I shared this message a few years ago and I wanted to share it again here. I acknowledge one glaring mistake I made in it. I used the phrase "Apostle Judas." I think actually, an apostle is an eyewitness to the resurrection. Judas, tragically, did not live to receive forgiveness and embrace the risen Lord. In spite of that misnomer, I think a word about grace is needed in the world. Actually, many words about grace are needed. I add mine the to the conversation.
Grace (Acts 1:15-20)
Communion Sunday, April 26,
2009
Philip Yancey in his book What’s so Amazing About Grace shares the
following story he read in Scott Hoezee’s book The Riddle of Grace (1996):
During a British conference on
comparative religions, experts from around the world debated what, if any
belief was unique to the Christian faith.
They began eliminating possibilities.
Incarnation? Other religions had
different versions of gods appearing in human form. Resurrection?
Again, other religions had accounts of return from death. The debate went on for some time until C.S.
Lewis wandered into the room. “What’s
this rumpus about?” he asked, and heard in reply that his colleagues were
discussing Christianity’s unique contribution among world religions. Lewis responded, “Oh, that’s easy. It’s grace.”
After
some discussion, [they] had to agree.
The notion of God’s love coming to us free of charge, no strings
attached, seems to go against every instinct of humanity. The Buddhist eight-fold path, the Hindu
doctrine of karma, the Jewish
covenant, and Muslim code of law – each of these offers a way to earn
approval. Only Christianity dares to
make God’s love unconditional (Yancey, p.45).
I
have served in vocational ministry since May of 1992. In that time I have probably led over 500
small group Bible discussions, and have had countless one-on-one discussions
with people. In my experience, I found
that Christians, people of the faith that
rests on grace, have enormous trouble understanding it, giving it, and
receiving it.
“So,
group, tell me how do you know you’re going to Heaven?” Someone, a professed Christian, will say,
“Well, I am basically a good person.” It
comes up often in the context of funerals too, especially for people who did
not live lives of faith. Grieving family
members say, “At least he’s in a better place?”
What does that mean?
I
hear eulogies assured that the deceased is heaven bound because of all the good
deeds he did. “He would do anything for
you” they say. I never ask, “What
specific wonderful things did he do?” That
question would leave the bereaved stammering; funerals are not a time to put
people on the spot or evaluate the worthiness of someone. At funerals bring comfort and hope from the
Gospel.
Yet
the question remains, even if unspoken.
Whether hanging before mourners at a memorial service, put to a small
Bible study group, presented in a sermon on Sunday morning, or just floating in
the mind of the individual believer the questions confront us. What is good?
Who is good enough for that “better place,” a euphemism for Heaven? The answer is Jesus. No one else qualifies. The person who thinks he’s headed to Heaven
because he’s done some nice things or is basically good or has given a bunch of
money to worthy causes is fooling himself.
Heaven is not earned. Heaven is
where God lives and we get to be with God because he invites us. He invites us because Jesus died on a cross
for us.
And
yet we are locked into the misguided thinking that good guys go north and bad
guys go south. The righteous go up, the
damned go down. There’s Heaven for us,
and Hell for Hitler, Jeffrey Dahmer, Manson … fill in your favorite famous bad
guy. But the truth is there are no good
guys and bad guys. All fall short of
God’s glory. But the good news is God so
loved the world, he gave his only son that whoever believes in Him should not
die, but should enter eternal life.
I
may have indirectly contributed to this misunderstanding about grace in my
preaching over the last two years. I
have emphasized over and over and over again the things a disciple does. I’ve talked about deeds and actions. I don’t think anything I have said has been
Biblically inaccurate. But this morning,
I want to make sure we all remember that we are disciples doing Godly things because
Jesus called us. We are sons and
daughters of God because of God’s invitation.
All the deeds of discipleship that we strive to do come after we receive
that grace that is given by God.
It
would then seem a paradox to talk about grace a spiritual discipline. A discipline is something we do to accomplish
that which we cannot accomplish on our own power. I cannot run 5 miles at the moment; I can run
1, maybe 2. But if I committed to the
discipline of running a mile or 2 every day, soon I might try 3 miles, and I
might make it. From there my discipline
increases until I am up to 5 miles.
