The Scripture this week...

Identity Crisis

2008-10-17T11:30:00.002-04:00

I'm preaching this week and though I have looked at our scriptures in their original languages in preparation for my sermon, I haven't had time to do my ordinary blog work.

But, that's no excuse! You deserve a post!

Our scripture this week comes from Exodus 33:12-23 and Matthew 22:15-22.

In the Exodus scripture, God and the people have had a falling out. After the golden calf incident, God decided that maybe these people weren't the "chosen" ones after all. He's had enough of this stiff-necked people and decides not to go with them any longer. Thankfully, Moses intercedes and reminds God of all the promises God made to him and also to the people and God decides that he will remain with the people.

In our Matthew text, Jesus is confronted with the Pharisees who want to know if it is lawful to pay taxes to the government. They are trying to trap Jesus, but Jesus doesn't fall for it! Jesus points out to them that for a people who are so concerned about paying taxes to a secular government, they don't seem to have much problem dealing with Roman currency in the Temple. Moreover, he instructs them to give to the emperor what belongs to the emperor and to God what belongs to God. It's a tricky statement--everything belongs to God! Even the emperor belongs to God!

Both of these scriptures seem to be dealing with issues of identity. Exodus deals with the identity of the people before God. God and the people of Israel are still working out how this relationship is going to be. Neither is too sure of the other. Israel can't seem to work out who they are before God and God often seems to lack commitment.

The Matthew scripture presents a question of the identity of Jews in a secular situation. They are not sure what kind of relationship they should have with others--namely the government. The relationship with God seems worked out, but they are not sure how to live in a world that may not be sympathetic to their relationship with God.

Both aspects of identity are important. We have to know who we are before God and we have to know who we are in relationship to the world we live in.

Want more? Come on Sunday!!

"Rejoice in the Lord always!"

2008-10-07T17:51:00.003-04:00

Philippians 4:1-9
Therefore, my beloved brothers, my longing, my joy and crown, in the same way stand firm in the Lord, beloved. I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Indeed, I ask you, loyal comrade, help these women, who worked together with me and Clement in the Gospel and the rest my fellow workers, whose names are in the book of life. Rejoice in the Lord always, again I will say Rejoice! Let your gentleness be known to all men, the Lord is near. Do not be anxious, but in everything by prayer and petition with thanksgiving, make your request be known to God. And the peace of God surpassing all reason will guard your heart and your mind in Christ Jesus. Henceforth, brothers, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is pleasing, whatever is praise worthy, if any virtue and if any praise worthy thing, consider these; that which you learned and you received and you heard and you saw in me, do these and the God of peace is with you.

"Rejoice in the Lord always!" These were probably the first words of scripture I ever memorized. Maybe even before John 3:16, because these words were part of a song that we all loved to sing in Sunday school when I was a child. Easy to sing, much harder to do.

I've been thinking about and reading scripture much more these days. Our canon is one of the few things that has not changed much in the last several centuries, so it is easy to take comfort in it in this time of turmoil for our nation, and indeed, our world. I've read lots of scripture, mostly from the Psalms, but this particular scripture is not one that is easily heeded in times such as these.

It's as if we live in a suddenly upside-down world, isn't it? The economy doesn't make sense. Politics doesn't make sense (if it ever did). Our financial future seems uncertain. In the midst of it all, it's hard to say "Rejoice in the Lord always!" when there doesn't seem much to rejoice about.

I'm constantly reminded that God's demands on my life are different from those of this world. For decades, our culture has been convinced that success would be proven in our bank accounts. There has be theological support for this, even. Some call it Prosperity Gospel. Others simply believe that if they are good, honest people that they will be rewarded in their bank accounts. Somehow, that logic seems flawed now.

So, I try to remember that God's covenant with God's people asks us to love God and love neighbor. God will be faithful to God's people. We are children of God and our hope is in the resurrection, not in material wealth.

So, in this stressful time of crisis, I think it must be possible to "Rejoice in the Lord always!" because we answer to a God who is bigger than this crisis.

2008-08-29T13:47:00.002-04:00

Well, it's time I admitted it, friends.

The Scripture blog needs to take a break for a week or two. The fact is, even the best intentions are not enough to get this done in the last few weeks. Things are getting busier as we swing back into our regular fall programming at Trinity. I love the blog and it is a wonderful discipline for me, but right now the "real" face-to-face ministry needs to come first.

