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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!
Tuesday, August 28, 2007
Monday, August 27, 2007
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.
Thursday, August 9, 2007
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.
(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.
Thursday, August 2, 2007
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.
(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.
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