Matt 1:18-25 for Sunday, December 23, 2007

Translation:
(18)This is how the birth of Jesus Christ happened: Mary, his mother, was engaged to Joseph. Before they were married she discovered she was with child from the Holy Spirit. (19)But Joseph, her husband, being righteous and not willing to disgrace her, planned to quietly send her away. (20)But as he was thinking, behold an angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not be afraid. Take Mary as your wife, for the child conceived in her is from the Holy Spirit. (21)She will bear a son and you will call him Jesus for he will save his people from their sins. " (22)And this all was so that that which was spoken by the Lord through the prophet would come true, saying (23)"Behold, a virgin will conceive and give birth to a son and they will call him Emmanuel." (which translated means 'God with us') (24)And Joseph arose from the sleep and he did as the angel of the Lord commanded him and took his wife. (25)And he had no marital relations with her until she gave birth to a son and she called him Jesus.

When we think about the story of Jesus' birth, we almost never think of this story from Matthew. We usually recal the same tale told in Charlie Brown's Christmas--the one with the shepherds and the angels and the manger--the one from Luke 2.

This story offers a different angle. Joseph is the featured character. We hear a different story, not at all like the one we hear in Luke. A good friend of mine recently offered some reflections on these two stories after leading a Bible study on the birth narratives from Luke and Matthew in his church. I want to offer his remarks to you below, not because I'm too tired or too busy to offer my own, but because I think he really nails the important differences between the stories. You can read his entire blog post at http://aunchaki.blogspot.com/

Matthew's account (chapters one and two) is a tale filled with images
and references to the Hebrew Bible. Every step in the story is a
re-telling of a familiar story, from the dreams that God sends to
Joseph (like the patriarch, Joseph, whose skill at dream
interpretation was renowned) , to the flight to Egypt (another Genesis
story) and the slaughter of the innocents (as Pharaoh ordered the
slaughter of the Hebrew babies in Exodus). First century Jewish
hearers of this story would be on very familiar ground, the story of
the birth of Jesus would appear to rise out of the history of God's
work in the Hebrew Bible.

What's more, the author of Matthew explicitly references the story to
Israel's past. Five times in the first two chapters we hear the phrase
"this took place to fulfill what had been spoken by the Lord through
the prophet..." The idea of fulfillment is a key theme in the Matthean
story. The birth of Jesus is rooted in the stories of the Hebrew
Bible. Careful observers (like the wise men) would not be surprised by
the events. Rather, Israel's history seems to point to the coming of
this child. From the settings and actions of the characters to the
multiple citations from prophetic texts, the story is deeply rooted in
what has come before, and is an expected consequence of it. The way
the story is told shows the reader not only that the events were
expected, but that they were (in retrospect) obvious.

In Luke's Gospel, the account of the birth (chapters one and two) is
quite different. Central to the Lukan story are images of the
improbable and the unexpected. It opens with the story of Zechariah
and Elizabeth, and elderly, barren couple. This is a familiar image
from the Hebrew Bible, and like earlier accounts ends in the
miraculous and unexpected conception and birth of a child. When told
by the angel that he and Elizabeth would have a child, Zechariah's
first reaction is disbelief, "I am and old man, and my wife is getting
on in years" (Luke 2:18). We're reminded of Sarah, overhearing Abraham
and his (divine) visitors speaking of their future child, "I have
grown old, and my husband is old" (Gen 18:12). Neither, at first,
believes that it can happen.

The events of the Lukan birth narrative point to improbability and
unexpectedness. That the Son of God would be born in a stable, to an
unknown young girl, is shocking in itself. And who does the angel of
the Lord choose to tell of this miraculous event? Kings? Priests?
Prophets? No. The angel appears to the shepherds guarding their flocks
by night. Not to the highest, but to the most lowly. The reversal is
predicted in Mary's song, the Magnificat, "He has brought down the
powerful from their thrones, and lifted up the lowly" (Luke 1:52). At
every turn, the birth is presented as unexpected, just opposite of the
Matthean story.

What are we to make of these two stories and their differences?
Matthew's Gospel tells of the long-foretold coming of the Savior, with
attendant wise men and rich treasures. Luke's Gospel shows God working
at His most mysterious. The coming of the Savior is improbable and
unforeseen--so much so that he was born in a stable. No one came
looking for him in the cold stable except the shepherds to whom the
birth had been announced. What do these differences reveal about the
communities among whom these stories came to be told? Are they
self-portraits? Have they written themselves into the story of the
birth of Jesus?

Where do we put ourselves in these stories? Are we careful observers,
keen for clues to the coming of the Saviour? Or are we going to be
just as surprised as everyone by the Saviour's miraculous and
unexpected return? Which characters speak to us? Who are we most like
and unlike? Most importantly, are we capable of holding on to these
stories simultaneously, while resisting the impulse to squish them
together?

Matt 3:1-12 for Sunday, December 9, 2007

Translation:
(1)And in those days, John the Baptist came proclaiming in the desert of Judah (2)saying "Repent! For the kingdom of heaven has drawn near. (3)For this is the one who was spoken through Isaiah the prophet saying 'A voice cries in the desert, 'Prepare the way of the Lord, make his paths straight!"' (4)And John's garments were from camel hair and a leather belt around his waist and his food was locusts and wild honey. (5)Then they went out to him, Jerusalem and all of Judah and all of the region around Jordan. (6)And they were baptized in the Jordan river by him, confessing their sins. (7)But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them "Brood of vipers, who warned you to flee from the wrath about to come? (8)Bear, then, fruit worthy of repentance (9)and do not presume, saying to yourselves, "We have father Abraham." For I say to you that God is able from these stones to raise up children of Abraham. (10)And already the ax is laid at the root of the trees. Then every tree not making good fruit is cut down and put into the fire. (11)I baptize you in water for repentance, but after me is coming [one] stronger than me, whose sandals I am not able to carry. He will baptize you in holy spirit and fire. (12)His winnowing fork is in his hand and he will clear out his threashing floor and he will gather his grain into the storehouse, but the chaff he will burn up in an unquenchable fire.

John the Baptist is an interesting character isn't he? Matthew sets up quite the image of him here. John was baptizing people from all over the region. His preaching was clearly quite popular, but judging from his dress and eating habits, he was probably not a popular part of upper class society. The word he was preaching about the coming kingdom would probably have appealed to lower class folks whose lives were very hard anyhow.

John was preaching that people should repent for the kingdom of heaven is coming! Those who repented were baptized. But wait. Baptism is a Christian thing, isn't it? Not necessarily. Ritual baths were used quite often in Judaism and it wouldn't be unusual to take a ritual bath to cleanse sin after repentance. Moreover, baptism may have actually been a conversion practice by this time.

When the Pharisees and Sadducees start coming, John clearly has a strong reaction. He calls them a "brood of vipers" as if they are the vermin scurrying from the danger of a burning building. John makes his stance clear. Baptism alone is not enough. If one hears about the coming kingdom and wishes not to be "thrown in the fire" then one must truly repent. Getting ready for the coming kingdom is important work and there is more to do than simply make sure the "bases are covered." One must be genuine in their anticipation of the kingdom in their lives.

The same is true for us as we prepare this Advent for the coming of the Christ child in our lives. The truth is that when Jesus was resurrected from the dead, a new era of history began to reign. Death would no longer have the final word. Even though things on earth do not seem that different, for those who believe, Jesus makes all the difference. As we prepare for Christ, we must repent (the Hebrew literally means "to turn" or to change directions and go another way). We must constantly be reorienting ourselves toward God so that we can always be ready for the final consummation of the kingdom to be ushered in.

Advent has always been about more than simply welcoming a cute baby. It is about preparing our hearts and minds to accept Christ as our Lord and Savior, and as the one who will reign in our hearts and in our lives.

Matt 24:36-44 for Sunday, December 2, 2007

Translation:
(36) But about that day and hour no one knows; neither the angels of heaven nor the Son but only the Father. (37)For just as the days of Noah, thus the coming of the Son of Man will be. (38)For as it was in those days before the flood, they were eating and drinking, marrying and giving in marriage until the day Noah entered into the ark. (39)And they did not know until the flood came and swept everything away. Thus the coming of the Son of Man will be. (40)At that time two people will be in the field, one will be taken and one will be left behind. (41)Two people will be grinding with the mill stone, one will be taken and one will be left behind. (42)Therefore be alert, because you do not know which day your Lord comes. (43)But come to know this, that if a householder had known during which guard the thief was coming, he would keep watch and not allow his house to be broken in. (44)Therefore, you also must be ready because you do not know the hour the Son of Man comes.

This picture of the coming of the Lord has frightened people for centuries. Though I haven't read the books, I imagine this must be the scriptural basis for the "Left Behind" series. Isn't it the truth that from our youngest memories, even as children, our worst fear is to be "left behind." Left behind by a parent or grandparent, inadvertently at the grocery store. To be left behind by the popular kids at school. To be left behind when promotions are given.

I do not think this scripture is intended to invoke fear. I think, rather, it is intended to be a guide to us as God continues to work in this world. The allusion to Noah is likely not an allusion to the wickedness of the people, as it is described in Genesis 6. Jesus makes no mention of the flood as retribution for their wickedness. Rather, the allusion is to the lack of knowledge that any impending disaster was on the way. People lead their lives as they ordinarily would. They didn't build levies or build their homes on stilts because they had no idea that a flood was coming.

