Jesus and the Bleeding Woman

Luke shows us we should reach out to God and bare our soul.

Chris Hilken
Feb 25, 2018    37m
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We must not "practice" religion by merely showing up at church, knowing the songs, and saying the prayers. We must reach out to God, rather than just bumping into Him. In order for the church to remain strong, we all must reveal our whole truth to Him. Video recorded at Chandler, Arizona.

Transcription
messageRegarding Grammar:

This is a transcription of the sermon. People speak differently than they write, and there are common colloquialisms in this transcript that sound good when spoken, and look like bad grammar when written.

Chris Hilken: 00:00 -video playing-

Chris Hilken: 00:32 Hey, if you guys were taking bets. I'm not 17 years old, actually. Contrary to popular belief, I'm a fully grown man, actually. I've got three kids back in Oceanside, California, Peyton, Harper and Brady. I like football. My wife hasn't made the connection yet. Don't tell her. Peyton and Brady. OK, here we go.

Chris Hilken: 00:56 We are in Luke, Chapter 8, if you have your bibles. Luke, Chapter 8. I grew up in a Christian church. My Dad was a Lutheran pastor out in Bakersfield, California. And so, uh, somebody just "mooed" at me. I'm not sure he's supposed to "moo" at people. I don't care if you're from Bakersfield, or not. Uh, we do have more cows than people there, but uh, I think something that was kind of left out of my Sunday school classes is sometimes, maybe you're here and you're not really in the whole Jesus thing, and so, um, you get frustrated because you ask you feel like pretty permeating, penetrating question and the church can sometimes respond with, like when I was a kid, "Eat more goldfish. Don't worry about it." Right? Like you'd be in Sunday school, like, "Teacher, where did, where did God come from?" "Just eat goldfish, and don't worry about it." Right? And so something that wasn't taught to me, I think, that I want to dive into today is there's a tension held in scripture about the person of Jesus. And so again, if you're new and you're thinking like, "Well, wasn't Jesus kind of like a ancient Hippie?" Right? It's like all the time didn't have his shaving in order... Was that kind of who he was? Right? And this is the picture of Jesus I got, this lamb-holding, rainbow-toting, flower-sprouting, dress-wearing, harp-playing, congenial, everyone matters kind of person. And this is just who I thought Jesus was. But what I miss is the tension when you kind of dive into script, when you look at it.

Chris Hilken: 02:20 I asked myself this question one time, "Why would anyone crucify Jesus?" You know what I mean? Like I'm not that I've ever tried to crucify someone, but I feel like it would be hard to get a mob together to crucify a really nice guy, like a rainbow-toting, dress-wearing, harp-playing guy. Everyone will be like, "Yeah, he might be weird. I don't get the dress, but like, it's whatever. It's Jesus. Leave him alone." Why would they kill him? How do you have a lynch mob calling for your crucifixion? Because when you break open scripture and you start to read it in its context, you go, "This guy was offensive. He was rude." About three different times in scripture, it says this group of religious leaders, that are like pastors, that's like Pastor Linn and Larry Van Laura out in San Tan and out in Scottsdale campus, shout out to them by the way, and all your campus pastors got together and went to go stone a guy or throw them off a cliff. They tried to do this to Jesus, tried to chuck a guy off a cliff. They tried to stone him, medieval stoning, not like, not like, not modern day stoned, like, ancient stoned, like, they threw rocks at you until you stopped breathing, kind of stoned. Why? Who is this Jesus fellow? There's the tension is here. Is he this roaring lion of Judah, or is he the sacrificial lamb of God? The answer is "yes". Well, okay, so is he this graceful, merciful peasant, or is he this powerful, dominant, judgmental, wrathful King? The answer is "yes". Is he this rider of the White Horse in Revelation, Chapter 19, or is he this impoverished carpenter, this Tekton, this quarry worker from the First Century? The answer is "yes". He's both those things. Lucy Pevensie in the "Chronicles of Narnia", written by C.S. Lewis, she says, uh, she wrestled with Aslan one time, who's this lion. Aslan is a lion, but he's also a Christ figure, and she gets done wrestling with him and she's talking to her siblings and she says, "I couldn't tell if I was wrestling with a kitten or with thunder." This is the dichotomy of Jesus. This is the tension of Jesus. Is he for the rich and powerful, or is he for the broken and outcast? This is what Luke, Chapter 8 is asking, this question. If you have your bibles, turn to Luke, Chapter 8. We're going to begin at Verse 40.