Spiritually, I cannot will myself to stop sinning. But, I can fast – go without food for a
period of time. I can fill that time
with the disciplines of prayer, Bible reflection, and Bible study. After spending time in these disciplines, I
will sin much less, and I will be much more like Jesus.
Grace
isn’t something we do. It’s something we
receive. So, how is it a
discipline? First, remember, that most
Americans do not like receiving something for nothing. We’d rather make our own way. This country was built on a pioneering spirit. We idolize the rugged individualist. Grace as a spiritual discipline is a constant
re-ordering of our way of thinking. We
give up that independence and accept that we are completely dependent on Jesus
for life and for abundant life. It’s not
something we go get. It something we
receive.
Once
our thinking is reordered, then we are in position to give grace. This is the second act of grace as a
discipline. But the two acts –
reordering our way of thinking so we can receive grace, and giving grace – are
not sequential. We do them
concurrently. Even when it cuts against
the grain of our inner nature, we look for ways of giving grace. We develop the art, perfected by Jesus, of
giving grace. It’s not letting people
off the hook. It’s not denying the sin
of the other. For grace to be given, the
sin has to be acknowledged, spoken. And
then it is forgiven and it no longer comes between two people. It is no longer an obstacle to a loving
relationship.
Grace
is needed if we are to understand the Apostle Judas.
It sounds weird, doesn’t it? The
Apostle Judas. Those who have been
around church or read Christian literature know there are common modifiers that
accompany the most prominent names in scripture: King David; The Prophet
Isaiah; The Virgin Mary; The Apostle Peter; The Apostle John; the Apostle Paul;
Doubting Thomas; Judas, the betrayer.
Actually
all 12 of the disciples were in fact messengers who carried the message of
Jesus and successfully used the miracle power he gave them. All 12 were apostles. To understand the life and painful end for the
Apostle Judas, the disgraced apostle, we need to wrap our minds around
unmerited favor – grace. And to get a
good picture of grace, it helps to see what happens in the life of one who
could never break free from ungrace. Jesus
modeled and taught grace, but for Judas grace was impossible. He couldn’t get it.
In
Acts 1:15, Peter stands to address the community. He is the one who stood up and told Jesus not
to go to Jerusalem ,
to the cross. He tried to block the way
to salvation and Jesus called him ‘satan,’ adversary. Jesus knew Peter’s bluster hid an inner
cowardice that reared its ugly head the night of his arrest. Peter denied knowing Jesus. Then he ran into hiding. Coward.
Blowhard. Peter was a picture of
failure. But here in the middle of Act
chapter 1, after Jesus has ascended to Heaven, before the Holy Spirit, Peter is
clearly leading the small band who would become the church. How did this guy get here?
Quite
simply, he received grace. He made it
through the Saturday. On Friday, when
Jesus was crucified, Peter wallowed in shame, guilt, failure, and despair. One of my professors used to say, he was
lower than a snake’s belly in a wagon rut.
But, even then, something of Jesus held his heart. He didn’t know what to do. On silent Saturday, he didn’t know what to
do. On Easter Sunday, he didn’t know
what to do. But he did not abandon all
hope. He stuck around long enough to be
there when Jesus, the resurrected Jesus, came around looking for
followers.
Even
in Mark’s Gospel, which gives less in the way of detail than the others, we see
the value of sticking around. The
witness tells the women to go the disciples and specifically go to Peter and
tell Peter that he will see Jesus in Galilee . John’s Gospel gives the most detail. In chapter 21, Jesus and Peter have a heart to
heart right there on the beach along the Sea of Galilee . Peter, shamed, looks into the eyes of the one
he denied.
Three
times he denied Jesus. Once; OK, I
messed up; twice; I need to find my courage; three times, Jesus? I don’t know him.
So, three times, Jesus asks if Peter loves him. Three times, Jesus re-commissions Peter as a
disciple, an Apostle, a leader of God’s people.
Peter didn’t earn this. He wasn’t
worthy the first time Jesus called him to be an apostle. He says as much. Upon first following Jesus, he sees an
unbelievable site – the miraculous catch of fish, and he says what Isaiah said
in God’s presence. “Go away from me
Lord, for I am a sinful man” (Luke 5:8).
