Jesus and the ten commandments: you shall not murder.
“You shall not murder” -- it's not just a good idea, it's the law! In fact, "murder is bad" is one of the few points with which nearly everyone on Earth agrees. On paper, most of us would say that, of the ten, this is the easiest commandment to follow. But, from a biblical perspective, what does it really mean to commit murder?
In the New Testament, Jesus equates murder and anger towards a brother or sister. This indicates that, in God's perfect plan for the world, it is not enough anymore to just not kill each other. We are encouraged to not even be angry with one another -- a task much easier said than done. We are encouraged to release our anger and let Jesus give us the eyes to see everyone we encounter the way he does: as beloved children of God.
By Rebekah Covington
Jesus and the ten commandments: Honor your father and mother.
Contrary to what we may have been told, this was never a one-dimensional command to obey our parents. Jesus himself did not always do what His earthly parents expected of Him; and of course, it originally given to adults, not children. Far from being about control or blind loyalty, it must be rooted in the ancient wisdom in the Genesis story, that tells us all it’s necessary to ‘leave’ our parents in order to love others well. In fact, only when we are rightly defined by God’s perfect love can we truly honor our parents. Of course, this isn’t a call to abandon or dishonor them either (which is clearly instructed by Jesus’ teaching!).
His way for us includes giving weight to those who came before us - even when they no longer seem useful to us - so that we may see ourselves in them and be free to learn from our pasts from a place of freedom and grace.
By Hannah Flint
Jesus and the ten commandments: remembering the sabbath.
As a culture, we tend to be very good at recreation, but less so re-creation. Sabbath is about the latter. It is the place where God re-orders us in line with his purposes and will.
Firstly, this means stopping all our work to reflect and delight. We remember that God is in control, that his plans for the world are good, and that our destination is heaven on earth, where ultimately all pain and suffering will cease. We catch glimpses of heaven all around us, even amidst the trouble of this world.
Secondly, this means preparation. During Sabbath we allow God to re-create His image in us where it has been marred. We allow Him to place His hand back into the imprint of our lives, and reorder our lives. We listen to His call, rather than pushing ahead with our own agenda.
Thirdly, and most importantly, we choose to surrender to Jesus and allow Him to do whatever it is he wants to do in us. It takes vulnerability to respond to Jesus’ surrender with our own. But as we come to him, as a helpless child might approach a parent, He does not lord his authority over us. Rather, He is gentle and humble with us, and places His yoke on us, giving true rest for our souls. What we receive is not something from Jesus, but Jesus himself.
By Ed Flint
Jesus and the ten commandments:
To take God’s name in vain is much more than simply using it as a curse word. Blaspheme is a symptom of something bigger. ‘In vain’ means 'to empty.' So, we’re called, not to empty God’s name of its fullness, but rather to fill it with the fullness of God's nature and His work.
By His name, God has made Himself known: He revealed Himself to the Israelites as ‘The great I am', the one and only true God, the 'Beginning and the End'. And, in the person of Jesus, he has fully revealed himself to the whole world. His name is Wonderful Counsellor, Mighty God, Prince of Peace, Everlasting Lord.
When we fill God’s name with the fullness of His nature, we see Him more clearly, giving Him His rightful status and place in our lives and the world. To fill God’s name with its fullness is also to acknowledge the unique work Jesus has done in making us right with God, beckoning us into God’s presence.
When we don’t empty God’s name of its nature and work, our prayer and worship lives are transformed. We approach God with confidence, not in our own name but in Jesus’ name, knowing He is the great God, whose name is above all other names, who can do anything for us his children.
By Ed Flint
Jesus and the ten commandments: God’s image must not be made.
The Second Commandment isn’t just about all the idols we worship - the ones we make ourselves, and the ones we bow down when we make ANYTHING more important than loving God - but about rediscovering who we truly are. God did not command his people not to make images of Him (which was was radical to a worldview that viewed idols and god-presence as interchangeable) because He’s against beauty or art, or because he doesn’t want us to know Him. Quite the opposite in fact— because He’s already made His image: US!