The same is true for those that work in the field or grinding with the millstone. These are tasks that would have probably been carried out by the lower classes of society; likely slaves. Their work will continue right up until the time the Jesus comes. Even the believers will simply continue with their ordinary daily tasks with no foreknowledge about the coming of the Son of Man.

And when the Son of Man comes, some will be taken and some will be left behind. I am reminded of a bumper sticker I once saw: "In the event of rapture, this vehicle will be unmanned." I doubt Jesus had this statement in mind. Rather, what is said is that some will be taken or gathered into the saved community, just as some were taken into the ark at the time of Noah. At the time of Christ's coming (parousia) even though the two workers in the field or two grinders at the mill may seem very much alike, this final judgment will prove their fundamental differences.

Far from being a scripture to cause anxiety, I believe this scripture is meant to be a comfort. Prepare your heart and mind for the coming of Christ every day, and you will be prepared for the day that he comes in final victory. This scripture is a comfort, an assurance that when Christ comes again, believers will be gathered into the community of the saved. John Wesley, the founder of Methodism, believed that you will know that you are a member of the community of the saved when you feel the assurance of salvation in your heart. Wesley tried as best he could to describe what assurance might feel like, but ultimately this is between you and God. Only you can know what assurance feels like in your own heart.

It may seem strange that this kind of reading is the first reading for the Advent season, a season of preparation for Christmas, but this scripture calls us to prepare our hearts and minds for the coming of Christ. Shopping until we're broke is probably not the way to do this. Using Advent as an opportunity for prayer and devotional time is probably a better use of our time in preparation for the Christ child. What could you do to prepare?

Isaiah 65:17-25 for Sunday, November 18, 2007

Translation
(17) For behold I created new heavens and new earth and the first will not be remembered and they will not come to mind. (18)But be glad and rejoice forever in what I create, for behold I created Jerusalem to be a joy and her people to be a gladness. (19)I rejoice in Jerusalem and I exalt in my people. It will not still be heard in her a crying voice and a voice of distress. (20)There will not be an infant who lives a few days or an old person who does not fill his days, for the young boy will live 100 years when he dies and a sinner a 100 years will be cursed. (21)They build houses and dwell and plant vineyards and eat fruits. (22)They will not build and others dwell [in their houses] and they will not plant and another eat for like the days of a tree [are] the days of my people and they will wear out the work of their hands. (23)They will not toil in vain and they will not bring forth dismay. Offspring will be a blessing of the Lord--them and their descendants with them. (24)Before they call I answer, while they are still speaking I hear. (25)The wolf and the lamb will pasture together and the lion like the ox will eat straw. But the serpent: dust [is] his food. And they will not be evil and they will not destroy on all of my holy mountains, says the Lord.

The book of Isaiah is a tricky one unless you know what the context is. Most scholars believe that Isaiah was an 8th century BCE prophet that composed about the first half of the book of Isaiah that we now have in our Bibles. What we call "First Isaiah" was composed in the 8th century CE and consists of the first 39 chapters of Isaiah. This prophesy comes from a time prior to the Exile and Isaiah admonishes Judah not to revolt against their Assyrian neighbors, but acknowledges that Judah's defeat looms large in the future.

Second Isaiah (chapters 40-55) are assumed to have been written by another author. In our contemporary age, plagiarism is a major problem. In the ancient world, writing in the name and style of a famous writer was a way of honoring them. At some point, the community decided that the writings of Second Isaiah were enough in the style of First Isaiah to be included in the scroll (and so with Third Isaiah as well). Second Isaiah writes from a period in Exile, and writes almost exclusively oracles of hope. The prophet announces that the time in Exile is nearly over and that God is about to do a new thing.

Third Isaiah, where chapter 65 resides, includes chapters 56-66 and is sometimes attributed to the same author as Second Isaiah. The major theme in Third Isaiah is rebuilding Jerusalem. The exiles have been released from Babylon by Cyrus and are once more living in the land of Judah. Naturally, the tone of Third Isaiah is much different than that of First Isaiah.

This scripture seems almost mystical the way a new heaven and new earth are described. Truly, this is a new era in Israel's history with the rebuilding of Jerusalem. It is a new chapter in their relationship with God. Surely during Third Isaiah's age, the people saw this as a hope for the future in Jerusalem. But, the beautiful thing about this scripture is that it continues to live and breathe even for us today.

When we read this scripture we often think of a recreation. We think of a time when God will recreate the world into something more peaceful, something that operates in exactly the ways God intended from the beginning. A world without sin, a world without violence. This is the kind of city the people surely imagined as they rebuild Jerusalem. It is the kind of city we should still dare to imagine. The wonderful thing about God's Word in Scripture is that even as it spoke to ancient Israelites long ago, it still has the power to speak to us in new and wonderous ways.

Luke 20:27-38 for Sunday, November 11, 2007

Translation:
(27)And some Sadducees were approaching (who say there is no resurrection), they asked him (28) saying: "Teacher, Moses wrote for us, if someone's brother should die having a wife and he is childless, that his brother may take the wife and have children for his brother. (29)Now there were seven brothers and the first married and died childless. (30) And the second (31) and the third married her, but likewise the seven did not leave a child and they died. (32) Finally, the wife died. (33)Now then, in the resurrection, whose wife is she? For the seven had her as a wife." (34)And Jesus said to them, "The sons of this age marry and they are given in marriage, (35) but those counted worthy of that age and obtain the resurrection from the dead, they do not marry and are not given in marriage. (36)For they are not able to die, for they are like angels and they are sons of God, being sons of the resurrection. (37)And that the dead are raised, even Moses made known in the passage about the burning bush, where he spoke to the Lord God of Abraham and God of Isaac and God of Jacob. (38)But God is not of the dead, but of the living, for all to him are alive."

This passage is filled with some cultural nuances that are lost on us, and would probably have seemed a bit foreign to Luke's audience as well. Luke wrote his Gospel for gentile-Christians (those who came to the faith, but not through Judaism), so some of the nuances of Levite marriage laws would probably have been a bit foreign to them.

In Israelite society, it was common that if a man was married and died without leaving children (without an heir to his property), his widow was not to marry a stranger (and hence, leave family property to chance). Rather, his brother was to take the widow as his wife and have children with her. The children would be considered his brother' s children and the problem of an heir would be solved. You can find these laws in Deuteronomy 25.

Luke introduces the Sadducees, a group we know little about and a group Luke's audience probably didn't recognize either, which is why he tells us that they do not believe in the resurrection. It is obvious that since the Sadducees do not believe in the resurrection, they are testing Jesus with a relatively ridiculous story to see if his resurrection beliefs will hold up.

Jesus' answer is very logical and points the Sadducees in another direction. Jesus says that those who are raised do not marry. It makes sense since they are not dead and there is no reason, therefore, to worry about heirs. So, the question the Sadducees pose is irrelevant. The resurrection is not the same as life as we know it, so the question of marriage in the resurrection is a moot point.

Moreover, Jesus provides evidence from the Hebrew Scriptures to prove to the Sadducees that the resurrection is a truth. He reminds them of the familiar story of Moses and the burning bush (Exodus 3) when Moses calls on the God of Abraham, Isaac and Jacob. In Judaism, it is a well known fact that God is the God of the living, not the dead. In Judaism there is a belief that when one dies they go to Sheol, an shadowy underworld that is a mirrored existence of this life, but with less luster. God is not available in Sheol. In other words, God is not the God of the dead, but the God of the living. If Moses could call on the God of Abraham, Isaac and Jacob, then these figures must be alive to God.

It's a very logical argument, but it all rests in an understanding of the culture and the people. I find Jesus' answer reassuring. The resurrection is not like this life. The resurrection is not Sheol, a shadowy underworld, mirrored to this existence. That means that the resurrection is open to a wider possibility, outside of Levite marriage laws, and outside anything we know. It's an exciting answer to a question that makes resurrection sound ridiculous.

Luke 19:1-10 for Sunday, November 4, 2007

Translation:
(1)And, he was entering Jericho, passing through, (2) and behold there was a man called Zacchaeus and he was a tax superintendent and he was wealthy. (2)And he was always seeking to see who Jesus was and he was never able because of the crowd, since he was short. (4)Running ahead before, he went up a sycamore tree in order that he might see him because he was about to pass by. (5)And when he came upon the place, looking up, Jesus said to Zacchaeus, "Hurry! Come down! For today I must stay in your house." (6)Hurrying he came down and welcomed him, rejoicing. (7)All who saw complained saying, "He lives along side sinful men" (8)But Zacchaeus stopped and said to the Lord, "Behold, half of my possessions, Lord, I give to the poor. And if I cheated anyone anything I will pay four times as much." (9)And Jesus said to him, "Today salvation come to this house, because he too is a son of Abraham." (10)For the Son of Man came seeking and to save those who have been lost.

Zacchaeus is known to us as the "wee little man," but in his day he was known as more of an IRS agent. Zacchaeus was a "tax superintendent." The Roman officials contracted local people to collect the prescribed taxes and tolls from the people. These contractors signed and paid the contract before collecting the taxes. Then, they hired others to collect the taxes and hopefully they would yield a profit. Obviously, if the tax collectors took a little extra on top of the prescribed tax, the profit margin was greater. So, naturally Zacchaeus was probably not a well-loved man in Jericho. Tax collectors were usually seen as dishonest people. The fact that Zacchaeus is described as "wealthy" leads us to believe he may have been more dishonest than some.