I'll take a few weeks off, brush up on my languages and be right back where we left off: providing you with original translations and Bible notes each week for the texts we'll encounter in worship. I apologize for the recent lack in posts, but sometimes it's just very important to prioritize.

It's ta-ta for now, and see you in a week or two!

Exodus 1:8-22 for Sunday, August 24, 2008

2008-08-21T16:20:00.005-04:00

Translation:
(1)A new king arose over Egypt who did not know Joseph. (9)And he said to his people, "Now the children of Israel are more numerous and mightier than us. (10)Come now, let us deal wisely with them, lest they become great and meet in battle, joined also with those who hate us and wage war with us and leave the land." (11)They placed over them captains of forced-labor in order to oppress them with forced labor. And they built supply cities for Pharaoh; Pithom and Ramses. (12)But as the Egyptians oppressed them, they multiplied and they spread out and the Egyptians loathed the children of Israel. (13)And the Egyptians made the children of Israel labor ruthlessly. (14)They made their lives miserable with hard labor in mortar and brick and with all the labor in the field, all labor which they worked in harshness. (15)And the King of Egypt said to the Hebrew midwives, the name of one was Shiphrah and the name of the second was Puah. (16)And he said "When you deliver for the Hebrew women and you see upon the birthing stool that it is a son, you will kill him. And if it is a daughter, she will live." (17)The midwives feared God and did not do as the King of Egypt said to them and they preserved the children. (18)And the King of Egypt called the midwives and said to them "Why have you done this thing? You preserved the children!" (19)And the midwives said to Pharaoh "Because [they are] not as Egyptian women, the Hebrew women are vigorous; before the midwife comes to them, they give birth." (20)And God was good to the midwives, he multiplied the people and they were very strong. (21)Because the midwives feared God, he made for them families. (22)And Pharaoh commanded to all the people saying "All the boys born, you will cast in the Nile."

What a story! This narrative begins the book of Exodus narrative. It begins the story sometimes called "The Easter of the Old Testament." Truly an epic narrative.

I think this Pharaoh has some problems. He sees problems that don't exist! He worries needlessly and makes edicts that make no sense at all! First, he sees the Hebrews as a threat. They have not done anything that would cause him to feel threatened! He is only afraid of what could happen. We all know that if we walked around in fear of what could happen, we would never accomplish anything at all. The film What About Bob illustrates this nicely.

All the same, Pharaoh is worried that the Hebrews might cause an uprising that the Egyptians would not have the resources to handle. Worse yet, they might actually leave and then there would be no peasants to do the work no one else wants to do! So, Pharaoh implements plan A. He attempts to work them so hard that they will not have the strength to cause an uprising.

Plan A fails. The work seems only to cause the Hebrew people to grow stronger! Gluttons for punishment!

Plan B is less logical than plan A. Pharaoh decides Plan B is to kill all the Hebrew baby boys. This makes sense if you are worried about a future army rising up. It makes little sense if you are hoping for a second generation of hard workers.

Plan B fails. Unfortuantely, Pharaoh's plan had Hebrew midwives killing Hebrew babies. At some level, he almost had to expect failure!

Plan C is to throw all the boy babies into the Nile. We all know how well that worked out. One mother, following the edict, puts her baby in a basket and floats him down the river where Pharaoh's daughter finds him, raises him in Pharaoh's own court and before we know it we have a Hebrew hero ready to lead the people away from Pharaoh's land. The very thing Pharaoh feared has come true after all.

I think what we have here is a Pharaoh who constantly lives out of a culture of scarcity. None of this would have started if he wasn't so afraid of not having enough. He feared not having as many resources as the Hebrews. He feared not having enough labor to build up storage cities. Since he needed storage cities, he was evidently afraid of not having enough grain. Not enough, not enough, not enough.

Meanwhile, the Hebrew people are doing just fine with what God has given them. It's not much, but they grow to be a strong and numerous people, just as God promised in Genesis 12.

What is evident to me is that Pharaoh's greed and sense of scarcity led him to make a series of decisions with varying degrees of rationality. When we do not rely on God, do we not do the same? What do you think?

