Powerball, Fig Trees, Temples, Curses, and the Relevance of Christianity (Part 1)

I sometimes marvel at how some say that the Christian faith needs to be made relevant to our day and age.  After all, these folks argue, the main events of Christianity happened nearly 2000 years ago.  How can it still be relevant to what is going on today?  Such things make me scratch my head in wonder because Christianity isn’t simply a system and code of ethics–it runs much deeper as it seeks to address the fundamental problem with human nature.  And, I would argue that human nature hasn’t changed much in the past 2000 years in the least.  How so?

Well, let’s start by hitting the biggest headlines of this past week–the headlines that threw most of our nation into a frenzy.  I am talking Powerball.  I mean, millions of people were throwing billions of dollars at the chance to win an absolutely huge amount of cash.  The thought of 1.5 billion dollars captivated the thoughts and hearts of many people.  Why?  Why did the thought of obtaining such a huge amount of money hit so many people?

I think most of us know the answer to that question.  Despite the cliche that “money can’t buy everything,” we still act like it can.  I mean, as a nation, we are a slave to our pocketbooks.  Most of us think we never have enough.  Most of us think, “If I just had more money, everything would be okay.  I would be able to buy the things I want.  Do the things I want to do.  Not have to be beholden to any one or any thing.”  Now, I want to be clear, there are those who do not fall into this trap.  There are those who have gotten past such things, but that’s not everyone–not by a long shot.  In fact, remember, the payout on the Powerball is based upon how many people have bought tickets.  That means 1.5 billion is a small percentage of what people actually spent to obtain tickets.  That means people spent billions and billions of dollars on this scheme, and the real winners are the states who have put together the lottery.  Oops.  Did I just name the state as also wanting money and desiring money to do all sorts of things?  Yes, I guess I just did.  So, what is happening here?  Individuals are captivated by the dollar.  States and governments are captivated by the dollar.  Individuals, corporations, governments, and the like are all captivated by the dollar.  And no one seems to be satisfied with what they have.  They all want more.

Let’s break for a moment and see just how Jesus’ encounter with a fig tree and his cleansing of the temple tie in with this just beautifully.  Let’s look and see how the Bible is still as relevant to today as it was when Jesus walked the earth.

Last week, we saw Jesus enter into Jerusalem hailed as the Messiah–the King of the Jews.  We saw how Jesus walked into the temple, looked around, and as the hour was late, walked out and went camping.  It was kind of anti-climatic, and I talked last week how Jesus was interested in a different temple and a different throne–the temple of our hearts and the throne of the cross.  Today, we see just how Jesus begins to make that clear in His teaching and His actions.

In the morning, Jesus and His disciples are headed back to Jerusalem, and Jesus gets hungry.  He sees a fig tree in the road ahead that is all leafed out.  Jesus approaches the tree in hopes of finding a bite to eat, but when He gets to the tree, there is no fruit.  The gospel writer Mark the tells us, “it was not the season for figs.”  Perhaps, much to our surprise, Jesus invokes a curse on this fig tree.  “May no one ever eat from you again.”  What has happened to Jesus?  Has He suddenly been overcome by natural human emotion and anger?  Shouldn’t the Son of God have known it wasn’t the time for figs?  Why curse this poor, little tree for not having figs when it wasn’t supposed to?

Now, if you don’t know anything about fig trees or the ancient Jewish culture, you would think exactly that.  You would think Jesus positively cruel and petty.  But there is more than meets the eye here.  Personally, I wouldn’t have known such things without doing a bit of homework, but here is what I discovered in my studies this week.  You see, fig trees actually have two times when they bear fruit.  They actually begin producing their first crop of fruit before they leaf out in the spring.  This fruit is called paggim in Hebrew.