Chris Hilken: 04:51 Luke, Chapter 8, beginning at Verse 40. It says this, now when Jesus returned from where? Jesus was a Jewish guy who grew up in a Jewish household in a Jewish city, he went across the lake, the Sea of Galilee one time, in what's the place called? The Decapolis, where a bunch of gentiles live. That's a fancy word for non-Jews. We know that there are gentiles because they were raising pigs, and pigs were ceremonially unclean foods. So not only could you not eat bacon, you couldn't touch a pig, okay? At all, which is, like, how did anyone follow Jesus at this time? You couldn't have bacon? It's one of the redemptive works of the Holy Spirit, that's all I gotta say. Okay? So, Jesus goes over there, and he sees this town. There's a man who is demon-possessed, and Jesus cast the demon out of him, but then he sends the demon into a herd of pigs, and the pigs all jump off a cliff and kill themselves. And so, Jesus is like, "I did it." And they're like, "Could you leave?" He's like, "But I, I saved the demon-possessed guy." And they're like, "Yeah, but you cost us a lot of money. Jesus versus my wallet? Jesus take a hike." So, they put them in a boat and they say, "Jesus row away." Right? "Make like Michael and row your boat ashore. Make like the song and row, row, row your boat." And Jesus' response isn't, "No, I'm Jesus. No one tells me to leave." Jesus' response is haunting. He gets in a boat, and he leaves and returns back home to the other side. There's a crowd waiting for him. Why are they waiting for him? They've already seen his miracles, right? This is a group of people who are just, they're, they're... it's almost like a magic show. They're like, "What's next?" This... they're showing up. He returned, and the crowd welcomed him, for they were all waiting for him.

Chris Hilken: 06:28 Verse 41. "And there came a man named Jairus, who was a ruler of the synagogue." We see our first character in this, this oppositional understanding here in this dichotomy, this shifting paradigm, almost an equilibrium, but two different bifurcating parts. We've got this ruler, not just any kind of a ruler, we've got a synagogue ruler, so he's a religious ruler. Male or female? Male. So, in Ancient Near Eastern Culture, you have the cream of the crop, is our first part of the dichotomy, a rich, powerful, Jewish, religious man, and here's his posture. Falling at the feet of Jesus, he implored him, he asked him to come to his house for he had only, for he had an only daughter, about 12 years of age, and she was dying. Now, as a religious leader, this is unequivocally this leader's last ditch effort, because if you're a religious leader, and you're a Jew, you "no likey" Jesus. This guy came, and he started an outrage. He's claiming to be God in a bod. He's claiming that he is God. He says, "Before Abraham was, I am." To a Jewish audience, who all their kids played with little Abraham, Eli and Moses action figures, and then he said, "Oh, before your action figures existed, I've always been Yahweh. I am what I am. That means I'm not what you say I am. I'm not what culture thinks that I am. If you think I'm one thing, but I'm not, it doesn't change me. I am what I am." And to a Jewish leader, they were in opposition to this figure. So we know this is Jairus, the rich, powerful, synagogue, religious, Jewish male's last ditch effort to fall at your knees in a prostrate position of submission to the outrageous Rabbi. And you might think Jesus' response is...again, if you are all on this side of things, well, once the religious ruler comes in and bows his feet, Jesus might go, "Oh, it's about time." That's not his response. If you've got kids, if you've got a little daughter, you look out and you go, "I don't care what it is. If my daughter's dying, I will try anything. There is no mountain I won't climb up." Right? "There is no place I won't go. There is no phrase I won't say. There is no song I won't sing. There is no embarrassment I won't feel. There is no death, I won't die... to save my little girl." Here's where Jairus finds himself.