Genesis 32:22-32 for Sunday, August 3, 2008

2008-07-31T15:00:00.003-04:00

Translation:
(22) And he arose that very night and took his two wives, two maids his eleven children and he crossed the ford of Jabbok. (23)And he took them and crossed the wadi and that which belonged to him. (24) And Jacob remained apart and a man wrestled with him until dawn. (25)And he saw that he was not prevailing over him and he struck him in the hip socket and dislocated Jacob's hip as he wrestled with him. (26)And he said "Let me go for it is dawn." And he said "I will not let you go unless you bless me. (27)And he said to him "What is your name?" and he said "Jacob." (28)And he said "Jacob will no longer be your name, but Israel for you persisted with God and with people and you prevailed. (29)And Jacob asked and said "Now tell me your name." And he said "Why do you ask for my name?" and he blessed him there. (30)And Jacob called the place Peniel because "I saw God face to face and my being was delivered." (31)And the sun rose as he passed through Penuel and he limped upon his hip. (32)Thus the children of Israel do not eat the sinew of the thigh upon the hip socket this day because he was struck Jacob's hip socket in the sinew of the thigh.

How many times have we all wished that God would answer our prayers in obvious ways? Wouldn't it be better if God would just call you up on the telephone? Wouldn't it be easier if God would meet you in the mirror with the answers to your questions?

I've often thought this. To be honest, I am a little jealous of Jacob. He gets such awesome encounters with God and I somehow wish my own encounters were this dramatic. Jacob wrestles with God. Who among us hasn't? Jacob wrestles with God and comes away as a different man. Who among us hasn't?

Though I wish that I could see God "face-to-face" as Jacob did (what must that have been like?!), I know that my own encounters with the holy have been just as transformative. Christians have this tendency to talk about a life of faith as if it were a walk in the park with Jesus. Jacob's story proves that it doesn't work that way. A close and intimate relationship with God can sometimes cause you to walk away, not only changed, but maybe even a little disabled.Jacob walks away from Peniel with a limp. He is not the same person. He has a new name, and he is disfigured.

It works that way in the life of faith sometimes. Anyone experiencing a call to ministry knows that. How do you explain to your friends and family that God "told" you to go into ministry? There is a part of that calling that cuts very deep and feels a little painful.

How do you suppose Mary made out after discovering she was pregnant prior to marriage? Sure, the story seems to have a happy ending, giving birth to the Savior and all, but how do you suppose her life was changed? Imagine how she explained to her friends and family that God had chosen her to bear a special child. Maybe she was just a little disfigured too.

What about Moses, who received a calling from a burning bush to go face the strongest government in the region with the demand to let the slaves go free. Is that the course he imagined his life taking?

The story of Jacob wrestling with God always reminds me that the life of faith is not for the faint of heart. Frankly, it's hard and it hurts a lot. It means wrestling with God and walking away changed, and maybe not in the way you wanted to be changed.

It's been a while

2008-07-26T20:09:00.003-04:00

I apologize to any regular readers that might actually be out there for the lack of posts. I will try to post again next week. It is just that ministry has been keeping me busy and I try to make sure my real life ministry comes before the virtual ministry. If you want to see what's really been keeping me busy, bring your kids to VBS this week! :-)

Matt 11:28-30 for Sunday, July 6, 2008

2008-07-02T16:05:00.002-04:00

Translation:
(28)Come to me all who labor and who have been burdened and I will refresh you. (29)Take up my yoke on yourself and learn from me, because I am gentle and humble in heart and you will find rest for your souls. (30)For my yoke is good and my burden is light.

What a Scripture, huh? And convenient that it is the Scripture right before July 4th. Who among us isn't ready for a break?

It's an interesting invitation. When Matthew wrote these words, it's likely he had in mind the religious baggage and burdens the Scribes and Pharisees carried. It's hard saying what exactly Jesus had in mind. The "yoke" in the Hebrew Scriptures usually refers to servanthood, and since Jesus was familiar with those scriptures, that's probably what he was talking about.

The "yoke" though? How is that restful? How is that a relief? Sounds like work to me! Well, truth be told, it is. But, it's a much better load than any other "religion" we force on ourselves. Like that "religion" that tells us we need to work 26 hours a day. Or that "religion" that tells us our life won't be complete without a boat. Or the "religion" that tells us we'd be better off walking the dog Sunday morning with our Starbucks. Or how about that "religion" that says bigger is always better?

Compared to these societal "religions," Jesus really is offering relief. Following Jesus means you don't have to conform to society. You only have to love God with all your heart, soul and mind and your neighbor as yourself. Sounds loads easier than what our society would have you believe doesn't it?

So, do you really need to work 26 hours a day? What would happen if you didn't? Do you really need that boat? What would happen if you didn't buy it?