Long before golden calves or carved statues, God’s intention was to reflect His presence through human beings—created in love, for love. We look at how this ancient command speaks directly to us today: how we see ourselves, how we treat others, and how we understand God’s presence in the world. Jesus—the perfect image of God—restores what’s been fractured, and invites us to live fully as His image-bearers. Maybe in ways we’ve never even dreamt of. It was always about love, and it will always be revealed and restored by His love. Today is always the day to receive more of it.
By Hannah Flint
Jesus and the ten commandments: no other gods.
This new series, Jesus and the ten commandments, is a conversation on how Jesus embodies – and helps us to embody – the kind of life we are built for, and the kind of life framed by the Ten Words.
Bill starts with a re-framing of the Ten Words – which we mistakenly call Commandments – as more about relationship and reality than about rules and restrictions. When the Ten Words are reduced to rules restricting what we think of as our freedom, we will try and find ways to do end-runs around them – and discover that they were actually protections put in place to enable human thriving the way God intended.
Because Jesus is fully aware of this, He invites us to learn our lives from Him – to follow in His way. As we do so, allowing Him to shape us by alignment with Him, we discover that we live in the center of the Ten Words naturally and without thinking about it. They have become part of what it means for us to be human.
By Bill Dogterom
Jesus, the resurrected one. (EASTER)
The resurrection is emphatic: Jesus is said to have bodily risen in time and space at a moment in history. The resurrection is neither mythical, nor metaphorical. It happened, and it changed the world forever.
To a world lost to wishy washy relativism, Jesus’ victory over death is the most sure absolute anyone can build a life on. And the resurrection is transformational. The victory of God means the end of fear and the end of any lack of purpose. Those who live in the light of resurrection are able not to be alarmed, and to go: go and live lives of meaning. And the resurrection is grace. It’s the gift of God to a world in need. Grace transforms everything.
Thank God for Easter.
By Ed Flint
Jesus the irenic, innocent, indestructible one.
At Jesus’ trial before Pilate, the crowd call for Jesus’ crucifixion and Barabbas’ release.
Barabbas represents violent rebellion, in contrast to Jesus’ refusal to defend himself. Whether we like to admit it, there is something in all of us that can find brutal aggression more compelling than the way of Jesus. When this happens it’s like we’re in the crowd crying for Barabbas to be set free.
But Jesus is more than just an example of non-violence. He is also Barabbas’ substitute. And He is ours too. He does what no human before or since could do. His inncoent death is like a lightening rod for all our human corruption and guilt. In His body He absorbs Barabbas’s sin, our sin, and all the sin of the world. And, in death, he kills off all evil, setting us, like Barabbas, free. His revolution is not a human one, it is eternal.
Unlike any other revolution, it cannot be held back. It is indestructible. As such, it is the only revolution worthy of our lives. When we commit ourselves to it, we commit to the only way the world will ever be fundamentally redeemed.
By Ed Flint
Jesus, beloved son.
We’ve made it to Jesus’ point of no return in His journey to the cross; a well-known scene in the garden of Gethsemane, where He will beseech his followers to stay awake and pray with him as He pleads with His Father for another way. The language used builds to a picture of abject horror, and is another picture of human Jesus displaying the holiness of a raw emotional response that we should come to when we face loss, death and pain in this life.
Of course, Jesus’ horror is beyond anything we will ever face, and embedded within this scene is some vital theology. Did the Father send Jesus to do battle with death and darkness on the cross to satisfy His wrath (our reformation forefathers would have us think so)? Or did the triune God, together, devise this ancient plan to redeem their beloved world from the very beginning?
A clear understanding on this can change the way we read all that tricky stuff in the Old Testament, and revolutionize what it is to be included in this divine relationship, for all of us.
By Hannah Flint
Jesus, the victim of betrayal and denial.
