearly in the prophecy of Isaiah.

Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
But he was pierced for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his wounds we are healed.
All we like sheep have gone astray;
we have turned—every one—to his own way;
and the Lord has laid on him
the iniquity of us all. (Isaiah 53:4–6)

While the cross was a horrific example of human injustice, it was also a necessary work of God’s justice. He must not ignore sin, and he dealt with the sins of his people on the cross in his son. In this way, God was reconciling us to himself through Jesus Christ.

Even Better

We do not have time to fully explore the glory of the cross in this short article. We have touched on the deep mystery of how the crucifixion satisfied God’s justice and accomplished our forgiveness. The wonder of the gospel is that there’s even more!

When God credited our sin to Jesus, he also credited Jesus’s righteousness to us. Not only are our debts forgiven, but our bank accounts are overflowing. This topic is worthy of deep, sustained meditation (and certainly more explanation).

As a fitting way to close, let’s consider this beautiful summary from the Heidelberg Catechism (Q&A 56).

Q: What do you believe concerning the forgiveness of sins?
A: I believe that God,
because of Christ’s satisfaction,
will no more remember my sins,
nor my sinful nature,
against which I have to struggle all my life,
but will graciously grant me
the righteousness of Christ,
that I may never come into condemnation.

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Those Who Are Forgiven Much, Love Much

Of all the devastating interactions in the Gospels between Jesus and the Pharisees, this one has to be near the top of the list:

Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little. (Luke 7:47)

The Pharisee and the Sinful Woman

The context of that quote is Luke 7:36–50, a fairly familiar story. Briefly: Jesus is invited to dine at the home of a Pharisee, and as they are reclining at the table a “woman of the city” approaches Jesus, washing his feet with her tears and anointing them with expensive ointment. The Pharisee is horrified that Jesus would allow such a sinful woman to touch him.

Jesus knows the Pharisee’s scorn and tells him how the woman’s hospitality has exceeded his own (the Pharisee’s). Jesus tells a story about a moneylender cancelling two debts, one ten times as large as the other. Which debtor will love him more? The one with the larger debt.

Then Jesus speaks verse 47 (quoted above) to the Pharisee and turns to the woman and repeats, “Your sins are forgiven.” The implication for the Pharisee is clear to the reader—his sins are not forgiven.

But there is (to me) a natural question that flows out of the logic of this passage. If those who are forgiven much, love much, and if we want to grow in our love for God, should we also focus on how much we have been forgiven? If so, wouldn’t that involve dwelling on our sin?

Forgiveness and Forgetfulness

There’s an impulse among modern Christians to forget our sin after we know our forgiveness from God is secure. We know the mental and spiritual anguish that can be stoked by focusing on our failures. And we’ve heard the forgive and forget mantra enough that forgetting is an essential part of forgiving and being forgiven.

What is forgiveness between people? There’s a good illustration in Matthew 18:21–35, where Jesus again uses the analogy of a debt. When we forgive others, we absorb the debt caused by their sin against us so that they do not have to pay it. Among other things, this means that we will no longer hold that sin against them. We don’t need to pretend it didn’t happen, as there may be necessary consequences to sins, but we won’t extract any personal retribution. (I use the phrase “personal retribution” here in contrast to legal notions of justice that forgiveness does not erase.)

We can be sure that God acts this way toward us when he forgives us. He does not remind us of our sin nor use the memory of our past to harm us. (You may protest that Hebrews 8:12 says that God “…will remember their sins no more.” I think John Piper is correct when he reads that as God will not call to mind our sins in a punishing, vindictive way.)

We do have examples in Scripture, however, where Paul reminds fellow Christians of their sinful past. Here are two examples.

Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (1 Cor 6:9–11)

Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands—remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. (Eph 2:11–13)

In both of these situations, Paul notes what these people once were. But he does not stop there. He also reminds them what is now true of them.

Recall Sin and Grace

Putting this together, it seems like we should recall what we were, but that we should also remember what we are. We are sinners, but we are washed and justified. We are loved and forgiven. We were without hope and without God, but now we have been brought near by the blood of Christ.