The way the Greek story reads, Zacchaeus was very eager to see who Jesus was. The Greek says that he kept on seeking out Jesus, but was never tall enough to see through the crowd. Just as Jesus is about to leave town, Zacchaeus catches a glimpse of him from a tree. In Luke, wealthy people never make out too well, and Jesus spots Zacchaeus right away. With a tone of urgency, Jesus tells Zacchaeus to come on down because he plans to stay in his home this evening. Indeed Zacchaeus rushes down the tree and rejoices as he welcomes Jesus.

In a stunning moment, Zacchaeus announces to Jesus that he will give half of his possessions to the poor and repay four times anything he cheated anyone. This is an astounding change in character! Upon meeting Jesus for just a small time, Zacchaeus is prepared to sell his possessions! It's difficult for most of us to understand (myself included) but his response is one of joy. How could Zacchaeus be happy to give away all of his things?

As it turns out, the Gospels are pretty much right about possessions--they never really make us happy. I often read No Impact Man's blog. No Impact Man is a man who lives in New York City who has decided to live "green" for a whole year. This has changed his lifestyle and the lifestyle of his family. They only buy food from a local farmer's market, they stopped eating out, don't drive or take taxis and they agreed not to buy anything new. There are other caveats to the project, and you can read about them on his blog if you're interested. Though No Impact Man does not say that he is Christian, he does tell his readers that living "green" has made him think about the role "stuff" plays in his life. He doesn't have a TV, they've turned off the electricity in their small apartment, and he rides a bike everywhere. He says that his life is better than it ever has been. He spends more time with his family, even if they have fewer "things" to keep them busy.

The fact of the matter is that our possessions never really make us happy. If anything, they can have a tendency to isolate us. Psychologists now say that wealth only gives us momentary happiness. What we all need for long-lasting happiness is relationships. Ever since I got email, I've been less likely to call someone or even write a letter. Ever since TV, children have been less likely to play outside with friends. Sometimes owning more things means that our relationships with our families, friends, colleagues, and our WORLD suffer. What kind of possessions do you have that keep you from seeing the needs of your neighbor? Which of your possessions make it so that you don't even know what the poor need? It's worth considering because those possessions will never really make your life better anyway.

Where Have I Been?

For those of you that have not heard, I have out of town quite a bit in the last two weeks. I spent a whole week in New Orleans with our mission team helping the people there to rebuild. I will be preaching more on this experience on Sunday, but I thought I'd give you a few of the details about our trip.

We were able to help four homeowners while we were in New Orleans. We met three of the homeowners we helped, which was an unexpected, but very rewarding part of the trip. What did we actually do? We "gutted" homes, mostly. When a team "guts" a home, they remove absolutely everything in it. Thankfully, the homes we were in already had personal effects removed. Our job was to tear down wall board and all the nails so that the only thing left were the studs. It was physically challenging work!

When you're in someone else's home, literally tearing it apart, you become very aware of how you have entered their personal space and their personal lives in a very intimate way. In the bathroom of one of the homes, a linen closet was still in the wall. Of course, it was ridden with mold and needed to be removed. When we opened the door, we found all the things you find in a linen closet--towels, washcloths, soap etc. You are quickly reminded that you're not just dismantling the "nuts and bolts" of a home. You're dismantling a whole life, a life style, normalcy as it was before the storm. So many emotions go with that. There is an inherent sadness to see a home stripped down. There is a sense that something new is arising out of the ruins. There is hope for a brighter future. There is frustration with a painfully slow process. So much more goes into "gutting" a home than just the physical labor.

So, it was a real roller coaster of a week, and I promise you will hear more about it on Sunday, October 28th. If you can't make it on Sunday for worship, you can hear the audio file of the sermon on Trinity's podcast at www.trinityalexandria.org.

2 Timothy 1:1-14 for Sunday, October 7, 2007

Translation:
(1)Paul, apostle of Christ Jesus by the will of God according to the promise of life in Christ Jesus (2)to Timothy, beloved child; grace, mercy, peace from God the father and Christ our Lord. (3)I thank God, whom I serve as [my] forefathers with a clear conscience, as I have constantly remembered you in my prayers day and night, (4)longing to see you, remembering your tears, in order that I may be filled with joy. (5)I am reminded of your sincere faith, which lived first in your grandmother Lois and then in your mother, Eunice and I have been persuaded also in you. (6)For this reason I am reminding you to rekindle the gift of God that is in you through the laying on of my hands. (7)For God did not give us a cowardly spirit, but power and love and self-control. (8)Therefore, do not be ashamed of testimony of our Lord, or of me his prisoner, but suffer together with me for the gospel by the power of God, (9)who saved us and called us with a holy calling, not by our own work but by his own purpose and grace, given to us in Christ Jesus before eternal time (10)and now it was revealed through the coming of our savior Christ Jesus, abolishing death, giving light on the one hand and life and immortality through the gospel on the other. (11)I was appointed into this a preacher and apostle and teacher, (12)for this reason I am suffering, but I am not ashamed for I have known whom I have faith in and have been persuaded that he is able to guard what I have entrusted unto that day. (13)Hold as an example the sound words which you heard from me in faith and love in Christ Jesus. (14)Guard the good treasure entrusted to you by the Holy Spirit living in us.

I think we all know that if a fire is given fuel and plenty of oxygen it can rage for quite a while. Though we rarely have a reason to keep a fire going for a long time anymore, but we've all heard the stories of insatiable forest fires. A campfire image is the kind of thing Paul is evoking when he writes to Timothy "I am reminding you to rekindle the gift of God that is in you through the laying on of my hands." If you want to keep your campfire going, you need to take some care to make sure it is well stocked with wood and you need to regularly fan it.

The same is true for our spiritual lives. Timothy must have had a pretty powerful experience, as Paul recalls his tears and how filled with joy he is whenever he recalls Timothy's faith. I know I've had some powerful spiritual experiences in my life. They're really exhilarating when they happen. But the spiritual high does not last forever. It takes work to stay on that "mountain top" as some call it. It takes lots of fanning to keep the spiritual flames burning.

Paul is also pretty clear that Timothy received this "gift" (we do not know exactly what it is) from God at the laying on of hands. The laying on of hands, for all of Christian history, has been a powerful way in which the Spirit is conveyed. In Greek, the word used for "gift" is charisma the root for the word we know as "charismatic." When we think of a charismatic person we think of someone who has extraordinary skills, usually leaders. Extraordinary skills or gifts were exactly the kind of thing conveyed through the Spirit, particularly at the laying on of hands.

Every baptized Christian has had hands laid on them. Part of baptism is the laying on of hands when we say the words "The Holy Spirit work within you, that being born through water and the Spirit, you may be a faithful disciple of Jesus Christ." Everyone of us has also received a charisma from God at our own baptisms. Unfortunately, the same is true for as was true for Timothy. If we do not rekindle the gift (charisma) that God gave us, we will soon forget it.

Let's not forget that every charisma is important to the kingdom of God. God made us all different and special and every gift, every charisma possessed by each of us has a very special purpose in the kingdom of God. The whole world is waiting for us to rekindle our charism so that the kingdom of God might come just a little closer to this very mixed-up world.

1 Tim 6:6-19 for Sunday, September 30, 2007

Translation:
(6)And godliness is a means of gain with contentment. (7)For we bring nothing into the world, so we can carry nothing out. (8)But having food and clothing, [with] these we will be satisfied. (9)But the one who wishes to be rich falls into temptation and a trap and many foolish and harmful desires, that drowns people into irreparable loss. (10)For the source of all evil is the love of money. Some, being eager for it, wander away from the faith and they pierce themselves with much pain. (11) But you, oh man of God, flee this and pursue righteousness, godliness, faith, love , patient endurance, gentleness. (12)Fight the good fight of faith, take hold of the eternal life, into which you were called and confess the good confession before all witnesses. (13)I command you before God who preserves all life and Christ Jesus who testified before Pontius Pilate the good confession, 914)to keep the commandment pure, without reproach, until the coming of our Lord Jesus Christ, (15)which he will show at the appointed time -- the blessed and only ruler, King of kings and Lord of lords, (16)he alone has immortality, living in unapproachable light, which no person has seen nor is able to see, to him be honor and eternal dominion, amen. (17) To the rich in the present age, command them not to be arrogant, and not to have hope in uncertain wealth but in God who gives us everything abundantly for pleasure, (18) to do good, to be rich in good works, to be generous, sharing, (19)acquiring as a treasure for themselves a good foundation for the future, in order that they may seize the real life.

This scripture speaks a difficult word about wealth. It asks us to do the reverse of what seems logical. Everything around us tells us that we must have more money. Without more money, you can't have vacations, the best schools for children, bigger homes, nicer clothes, good retirement packages. Searching out the best investment plans is wise, we are told. Saving money is good.

But is it really? Surely a "rainy day" fund cannot hurt, but what happens when we become earnest for money, greedy with our own desires. Will we enjoy life more? Will we like ourselves better? Will we have better friends?

This scripture says that a love for money isn't worth the time. Money cannot give eternal life. In fact, striving for money will only cause pain. "Irreparable loss." The Greek there is a juxtaposition of terms meaning "destruction," "ruin." When Greek piles up terms like this, the meaning gets more intense. Desiring wealth and material gain causes people to drown in irreparable loss. The only thing worth striving for is a deep, personal relationship with God.

You'll notice, however, that the scripture never says that money itself if a bad thing. It never calls rich people sinners. That's because none of those things are true. It is those who wish to be rich, desire wealth, strive for money that risk falling into temptation. That is to say, a rich person can still have a deep relationship with God and good perspectives on what to do with wealth, but with wealth comes the risk of temptation.