Chris Hilken: 09:11 So, here's this character and Jesus says, "Then let's go to your house." He's going to go fix her. So now, the crowd is swelling even more. Going, "Whoa. This is new. We've seen the demons being cast out. We've seen the blind to see, the lame to walk, the deaf to hear, the mute to speak. We have not seen the dead to live again. Let's watch." So you, you, you'd expect a little bit of emergency in Jesus' movement, right? Hurry, hurry, hurry, get there. She's dying. She's not dead yet. As Jesus went, the people pressed around him. This crowd is swelling and there was a woman who had a discharge of blood for about 12 years. Boom. We just got the other end of the spectrum. I'm not, I'm not, I'm not promoting this. I'm, I'm narrating. I'm not dictating. I'm describing. I'm not prescribing. To be a woman in this day and age was to be lesser than a man, and it wasn't even close. Now, to be a woman who had been bleeding for 12 years, this is for all intents and purposes, probably a menstrual cycle that's been going on for 12 years, a menstruation for... a 12 year long... and not with modern technology or modern advancements in this series of the female life. This is Ancient Near Eastern 12 year long menstruation process. And we live in post-Jesus America, which means when Jesus came, he came once and died for all, that the whole sacrificial system of the Old Testament, God's notion of "in order for sin to be forgiven, blood must be spilled". So, for generations they're going to the temple, this holy place, where only the clean and pure could go, to make sacrifice for sins to be forgiven.

Chris Hilken: 10:58 To know in this day and age, the other end of the spectrum, the opposite of the rich, powerful, Jewish male, to find the destitute, broken, sick-laden, bleeding woman. You see, she couldn't go to the temple, she couldn't make sacrifice for sins. In a Jewish calendar year where you are predicated upon your feasts and your festivals, and you're renewing of self, and your bathing, and you're mayim chayim. In the New Testament, that means you are washed with water, a symbol of baptism back in that day and age. And then, you were able to finally go, and you could offer forgiveness for your sins. She couldn't do any of this. Leviticus 15 forbids anyone from coming into contact with blood. Why? Jesus understood germs before we ever would understand stand germs. Before Pasteur came up with his idea that maybe germs are a thing, God in the Old Testament goes, "Don't mess with bodily fluids. Just trust me on this one."

Chris Hilken: 11:55 We see this woman who has been categorically removed from every part of her life. A lot of people believe that this bleeding would have started at childbirth, which means she gave birth to a kid, and that kid is a Jewish boy. Which means in Leviticus 15, if you're bleeding, you weren't allowed to touch another Jewish human being, period. And if you touched them, then they become ceremonially unclean, and then they have to go through a ritual cleansing process, before they can do anything. Which means, if we read into the text, and this isn't for sure, but I'll take a guess, that for 12 years, guess who she hasn't touched? Possibly her own child relationally, intimacy is next to nothing, maybe interactions. She for sure has nieces, nephews, possibly even children, she hasn't touched them for 12 years.

Chris Hilken: 12:59 You don't have the kind of psychosomatic impact that has on a human being to not touch someone for 12 years? If she sat somewhere, that place was ceremonially unclean. If she touched someone's robe, that whole person was ceremonially unclean. She was the outcast. She was Jairus' opposite. And here, here's what we see. Now we need to see the good Jewish rabbi going, "Whoa, I am a devout, rich, powerful man, get away from me you destitute, broken sinner, of a woman." Right? This is how everyone expected this interchange to play out, and let's watch the rabbi at work. And though she had spent all of her living on physicians... Now, little sidebar, this book is written by a man named Luke, who's job it was to be a...? Luke was a physician, which means Luke might be making a nod to people that he knows, or the shaman of another town, or all the Ancient Near Eastern Practices to get rid of this kind of a thing, with a hemorrhaging for 12 years. Come on? In all of this, what we find is Luke is saying "shh" every time she goes into another physician's shop, where that guy perks up and goes, "What's your problem?" She's got to explain it again. She's got to lay herself out again. She's got to, possibly, expose herself again. She's got to be humiliated again. And the practices of getting rid of this, if you read back into the ancient texts, is sometimes, they would have you stand on your head for days at a time, because that was supposed to stop the bleeding, and when it didn't work, they didn't give you your money back. It was like, "Well, sorry." She said she spent all she had on physicians. How many of her doctors did it take, that all kind of laughed and walked away like, "Sorry, I tried."