In Mark 14, Jesus doesn’t directly accuse Judas, but keeps his prediction about the identity of his betrayer ambiguous. Part of the reason is to show that any of his disciples were, and by extension, any of us are, capable. We all have a bit of Judas in us. We can treat Jesus as a commodity, to be discarded when we don’t get what we want from him.
And, we all have a bit of Peter, too. Peter is so sure of himself he doubles down on his insistence he won’t deny Jesus. We can trust our own righteousness in similar ways. In all this, Jesus knows exactly what we’re all like. It means he goes to his death abandoned and betrayed. But he’s not defeated. And, as with Judas, he leaves the door open to us to turn around, be forgiven, and enjoy him and his presence, for its own sake, once again.
By Ed Flint
Jesus, our divine rescue.
The combined feasts of Passover and Unleavened Bread are the most important of all the annual Jewish feasts. They commemorate God’s rescue of the Hebrews from the “plague of the firstborn” during the time of Moses, where God’s people were spared death by applying the blood of lambs upon the doorframes of their homes. The feasts also remember the hasty release and exodus of the Hebrews from their cruel treatment and enslavement by Pharaoh, king of Egypt.
So that they would always remember his saving acts, God told the Jews to commemorate this “divine rescue” from death and bondage through these two feasts, which were to be celebrated every year—at the same time and in the same way—without fail.
Jesus and his disciples had travelled to Jerusalem to commemorate Passover before, but the one we read about in Mark 14:12-26 would be entirely different. As Jesus told his disciples during this particular Seder meal, it would become the occasion of his death by crucifixion, and the timing was no mere coincidence.
By Keith Beebe
Jesus, suffering friend.
We have reached the passion narrative at the end of Mark’s gospel, which will take us all the way to Easter Sunday. This first event - Jesus’ anointing by the woman - is recorded in all four gospels, and it’s very easy for us to forget quite how remarkable it is, not only that this woman was Jesus’ close friend and follower, but that the gospels recorded this intimate moment at all (women weren’t held in particularly high regard in these days, to put it mildly).
Yet this scene shows us so much; what we see is Jesus' deep love of his friend, who was the only one who was actually hearing him. This scene is an invitation to know Jesus’ humanity in deeply profound ways.
By Hannah Flint
Jesus, the one who will return.
During his week in Jerusalem, Jesus prophecies about two future events: the destruction of the temple and his second coming. Jesus gives detailed signs about when the temple will be destroyed, so his disciples will know to leave Jerusalem beforehand; but about his return, he says no-one, not even he, knows when this will be. What he does make clear is that his return will be glorious, and we as his followers should be watchful for it.
So, the timing of his second coming is something we do not need to obsess over, but it is something we can draw comfort, reassurance, and purpose from. Those who know Jesus is in control of the future, is all-powerful, and will ultimately return to make everything right, can navigate the chaos of this world with joy, hope and an expectant watchfulness.
By Ed Flint
Jesus, the revolutionary.
During Jesus’ life, the subject of revolution was never far away. When he is asked about paying taxes to Caesar, the question behind the question is this: ‘Are you a revolutionary?’ Jesus’ response amazes the crowd. He says both ‘yes’ and ‘no’. No, he is not a revolutionary like any revolutionary before or after. But yes, he is a revolutionary unlike the world has or will ever see. His revolution is not of political but of cosmic, supernatural power. His is the revolution of bringing heaven to earth. His is a revolution of the defeat of sin and greed and lust for power.
As such, it is the only revolution worthy of our time. And he beckons us not just to enjoy the fruits of it, but to extend it to a world in need. In a time of political turmoil and anguish in our own country, remembering that in the face of similar chaos, Jesus’ focus remained fixed on the Kingdom of God is timely. We’re made for the kingdom that is both eternal and material, now, and not yet. Let us embrace it as the only hope for a world in need.
By Ed Flint
Jesus, the storyteller.
Jesus' confrontation with Israel’s leaders continues to build in Mark, as we reach the parable of the tenants. In it, he likens them to tenant farmers who reject the authority of the vineyard owner (God) and His servants (the prophets), and foreshadows their ultimate rejection of Him, the son.