Jesus looked past Peter’s inadequacies and said you will be a fisher of
men. Then, after the resurrection, Jesus
looked past Peter’s denial and said, feed my sheep. And here we are in Act 1. Peter is leading the disciples and he speaks
about grace – grace that had been bestowed upon Judas.
“Concerning Judas, who became a
guide for those who arrested Jesus …, he was numbered among us”
(1:16b-17a). No one could appreciate
being called by Jesus more than Peter. A
simple fisherman from an unimportant village in a backwater region – Peter knew
how far he had come. He knew that to be
called was a gift of God, given freely by Jesus. He acknowledged it was as much given to Judas
as to him. The title apostle belonged to
Judas as much as it did to him.
Peter continues. “He [Judas] was allotted his share in this
ministry” (1:17b). Jesus gave his
closest followers the message of kingdom
of God . He gave them the power to cast out demons and
cures diseases (Mt 10:8; Lk 10:17). He
taught them separately and more extensively than the crowds. They did what Jesus and learned what Jesus
knew. The Apostle Judas was allotted his
share in the ministry of Jesus. He had
it all.
From Peter, we know that that kind
of access and that kind of power was not enough for transformation. Seeing the amazing will not change
person. Crowds saw Jesus feed 4000 with
one boy’s lunch. An entire town saw
Jesus drive 1000 demons out of man. Even
the resurrection did not turn hearts.
When the high council found out Jesus’ body was no longer in the tomb –
the tomb where they had guards posted – they did not seek out the disciples and
ask what happened. They did not become
believers. Theirs was a deep evil, a
committed rebellion. They bribed the
hardened Roman soldiers to say that Galilean fisherman had managed to sneak
past and steal the still-dead body. Even
in the blinding light of resurrection, those in positions of power were
determined not to believe. Belief comes
when we receive the grace God holds out to all people.
Closeness with Jesus did not save
Judas; witnessing the supernatural did not save him; invitation to the new
covenant, taking the bread and cup could not save Judas; and he never had the
chance to respond to resurrection grace.
He was so despondent on Saturday, while Peter and John and the rest pathetically
laid low, Judas surrendered to his despair.
Matthew’s offers a sterile
depiction of his death. A repentant
Judas tries to atone by returning the money he was paid for turning Jesus
in. The elders will have none of it. They lay the blame at Judas’ feet. He’s at a loss for what he has done, and the
priests offer no help. He can’t wrap his
mind around grace, so he has nowhere left to turn. The weight of the wrath of God sets on
him. It doesn’t have to. God would transfer it to the cross
immediately. But Judas won’t let it
go. It’s his responsibility and he can’t
meet it. So, Matthew writes, “he went
and hanged himself” (27:5).
The picture in Acts is more
vivid. Apparently, the rope he used
didn’t hold for long. “Falling headlong,
he burst open in the middle of the field, and all his bowels gushed out”
(1:18). Some scholars think Luke, the
writer of Acts, included this macabre parenthetical detail for the sake of his
gentile readers. He wanted them to see
the connection between the evil Judas performed and the awfulness of his
fate. Neither Matthew nor Peter
mentioned bowels gushing out. Luke threw
that in there. If his purpose was to
accentuate Judas’ sin, it was probably a help in the story telling for some
early readers.
For me, the bigger issue is
examining Peter (a sinner redeemed by God’s love), who is the speaker in Acts
1, alongside Judas, the tragic figure who died before he could see the story’s resurrection
ending. I am convinced that had Judas
accepted the fact that he was a sinner who needed Jesus, then he could have
been redeemed just as Peter was. He
could have made it through that awful Saturday.
He would be history’s picture of redemption instead one synonymous with
treachery.
Just before the ride into Jerusalem on Palm the Sunday when the action began to move
quickly, Jesus and the 12 were in the outlying village of Bethany . Mary, the sister of Martha and Lazarus, used
expensive ointment. She lavishly rubbed
the nard on his feet and rubbed her hair on his feet. She was worshipping him, and unknowingly I
think prepping him for the grave.
