The objective of this lesson: To stress the importance of perceiving God's message (and priorities) when His message disagrees with what we expect and want.
If the obvious does not fit our view, our agenda, our expectation, or "what we always have known," then the obvious cannot possibly be correct. The obvious must be explained away or discredited. Suddenly, it becomes extremely important for me not to accept the obvious, but I also must prevent you from considering the obvious.
God's message and priorities may be quite evident and yet may not agree with our expectations and desires at all.
Often people in the church say, "Why did so many people in Jesus' ministry reject his words and acts? Why did so many feel compelled to aggressively oppose someone who did so much good?" They were like so many of today. The obvious did not fit their view, their agenda, their expectation, or what they had known for generations, so the obvious had to be explained away or discredited.
Many Christians simply do not understand why people could see Jesus' acts and hear his message (as a man on earth) and reject what he did and said. We desperately need to understand that what we expect powerfully impacts what we accept and reject--even if we are people of faith in God.
Consider today's text. Jesus reproached cities in which most of his miracles were performed because his miraculous works did not cause the people in those cities to repent (to redirect their lives). Among these cities, Chorazin, Bethsaida, and Capernaum are named. These cities were just north of the northern section of the Sea of Galilee.
One of the primary reasons for Jesus' miracles was to affirm his identity and his message. See the statement in Acts 2:22, a statement made by Peter in the first sermon preached about Jesus after his resurrection. Also see John 2:11 and 3:2.
He said to the Jewish populations of Chorazin and Bethsaida that the gentile populations of the cities of Tyre and Sidon would have humbly repented had they seen his miracles. If those gentiles had seen the miracles the Jews of Chorazin and Bethsaida saw, they not only would have repented, but they would have repented in uncomfortable sackcloth and ashes. If those gentile cities had seen Jesus' miracles that Chorazin and Bethsaida saw, those gentiles humbly would have confessed their wickedness and saw their need. Though Tyre and Sidon were often symbols of wickedness in many of the Old Testament prophets, they would have seen and acknowledged the obvious given the same opportunity.
Jesus' miracles would have had an impact on many gentiles (who worshipped idols and accepted standards of wickedness as principles of righteousness) that those deeds did not have on unbelieving Jews. The fact they were supposed to be God's people did not excuse their unbelief in Jesus. Though they were part of the right nation, they did not recognize God working through Jesus because Jesus was not what they expected.
Consider the same point from another direction. Idol worshippers would have been moved by what those who were supposed to be God's people rejected! Those who were supposed to be God's people were blind to the obvious!
When godless people see the obvious it can intensify the rejection of those who are suppose to belong to God.
The result? It would be more tolerable for the gentile (idolatrous) populations of Tyre and Sidon in the final judgment than it would be for the Jewish populations in Chorazin and Bethsaida. Unthinkable! Why? Were Chorazin and Bethsaida notable sites of great wickedness? Not as far as we know! In fact, there were likely greater acts of obvious wickedness occurring on a continuous basis in Tyre and Sidon than occurred in Chorazin and Bethsaida. However, the Jewish cities neglected opportunity by refusing to admit the obvious. Scary!
The fact that a godless people could fair better in judgment than people who supposedly knew and surrendered to God is a thought that is extremely challenging! Have your students to consider Luke 12:47, 48. and Matthew 13:12.
Jesus intensified his grief in regard to Capernaum's rejection of his miracles. Evidently, Capernaum had a high opinion of their spirituality. Jesus said would not be exalted to heaven but would be consigned to death (Hades--the world of the dead, not Gehenna--Hell). He then used the symbol of wickedness that still lives today--Sodom. Jesus said that if his miracles performed in Capernaum had occurred in Sodom, Sodom would not have been destroyed. The implication is that the people of Sodom would have repented and redirected their lives. What an indictment! People who for generations composed the symbol of wickedness would have been responsive to the obvious while people who claimed to be God's people rejected the obvious.