Chris Hilken: 15:04 But she could not be healed by anyone. Don't you love the text here? That Luke is saying, "She tried every physician known to man, and yet, no man could help her." If they had emojis when they were writing this, there'd be a "winky" face right here, like. She came up behind Jesus, and she touched the fringe of his garment. The fringe of his garment, that translates to the kraspedon in Greek or in Hebrew, the tzizit. It was.. that's a fun word to say. It's this prayer shawl that the rabbi would wear, and it showed that he was walking in obedience to God. It was the most Jewish thing about him. It was the religious relic that he would wear around. Okay? That showed obedience. It says she reaches out and she grabs that part of him. She reaches out for Jesus, and she kinda yanks on his tzizit a little bit, and so Jesus, with the crowd all around him, is talking, and then he feels this, like, "What in the world?" There's a crowd, so he starts looking around. And now, Jesus has a mission to go on. He's supposed to be helping this dying girl, and the whole crowd is pressing around him, so he's in an emergency, and he's in a position by which this next question makes no sense, and yet he gives it, anyway. Here's what he says.. I'm sorry, it says, "Immediately her discharge of blood ceased." That means her bleeding was so bad, she could notice that it stopped. This wasn't something where two weeks later she checked, and she was like, "Oh wow." It was so bad that she was able to notice it tangibly, in an instant. And Jesus said, "Who touched me?" Isn't this like low in cue Jesus? You're Kinda like, "Jesus, she the bleeding.. did you just ask that out loud? Is this your first time in public? Jesus? What are you doing? What you're doing?"

Chris Hilken: 17:00 "Who touched me?" When all denied it, Peter said, "Master, everyone's touching you, like everybody in the club touching you. Like there's the.. everyone. We're all pressing. We want to see the woman come back from the dead. We're all touching you." But Jesus said, "No, someone touched me, for I perceive that power has gone out from me." This doesn't mean that Jesus has like a power meter, and He's proverbially like Mario, when he was digging and gets small, He's not like, like, "What's going on?" Jesus becomes like dilapidated in week, and he's like, "Oh, someone touched me." No, it's not how it is. All powers at his disposal, fully God and fully man. He becomes subject to the brokenness of man, but He still has all the power of God incarnate through the work of the Holy Spirit, but He wants to say it publicly, "Who touched me?" Question? Jesus knows the thoughts of the Pharisees in the book of Mark. Jesus knows the thoughts of his disciples in the book of John. Does he really not know who touched him? Why? Say this out loud. How embarrassing. Here's the response.

Chris Hilken: 18:17 Verse 47. When the woman saw that she was not hidden, she came, trembling and falling down before Him. Who else just fell? Who was the other faller? Rich guy, rich, powerful synagogue, male, Jewish leader falls down. Jesus responds with sympathy and empathy. This woman broken, bleeding, sinful, destitute, ostracized falls down before him. Here's how he responds, and the people are waiting for it. They have their Ancient Near Eastern popcorn out and they're like, "This is going to be good." Because Leviticus, Chapter 15, he says, "Who touched me?" The woman raises her hand, and I'm sure it's because Jesus pressed a little bit. Don't you think he's talking to the whole crowd? He's going, and she's sitting right here, and he's going, "Who touched me? Which one of you touched me?" And her fragile hand goes up, and I'm going to bet that her hood comes off of her head. Why is she wearing a hood? Because guess who else does, because she's ceremonially unclean? Everyone else in that village, who was also pressing around her, so she has to go, "It was me." And everyone else goes, "Oh!" And you can imagine, like, the guys that are ceremonially clean are going, "Oh no, now I have to wash. I gotta do my ceremonial cleansing. I gotta do all that stuff. Jesus go. And if any of us should be repulsed at this woman touching our cleanliness, it's you. Get her."