Over time, we will grow in our understanding of how much we have been forgiven. We will see more of our sin, and we will see our current and former sin in greater, darker depth. This is part of developing and changing as a Christian.

How Much We’ve Been Forgiven

Returning to my question following the story of the Pharisee and the sinful woman, here’s the lesson. If we want to grow in our love for the Lord, we should focus on how much we’ve been forgiven.

This means recalling our sin, but never without also recalling God’s gracious forgiveness of that sin and our permanent standing with him as beloved children.

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Lamenting Like a Christian

It takes no particular religious conviction to complain about the world. But lament is different. The Bible shows us how God’s people throughout time have lamented as his people.

So what does it look like to lament as a Christian? How do we bring our sorrows and pain to God in a way that is specific to followers of Jesus?

Full of Faith

Biblical lament is full of faith. Those who lament know both the character and promises of God. They know God himself. At the same time, the pain and sorrow they suffer in the world don’t line up with what they know of God.

Here is the spark in the furnace of lament for each believer: My anguish in the world doesn’t match the reality I’d expect if the God I know had fully and finally set everything right.

That gap between our knowledge of God and our experience of the world is the space for faith. We need not have watertight answers or certain solutions, but we can turn to trust the one who holds all things together, knowing he is good and wise.

Broken By the Fall

Adam and Eve were the first king and queen of God’s world, and when they fell, everything came crashing down. All the groans ever groaned can be traced back to that original sin.

To be sure, some of the sickness and tragedy on earth may result directly from sinful deeds, evidence of God’s pointed judgment. But this is incredibly hard to discern; it’s safer to say that our hardships are traceable to the general broken state of the world we inherit and in which we participate.

The reasons for lament point to the brokenness of the world, and that brokenness points to sin. It’s exactly this simple: Without sin, the world—our bodies, our relationships, our surroundings—would not be corrupted in any way.

Jesus and the Kingdom

Jesus came to bring God’s kingdom to earth. He came as the perfect human king to rule on God’s throne. And that mission of rule and reconciliation was of necessity also a mission of suffering and sacrifice.

The imperfect and frequently despicable kings of Israel and Judah pointed to the coming of an incorruptible king. When Jesus began his ministry announcing that the kingdom of God was at hand (Mark 1:15), those steeped in the Old Testament would not have reacted with confusion but relief. He’s here!

Jesus’s miracles were brief, glorious windows into the emerging kingdom of God. The blind would see, the lame would walk, and the hungry would be fed. Sickness would flee, and the dead would rise. In those flickers of restoration we saw the curse being lifted by the corner and peeled back.

As the cross came closer, many around Jesus assumed he would pursue a political path to kingship. This excited some and angered many others. But Jesus spoke of death and resurrection, not coronation. He made it clear (to those with ears to hear) that a fully realized kingdom of God on earth would happen in the future, not immediately. Yet Jesus’s unmistakable resurrection also underlined the fact that his kingdom was imminent.

Final Fullness

Lament is our longing for this full and future kingdom to come now. It is our cry with the apostle John—“Come, Lord Jesus!” (Revelation 22:20)

We want God’s kingdom to arrive in its final fullness with the rightful king on his throne. This king will bear the marks of this world in his scarred body. He himself has traveled a path of pain and agony. The bloody sweat at Gethsemane and the mournful cries on the cross bear witness to Jesus’s journey of lament.

When the end finally comes—when all hopes have been realized and the curse is no more—there will be no more need for lament. We will have our full and final comfort in the form of our strong and kind king. We will be at home and there will be no distance between our experience and our longings.

The Man of Sorrows—who bore our sin, who mourned and lamented in our place—makes our present-day lamenting possible. We lament as Christians when we cry out to God in our pain, trust him to keep his promises, and look ahead to the glorious kingdom that Jesus has secured for us.

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A Man Under Authority

When the psalmist encouraged us to meditate on God’s word, I don’t think he had children’s songs in mind. But if you want to have biblical stories, words, and truths cycling through your mind every waking moment, you could do worse than to have a child who only ever wants to listen to one biblical children’s music collection. 