Evidently, Jesus worked an even greater number of miracles in Capernaum (Matthew 8:5-13, 14-17; 9:1-8; 17:24-27). This city often served as a site Jesus frequented. The declaration that Sodom would fair better in judgment than Capernaum was a major indictment that challenged many people's concept of God's priorities.
The Greek word translated "woe" is not a word that expresses a curse, but a word that expresses grief. In our thoughts, it was not a word of angry frustration that expressed contempt ("you will get what you deserve"), but a word that expressed sorrowful frustration because the unnecessary was happening. It was not an angry, "How dare you ignore me!" but a grieved, "I did not want this to happen to you!" Neither God nor Jesus Christ delight in the condemnation of the wicked. They delight in saving the wicked from their wickedness--the primary function of salvation is rescuing, not condemning. Jesus was not delighted with Chorazin, Bethsaida, and Capernaum's reactions and consequences; rather he was saddened.
Jesus was not an angry man who declared his contempt for the wicked. He wanted to rescue the wicked. It is extremely frustrating to attempt to rescue people who fail to realize they need to be rescued. Have your class consider Matthew 23:37-39 and Romans 5:6-8. Can a person reject God and be His enemy? Surely! (See 2 Peter 2:20-22 and Hebrews 6:4-6). However, God wants to forgive those who turn to Him. (See 1 John 1:5-10 and note verses 7 and 9 with their emphasis on "all.")
The American restoration movement began as a unity movement which was very aware of differences but was absolutely committed to oneness in spite of differences. To me, in the beginning of the movement, it was a positive religious thrust into a horribly divided religious world. As the factions within the American restoration movement became increasingly certain that they held the scriptural positions regarding differences, an atmosphere of indifference toward others invaded the movement. "If you want to admit you were wrong and repent, you can be a part of us." Then, "We have every right to question your sincerity if you do come to us."
To me, the primary question is this, "Are we still a movement committed to unity?" The answer will include one's concept of unity.
What began as a conciliatory investigation and discovery into scripture and outreach, in time became an inflexible ultimatum that questioned everyone's sincerity by demanding that people accept "our view of scripture and its teachings." The spirit of the Jewish Christians and gentile Christians' dispute reflected in Romans 14 was not only rejected, but it was hidden.
It is rare for any movement to stay the same from generation to generation. That which begins as flexible can become inflexible and that which begins as demanding can become lackadaisical. Concepts must be learned from one generation to the next or traditions are substituted for concepts.
Some of the most intense anger I have seen occurs when baptized believer opposes baptized believer. In the name of defending the truth, unChristlike attitudes prevail. God's priorities are forgotten and human objectives prevail. The result: those for whom Christ died are destroyed by those who are supposed to belong to Christ.
Jesus Christ stressed that relationship with God is reflected in relationship with each other. Consider Matthew 6:14; John 13:34, 35; and 1 John 2:7-11.
Unity involves much more than agreement. Consider 1 Corinthians 9:19-23 and Galatians 3:23-29. Who would better understand the difficulties of unity than the devout Jew who consented to the murder of Jews believing in Jesus Christ, and later became the Christian apostle to the gentiles? The work of unity is never complete. The task of unity is never simple.
Unity, even in a congregation, is difficult to maintain. Unity is never a spirit of indifference.
For Thought and Discussion
They commonly reject the obvious and prevent others from considering the obvious.
They rejected the obvious because it did not fit their expectation.
He reproached the cities that rejected the evidence created by his miracles by refusing to repent.
The discussion should include the fact that the gentile populations of Tyre and Sidon would have repented if they had seen what Chorazin and Bethsaida saw.
Idol worshippers would have been moved by acts that those who were supposed to be God's people rejected.
The discussion should include the fact that idolatrous gentiles would find the judgment more tolerable than those people who were supposed to belong to God.
Jesus said Sodom would have responded.
The discussion should include that it was an expression of frustrated grief, not an angry word of frustrated contempt.
It began as a unity movement.
It became a movement that ranged from indifferent to skeptical of the motivations of others who disagreed.
Unity involves more than agreement.
Link to Student Guide
Lesson 11