Chris Hilken: 20:06 Jesus flares up with all his anger. Oh, never mind. Sorry, I was thinking something else, Hunger Games, something like that. And falling down before Him, she declared in the presence of all the people why she had touched him. I love the Greek on this. She told the whole truth in front of everyone. She talked about what led her to this point of desperation. She's explaining to the Jewish audience why she touched the Jewish Rabbi, which means there's nothing being held back right here. Twelve years of separation from her family, the 12 years of being ostracized, the lack of intimacy with a man, the lack of, maybe intimacy with her husband. We don't even know the extent of it, but in front of everyone, part of it is because she just got a healed. And you.. It's wrong to touch a Rabbi, I know that, but if the Rabbi knew it was you, when everyone's touching him, the last thing you're going to do is lie about it, right? He's not confused, and now she had become immediately healed. And here's the response. Here goes, here it comes. Jesus' response is.. I don't even know if I can say this word in church, man. It's. He goes, "Daughter, your faith has made you well. Go in peace." Starting at the end. He gives her comfort. Before that, he makes sure that her convictions are in the right place. What did she reach out for? What did she reach? What did she grab on his garment? The Jewishness of who he was. This woman's superstitious. She's going, she's like watching it flail in the wind, like, the tzizit move around. She's like, "I got to touch that. I got to touch the kraspedon, if you will. Let me get this." She grabs it, and then she walks away and it's healed. What does she immediately think? What healed her? The garment, the religion. "I did it, I went to church. I did it. I'm finished, right? I gave my tithe. I'm in." Everything about what religion, she was like, "I'm done." Because she, maybe she starts walking away going, "This feels different." Jesus has to go, "Who touched me?" And she's like, "Ooh, I though he couldn't feel that, because it was just the garment thing." So what does he affirm right here? What healed her? What does he say? "Your faith has made you well." He's not about to let her walk away thinking and telling all your friends, "You need to touch this little robe. Find a robe, buy a robe from the store, just buy some kind of tzizit, and touch it, and you'll be better." Jesus goes, "Do not get it confused."

Chris Hilken: 22:48 It is not walking into this place, Cornerstone Church, that makes you well. It is reaching for the Savior. It isn't bumping into His presence. It's reaching out for healing. It isn't playing church. It isn't mocking God. It isn't the facade of who you think people think that you are. It is the reaching out in the whole truth of who you are, extending all of who we are, to Jesus. And our vulnerability, our brokenness, our sin, our past, our death, and him responding with this phrase, which predicates his response, "Daughter, son." Why use that word? He's on His way to heal a little girl from the dead. Once again, when He heals that little 12 year old girl from the dead, He tells everyone to tell everyone that she was just sleeping. Why? Because who is going to take the previously dead girl to the prom? No one. When everyone's giving out Valentine's, and you come across this 12 year old girl who was dead last week, and you go, "Do you want to valen...?" She a zombie. You a zombie. Homie don't play with zombies. I know, I'll do a lot of stuff, but I'm not, I'm not touching the once dead girl. You see the empathy of Jesus going, "Hey, [inaudible], which means little child, wake up." She wakes up, and He goes, "Hi." And she's like, "Who are you?" "I've actually known you since before you were even born. I knit you together in your mother's womb. I created you, and here's going to be our little secret. You were dead, weren't you?" "Yeah, it was crazy." "We're not going to tell anyone you were dead. We're going to tell them you were sleeping." "Why?" "Some stuff you're not gonna understand quite yet, but it'll be our little secret. Okay?"

Chris Hilken: 24:50 And the bleeding woman... He comes and He goes, "Daughter." You know what he just told to every synagogue leader who's around, who's pressing behind just watching, waiting for him to make mistake. The ones who've been ridiculing her, and every word that she's heard from men for her whole life, loser, outcast, unclean, Gross, disgusting, marginalized, ostracized. Every part of the society that points and mocks and laughs at her, "Don't have her over, she can't even sit on your furniture. She'll make it unclean." And the jokes that are made day in and day out, and then it's time for the Rabbi, the one who should be the most repulsed by this, because when they go to make sacrifices, who do they make it to? Him? He is the object and subject of their sacrifice. He is the one the alters are for. He should be the most repulsed by her, and the word that He uses, not loser, outcast, marginalized, broken, worthless, devalued, inhumane. He uses a phrase in a simple word of relationship and it's "daughter". In other words, "If you got beef with her, you can come through father first, and that's me. Okay? P.S., I just threw a bunch of pigs off a cliff with my spoken word. I healed the demon-possessed man, and I'm about to make a little girl come back from the dead, and don't get it twisted. I can reverse that process on you if I need to." As my father used to tell me, I brought you into this world, and I can take you out of it. So He goes, look, "If you want to make fun of her from now on, that's fine, but you're going to come up through me first."