What the scripture says instead is that it would be better to strive for things like gentleness, righteousness, godliness, love. These things bring the kingdom of God closer to fruition. In fact, storing these things up (as you would save your money) ensures a sturdy foundation (nest egg? 401k?) for the future. In other words, despite what the media tells you, money cannot buy you freedom. In fact, striving for money is likely to bind you into all kinds of freedom-sapping temptations. On the other hand, striving for righteousness, godliness, gentleness, love and patient endurance can lead to true life.

The fact of the matter is, even though the Gospel asks us to do things that seem contrary to our human nature and are difficult or even seem impossible in our culture, it is really meant to give freedom. All the laws of Israel and all the teachings of Jesus may seem like an impingement, but really they free us to be the people God created us to be. You were not created to love money, and trying to do so will only create grief and pain in your life. You were created to love God. So, put your time and energy into the things that are life giving and life sustaining!

Luke 16:1-13 for Sunday, September 23, 2007

Translation:
(1)And he said to the disciples, "A certain man was rich who had a manager, and he brought charges against him that he was squandering his property. (2)And summoning him he said to him, "What is this I heard about you? Give an account of your management for you are no longer able to manage." (3)And the manager said to himself, "What will I do? Because my master is taking away the management job from me. I am not able to dig and Iam ashamed to beg. (4)I know what I will do so that when I lose my job as manager I may be welcomed into people's homes. (5)And summoning each one of the debtors of his master he said to the first "How much do you owe my Lord? (6)And he said, "One hundred measures of olive oil." And he said to him, "Take your bill and sit down and quickly write fifty." (7)Then to another he said, "And how much do you owe?" And he said "One hundred measures of wheat." He said to him, "Take your bill and write eighty." (8)And his master commended the dishonest manager because he acted prudently, for the children of this age are more prudent with their own generation than the children of light. (9)And I say to you, make for yourself friends by means of dishonest riches so that when it fails they will receive you into the eternal dwelling. (10)One who is faithful in little is also faithful in much and one who is dishonest in little is also dishonest in much. (11) If then you have not been faithful in dishonest riches, who will have faith in you with true riches? (12)And if you are not faithful with another's possessionwho will give you what is yours? (13)No slave is able to serve two masters, for he will hate one and love the other or he will be loyal to one and he will despise the other. You are not able to serve God and money.

So what is going on with this parable? The fact of the matter is that from the earliest times, people have been confused by this parable. A good commentary will present you with several options for what is really happening in this verse. If you're interested in reading about all the possibilities, stop by my office sometime or drop me an email and we can look at them further. For now, I would like to tell you what I think is going on.

First, a "manager" is someone who takes care of his master's accounts. It might be like hiring a financial adviser today. In any case, the manager is in charge of keeping all of his masters accounts in good order. We know that the dishonest manager is about to be fired and his master wants to see the receipts from all the accounts the manger has been in charge of. This would be like a massive audit.

Here's the tricky part: why is the manager going to get fired? What did he do? I think this is a case of usury. The Bible strictly prohibits any kind of usury. In other words, the manager was charging interest on his master's accounts without telling the master. That way, his master was still getting the amount due to him and the manager could keep the interest for himself. When the manager learned that he was about to get fired, he knew that if his clients learned of his dishonest dealings, he would never find another job.

So, the manager does the thing that seems obvious. He reduces his client's accounts so that there is no interest charged. They change the receipts (the same ones his master is looking for). This way, he is looked on with favor by his clients who are now less burdened with a large bill. His master commends him for his "shrewd," or maybe more accurately "prudent," behavior. Why? Because now all of the master's clients think of him as a kind person, willing to give a break every now and then. Everyone wins!

Verse 9 is maybe the most cryptic because it seems that Jesus is telling the disciples to act shrewdly like the manager. What Jesus is saying is that we should also act prudently with our material wealth so that when it is gone we will still be welcome in the eternal home. In other words, do not make a friend of unrighteous riches, but by means of it (the Greek preposition could be translated either way--its an interesting Greek nuance and a little play on words).

Jesus knew that it was impossible to live life without having some contact with money. What he is telling the disciples is to use money prudently in order to make friends and to help others because one day they may run out of money and it will be their friends that they turn toward. You can't have it both ways. You can't be in love with your money and also love your friends. If you love your friends, giving them your money won't be so bad. If you love your money, you'll be willing to sacrifice your friends for it. One or the other--not both. In the end, I think Jesus was trying to say that being wealthy is not a sin in and of itself. It is what you do with the wealth that is important. In the long run, it will always be better to run out of money than to run out of friends.

Luke 15:1-10 for Sunday, September 16, 2007

Translation:
(1) And all the tax collectors and sinners were gathered around in order to listen to him (2)and the Pharisees and scribes always murmured, saying "He welcomes these sinners and eats with them." (3)But he told them this parable: (4)Any of you who has one hundred sheep and loses one of them, won't he abandon the ninety nine in the wilderness and go after the lost one until he finds it? (5)And when he finds it, he puts it upon his shoulder rejoicing (6)and coming home he calls together his friends and neighbors and says to them, "Rejoice with me that I found my lost sheep!" (7) I say to you that likewise there is joy in heaven over one sinner who repents more than ninety nine righteous people who do not need repentance. (8)Or what woman, having ten coins if she loses one coin will not light a lamp and sweep the house and search thoroughly until she finds it? (9)And finding it, she calls together friends and neighbors saying, "Rejoice with me because I found the coin which I lost. (10) Thus, I say to you, there is joy in the presence of the angels of God over one sinner who repents.

These two parables of Jesus closely echo each other. Many of the same Greek verbs are used in both and the conclusion (explanation) of the parables in verse 7 and 10 are very similar, indicating that these two parables were intended to be read together.

The scene starts out with Jesus surrounded by tax collectors and sinners. The Greek indicates that Jesus made this a habit. He is always eating with these unworthy people and the scribes and Pharisees are always murmuring about it. The way they describe Jesus welcoming and eating with these persons is the way one might describe how an honored guest is warmly received in a home. Jesus isn't just eating with sinners. He is even giving them the choice seats and giving them the treatment of kings. The scribes and Pharisees object to this kind of treatment for such common (even despised) people. It just isn't socially acceptable.

That's why Jesus tells these stories. In both parables, something insignificant is lost. One lost sheep in a flock of one hundred is really pretty minimal. Particularly if it was a weakling. Taking a chance on finding the one lost sheep when the other ninety nine hang in the balance seems silly. Likewise, the woman who loses a coin has lost one silver coin. One silver coin was not worth very much in Jesus' day. Ten silver coins were worth more, but not so much that it would warrant such a thorough search. The point is that the thing that seems insignificant still has value. In fact when this small loss is found, it is worthy of a party and a celebration. Jesus reminds them that even one soul that repents is worthy of a warm reception by God, perhaps more worthy than ninety nine souls not in need of repentance.

What is interesting is that the scripture actually says that there is more joy in heaven for one sinner who repents than ninety nine righteous people without need for repentance. Who among us (even the righteous) is not in need of repentance? Perhaps the haughty, hubris-filled folks do not need repentance. But, it begs the question--who then is the lost sheep? The tax collectors and sinners or the Pharisees and scribes?

Jesus is the master at role reversal. In one short parable he manages to turn the tables so that God's grace is extended to the most unlikely recipient. Jesus initially paints a parable where the Pharisees and scribes are in a secure position as the ninety nine not in any jeopardy. However, the story makes it clear that God receives the one lost lamb more warmly than the ninety nine. Since the Pharisees and scribes do not seem too open to the possibility of participating in the welcoming celebration, who then is closer to the spirit of God? The Pharisees and scribes or the tax collectors and sinners?

In any case, scripture has the most impact on us when it intersects with our own lives. So, which are you? Are you one of the ninety nine feeling pretty secure? Are you the lost sheep, alone and afraid, waiting for the shepherd? Are you one rejoicing? Are you one repenting? Take a minute to take stock of which you are and then reread the parable with new eyes.

Hebrews 13:1-8, 15-16 for Sunday, September 2, 2007

Translation:
(1) Let the brotherly love continue. (2) Do not forget hospitality for by this some have unknowingly entertained angels. (3)Remember the prisoners as having been in prison with them, those being ill-treated as if you yourselves are ill-treated. (4) Keep marriage precious among all, and keep marital sex undefiled, for God judges a man who practices sexual immorality and is an adulterer. (5) Keep free from greed being content with what you have, for he has spoken "I will never ever desert you, neither will I ever abandon you." (6)Therefore we have confidence to say, "The Lord is my helper and I will not be afraid. What can people do to me?" (7)Remember your leaders who spoke to you the word of God, reflecting on the outcome of their manner of life imitate their faith. (8)Jesus Christ is the same yesterday and today and unto eternity.

(15)Through him, therefore, let us all offer a sacrifice of praise to God, that is fruit of lips confessing in his name (16)And do not forget doing good and fellowship for such sacrifices are pleasing to God.

The more things change, the more they stay the same. That's the phrase isn't it? It was just today that I was talking with a friend about how we sometimes forget that the Old Testament is still very much a part of our faith tradition. This scripture reminds me of this conversation.

