With the Rich and Famous
Last week I made the mistake of giving a title of the lesson
that it did not have. I called it
discipling the outcasts. The real title
was “Jesus and the outcasts.” This
week’s lesson does not use the verb discipling either. It is entitled “With the rich and
famous.” This is not, I believe, a
trivial matter. Most of the other
lessons that talks about categories of people talk about how to make them
disciples. We have covered in the
previous weeks the Biblical definition of disciple, and what it implies. Can this definition apply to the outcasts,
the rich and the famous? The chosen
titles for the lesson seem to be giving an incorrect understanding that these
categories of people will not be disciples.
The woman at the well told everyone about Jesus, so did the
man freed from demons (John 4: 28 – 30; Mark 5: 19 – 20). Then we have Nicodemus and Joseph of Arimathea. Ellen White says about Nicodemus,
When at last Jesus was
lifted up on the cross, Nicodemus remembered the teaching upon Olivet: "As
Moses lifted up the serpent in the wilderness, even so must the Son of man be
lifted up: that whosoever believeth in Him should not perish, but have eternal
life." The light from that secret interview illumined the cross upon
Calvary, and Nicodemus saw in Jesus the world's Redeemer. … After
the Lord's ascension, when the disciples were scattered by persecution,
Nicodemus came boldly to the front. He employed his wealth in sustaining the
infant church that the Jews had expected to be blotted out at the death of Christ.
In the time of peril he who had been so cautious and questioning was firm as a
rock, encouraging the faith of the disciples, and furnishing means to carry
forward the work of the gospel. He was scorned and persecuted by those who had
paid him reverence in other days. He became poor in this world's goods; yet he
faltered not in the faith which had its beginning in that night conference with
Jesus. {DA 177}
Nicodemus became a disciple of Christ in all the sense of
the word. Now, we need to make sure we
understand that although the words of Christ to the woman at the well were
different from the words to Nicodemus they are in essence the same
concept. Christ used words that each of
His listeners would understand. The
woman at the well understood the Gospel from the perspective of Living
water. Nicodemus understood it from the
perspective of being born again and light versus darkness. These two metaphors are not that non-relatable. Fetuses are in darkness in the womb: once
born they are exposed to the light.
Once born, the fetus cannot go back in. Imagine a fetus that could rationally
think. He starts setting goals and
making plans for his tenth month in the womb.
Then all of the sudden he is born.
Whatever goals and plans he had will never be. It is a new world. It is a new life. New goals and plans must be set and made for
the new life. Such is the new birth
experience. The life in the womb
represents, in this metaphor, the life of the flesh. The life outside the womb is the life in the
Spirit. “Therefore if any man be in Christ, he is a new
creature: old things are passed away; behold, all things are become new”
(2 Corinthians 5:17). The
problem with many of us is that we refuse to leave the womb. It is warm, cozy, and comfortable – like the
Shunamite’s room when her lover comes knocking (Songs 5: 1 – 3). We like its darkness. Consider what Jesus told Nicodemus in John 3,
John 3:17 For God sent not his Son into the world to
condemn the world; but that the world through him might be saved.
John 3:18 He that believeth on him is not condemned: but
he that believeth not is condemned already, because he hath not believed in the
name of the only begotten Son of God.
John 3:19 And this is the condemnation, that light is
come into the world, and men loved darkness rather than light, because their
deeds were evil.
John 3:20 For every one that doeth evil hateth the light,
neither cometh to the light, lest his deeds should be reproved.
John 3:21 But he that doeth truth cometh to the light,
that his deeds may be made manifest, that they are wrought in God.
This is the problem with Laodicea. It prefers to live in deception. It prefers
its spiritual blindness. “If I cannot
see it, I do not have to deal with it. I
do not know, therefore, I should not be held response.” If a man is diagnosed with cancer, and
refuses to know what he has, the disease with still kill him. The death could have been prevented if the
man would have chosen to hear the diagnosis, and chosen to undergo its
treatment. What is the problem with
Laodicea?
Revelation 3:15 I know thy works, that thou art neither
cold nor hot: I would thou wert cold or hot.
Revelation 3:16 So then because thou art lukewarm, and
neither cold nor hot, I will spue thee out of my mouth.
Revelation 3:17 Because thou sayest, I am rich, and
increased with goods, and have need of nothing; and knowest not that thou art
wretched, and miserable, and poor, and blind, and naked:
Like Nicodemus, Laodicea is living
comfortably in its delusion, unaware of its true condition and how it makes God
feels. God wants so much to heal Laodicea.
We read God’s plea on the following verses,
Revelation 3:18 I counsel thee to buy of me gold tried
in the fire, that thou mayest be rich; and white raiment, that thou mayest be
clothed, and that the shame of thy nakedness do not appear; and anoint thine
eyes with eyesalve, that thou mayest see.
Revelation 3:19 As many as I love, I rebuke and chasten:
be zealous therefore, and repent.
Revelation 3:20 Behold, I stand at the door, and
knock: if any man hear my voice, and open the door, I will come in to him, and
will sup with him, and he with me.