Judas took exception. “Why was this perfume not sold for 300
denarii and the money given to the poor” (John 12:5)? His inquiry was a rebuke of Mary, and that drew
a sharp response from Jesus. “Leave her
alone. She bought it so that she might
keep it for the day of my burial.”
Acting out of the intuition God had given her, Mary heaped extravagant
grace upon Jesus. The fullness of what
she had done would never come to Judas.
He didn’t make it through Saturday.
John the gospel writer reports that
Judas’ question about giving to the poor was a ruse to hide his thieving
tendencies. He stole from the disciples’
common purse. Instead of gratefully
receiving what God would give, Judas felt he had to use cunning to get as much
as he could. Instead of trusting that
Jesus knew what he was doing, Judas tried to force his hand. I honestly feel that Judas believed when he
turned Jesus in that Jesus was rally his followers to restore Israel to the
Jews and throw the Romans out. At worst,
Jesus might spend sometime in prison.
Judas never thought he’d be flogged, mocked, and executed.
We have mentioned the extravagant
grace of Mary – this is the grace of worship we give God. We have mentioned redeeming grace, or
forgiving grace – the grace Peter received that as a prelude to being
commissioned to lead the church. These
angles on grace fall under the resurrection and lead to a commissioning grace:
the gift God gives in calling us to give our all to be disciples.
Dietrich
Bonhoeffer describes this as costly grace and he contrasts it with cheap grace
in his book of devotionals The Martyred
Christian. Bonhoeffer writes …
Cheap grace is the
preaching of forgiveness without repentance, baptism without church discipline,
[and] communion without confession.
Cheap grace is grace without discipleship, grace without the cross,
grace without Jesus Christ living and incarnate.
Costly grace is
the treasure hidden in the field; for the sake of it a man will gladly go and
sell all he has. It is the pearl of
great price to buy, for which the merchant will sell all his goods. It is the kingly rule of Christ, for whose
sake a man will pluck out the eyes which calls him to stumble. It is the call of Jesus Christ at which the
disciple leaves his nets and follows him.
Costly grace is
gospel which must be sought again and again, the gift which must be asked for,
the door at which we must knock.
Such grace is
costly because it calls us to follow, and it is grace because it calls us to
follow Jesus Christ. It is costly
because it costs a man his life, and it is grace because it gives the man or
woman the only true life. It is costly
because it condemns sing; and it is grace because it justifies the sinner
before God. Above all it is costly
because it cost God the life of his son and what cost God much cannot be cheap
for us. Above all it is grace because God
did not reckon his son too dear a price to pay for our life.
Costly grace confronts
us as a gracious call to follow Jesus.
It comes as a word of forgiveness to the broken spirit and the contrite
heart. Grace is costly because it
compels a person to submit to the yoke of Christ and follow him. It is grace because Jesus says, “My yoke is
easy and my burden is light” (p.64-65).
As we near the time when we will
come and take the bread (the body of Christ), and drink the cup (his blood
poured out for us), I imagine a great canyon.
We want to be with God and he is on the other side. It’s too great to make the leap across, no
matter how great the athlete. No bridge
can be built from this side, no matter how brilliant the engineer. There’s no chance of descending into the
canyon, walking through, and climbing up the far wall; it can’t be done no
matter how diligent a climber one is.
One cannot live on this side of the canyon, no matter how much
rationalizing we attempt. Our lives are
short. As each year passes, we come
closer and closer to the great expanse.
Our toes are creeping over the edge and we realize a couple of
things.
We are going to
fall to the depths.
God is inviting us
to His side constantly.
We can’t make it
on our own, but Jesus can carry us there.
We have to give up
our own efforts and except His help.
We have to trust
his way is the best way.
Then, we have to
jump into that expanse knowing he will catch us.
I am sinner, and I say to you, my
fellow sinners, the only way is Jesus.
Receive the grace he offers. Pray
and pray until you are free from the demons of self-loathing, blame, and rugged
individualism. God’s favor can’t be
earned but it can be received. So, we
open our hearts, and we receive grace by asking Jesus in. The call of discipleship soon follows.
AMEN
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