If this post were part of a series, it would be Part II of “Truths Sarah Learned from Children’s Songs” (see Part I here). This time the song was “The Centurion’s Secret” by The Donut Man, an overall-clad, mustachioed song leader and children’s show host from my childhood, who I rediscovered on Amazon Music. The song tells the story of the healing of the centurion’s servant from Matthew 8:5–13 (also Luke 7:1–10). Sometime around the billionth listen, as the chorus replayed a fourth time, a piece of the story clicked for me in a way it never had before. 

“I, Too”

I was familiar with the general narrative: A centurion approaches Jesus (or sends someone to him, depending which gospel account you read) with a request to heal his dear servant. Jesus offers to go to the servant, but the centurion states that he is not worthy to have Jesus come under his roof and that Jesus can simply speak a word and heal the servant—which indeed, Jesus does. 

But there’s an odd line in there that I never quite understood. As the centurion assures Jesus he doesn’t need to come, he says: “For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it” (Matthew 8:9).

He’s certainly indicating that he understands that a person with authority can cause things to be done without their hands-on intervention. If he tells one of his soldiers to carry a message, the message will be delivered without the centurion traveling with it personally. Likewise, the centurion knew that a man with authority, like Jesus, could simply give the word for the servant to be healed, and it would happen. 

But he didn’t describe himself—and Jesus—as a man with authority; he said they were men under authority. At first, to me that seemed demeaning to Jesus. Jesus is the all-powerful God of the universe in human form. He was instrumental in creation itself (John 1:3)! How dare the centurion suggest that Jesus was subject to anyone else. 

Finally, while my daughter sang along in the back seat, it clicked: The centurion didn’t only believe that Jesus was able to heal his servant; he understood why Jesus was able to do it.

Just like the centurion knew that he received his authority to command his soldiers from those in authority over him, he understood that Jesus drew his authority from the Father. Jesus consistently described himself this way, such as in John 14:10: “Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.” 

Declarations like these drew anger and unbelief from the religious leaders of Israel. It took this Roman occupier to see that Jesus did his great works, not to build his own glory, but on the authority of and for the glory of the one who sent him, God the Father. No wonder Jesus remarked, “Truly, I tell you, with no one in Israel have I found such faith” (Matthew 8:10).

“He Marveled at Him”

Throughout the gospels Jesus taught that his hearers must believe that he is from the Father in order to be saved and have eternal life. This centurion believed what the religious leaders missed, that Jesus was exactly who he said he was.

The centurion’s statement reflected a second aspect of true faith that, again, the religious leaders missed. This comes through most clearly in Luke’s retelling, where the centurion doesn’t even presume to approach Jesus himself. He sends the Jewish elders to Jesus first, and they plead the man’s works: “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue” (Luke 7:4–5). The elders assume that Jesus will be impressed by loyalty to Israel and acts of piety. 

Upon Jesus drawing closer to the house, though, the centurion sends out his own friends with a personal message: “I am not worthy to have you come under my roof. Therefore I did not presume to come to you” (Luke 7:6–7), followed by his statement about Jesus’s authority. The Jewish elders argued for the centurion’s worthiness; the centurion knew his unworthiness and made his case solely on Jesus’s mercy and power. At this, Jesus marveled (Luke 7:9).

Our flesh, like the Jewish elders, wants to plead our case based on our merits, our church attendance, our volunteer hours, our consistent devotional times. We are perhaps especially vulnerable as Christians in America; our culture values self-sufficiency and pulling yourself up by your own bootstraps. 

The centurion understood that he had no bootstraps to pull when it came to Jesus. The “John Wayne” approach that worked for leading troops wouldn’t sway a divine man who taught about loving one’s enemies and seeking a kingdom not of this world. This man who was so large in his own world knew that, before Jesus, he had no standing. 

Like the centurion, we need to see rightly what Jesus loves, what makes him marvel. He is not impressed by our works, even the best that we can bring. He marvels at true faith, the kind that brings nothing and asks everything, trusting in Jesus’ authority—and his goodness.

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