Let me read to you what Mark Edwards says in his commentary about this encounter:

After the fig harvest from mid-August to mid-October, the branches of fig trees sprout buds that remain undeveloped throughout the winter.  These buds swell into small green knops known in Hebrew as paggim in March-April, followed shortly by the sprouting of leaf buds on the same branches, usually in April.  The fig tree thus produces fig knops before it produces leaves.  Once a fig tree is in leaf one therefore expects to find branches loaded with paggim in various stages of maturation.  This is implied in 11:13 where Jesus, seeing a fig tree in full foliage, turns aside in hopes of finding something edible.  In the spring of the year the paggim are of course not ripened into mature summer figs, but they can be eaten, and often are by natives.  (Hosea 9:10, Cant 2:13) The tree in v. 13 however, turns out to be deceptive, for it is green in foliage, but when Jesus inspects it he finds no paggim; it is a tree with the signs of fruit, but with no fruit.

And what kind of tree is it that bears signs of fruit but has no fruit?  Well, let me rephrase the question: what good is a fig tree that leafs out and looks beautiful but produces no fruit?  You know the answer.  It’s a worthless tree–especially in an arid, rocky climate like Palestine.  Jesus knows by the lack of fruit that this tree is rotten.  There is something wrong with it.  On the outside, it looks great, but on the inside, it is no good.  “May no one ever eat fruit of you again.”

Is it any coincidence then, that immediately following this encounter with the fig tree, we move to the Temple?  Well, it really isn’t.  For the two stories are intimately related.  The Temple of Jerusalem at this time was a thing of beauty.  It took up roughly 1/3 of the entire city of Jerusalem.  The stones were massive. The columns were huge.  It was the center of Jewish worship and life.  Throngs of pilgrims visited every year–not only Jews, but Gentiles as well.  Jesus looks at what is going on in the Temple, and blows a fuse.  He enters into the temple and disrupts the sacrificial system overturning tables, scattering coin, and preventing people from bringing any sort of goods into the temple.  The question is why?

I mean, when I was in college, I took a class on Judaism, and the professor, who was Jewish was apologetic toward the buying and selling that was going on in the Temple.  After all, the rabbi argued: the Bible was very clear on what kind of animals needed to be used for sacrifice.  The Bible was also very clear about what kind of money could be used to pay your temple tax and give your tithe.  The sellers and money changers were providing a service to the people who were there to sacrifice.  The fact that they would make a little bit of money off the sales and exchanges was just good business.  Jesus really didn’t need to get so angry and disruptive!

I can appreciate my professor’s need to defend the practices of those within his faith, especially in a Christian college environment.  But my professor left off a few details–details that I only came across this past week in my studies.  William Lane, in his commentary points out that the selling of sacrificial animals in the temple was not a long-standing practice.  Historical evidence shows that the buying and selling of sacrificial animals in the Temple was begun by the High Priest Caiaphas sometime around 30 A.D.–which, coincidentally(?) is right around when Jesus began His public ministry.  Why would Caiaphas institute such buying and selling in the Temple?  There was really no need considering that there were four certified market places for the selling of sacrificial animals right outside the city of Jerusalem on the Mount of Olives.  Why sell animals in the Temple when there were perfectly good markets right outside of town?

Well, think about this for a moment: during Passover, hundreds of thousands of Jews made their way to Jerusalem to offer sacrifices.  That’s a lot of sheep, goats, and doves to be offered.  That’s a load of animals that needed to be bought.  Why shouldn’t the Temple benefit from those sales?  Wouldn’t it be good business for the Temple authorities to allow businesses to come in and set up shop to sell their animals–especially if the Temple authorities charged a fee or received a portion of the sales money to line their pockets?  Doesn’t this make economic sense for the Temple?  You would think so, but remember this: the priests actually got paid by receiving a part of the sacrifice that was offered.  The priests therefore, during Passover had more than enough meat and leather and such to sell and gain income.  The priests were rolling in dough, but they wanted more.

So they allowed merchants to set up shop in the Temple.  Of course, there was only one place for these merchants to set up: the courtyard of the Gentiles.  Please remember, the Temple was set up in tiered layers for worship.  First, you had the court of the Gentiles where all people were allowed to worship.  Second, you had the court of women where ritually cleansed women were allowed to worship.  Then you had the court of Jewish men.  Finally you had the court of the priests which surrounded the Holy of Holies where only one person was allowed to enter once per year.  Now, think about that tiered system, and then think about which layer you would use–as a Jew if you were going to allow the buying and selling of animals.