Chris Hilken: 26:21 When I go on a playground, and my little daughter, her name's Harper, she walks around and some little kid will walk up to her, and he'll like push her over, and I'll walk up to him and I'll go, "Hey, look.." My daughter is 19 months old. I'll go, "Hey, kid, what's your name? Who Cares? I got no problem going back to prison. Do you understand that? You touch my daughter one more time. I don't care. I, I played soccer in college. I will punt you." Why? That's my baby girl. You don't touch her. Same thing with my son. My son, Brady's, two months old. My son, Peyton's, three years old. I don't care. It's not a strictly feminine thing. You touch my kid? You could be, like, 440 pounds of raw muscle and I'll go, "Look, I'm not going to win this fight, but you're going to know that we fought, like, that's all." All I need is one good kick, so I can tell my kid, "Dude, I'll do anything for you. I mean, I fought that guy." Jesus' response to this woman is not "woman", or "you", it's "daughter". Something unique happens when we stop playing facade, and we start reaching out for Jesus. We move from being part of the crowd, the ones that bump into Jesus on the weekend, and we go, "But, I know his songs. I know the lyrics. I could probably play them for you on guitar. I know the Bible passages. I know all these things." And we have kind of given into..

Chris Hilken: 27:56 One great theologian once said, "What comes to your mind when you think of the word? God is the most important thing about you." I disagree. What comes to God's mind when He hears your name is the most important thing about you? And Mark says this, a lot of us are going to knock on the door in God's kingdom and go, "Let me in." And Jesus' response is going to be, "Who are you?" And we're going to go, "What do you mean who am I? I had a 52 weeks straight record at Cornerstone Church. I had a seat. Like if someone sat in my seat, I lost my junk. Like, I freaked out on him. That's how loyal I am. And you've got a new person sat in my seat. I didn't know. Let them know. And we practiced religion." We're reaching out for the tzizit of Jesus going, "Isn't this enough? I've got it. I tried it. I can tell you the answers. I know the lyrics." Jesus is going, "Who touched me?" You know what your response for us should be? The whole truth. You see, here's what we think about Jesus. We think that we, because it's just called the House of God, that He lives here, but guess who's the House of God? You is the house of God. But we do this, right? If you grew up in the Midwest like I did, this is how our church went on Sunday mornings, my mom would go, "Listen, we're at church now. Everyone shut up. We're going to go praise Jesus. Quit hitting each other. I'm a open the door in three seconds, and I better hear nothing but blessings and greetings from now on." We'd be screaming at each other, "I hate you." She's like, "I don't care if you hate me, I'm going to smack your face. One, two, three." Doors are open, and we're like, "Oh, hello. Hi. Good morning. Blessings, peace, blessings and peace. Peace and blessings. Blessings and peace. Peace and blessings. How's your week? Oh, the good Lord is good." And then we carry that facade into our prayer life, and Jesus is going, "Tell me the whole truth." And you're like, "Oh, good week, good week, Jesus, good week." Like, just because Jesus... He doesn't live here. He doesn't sit at the doors of the church and go, "How was this week? How is home?" And you're gonna go, "Oh, Jesus, it was so good." He's going to go, "Oh, I'm so glad to hear. I've been here all week, you know, setting up, tuning a piano, warming the water, things of that nature. I didn't have time, so thanks for updating me on your life."

Chris Hilken: 30:37 Cornerstone Church may I implore you, as a Pharisee myself, and you might be thinking, like, "You're a guest preacher, and you're 12, and you resemble Justin Bieber. And if I, if I go like this, I'm like, is that the Biebs?" Look, I get that. I get that. My Dad, who was a very good man, once told me, "Son, if you're going to be a preacher, never preach a sermon that you don't need to hear." So if you want to listen to the sermon I'm giving myself today, that's great, but I'm preaching to a big, old mirror in the back. Because you want to hear my truth about God right now? Like, if I fell before the Holy One Himself, and I gave my whole truth, here is what it sounds like, and I promise I'm not saying this because I'm a pastor, but here we go. August 23rd of last year, my best friend in the world, his name is Matt, best man at my wedding, I was the best man in his wedding, Special Forces in Iraq, gets blown up by an IED. Boom. I can teach you all day long about how good God is. You know hard it is to believe that right now? Like, if I laid the Chris Hilkin facade down, and I'm honest with you, when we sing songs like, "Lord, You Are Good In Your Mercy, Endureth Forever." I, intellectually, know that that's true, but I do not experientially feel that at all.