Genesis 22:1-14 for Sunday, June 29, 2008

2008-06-26T13:57:00.003-04:00

Translation:
(1)It was after these things and God tested Abraham and he said to him, "Abraham!" And he said "Here I am." (2)And he said "Take your son, your only, which you love, Isaac and go to the land of Moriah and offer him as a burnt offering there, upon one of the mountains which I will say to you. (3)And Abraham rose early in the morning and saddled his donkey and he took two of his servant boys with him and Isaac his son. He cut wood for the burnt offering and he arose and he went to the place which God said to him. (4)On the third day, Abraham lifted up his eyes and he saw the place from afar. (5)And Abraham said to his servant boys, "Stay here with the donkey and I and the boy will go up to there and we will worship and we will return to you." (6)And Abraham took the wood for the burnt offering and placed it upon Isaac, his son, and he took in his hand the fire and the knife. They walked, the two of them together. (7)And Isaac said to Abraham, his father and he said "My father" and he said "Here I am, my son" and he said "Here is the fire and the wood but where is the sheep for the burnt offering?" (8)And Abraham said "God will see to the sheep for the burnt offering, my son." And they walked, the two of them together. (9)They came to the place which God said to him and Abraham built there an altar and set the wood in order and he bound Isaac, his son, and he placed him upon the altar upon the wood. (10)And Abraham sent his hand and took the knife to slaughter his son. (11)And a messenger of the LORD called out to him from the sky and said "Abraham! Abraham!" And he said "Here I am." (12)And he said, "Do not send your hand upon the boy, and do not do anything to him because now I know that you fear God and did not withhold your son, your only, from me. (13) And Abraham lifted up his eyes and he saw there a ram, caught in the thicket by its horns and Abraham went and took the ram and offered it as a burnt offering instead of his son. (14)And Abraham called the place "The LORD will provide," which is said this day "On the mount of the LORD, it will be provided."

What a scripture! I'll bet many people find would name this as their least favorite scripture. It's just such a difficult scripture to read, especially if you have children. And, it's still in our canon of scripture. Somehow we've got to reckon with it.

Since I'm preaching on Sunday, I've been thinking a lot about this scripture. In the first verse, we're told that God is testing Abraham. We're not told what kind of test God is giving Abraham, or what the intended outcome is. At the end, we're told that Abraham is spared from harming his son because he has proven that he fears God. And, most of the commentaries I could find said that God was testing Abraham's faithfulness.

Now, this just doesn't add up for me. While Abraham was not a perfect God-fearer (need I name the instance when he passed Sarah off as his sister? Or the whole Ishmael toboggle?), but he seems faithful enough to not warrant a test of his faithfulness!

I've been wondering if this was a test that Abraham passed. The scripture doesn't say if he passed the test. It only says that he is a God-fearing soul and he is not required to sacrifice his son. What if the test wasn't about finding out if Abraham was a God-fearer? What if the test was about Abraham's fidelity to the promise? Back in Genesis 12, God made some promises to Abraham, and in several instances prior to this, Abraham has seemed skeptical about the promise (doubting, for instance, that Sarah would conceive a child).

Maybe if God was testing Abraham in this way, he failed. Maybe the better answer would have been to say "No, no this isn't the promise I heard." Maybe sometimes, we all have to say something similar. When we see things like the poor getting poorer, the lack of affordable housing, lack of health care, lack of clean air to breathe, maybe then we all should say "No, this is not the kingdom of God I was promised." At what point do we refuse the things before us?

In any case, I don't know any better than you do if Abraham "passed" the test. I suspect, however, that another response to this "test" from God, may have yielded a totally different story. Maybe Abraham would have had a stronger relationship with God. Or, maybe we'd have more stories about Isaac's relationship with God. Maybe, ultimately, the people of God would not have ended up in Egypt as slaves. I don't know. What do you think?

Apologies

2008-06-26T13:48:00.002-04:00

Friends,
I apologize for my recent lack of posts. It's been busy! I permitted myself a blogging sabbatical for my anniversary last week. And the week before that was a busy week with Annual Conference. Though, Annual Conference was a fabulous time of fellowship with colleagues. My home conference, in Western NY, will be uniting with three other Annual Conferences in 2010. It's both exciting and scary. We had some good reports on how the uniting will happen, and what hiccups we expect now. All in all, it was a wonderful event.

That said, I'm preaching this week, so I've been spending some extra time with the text. Keep your eyes pealed for a post on Genesis 22 really soon!