Of course, you are going to use the court of the Gentiles.  It’s the largest area, and it’s also the “least important” area for Jews.  Who cares about the Gentiles who have come to worship and pray.  They are the least of all in God’s eyes.  The Jewish people were of the most import–after all, they were the chosen ones.  This was reinforced by signs that appeared on a wall separating the courtyard of the Gentiles from the rest of the Temple.  Mark Edwards says again, “The sanctuary was separated from the Court of the Gentiles by a wall, called Soreq, on which the following warning was posted at intervals in Greek, Latin, and Aramaic: “No foreigner may enter within the railing and enclosure that surround the Temple.  Anyone apprehended shall have himself to blame for his consequent death.”

Think about this for a moment.  Think about the attitude expressed on that sign. Think about the attitude the Temple authorities had toward the Gentiles by setting up a marketplace in the only place they were allowed to worship.  Does it sound like they were really trying to get people to worship God?  Do these actions really show that the Temple authorities had a heart for helping people–even foreigners come to know the living God?  No.  Not in the least.  As N.T. Wright said, “The Temple had been intended to symbolize God’s dwelling with Israel for the sake of the world; the way Jesus’ contemporaries had organized things, it had come to symbolize not God’s welcome to the nations but God’s exclusion of them.”  Is it any wonder why Jesus goes berserk? This Temple, which was supposed to be a house of prayer for all people had just been commandeered to take money from those selling sacrificial animals on the Mount of Olives and exclude the vast majority of the world’s people from praying in a holy place.  Den of thieves indeed!

And, of course, Jesus’ actions were a direct assault on the Temple authorities.  They were a direct condemnation and judgement of their actions, so they sought to kill Him.  Jesus had dared challenge them.  Yet, in reality, Jesus had just exposed them.  The wonderful, beautiful Temple, had just been exposed as a profiteering scheme instead of a place of worship.  And when you are exposed as committing great wrong, you either admit your mistake or silence the one who is pointing out your mistake.  The Temple authorities made no bones about what they intended, but they feared the crowd because the crowd knew Jesus was right.

The next day, Jesus and His disciples are walking by the fig tree, and Peter notices that the tree is withered and dead.  “Look,” Peter exclaims. “The tree that you cursed is withered from the roots up.”

There is an obvious lesson here.  The fig tree and the temple share the same problem.  From the root, it is bad.  From the root, both will wither.  Both may have looked great from the outside, but once the inner workings were revealed, they were found to be corrupt.  And that corruption will lead to death.

I wish I could tell you this morning that such corruption does not affect you and I, but that whole lottery think this past week proves otherwise.  We too are corrupt within.  We too are rotting from within.  We too have put our trust in external things and do not depend upon God.  We too work to make sure our outside looks great, but we hide the inner workings of our hearts and personal lives to disguise our own short comings.

Let me point at myself here using the example of the lottery.  You see, I remember very well the first time I played the lottery.  It was in my hometown, and I bought a scratch off ticket.  It was a football themed one, and I actually won $20.  So, what did I do?  I cashed the ticked and resolved to give the money to the church.  Sounds very cool from the outside, doesn’t it.  Well, let me reveal to you the inner workings of my heart.

You see, I figured if I showed God how generous I was; if I showed God that I was going to give these first fruits to Him; then He would let me win more.  Of course, I would give some of those winnings to Him, but I would keep the vast majority for myself.  I had some really selfish motives because I was centered on myself.  I wanted the safety, security, and freedom that money could by, and I was going to use God to get it.  Is it any wonder why I rarely won anything more than a dollar whenever I tried to play the lottery after that?

You see, human nature doesn’t change much.  Even after thousands of years, hearts still do not change.  Hearts still want the safety, security, and freedom that money buys.  The false idol of money still rules over many, many hearts.  The question is, if the false god of safety, security, and freedom that money can buy rules the temple of our hearts, and Jesus wants to be in that temple Himself.  How can He displace that false god?  How can He make sure we know that we have safety, security and freedom without money?