Virtually all of the injunctions in this scripture can be traced back to the Old Testament. After all, Jesus was Jewish. Jesus was not the first Christian and neither were many of his followers even after his death. They were Jewish. For a long time after Jesus' death, what we know as Christianity was a sect of Judaism. It makes sense, therefore, that much of our own Christian tradition would look and sound like Judaism.

But, too often we read the New Testament as the most important part of the Bible, forgetting that there is a very large body of scripture. Jesus, after all, never quoted anything from the New Testament (there was no such thing in his lifetime!). Everything Jesus quoted came from what we now call the Old Testament.

For instance, the exhortation to hospitality reminds us of how Abraham and Sarah welcomed three strange visitors who told them of the good news of a son (Genesis 18:1-21.) The exhortation on marriage comes from Jewish ideas about marriage, particularly the prohibition against adultery in Exodus 20:14. A warning against greed comes loosely from the ten commandments (Exodus 20). The moving quotation in v.5 "I will never ever desert you, neither will I ever abandon you" comes from Deuteronomy 31:6, but similar words can be found in other parts of the Old Testament. The courageous response of the believer in v.6 "The Lord is my helper and I will not be afraid. What can people do to me?" comes from Psalm 118:6.

We often hear that Jesus is all we need and that Jesus is the Way, which is true. But it turns out that faith is more complicated than simply accepting Jesus as Lord and Savior. The first step is certainly accepting the most basic creed, "Jesus Christ is Lord and Savior" but the question after that becomes "so what?" Christians of every age have always lived in cultures that forced them to define their beliefs more often by their actions than what they say.

So, Hebrews reminds us to open up our whole Bible and live our beliefs. Continue with brotherly love. Be hospitable. And don't just remember the prisoners the way you remember to get milk on the way home. Remember the prisoners as if you were one. Make sure you value marriage. Don't defile sex and remember that adultery is a sin, even if you do accept Christ. Don't be greedy. And live these things courageously because the world and our culture will test your limits. After all, God literally (the Greek actually says this) promises to never ever come unbinded from you and never ever leave you behind. And since God's word is true, what else should you fear? Even if you really do become a prisoner because of what you believe, God's promises will stand firmer than your captor.

As it turns out, becoming a Christian doesn't make you exempt from learning the ways of living as they are described in the Old Testament. The laws of the Old Testament, even if you followed all of them exactly, would never set you free from sin. Only Christ can do that. But, it doesn't mean you're exempt from the law! This is good news for not only are you set free from sin through Christ, but by following God's commands you are set free to live as God intended. Rejoice!

I've been out a bit....

It's been two full weeks since I've posted anything because Tristan and I have been on vacation! It's been a while since I could enjoy a real vacation and this one was like none other. Everyone asks what we did on vacation and the answer is: absolutely nothing. Every day for seven days, we went to the beach, sat in our beach chairs, read some books, swam in the water and ate three square meals. All things we don't get to do the other 51 weeks of the year, and that was enough for us.

About mid-way through our week at the beach, we began calling this our "Sabbath Vacation." We have some friends that went on vacation this year and saw a lot of things. One of our friends rode his bicycle through the Netherlands and visited most of Georgia (the country) and saw some amazing things. Tristan and I definitely enjoy those types of vacations.

But, we had decided long before we left for vacation that this was a different kind of vacation. This was a Sabbath Vacation and we were going to do nothing but rest. We never set an alarm, we went to bed when we were tired and woke up when we weren't. We didn't drive our car very much once we reached our destination. We took lots of walks, watched the water, quietly read our books, had plenty for long conversations with God and to time think and just breathe ocean air. We never did get to see the Butterfly Museum that our AAA Tour Book suggested. Neither did we get to the everglades. There just wasn't time. We were too busy relaxing.

By the end of our vacation, we decided that there really is a reason that God created the Sabbath. People get tired! And frankly, there are very few things that can't wait a day or even seven. We came back fully rested, refreshed and with new energy. The beach was beautiful and we really enjoyed our vacation, but even more than that we returned with new spiritual energy.

Long story short, we decided a "Sabbath Vacation," even just a short one, is necessary every year. It doesn't have to cost much money, and we don't even need to give ourselves permission to take a break. After all, God commanded it.

Acts 9:36-41 for Sunday, August 12, 2007

Translation:
(36) But, in Joppa there was a disciple named Tabitha, which translated was said as Dorkas. She was full of good work and giving alms, which she continually did. (37) And it was at the time that she was sick and died. They bathed her and put her in an upstairs room. (38) And since Lydda was near by Joppa, the disciples heard that Peter was there and they sent two men for him, begging, "You must not delay to come to us." (39) And Peter rose and he went with them. When he arrived, they lead (him) into the upstairs room and all the widows stood together with him, weeping and showing the many tunics and coats Dorkas made when she was with them. (40) And Peter cast everyone outside and knelt and prayed and turning to the body he said "Tabitha, get up!. And she opened her eyes and seeing Peter she sat up. (41) And giving her his hand, he lifted her up. Then, calling the saints and widows, he showed her living.

The key here is one simple verb in v. 36. The last verb of v. 36 is the imperfect form of the verb "to do." Imperfect verbs can have a variety of past-tense translations, but here it makes the most sense to say "she continually did." In other words, Tabitha (also called Dorkas) is always doing good works. Her name is synonymous with the good that she does. She is known all throughout her town for giving alms to the poor and doing wonderful deeds.

Therefore, when Dorkas died the enormity of her death was felt by everyone, but especially the widows. Dorkas had apparently made clothing for them. Caring for widows was part of the work of the responsibility of the whole community and Dorkas was loved for the special care she took for the widows.

By this time in Acts, the reader has already encountered Peter healing another man. His reputation goes before him since those in Joppa frantically run for him. By this time, Dorkas has been dead long enough for customary funeral rites to be administered. Her body has been washed and she is ready for burial. So, we know that this is not a case where she was mistaken for dead. That Peter comes and resuscitates her is pretty amazing. It seems that Peter's role is making the healing power of the Lord available to those who believe.

Through Luke's writing both in Acts and in the Gospel of Luke, we learn that faith in the Lord Jesus Christ can have healing qualities. Peter healed Aeneas and says "Aeneas, Jesus Christ heals you; get up and make your bed!" Here, Dorkas is clearly healed because of her enormous faith, evidenced in her good works. In the Gospel of Luke, we will recall the healing of the hemorrhaging woman to which Jesus says "Your faith has made you well" (Luke 8:48).

And we know Dorkas is an amazing woman of faith because she demonstrated it in her great deeds of love. Just this week I had the opportunity to serve with some teenagers at our district's annual "Pick 'n' Plunge." Teenagers served at a number of great organizations all over the area. Before we left for our mission work, we had a great devotional lead by Pastora Lydia of a local Latino congregation. She reminded us that service is not an option for Christians. Service, mission work, is what we do. It is who we are. It is who Jesus is. In fact, she called mission work the "signature" of Christians. We see this embodied in Dorkas. The reason we know that she was a Christian is that she was always doing good work and giving money to the poor.

I hope this empowers each of us to live the signature lives of Christians so that, like Dorkas, when we leave an impression on the people near us that our lives have really made a difference.

John 6:1-14 for Sunday, August 5, 2007

Translation:
(1) After this, Jesus went away to the other side of the sea of Galilee (Tiberias). (2) The great crowd followed him because they were watching the miraculous signs he brought about upon the sick. (3) And Jesus came up onto the mountain and sat there with his disciples. (4) It was near Passover, the feast of the Jews.

(5) Then, Jesus raised his eyes and observed that a great crowd was coming to him. He said to Philip, "Where might we buy bread in order that these people might eat?" (6) He said this to test him, for he knew what he was about to do. (7) Philip answered him, "Two hundred denarii cannot buy bread for them that each may receive a little. (8) One of his disciples, Andrew brother of Simon Peter, said to him (9)"There is a boy here who has five loaves made of barley and two fish, but what is this for so many?" (10) Jesus said, "Make the people sit." Now, there was much grass in the place. So the men sat, their number was about 5,000. (11) So, Jesus took the bread and giving thanks he distributed it to the seated guests and likewise of the fish--as much as they wanted. (12) And they were satisfied. He said to his disciples, "gather the leftover peices that nothing may perish. (13) So they gathered and filled twelve baskets of pieces from the five loaves made of barley that was left over from those who had eaten. (14) So, the people seeing that he made a miraculous sign, began to say that this one is truly the prophet, the one who is to come into the world.

The remarkable thing about this miracle is how much more miraculous it gets with every verse. The whole scene starts out quietly with Jesus getting away to the other side of the sea of Galilee with his disciples. A great crowd follows him, but we are not alarmed because Jesus always seems to be surrounded by a crowd. We are explicitly told that the crowd follows Jesus because they know he has healed the sick and performed miraculous signs. Right away in the story we know that Jesus is famous for his signs and wonders.

As the crowd draws nearer, Jesus (a good host!) asks Philip if they can buy bread to feed the crowd. In verse 6 we get an inkling of what Jesus is up to. The narration tells us that Jesus already had a plan for feeding this crowd, but he wants to test Philip to see if Philip understands what Jesus will do. To understand what Jesus is planning to do (miraculously feed this large crowd) and to understand how he is able to do it is to understand Jesus' identity.

Philip responds incredulously. It would cost 200 denarii to feed a crowd this size! Suddenly, we learn that the crowd is very, very large. A denarii was Roman silver coin, worth about 18 cents which was a days wages. The amount of money it would cost to feed the crowd gives us an idea of the size. Suddenly Jesus' idea of feeding them seems crazy.