Chris Hilken: 32:10 You're sitting here going, like, "You know what, God? You want to know what my whole truth is? I don't even think you exist." I think we think God goes, "No, no, no, I can't handle that." Look, He overcame the grave, He can deal with your doubts. But Cornerstone Church, like, it's a place that we have to become, though. We have to move from being people who bump into Jesus on a weekly basis, who practice the religion, who reach out for the tzizit, who reach out for the religion that so easily can entangle. And you know what's so dangerous is that church is a very safe place to hide from Jesus. It's, it's the most, it's the most perfect hiding spot, because no one goes, "Hey, are you a Christian?" They assume because you sit here. We think if you sit here, you're a Christian. If you go to McDonald's, you're a Big Mac, and if you sit in a garage, you're a car, right? That's the way that it works. Might I implore you, if we want to experience the healing, and here's the hymn that comes along with it, just with the story we read about in the with the bleeding woman, here's what Jesus does. When He calls us out of our sin and says, "I want to talk about that." We're going, "Well, Jesus, you know it's been a good week." And He goes, "You don't treat your wife the way that I want you to. Your anger towards your kids needs to stop, man." I can teach you all day long about what Ephesians 5 says about treating your wife, and I can tell you in full honesty that I am nervous about how God would confront me with the way that I treat my own wife. This is my whole truth. And I love the "Follow" series that you just concluded, and I love doing all that stuff, but here's what we have to understand. Following and being healed by Jesus is predicated upon the fact that we tell him the whole truth about who we are.

Chris Hilken: 34:03 So, if we're going to practice this religion and reach out for the tzizit of Jesus and just keep coming to church and thinking that's going to change or fix anything, what we need to understand is the woman didn't get away with it. He called her back out, and He said, "Who are you? Tell me the whole truth about who you are." And some of your whole truth needs to be this. You need to sit down with your wife and go, "It's time to start marriage counseling, because this facade is done. Everyone thinks we're doing great, but we're not." You need to stand before the Almighty and go, "Hey, God, I need to repent. I got some stuff I need to turn in." Some of you need to give the passwords on your computer over to your spouse and tell them, "This has taken ahold of my life. I am now captive by my addiction to pornography. You need to take it away from me." Because if not, you're just practicing religion. You're not going to experience the healing that Jesus has to offer, or the life that he has to offer, when we reach out for Jesus, instead of bumping into Him. His perfection transfers to us. In every one of our experiences, when something dirty touches something clean, the dirty thing, dirties the clean thing, but not so with Him. When His perfection touches my brokenness, He makes my brokenness perfect, and my brokenness does not touch His perfection. He makes me holy. When we reach out, instead of bumping into Him, our sin no longer defines us. Our relationships, just like this woman, who probably got to hold their kid for the first time, the relationships get better. Our identity is restored, and we're called "sons" and "daughters". That offer is extended to those of us who are willing to lay our broken crown before the throne of the One True King, and tell him the whole truth. To get past the, "God, blessings on this meal. Blessings on the blessings on the..." And go, "God, I, you know the inner most parts of me, you knit me together in my mother's womb, there's something inside of me that is tearing me apart, and I need you to take it away from me." This is when the church is in full function.

Chris Hilken: 36:01 When we don't high-five each other, because you're perfect. I'm perfect. We're perfect. Great, perfect world. The church only works when I can look at you as your pastor and go, "I don't get how God is good right now, but I will follow Him, anyway." And I need you to be there for me when it's hurting for me, and I promise to be there for you when you're hurting in that same position. But we cannot pretend like we're not going through this stuff, because then we're just going to practice this, and then we can be easily replaced as a church by a social club or a pop culture seminar. When we start talking sin and Christ crucified and redemption, this is the church that Jesus said the gates of Hell will never stand a chance against. May we be that church. Let's pray.

Chris Hilken: 36:45 God, we worship you in spirit and in truth, and whatever one of our campuses that we're on today, some of us got as we're, as we're teaching through this, that your word and your Holy Spirit has convicted us to tell the whole truth, to rip apart the dead parts of who we are, to get that out of our life, whatever that looks like. May we surrender it to you this morning. For the church is firing on all cylinders, only when the parts of her body, as the church, are willing to reach out, filet open who we are, stop practicing religion and say, "God, I got to tell you the whole truth about who I am." It's then that our church, our country, and our world will experience healing through the redemptive work of Jesus Christ on the cross and Him crucified alone. May we be a church that follows you. In Your name we pray, Amen.



Recorded in Chandler, Arizona.
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Cornerstone Church
1595 S Alma School Road
Chandler, Arizona 85286
480-726-8000