Well, next Sunday, we will delve into this as we deal with those last few verses.  Those verses will lead us straight to the cross and to God’s wonderful love that He showed there through Jesus.  We will hear the Good News that, “God so loved the world that He gave His only begotten Son so that all those who believe in Him should not perish but have eternal life.  For God sent the Son into the world not to condemn the world but that the world might be saved through Him.”  We will see how this news cleanses our hearts and gives us even more than money can buy.  Amen.

Torn Apart and Put Back Together

I wrote this sermon on Tuesday morning of the week of Thanksgiving, and as I sat in my office, I reflected upon how my spirit felt torn by all the forces acting upon it this week.  I reflected upon how cultural forces were playing with my emotions and striving to exert power over me.  What do I mean?  Let me see if I can describe it to you, and let’s see if you can relate.

There was the ever present emotion of fear.  After the Paris bombings, the Mali hostage situation, the bombings in Lebanon, and other such events, the media has worked to tap into our deepest fears of having our family members or friends taken out by terrorists.  With repeated exposure to terrorist videos claiming that they will strike in our backyards and kill more people, there is a sense of fear that it could indeed happen.  I could lose my life.  I could see my family killed.  Am I safe anywhere?

And so I want to be safe.  I want my family to be safe.  I want protection.  And yet, because of my desire for safety, I have also a sense of guilt.  How so?  I see the images of Syrian refugees trying to escape their war-torn nation.  Mind you, ISIS has killed thousands of Muslims because they do not follow their way of Islam.  Thousands more are still threatened, and millions have left because they fear for their lives.  There are desperate men, women and children who are in need.  Who are hungry, thirsty, naked, sick, and in prison.  Jesus is absolutely clear that when we serve ones such as these, we serve Him.  And yet, if we open our doors and serve and welcome, might we not invite terror into our backyards?  Will welcoming lessen our safety?  I feel guilty because I know we should help our neighbors in need, but I also want to be safe.

Oh, and I am just getting started.  Because it is the week of Thanksgiving.  It is the week we are supposed to stop and give thanks for the many blessings we have.  Most of us here this morning have a roof over our heads, food in our pantries, cars to drive, a few dollars in the bank, and clothes on our backs.  Because of this, we are wealthier than many in the world.  We have more than most in the world’s population.

And yet, I am inexplicably drawn to all the Black Friday ads.  I am inexplicably drawn to desire cheap goods and items.  I seem to have an insatiable desire for more.  Give thanks, absolutely, but the consumer driven; money-focused culture says, “You do not have enough.  Be thankful, but go get more.”

I want more, but then I am hit with Giving Tuesday which happens in a couple of days.  I get hit with solicitations from all these organizations that ask for my money.  The zoo.  The synod office.  My college.  My seminary.  Local charities.  National charities.  And I want to help. I want to give, but if I gave to every one of these things, I would be left with nothing.  How do I decide?  How do I avoid becoming paralyzed?  How do I give to one without feeling guilty about leaving another high and dry?

Oh, and I have yet to touch on the emotion of anger.  That one runs simmering beneath the surface.  It’s based in self-righteousness as I see greed running rampant and think about the news stories of people trampling each other to get stuff.  I get angry when friends on Facebook post things like, “If you vote for Donald Trump, unfriend me now because I no longer respect you as an intelligent and compassionate human being.”  I find the statement highly immature, and it angers me that friends would post it.  It angers me that two opposing forces in our society just can’t seem to get along, and each uncompromisingly points fingers, blames, and criticizes the other without looking at self. *Sigh.* And I realize that I am pointing the finger, blaming and criticizing as well.  I get angry with myself.

All of these things tear at my heart and soul, and not too long ago, I thought that the way to change things–the way to effectually bring about any sort of meaningful change of direction was to work my way up the ladder of society–to become more important–to become more influential–to gain status in the eyes of others so that people would listen to what I had to say; do what I told them to do; and make this world better because they believed I was right.  If I could just get enough power and status, then everything would be okay.  I wouldn’t have to be torn apart any longer.  I could have enough power to call the shots and no longer be bothered.