Then Andrew chimes in saying that the only offer for food that they've received so far is from a small boy. The Greek word for "small boy" is diminutive. This is a little boy, not just a boy, an insignificant boy. His offering is only five loves and two fishes, which is not nearly enough. Twice now, Jesus receives incredulous remarks from the disciples. The reader now knows that this is completely impossible. They don't have enough money to feed the crowd and they don't have enough food with them to feed the crowd.

Then Jesus starts giving the instructions, telling the disciples to let everyone have a seat. We are told that they sat on grass. In Greek, they sat on grass in a large standing field--another indication that there were lots of people in this crowd. We are told that the men sat down. Women and children were not counted in their number. Five thousand people may well only include the men. Add to that their wives and children and the size of the crowd increases!

So, now sitting before Jesus is the impossible. He simply takes the bread and gives thanks. In its context, Jesus' words are not necessarily liturgically significant. Jesus is doing the same thing any Jewish man would do before dinner by blessing the food and distributing it to his guests. Now here comes the miraculous thing: the crowd ate and they were satisfied. They didn't just eat a little, like Philip suggested, they ate until they were satisfied. And not only were they satisfied, there were leftovers. And not only were there leftovers, there were 12 baskets full! And these aren't just little baskets, this is the word for large heavy baskets. The miracle is so huge that all the people are amazed and begin to recognize that Jesus is the prophet, the one to come into the world.

This miracle keeps growing and growing. At first its just a crowd and then its a really large crowd, then its 5000 men. It's so large that none of the disciples know how this can happen. Jesus' miracle is so successful that there is even leftovers. The impossible is made completely possible.

In the end, the crowd and even the disciples learn a little bit about Jesus' identity. The last sentence is about how the crowd recognizes that Jesus is a prophet, the one to come into the world. The real point of the miracle was not simply to feed the crowd, but to give a glimpse of who Jesus is and through him to see a small glimmer of the kingdom of God.

While I was out...

I did not have a chance to post a scripture translation or notes last week because I spent most of the week out of town. The last part of the week, I attended a mission event especially designed for children. It was fabulous.

For two days we spent our time in worship, reflection and of course, mission. There were over 200 people involved, mostly children and a handful of adults (read: drivers). The children participated in a myriad of mission projects (which is totally true. The adults simply drove, the kids truly did all the work!). Some went to a nursing home where they painted a mural on the wall. Others went to a soup kitchen, visited shut-ins, did yard work, cleaned up a local YMCA camp, helped out at a firehouse, served at soup kitchens, packed up items for a thrift store, helped organize things at the Ronald McDonald house and much, much more.

A group of children that I was involved with went to a local soup kitchen that was run out of the basement of a Baptist church. Here, people from all over the city come daily for a hot lunch. They serve strictly between the hours of 12:00 noon and 12:30pm. We had more kids than we did jobs, so we encouraged the children to be relational by asking folks if they could carry their plates and drinks to the tables as they came through the line. You would not believe the looks of disbelief on the faces of grown men and women (many of which had not seen a hot shower in a few days and looked a little grubby from outdoor labor) as a child asked "Do you mind if I carry your plate for you?" It was clear that many of them are not on the receiving end of this kind of service. Many were a little uncomfortable with it. In fact, some refused to be served.

After we spent some time serving lunch and cleaning up, the social worker involved with this ministry came to talk with us. She pointed out to us that there were not many children receiving lunch today. She told us this was because the children in the neighborhood go to summer school. They love school--not primarily because all the things they learn there, but because they get breakfast and lunch every day. This was hard for our children to understand, especially since most of them don't look forward to summer school at all. It really drove home for them that many kids go to bed hungry every night.

During our reflection time, we asked the kids where they saw Jesus in their mission projects. One child told us she saw Jesus in a worker at the thrift store. The worker told her that she woke up that morning feeling overwhelmed by the amount of stuff she had to do at the store that day. She prayed that God might help her complete all her tasks. She was not expecting the children at the store that day, so when they arrived with helping hands, she was caught by surprise. She told this child about her prayer, and that the kids were clearly the answer. Even a child can be an instrument of God. No. Especially a child can be an instrument of God.

So, last week I didn't translate any scripture and I didn't offer any remarks about it. Instead, I tried to live a little piece of it, and it was fantastic.

Mark 4:26-34 for Sunday, July 22, 2007

Translation:
(26) And he kept on saying, "In the same way the kingdom of God is as a man who should throw seeds upon the earth. (27) And he should sleep and he should wake night and day, and the seed may sprout and grow though he himself does not know how. (28)The earth itself is bearing fruit, first a shoot then a head thena full grain in the head. (29) And when the crop permits, he immediately sends the sickle because harvest has come. (30) And he kept on saying "How shall we compare the kingdom of God or in what parable shall we use for it? (31) As a mustard seed, which when the seed is upon the earth is the smallest of all the seeds upon the earth. (32) And when it is sown, it comes up and is larger than all the garden plants and it has large branches so that the birds of the sky are able to nest under it's shadow." (33) And with many such parables he spoke to them the word, just as they were able to hear it (34) but without a parable he did not speak to them, and by themselves he explained everything to his own disciples.

This scripture includes two parables on a similar theme: seeds and sowing. This analogy of a sower and plant growth is used to draw a parallel to the kingdom of God. In the story, the sower simply "should" throw seeds. The Greek verb here is subjunctive, indicating what "might" happen, a probability of events or even what should or ought to happen. If the sower throws the seeds, the rest happens without his assistance. The sower is very passive and the earth mysteriously yields its fruit without any help.

Like the kingdom of God, the seed is sown and presently grows without any noticeable change to the sower. It emerges unnoticed until fruit emerges and the sower must take on a different role: harvester. This seems to allude to the time of judgment. The kingdom of God is presently coming, though many may not notice the signs. When the time arrives, God will make the harvest, or judgement. Just as a seed grows in the earth and the sower is unaware of exactly how it grows into a large plant, so the kingdom of God comes at a time and in a way that none of us can predict.

The parable of the mustard seed is similar. It also describes the coming of the kingdom of God, but in an unusual way. The mustard seed (the smallest of many seeds) grows into a large, shady bush. To use a bush as an analogy for the kingdom of God would have been unusual. Tall, towering trees would have been a more usual analogy for a kingdom. The cedars of Lebanon are commonly an analogy for the greatness of Lebanon. But, the kingdom of God is not the same as earthly, human kingdoms. Therefore, what humans consider great is not what God necessarily considers great. The kingdom of God defies expectation. The mustard seed grows into a bush and provides shade and shelter for the birds. The kingdom of God is not just for individuals, but for all people and all creatures.

Both parables are introduced with a Greek imperfect verb, "he kept on saying." That Jesus kept on saying these things means that Jesus is always talking in parables and always communicating about the kingdom of God. This is an important matter for Jesus.

There is much to be gleaned from these parables, and much that is still elusive to us even today. What we can learn is that the kingdom of God is not what we expect it to be. It is bigger than we suppose and more mysterious than we might guess. All the same, the kingdom of God is coming and there is even evidence that it is here!

John 21:1-14 for Sunday, June 15, 2007

After this, Jesus revealed himself again to the disciples at the Sea of Tiberias. And he was revealed in this way: (2) They were together: Simon Peter and Thomas, called Didymus and Nathanael from Cana of Galilee and the sons of Zebedee and two other of his disciples. (3) And Simon Peter said to them, "I am leaving to fish." They said to him, "We will go with you." They went out and they got into the boat and in that night they caught nothing. (4) And now early morning came and Jesus stood on the shore, however the disciples did not know that it was Jesus. (5) Therefore, Jesus said to them, "Children, have you no fish?" They answered him, "No." (6) But he said to them, "Throw the net on the right side of the boat and you will find some. Thus they threw it and they wer eno longer able to drag it for the number of fish. (7) The disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it is the Lord, he put his coat on (for he was naked) and he threw himself into the sea. (8) But the other disciples came in the boat, for they were not far from the shore, about 200 cubits, dragging the net of fish. (9) When they got out onto the shore they saw a charcoal fire with fish and bread lying on it. (10) Jesus said to them, "Carry the fishes which you just caught. (11) So, Simon Peter went up and dragged the net onto the shore full of 153 large fish and it was a great number, but the net was not torn. (12) Jesus said to them, "Come, have breakfast." But not one of the disciples dared to ask him, "Who are you?" They knew that it was the Lord. (13) Jesus came and he took the bread and gave it to them and the fish likewise. (14) This was now the third time Jesus was revealed to the disciples after rising from the dead.

This is a unique resurrection appearance. All the other resurrection appearances happen in Jerusalem, but this one happens in Galilee, near the sea. This story has many of the same parts as other Gospel stories. It reminds us of the beginning of Jesus' ministry with the disciples when they did not know it was the Lord on the shore instructing them how and where to fish. The location is near the same place where Jesus miraculously fed 5,000 people.

It seems that the disciples have retreated to Galilee. The crucifixion of Jesus is in the not-so-distant past, there have been some resurrection sightings and the disciples have more or less scattered. It seems that they have chosen to go back to their original profession, abandoning the work of Jesus.

But Jesus keeps appearing. Jesus appears to them again, in the midst of their busy fishing work. The New Interpreter's Bible Commentary points out that the Greek word, "to appear" is very important in John's Gospel. It's more than just the appearance of the risen Christ. It summarizes Jesus' ministry. In John 1:31, John the Baptist says "I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel." The same word for "revealed" is used here to describe Jesus' appearance to the disciples.