Gen 6:9-22; 7:24; 8:14-19 for Sun., June 1, 2008

2008-05-30T11:43:00.004-04:00

Translation:

(9)These are the generations of Noah: Noah was a righteous man, blameless in his generation, Noah walked with God. (10)Noah had three sons, Shem, Ham and Japheth. (11)The earth was marred before God and the land was filled with violence. (12)God saw the land, how marred it was because all flesh ruined its ways upon the earth. (13)God said to Noah, "The end of all flesh has come before me. The earth is filled with violence because of them I now am going to destroy them along with the earth. (14)Make for yourself an ark from gopher trees. Make cells in the ark and cover it inside and outside with pitch. (15)And this is how you will make it: the ark will be 300 cubits long, 50 cubits wide, 30 cubits high. (16)Make a roof for the ark and finish it to a cubit above and put a door in the side of the ark. Make lower, second and third [decks]. (17)And I am bringing a flood of waters upon the earth to ruin all flesh which in it is a breath of life under the sky, everything on earth will die. (18)I will establish to my covenant with you and you will enter the ark, you and your sons and your wife and your son's wives with you. (19)And al that lives, from all flesh two from everything you will bring to the ark to preserve with you, male and female they shall be. (20)Those that fly according to their kinds, and from the animals according to their kinds and from all creeping things of the land according to their kinds. Two of each will come in with you to be preserved. (21)And take for yourself every food which will be eaten and gather up for yourself and it will be for you and for them food." (22)And Noah did everything which God commanded him, thus he did.

(7:24) And the waters prevailed over the earth 150 days.

(8:14)And in the second month on the 27th day of the month, the earth dried up. (15)God spoke to Noah saying: (16)"Go out from the ark with your wife, your sons and your son's wives with you. (17)Every living thing which is with you, all flesh and all flying things and all animals and every creeping thing which creeps upon the earth will come out with you to swarm on the earth and multiply upon the earth." (18)And Noah went out, and his sons and his wife and his sons wives with him. (19)All living things, all creeping things and all flying things and all those which creep upon the earth came out from the ark by families.

I recently attended Godly Play training, where I learned to tell biblical stories in a new way. Our instructors told us many biblical stories for us to reflect on. One of the stories was the story of Noah and the flood. There were about 30 adults in the room when the story was told and when the story was over, several were in tears. In a time where the images of Katrina, tsunamis, cyclones and earthquakes are all still very fresh, it is hard to hear a story of destruction. Especially a story of destruction initiated by God.

The story of Noah is one of the first stories in the Bible that illustrates how things have really gone wrong since the creation that God called "good." The violence and corruption of Genesis 6 is over and against the goodness of God's creation in Genesis 1. It seems that it is not just people that are corrupt, but everything has gone wrong. It is all flesh (which indicates to me, even animals and other parts of creation). God has to do something.

I think we often read this story and think that God must have been experiencing some kind of divine depression. God looked down on earth and disliked what God saw and in a fit of depression decided to end it all. Maybe this is how it happened. I like to think that God saw the earth and realized that things were not going the way God had intended. The creating was incomplete. God needed to have some form of redemption, some way to wipe this slate clean.

The flood was obviously a destructive way to cleanse the earth from it's wickedness, but I think God was searching for answers to "fix" the corruption on the earth. Short of saying God made a mistake with the flood, I think God was still creating and still finding the best ways to offer newness in a somewhat wrecked world. Obviously, God's plan was not to completely destroy the earth (he did preserve two of every species), but rather to wipe out the tendencies for corruption.

In the end, I think God discovered that the flood was perhaps not the ideal solution. Kind of in the same way none of the animals paraded before ha adam (literally "the earth-dweller") were the solution to his singular existence (Gen 2:18ff). God promises never to flood the earth again, and God does find other ways to offer redemption to the earth that do not involve mass destruction.

This Sunday, we will hear a sermon entitled "It All Belongs to God." In some sense, that fact may frighten us because the divine Creator, especially in this story, has the power to end all creation. On the other hand, the divine Creator makes a covenant with Noah and all creation to never again destroy every living being. God makes a solemn oath and we can rely on that. It doesn't mean that bad things will never happen, but it does mean that everything belonging to God is secure in God's covenant.