It’s not a fanciful dream.  In fact, I think most of us at some point buy into this train of thought.  I think in most of our lives, we think that the most effectual change we can bring is by rising the ranks, getting some power, and then exerting it for what we see as good.  Whether it’s monetary power or intellectual power, we want it; we crave it; our hearts thrive on it, and as we all vie for it, we trample on one another and tear each other apart.  If only there were another way...

Today, Jesus is leading His disciples to Jerusalem.  He is walking ahead of them, and as we look at the book of Mark, we know that Jesus is now focusing on His purpose–on His ultimate goal; a goal that will be revealed at the end of this snippet from the book of Mark.  But the disciples don’t know that goal yet.  The rest of the followers don’t know that goal yet.  They only know that Jesus is heading toward Jerusalem, and they are amazed and terrified.

There is no mystery to me why they are amazed and terrified.  They know that Jerusalem is the heart of power in ancient Israel.  They know that the Jewish religious authorities who have been seeking Jesus’ death are there.  They know that Rome’s procurator, Pontius Pilate is there.  They know the Messianic overtones of Jesus’ message, and if Jesus is heading that direction, things will be coming to a head shortly.  The Messiah is heading to claim His kingdom–indeed a cause for wonder and fear.

But Jesus reveals to His disciples that His kingdom will be attained in a much different manner than expected.  Jesus says, “See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.”  I thought about what Jesus said here, and I thought about what comes next.  I thought of Jesus’ words about Jesus saying that he would be condemned, mocked, spit upon, flogged and killed.  I think that the disciples had very selective hearing.  I think that they only heard Jesus’ last few words–“after three days, he will rise again.”  I think the thought of Jesus being condemned, beaten, spit upon and killed was so foreign to the thought of the Jewish Messiah, that the disciples just couldn’t hear it.  They couldn’t grasp it.  They didn’t want to hear it–much like a guy sitting on the couch watching a football game never hears his wife yell out, “Take out the trash!”  All the guy on the couch can hear is, “Enjoy the game.  Do you need another beer?”  All the disciples could hear was, “The Messiah will rise again!”

This is the only explanation that I can come up with for what happens next when James and John come up to Jesus and say, “Teacher, we want you to do for us whatever we ask of you.”  As a parent, I shake my head at this request.  I mean, have you ever had a kid come up to you and say, “I’m going to ask you something, so just say, ‘Yes.’” My response is exactly what Jesus says, “What do you want?”  My kids are usually a little more persistent.  They usually say, “Daddy, just say yes.”  I say, “I don’t think so, not until you tell me what you want.”  James and John aren’t that persistent, they simply lay it out there.

‘Grant us to sit, one at your right hand and one at your left, in your glory.’

Let me stop right here and read to you what Mark Edwards says in his commentary about this exchange so far.  Edwards says, “Jesus asks the brothers, “What do you want me to do for you?”  The answer to that question, not only in the case of the Zebedee brothers but in ours as well, lays bare our true motives, revealing whether we seek our own glory or the glory of God.”

The real question here is whether James and John are seeking God’s glory or are seeking their own.  I mean, they acknowledge that Jesus is the King.  They acknowledge that He is the one at the center and on the throne.  This is a good thing.  We all should do this.  But there is no doubt that they want to be second and third in command.  Are they wanting Jesus to be first so that they can be second and third?  Are they wanting Jesus to rise to power so that they can get power themselves?  Do they only want Jesus to ascend because without Him they wouldn’t get anything at all?  Oh, these are some good questions because they delve to the heart of not only James’ and John’s motivations, but they delve to the bottom of our motivations as well.

Mark indicates that the motivations are not completely pure.  Jesus initially responds by asking James and John, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?”  Commentaries differ on exactly what the cup is and the baptism is.  All believe it is tied in some form and fashion to suffering–even death.  James and John apparently don’t get it and are rather brash in their response.  “We can,” they tell Jesus.

Jesus wryly responds, “Oh, you will.  Yes, you will drink that cup and be baptized with that baptism, but I can’t promise you any particular place.  That is only for my Father to decide.”  Once again, Jesus shows His humility in His role.  He knows that His Father decides such matters, and He graciously defers to the Father.