Theologically, more is going on here than simply an appearance of the resurrected Christ. There is more of a revelation going on here. Even today, there are urban legends and stories on TV of people who have seen the dead among us, felt the presence or in some supernatural way know that the dead are not really dead. This is different. The resurrected Christ is revealed to the disciples. This is an unveiling of the work of God, a new act of creation, the heralding of a new era of time. Death no longer can hold anyone down. Death will not have the final victory, for God has revealed a new thing--resurrection, life everlasting.

The appearance of the risen Christ is more than just proof that Christ indeed was risen from the dead and that the other accounts were not just coincidences, or false sightings. No, the appearance of the risen Christ is the revelation of God. It is God's gift to us. Moreover, for the disciples the revelation of the risen Christ means that they cannot simply go back to life as usual. It is not possible for them to return to the lives they knew before because those lives are different now. Even fishing cannot be the same. Their task is to spread the news of the risen Christ, the news of God's mighty work.

Indeed, life is never the same again for any of us when we've met the risen Christ in our own lives. It cannot be business as usual. Even if we go back to our lives at work and home, we do so with a different perspective, with different expectations. The question becomes how you live into the resurrection, how your life reflects not only a belief in the resurrection, but an expectation of the resurrection.

2 Kings 5:1-14 for Sunday, July 8, 2007

Translation:
(1) Naaman, chief of the army of the King of Aram, was a great man with his lord, and in high favor because God gave deliverance to Aram. He was a mighty man of valor, [and also] a leper. (2) Aram went out and took captive a young girl from the land of Israel. She waited on Naaman's wife. (3) she said to her mistress, "Ah! That my lord were with the prophet in Samaria. He would remove his leprosy." (4) And he went and told his lord saying, "Such and such the servant girl, who is from the land of Israel, spoke. (5) And the king of Aram said "Go and I will send a letter to the king of Israel." He went and took in his hand ten talents of silver, six thousand [pieces] of gold and ten changes of clothes. (6) He brought the letter to the king of Israel saying "Now this letter comes to you, here I sent to you my servant Naaman that you may remove him of his leprosy." (7) And the king of Israel cried out [because of] the letter. He tore his garment and said "Am I god, to kill and to make alive, that he sent this man to me to remove his leprosy? Surely you know him and see him seeking a quarrel against me. (8) Elisha was a man of God and he heard that the king rent his garments and he sent [a message] to the king to say "Why have you rent your garments? Let him come to me that he may know there is a prophet in Israel." (9) And Naaman came on his horse and in his chariot and he stood at the doorway of the house of Elisha. (10) Elisha sent to him a messenger saying "Go wash seven times in the Jordan and your flesh will be restored and you will be clean. (11) Naaman was angry and he left and said "Behold! I thought he would come to me and stand and call on the name of the Lord his God and wave his hand over the place and remove the leprosy. (12) Are not the Amana and Pharpar rivers in Damascas better than all water in Israel? Why can't I wash in them and be clean?" And he turned and went in a rage. (13) His servants drew near and spoke to him, saying "My father, if the prophet told you [to do] a great thing, would you not do it? But he told you to wash and you would be clean." (14) So, he went down and dipped in the Jordan seven times and as the man of God said, his flesh was restored as that of a young boy. He was clean.

Naaman's expectations were not met. He was angry. Here he stood, a respected man in Aram who could not even command the respect of a lowly prophet in the land of Israel, a land his country had conquered! He expected Elisha to treat him with all the respect due to a chief of the army of Israel. But, Elisha is not impressed with his credentials.

Quite a lot was at stake for Naaman. As a trusted, respected and honored military chief, his reputation stood for a lot. Here he stood, at the mercy of a prophet who was about to make him look like a fool. Naaman was expecting the prophet to heal him in the same way prophets heal people in Aram. He was hoping for a prayer, laying on of hands, some hocus pocus and some impressive gestures that would leave him free of his leprosy. None of this happened. Moreover, the prophet wanted him to go bathe in the river! What if this foolish plan didn't work? What if it was just a ploy to make the chief of the army of Aram look foolish? Or worse--what if it was part of a plot against Aram? This whole thing could not only be embarrassing, but potentially harmful.

Thankfully, Naaman's servants talk some sense into him and he does the simple thing and is healed. At the very end of Naaman's story, he converts and worships Elisha's God. This was about more than a simple hocus pocus gesture. It was more than just healing his leprosy.

Elisha's motive was clearly larger than just healing Naaman, or saving the king of Israel from having to concoct something on his own. Elisha says it him self "Let him come to me that he may know there is a prophet in Israel." What difference does it make that there is a prophet in Israel and why would Naaman need to know?

A prophet in the land of Israel (or any land) is a sign that God is at work. Prophets are not fortune tellers or predictors of the future. Prophets speak the word of God. We have prophets around us even today. Great theologians and Bible scholars like Walter Brueggemann are sometimes called prophets. Pastors are sometimes called prophets. They are people who bring the word of God to God's people. That there is a prophet in Israel means that God is active, living, moving through Elisha and through the people of Israel. It is a subtle sign of power.

When Naaman learns that Elisha's prescription worked, he was converted. He knew then that Elisha was indeed a prophet of a living God and Naaman wanted to be part of that. In the beginning of this scripture, we learn that "God gave deliverance to Aram" (5:1). We know that God was active in Aram, but how much more so now that their leading official believes that a living God has healed him. The word is spreading that there is something mysterious, powerful, transforming in Israel.

So, it wasn't what Naaman expected. It was more. There aren't many times in our lives that our expectations are surpassed in such tremendous ways, but when it happens it is an unmistakable act of God.

Oops! I missed a week!

Friends,
I apologize that there was no post last week. Our computers experienced some problems, which were repaired too late in the week to get a post up. Enjoy this week's post on Naaman though!
Amy

Gen 1:1-5, John 21:1-14 for Sunday, June 24, 2007

Translation:
Genesis 1:1 In the beginning God created the heavens and the earth. (2) The earth was formless and empty and darkness was upon the surface of the sea. The breath of God hovered upon the surface of the sea. (3) And God said, "Let it be light." And it was light. (4) And God saw the light, that it was good, and God divided between the light and the dark. (5) God called the light day and God called the dark night. It was evening and it was morning, day one.

John 21:1 After this, Jesus revealed himself again to the disciples at the Sea of Tiberias. And he was revealed in this way: (2) They were together: Simon Peter and Thomas, called Didymus and Nathanael from Cana of Galilee and the sons of Zebedee and two other of his disciples. (3) And Simon Peter said to them, "I am leaving to fish." They said to him, "We will go with you." They went out and they got into the boat and in that night they caught nothing. (4) And now early morning came and Jesus stood on the shore, however the disciples did not know that it was Jesus. (5) Therefore, Jesus said to them, "Children, have you no fish?" They answered him, "No." (6) But he said to them, "Throw the net on the right side of the boat and you will find some. Thus they threw it and they wer eno longer able to drag it for the number of fish. (7) The disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it is the Lord, he put his coat on (for he was naked) and he threw himself into the sea. (8) But the other disciples came in the boat, for they were not far from the shore, about 200 cubits, dragging the net of fish. (9) When they got out onto the shore they saw a charcoal fire with fish and bread lying on it. (10) Jesus said to them, "Carry the fishes which you just caught. (11) So, Simon Peter went up and dragged the net onto the shore full of 153 large fish and it was a great number, but the net was not torn. (12) Jesus said to them, "Come, have breakfast." But not one of the disciples dared to ask him, "Who are you?" They knew that it was the Lord. (13) Jesus came and he took the bread and gave it to them and the fish likewise. (14) This was now the third time Jesus was revealed to the disciples after rising from the dead.

There is so much to say and so little time! These are well-loved scriptures. Surely any Google search would turn up endless websites and books for all of us to explore.

The Genesis scripture is well known and much-debated in many circles. We learn a lot about God in five short verses. First, God creates. the verb for "create" might actually be a technical term used to speak about the newness and uniqueness of what God is doing. In any case, this verb is used only where God is the subject, so this creating is an intentional work of God. It seems unlikely that God would be creating literally out of nothing, but rather that God is ordering and organizing the universe. Before God began, it isn't that there was nothing to work with. It was simply formless, void, dark. When God gets started, he organizes light from darkness and creates days--God orders.

So much could be said about these five verses of Genesis, but I'll end with one last favorite remark. God's act of creation is not static. God creates and evaluates--God calls light "good." Good is different from perfect. Good is not complete, not finished. Moreover, God's words "let there be..." leaves room for a creaturely response, a kind of consultation. God does not create alone, but in conjunction with creation. God does not create statically, but leaves room for change.

The text from John is more than a little curious. Jesus has died and risen from the dead and the disciples occasionally have an experience where Jesus appears to them. This is another act of God's creation. Genesis relays a more familiar act of creation, but resurrection is also an act of creation. Appearances of the risen Christ proves to us that Jesus really did conquer death.

Fishing was the profession of the disciples before they met Jesus. After his death, you can imagine what their dismay and confusion. As a society, we know that when a charismatic leader dies a movement may find a new direction, or die with its leader. The disciples were in a transition time and chose to fall back on what they knew best: fishing. The did not immediately choose to carry on Jesus' ministry in the same ways Jesus had when he was alive.