We know that Jesus came to fulfill Israel’s covenant with God - the law and everything that involved - but we should not ignore the deeper message behind the parable speaking to us today. Seeking control, putting ourselves in God’s place as owner and the worship of other idols, are still the crux of our fallen human state. A message that confronts as much today, as it ever did, but by the power of the spirit, because of His unwavering grace, surrendering control will be all of our life's work.
By Hannah Flint
Alpha day return.
Concluding the theme of the alpha day away, we look at the person and work of the Holy Spirit. Paul says as Christians we have an obligation to be people of God’s Holy Spirit. This means knowing who he is, what he does and how we can grow in our experience of him. We’re told the Spirit adopts us, frees us, makes us joyful and empowers us. An ongoing experience of all these things is vital to our growth as Christians.
By Ed Flint
Jesus, the clearer of the temple.
Jesus’ first significant acts in Jerusalem are to curse a fig tree and clear the Temple courts. The two are related. Jesus’ intention is not to call the temple sacrificial system to reform, but something more dramatic: to prophesy its destruction. It is no longer fit for purpose. God’s presence will no longer reside in a building, but in the temple of Jesus’ followers’ hearts. And the atoning temple sacrifice will be once and for all replaced by Jesus’ bodily sacrifice on the cross.
In light of this, all attempts to save ourselves or our world at the altar's culture offers are futile. But when we receive the gift of God's presence at the core of our very beings, achieved for us by Jesus at the cross, we are enabled and empowered to live out the lives that offer real salvation to us and our communities. This is how Jesus saves the world.
By Ed Flint
Jesus, the Humble King.
In Mark 11:1-11, Jesus finally arrives into Jerusalem, the place that he has laid out as where he will spend his final days. By riding into town on a donkey, he is not only fulfilling the prophecy laid out to us in Zechariah 9:9, but also is subverting expectations of what it means to be a king. This approach, while completely countercultural then and now, invites Jesus' followers to walk in similarly humble footsteps.
Jesus is building with us a KIN-dom relationship -- where we become partners alongside him and continue the work that Jesus started. Through this passage, he demonstrates to us what can happen when we allow God to move, when we involve others in our lives, and when we admit that maybe we don't know best. Jesus' humility is an invitation to us to embrace the gifts we have not for our own glory or satisfaction, but for the good of others.
By Rebekah Covington
Are you ready? You’re up.
Our beloved treasurer, board member, and spirit-filled friend Casey delivers his first (and final) sermon before he leaves for a new chapter abroad.
Jesus uses whoever is available, regardless if they’re listening, qualified, “ready,” etc. In this farewell word, Casey uses the callings of Samuel and Matthew (in 1 Samuel and Luke respectively) to look back at the last 10 years of bread - where we’ve come from, and where we’re headed.
As Casey departs, we’re left with a challenge - what might this community look like, in 2025 and beyond, if we take the words of Jesus, to follow Him, seriously? Who will be called, and to what, if we truly open ourselves up to the power of the holy spirit?
Jesus, the one who calls.
Jesus steps down from his mountaintop experience of glory into the chaos of scribes, crowd, demonic oppression, and most importantly, the other disciples’ failure to represent Him in their battle with evil. They have not remembered what they have been taught. They have not been able to manage without him, and it shows us (and it showed Jesus) quite how far they still have to go, in their journey as His disciples.
Commentators call this section of Mark’s gospel ‘a study of discipleship,' and as we continue to follow Him in our response to great need in our city, this passage could not be more timely. In it, we see Jesus' call be undermined as ours will always be too; we see Jesus' authentic frustration about that, and yet His doubling-down in commitment to His mission; and we see how it is that He keeps going to fulfill what He has been called to.
For any of us asking ‘where do we go from here,’ let’s look again at Jesus' example, and let Him remind us what it looks like to follow Him.
By Hannah Flint