And here is why I think James’ and John’s motivations weren’t all that pure. When the rest of the disciples hear about what they asked, the disciples get very, very angry.  My guess is they got angry because James and John beat them to the punch.  James and John asked before they were able.  They wanted those positions.  They coveted them.  Jesus’ previous messages about the Kingdom of God were completely lost upon them.  Therefore, Jesus has to bring them back one more time.

“You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43But it is not so among you; but whoever wishes to become great among you must be your servant, 44and whoever wishes to be first among you must be slave of all.”

Jesus turns the world on its head.  Jesus teaches once again the great reversal of the Kingdom, and He does so by twisting the hearts of His followers.  He reveals to them their hypocrisy.  Jesus points them to the rulers of the Gentiles–in this case, it was Caesar.  The Jews had nothing but contempt for Caesar because Caesar believed himself to be divine.  The Jews ridiculed Caesar for claiming such power and prestige–yet, the disciples are trying to obtain that same power and prestige.  And they are trying to piggyback off of Jesus to get it!!  Think about that for a moment.  The disciples are trying to get power and prestige by using their relationship with Jesus!!  That’s about the highest form of dishonor one could give.  Again to quote Edwards, “How easily worship and discipleship are blended with self-interest; or worse, self-interest is masked as worship and discipleship.”

“How easily worship and discipleship are blended with self-interest; or worse, self-interest is masked as worship and discipleship.”

It is the story of our lives as well.  It is the story of all of our thoughts to climb the ladders of status, wealth, and privilege.  It is the story of what we wish to achieve.  “Let me achieve power, and I promise to set everything straight.  I promise to make people get along.  I promise to bring our enemies into submission.  I promise to make you safe and secure.  Let me have all this power, and I’ll make it happen.  I will follow you Jesus.  I will prove myself to you, Jesus.  Reward me, and I will then use that reward to do a lot of good.”

And Jesus sums it all up with His mission.  Jesus shows the alternative with His calling.  “The Son of Man came not to be served but to serve and to give His life as a ransom for many.”

Walter Wessel in his commentary says the following:

Every part of verse 45 is important.  “Son of Man is the veiled messianic title Jesus often uses of himself.  “Did not come to be served but to serve” describes his incarnate life.  He did not come as a potentate whose every personal whim was to be catered to by groveling servants, but he came as a servant himself.  And his coming issued in giving “his life as a ransom for many.” ...The entire phrase “to give his life a ransom for many” emphasizes the substitutionary element in Jesus’ death.  He takes the place of many.  What should have happened to them happened to him instead.

It would take me quite a while to unpack the implications of this statement, so please know that in the next few minutes, you are getting the short stick.  But at least that short stick leads us straight to the cross.  For it is on the cross that Jesus drank a cup that the disciples could not drink.  He was baptized with a baptism the disciples could not be baptized with.  He drank the cup of the wrath of God as it was poured out–a cup that in the Old Testament was always poured out against those who had sinned.

But Jesus never sinned.  Jesus was never in bondage to sin as we are in bondage to all the things that tug on our hearts.  Jesus never was captive to fear and anger and anxiety or greed or the like.  Jesus lived the life we were supposed to live, and He freely gave Himself to take our place.  He paid the price for our redemption so that we might be free.

But how does Jesus payment of our ransom make us free?  How does Jesus’ sacrifice on the cross release us from all those things that I said grabbed my heart earlier?  Here is how.

I want you to think back to a time when you felt greatly loved.  I want you to think back to a moment when you felt that someone poured out themselves for you.  I want you to think about a time when you received a gift of love that you believed you didn’t deserve.  Remember what that did to you inside.  Remember what it did to your heart.  Did you feel any fear at that moment?  Did you feel any anger at that time?  Did you have any worry?  Did you feel any animosity toward anyone at all?  Did you want everyone to serve you?  No.  No you didn’t.  All you sensed was a tremendous love that freed you from all fear, anxiety, worry, anger, and the like.  And all you could think about was trying to love in response.  All you could think about was sharing that moment and thanking the one who showered you with such love.