So, the disciples set out to go fishing one evening. Fishermen typically caught fish in the evening so that the catch could be fresh for the morning markets. Fish was a dietary staple for many. After a whole evening of fishing and catching nothing when the first rays of morning began to shine, the disciples were ready to pack it in. This is when Jesus appears to them, though they do not know it is Jesus. He commands them (it is even grammatically a command in Greek) to throw their nets on the right side of the boat. You can imagine their exhaustion, or maybe even pure desperation. Without fish to sell, they could have no money, nothing to eat, no livelihood and no way to support themselves. We may have more technology today, but these simple matters of economics have remained the same.

They follow Jesus' command and catch so many fish that the nets are full! Jesus performed a similar miracle earlier in their ministry together and the disciples recognize him (finally!). They are anxious to see Jesus and Peter dives in to swim to shore while the others haul the fish in the boat. When they arrive on shore, they notice that Jesus already has some fish. There are three Greek words used for fish in this passage. The type of fish Jesus has is a dried or preserved fish, already cooking over the fire. Jesus instructs them to bring their fresh fish over and invites them to breakfast. They recognize it is Jesus almost immediately and do not even dare ask him to clarify his identity.

I think the important message here is the obedience to Christ. The disciples tried to fish by themselves with luck and a little skill on their side. They were not successful. The only way they could nourish themselves was to be obedient to Christ and rely on his instructions to be true. The same would follow for their ministries. Very little could have been accomplished with luck and skill. Reliance on Christ was the only way to effectively spread the Gospel message. Trust that the message was true and that the ministry would work were the only ways to make new believers in Christ.

These are two incredibly packed scriptures and we have so little time to really dive into them with such a short blog. I like to think of them as two creation stories. One tells of the ordering of the cosmos and the other tells of the miracle of resurrection. Both require us to be obedient, to listen for God. Both require us to rely on God, but also to be active participants with God.

3 John for Sunday, June 10, 2007

Translation:
(1) The elder to Gaius the beloved, who I love in truth. (2) Beloved, with regard to everything, I pray you prosper and be in good health, that it is going well with your soul. (3) I was very glad for the coming of brothers and bearing witness in your truth, that you walk in truth. (4) I have no greater joy than this, that I hear my children are walking in the truth.

(5) Beloved, you are acting faithfully when you work among the brothers and these strangers, (6) they bear witness to your love before the assembly, you will do well sending them forth in a manner worthy of God. (7) For, on behalf of the name they went out, taking nothing from the Gentiles. (8) Therefore, we ought to support such [persons], in order that we may become fellow workers in the truth.

(9) I wrote something to the assembly, but Diotrephes, wishing to be first among them, did not welcome us. (10) On account of this, if I may go, I will remind him of the work which he does in evil words, talking nonsense about us and not being satisfied with this, he himself does not welcome the brothers and he hinders those who want to and casts [them] out from the assembly.

(11) Beloved, do not imitate the evil, but the good. Those who do good are from God. Those who do evil have not seen God. (12) Demetrius has been witnessed by all and by the truth itself, and we bear witness, and you have known that our witness is true.

(13) I had much to write to you, but I do not wish, through ink and pen, to write to you. (14) But, I hope to see you soon and we will talk face-to-face. (15) Peace to you. The friends greet you. Greet the friends by name.

The Third Letter of John is one of the shortest books of the Bible, but is certainly packed with lots for us to think about. The letter is informal in style, even by Greek standards, though it is clearly addressed to a church (likely meeting in a home, perhaps the home of Gaius). The language is steeped with theology, making it unlikely that this was intended to be a secular letter.

We cannot identify the writer except as "the elder," but we do know that he uses familial language to refer to his addressees. He calls the "children" and "Beloved," clearly terms of endearment. There is an intense focus on "witness" and "testimony" with particular focus on "truth." Roman society at this time was quite mobile. The advantage of this mobility was encouragement Christians could offer one another which gave a greater bond of affiliation, even if it was a loose bond. They were testifying "truth," or the truth of Jesus Christ (the Gospel).

The "elder" also speaks to the hospitality offered to these traveling Roman Christians. They have welcomed these "missionaries" into their community and probably even their homes. The writer seems to think this act of love and hospitality is nothing short of an act of faith. Moreover, these traveling Christians are not accepting any form of payment from Gentiles (non-believers) as this could compromise their credibility. Therefore, it is all the more important that they are supported by fellow Christians. To send these Christians out in a way worthy of God was to provide for their journey in every way possible: paying for expensive, giving them food, washing their clothes, aiding in a comfortable travel. Moreover, the "elder" makes the point that the real benefit goes to those who offer to support these traveling Christians, since they too become "fellow workers in the truth."

This is contrasted with Diotrephes, who is quite nearly the antithesis of everything Gaius and his community has offered. Diotrephes is always wanting to be first in the community, and does not accept the "elder" or traveling Christians. He treats them with contempt, spreading gossip about them, intentionally being inhospitable and even punishes those who want to be hospitable. We must remember that we hear all of this from the "elder's" view point and we know absolutely nothing about what might have brought on this conflict and Diotrephes' strong reaction. It certainly is counter to that of Gaius and his community, however.

The "elder" closes by endorsing Demetrius, who is likely the traveling Christian that Gaius is familiar with. Demetrius is trustworthy and has a good reputation with the "elder" and all who know him. Demetrius is not a threat and deserves hospitality, not the scorn Diotrephes offered.

The "elder" closes by saying that his thoughts are too many to disclose by letter and that he hopes to meet face-to-face, indicating that he hopes to visit sometime.

This brief letter is so informal and nearly colloquial that it reads like a letter from a friend. Indeed, the title "Beloved" has been variously translated to read "friend." There is a common bond between the sender and the addressee. They both know the Gospel message and know the Christian lifestyle. The "elder" can count on Gaius for hospitality and a warm welcome.

Many of us have friends like this even today where we can always count on a warm welcome even if it has been months and even years since our last contact. Just as Gaius and the "elder" lived at a distance from each other, and could only count on the infrequent visit and letter to keep in touch, so we also have friendships that must endure many miles and only occasional contact. Even so, these are bonds that can be trusted, have been tested and proven to be true. Where do these relationships exist for you?

John 12:1-8 for Sunday, June 3, 2007

Translation:
(1) Then six days before the Passover, Jesus went to Bethany where Lazarus was, whom Jesus raided from the dead. (2) They made a feast for him there and Martha was serving and Lazarus was seated at the table with him. (3) Then Mary, taking a pound of genuine, expensive oil of nard, anointed his feet with her hair and the whole house was filled with the fragrance of the perfume. (4) Judas Iscariot, one of his disciples, about to betray him, said (5) "Why was this perfume not sold for 300 denari and given to the poor?" (6) He said this not because he was ever concerned about the poor, but because he was a theif and held the money bag and took money put into it. (7) Then Jesus said, "Let her be because [it was intended] for my burial day, she may keep it. (8) For the poor you always have with you, but you do not always have me."

This is a striking scripture for lots of reasons. Jesus is eating with Lazarus, who was recently raised from the dead. We see a foreshadowing of Jesus' betrayal. Jesus makes an almost shocking remark about the imminent end of his life.

Indeed, chapters 11-12 in John are typically seen as the last hours of Jesus' life, signaling an end of his public ministry. These two chapters bridge the gap between Jesus' public ministry and Jesus' death on the cross. In fact, nearly every detail about this scene is a foreshadowing of Jesus' death. It is only in this verse that the Greek word deipnon is used for "dinner." Elsewhere the word refers to Jesus' last supper with his disciples.

As the New Interpreter's Bible Commentary points out, there are stories of Jesus' anointing in every Gospel. Mark 14:3-9 and Matthew 26:1-13 tell virtually the same story, emphasizing the anointing of Jesus as a preparation for his burial. Luke 7:36-49 emphasizes the love and respect shown to Jesus for these actions and makes no direct allusion to his burial. The Gospel of John, likely the youngest gospel, combines these narratives in many ways (I invite you to read them!), but still puts the emphasis on this action as a preparation for his burial.

John meticulously details this scene. We know exactly how much oil Mary has--one Roman pound, and that it is not only genuine but also very expensive. This is interesting, since the details about the dinner itself are fuzzy--we don't know whose home they gather in or even specifically who is being honored (Lazarus or Jesus?), but we do get all the details about exactly how Mary anointed Jesus' feet. She even wiped his feet dry with her hair. The same verb "to wipe" is used with Jesus' last encounter with his disciples when he washes their feet.

Judas enters the scene mysteriously. We were not told at the outset that Judas (or any of the other disciples) are present. All the same, Judas is contrasted with Mary. Mary is the picture of faithfulness, while Judas is "a thief." Judas' betrayal is foretold as we learn about his untrustworthy deeds. The Greek treats Judas very harshly. He is not concerned about giving money to the poor, because (as the Greek reads), he was never concerned for the poor. The verb indicates an ongoing action. Finally, Jesus' words confirm this as a prelude to his final hours. In fact, Jesus' words are identical to those in Matthew 26:11.

Looking at the story as a whole, we receive a picture of Jesus and his friends gathered together in what are his final days. They do the same things they ever did--eating, talking, sharing together--except that this time is different. Mary anoints Jesus' feet and this is special. They mark this time in very particular ways. This is their way of supporting each other through sorrow (remember Lazarus' death, and Jesus' impending death) and through joy (remember Lazarus' resuscitation). Sometime in our lives, each of us have probably experienced a relationship like this. Where in your life has this type of relationship been a reality? When have you been supported by others in ways similar to this?