When you focus on what Jesus did for you; when you understand that on the cross He was taking your place and paying the cost to set you free; when you understand His love, this is what begins to change your heart on a daily basis.  The powers of greed, status, wealth, and privilege begin to wane.  Fear begins to retreat, and a sense of fullness; well-being; love and adoration take its place.  You begin to love with humility and graciousness because of the God who so loved the world that He gave His only begotten Son so that all those who believe in Him should not perish but have eternal life.  For God sent the Son into the world not to condemn the world but to save the world.  And when you remember that Jesus came to save the world, when you trust in His promise, you are no longer torn apart.  You are made whole.  Amen.

Guns in College?

While on Spring Break this past week, I managed to stay away from Facebook and much of the internet.  Instead, I got the news a day late by reading the Dallas Morning News.

One thing caught my attention and made me ponder for a few: the Texas Legislature allowing conceal carry handguns on public college campuses. Now, I have spoken about guns on this blog several times (here, here, and here).  I am an avid sportsman and outdoors man.  I use guns regularly and am teaching my children to use them.  I have a healthy respect for guns, but I do not fear them.

I do not believe banning "assault weapons" like AR-15's is a good idea. 
I fully support the 2nd Amendment.
I do think background checks to purchase guns is a very good idea.
I don't think we have a gun problem in the U.S.
I don't think concealed carry is a bad idea.  I don't think open carry is a bad idea.
I don't believe concealed carry or open carry will lead to a revisiting of the Wild West.
I don't believe concealed carry or open carry will solve the problem of crime.

Maybe those bullet points will sufficiently tick off both sides of the aisle.  Maybe not. Here's something I don't support: concealed carry on college campuses by students. 

It's not that I don't think many of them are responsible.  I think they are.  I believe I certainly was.  It's not that I don't think they can't handle weapons.  I could shoot at that age with no problem.  It's deeper.  I don't support concealed carry on college campuses for the same reason I don't support banning assault rifles.  The stats.

The FBI numbers for people killed with assault rifles or other rifles is miniscule compared to the real killer: handguns.  The numbers are overwhelming on that one.

The numbers are also overwhelming when it comes to who commits mass shootings.  The vast, vast majority are committed by males under the age of 25.  Why?  Because the male brain doesn't fully develop until that age.  Furthermore, there is a certain beverage which is consumed in large quantities on college campus which further inhibits clear thinking. 

So, let's put this stuff together: guns + alcohol + an age group within which most mass shooters fall.  To me, that equals a very bad idea. 

Now, I know there are those who argue for safety.  I know there are those who argue we are limiting safety by implementing such laws, but again, look at the numbers.  How safe are you on a college campus?  How safe are you on any public school campus? 

The fact of the matter is: we are extremely safe on school campuses.  We are extremely safe on college campuses.  In fact, if you really want to break it down, we know which communities experience the highest levels of crime.  We know where most shootings occur.  The demographics are published.  It is no mystery.

The problem is fear is pumped into our lives daily by the media, by the government, and by others who try to either 1) make you depend only upon yourself for your safety or 2) depend upon the government to make you safe and secure.

It's really a false set of alternatives with several false gods competing for your allegiance.  There is the false god of safety and security preying upon your fears of harm--telling you that around every corner is a boogy man; a murderer; a rapist; someone who is intent to do you physical or mental harm.  Holding safety's leash is the fear of death which can consume even the strongest intellect.  The false god of safety whispers in our ears, depending upon what he can prey upon, either to look to one's self for salvation (Carry a gun.  It will make you safe and secure.  You can defeat your enemies.  You will have a new sense of confidence in yourself!) or to look to the authorities (They are trained to handle things.  They will arrive at a moment's notice.  They will handle the bad guys more efficiently and better than you can.  They will minimize the risk to others.).   The truth is we need both individual vigilance and governmental agencies working together to minimize crime and maximize safety  AND, more than that, I am convinced, we need to put the false god of safety in its place by refusing to bow to him.

I mean, when you make safety your god, you give up freedom and you live in fear, and if there is one thing I have come to understand about the Gospel, is that the perfect love of Jesus for us drives away fear.