Matt 6:24-34 for Sunday, May 25, 2008

2008-05-22T11:13:00.003-04:00

Translation:

(24)No one can serve two lords; for he will hate the one and will love the other, or he will be loyal to one and the other he will despise. You cannot serve God and possessions. (25)Because of this, I say to you, do not be anxious about your life, what you will eat or what you will drink, not for your body, what you will wear. (26)Look at the bird of the sky, for they do not sow, they do not reap and they do not gather up into a barns, yet your heavenly father feeds them; are you not superior to them? (27)And which of you, by worrying add to one cubit to your life? (28)And with clothes, why are you anxious? Consider the lilies of the field how they grow; they do not labor, they do not spin. (29)And I say to you, not even Solomon in all his glory was clothed as one of these. (30)But if the grass of the field is here today and tomorrow thrown into the oven and God thus clothes it, will he not do much more for you, of little faith? (31)Therefore, do not be anxious, saying "What will we eat?" or "What will we drink?" or "What will we wear?" (32)For all this Gentiles seek after, for your heavenly father knows that you need all these things. (33)Seek first the kingdom of God and his righteousness, and all this will be added to you. (34)Thus, do not be anxious about tomorrow for tomorrow will be anxious for itself. The trouble of today is enough.

One of my favorite authors is Chaim Potok. He writes these amazing novels about Jewish life. You have to be a little invested in the plot to get through the first few chapters, but it's always worth it because he writes such beautiful and thought provoking stories.

One of my favorite Chaim Potok quotes is from his book The Chosen. It goes like this: "We live less than the time it takes to blink an eye, if we measure our lives against eternity. So it may be asked what value is there to a human life. There is so much pain in the world. What does it mean to have to suffer so much if our lives are nothing more than the blink of an eye?...I learned a long time ago, Reuven, that a blink of an eye in itself is nothing. But the eye that blinks, that is something. A span of life is nothing. But the man who lives the span, he is something."

I think of this quote every time I read this scripture from Matthew. I think of this quote because it reminds me that our lives are really very short, and for many people in this world life is full of suffering. Some do not have food or drink or clothing. For some people, these things are a real concern and lack of necessity. And yet, in our short lives, Matthew tells us not to worry about these kinds of things! This quote and this scripture remind me that little good comes from worrying about these things. Worrying is like being the blink of an eye.

The scripture tells us that God provides the necessary things that we need. It is true that God has provided, but it sometimes seems that things are not evenly distributed among all God's people. I doubt this has much to do with God's ability to provide and has more to do with our ability to share. Rather than worrying about whether or not goods and services are being evenly distributed, it would make more sense for me to do something about why they are not. It's better to be the eye that blinks, not the blink of the eye.

I think this week I will try to do less complaining about what I don't have and do more to think about what God provides. I think I will try more to think about what God has provided for this planet and how I can do my best to make sure I am not using more than my fair share and that everyone else gets equal opportunity.

Matt 28:16-20 for Sunday, May 18, 2008

2008-05-14T11:48:00.004-04:00

Translation:

(16)And the eleven disciples traveled to Galilee to the mountain which Jesus had commanded them. (17)And they saw him, they worshiped him but they doubted. (18)And Jesus was coming and spoke to them, saying "All authority in heaven and on earth has been given to me. (19)Go, therefore, make disciples of all the people, baptizing them into the name of the Father and the Son and the Holy Spirit, (20)teaching them to keep everything whatsoever I commanded you. And surely I am with you every day until the end of the age."

In preparation for writing this blog, I read (as I always do) several commentaries. One of my favorites has an "Explanation" section with these words, "Theirs is indeed an awesome responsibility: to go, make disciples of all nations, baptize, and teach. If left to their own devices and strength, the task would be overwhelming. Yet they are not left alone in this assignment. The risen, enthroned Jesus promises to be with them in their fulfillment of it, not intermittently but always." (Word Biblical Commentary, Volume 33b, pg. 889)

I totally agree with this commentator: Jesus' promised presence makes all the difference. That said, I'd like to take this commentator to task on the use of the word "overwhelming."

I think that the task wouldn't just be overwhelming, but impossible! These eleven disciples (not twelve--remember, Judas doesn't make it this far in the story) worshiped, but doubted. Some translations say that "some doubted." This is a Greek grammatical quandary, but I think Matthew does not mean that only some doubted. They all doubted. And admit it, that scares us even 2,000 years later because it means that it's possible that others (the disciples of all people!) aren't sure about this faith either.

Let me qualify the word "doubt." In this case, it means some kind of wavering. It's the kind of back-and-forth we all go through when one possibility seems reasonable and right but another pulls us in a totally opposite direction. It's indecision, uncertainty. These disciples do not know what is going on. Are they seeing things? Should they continue to take any of this seriously? They are all at a crossroads in their own lives. Of course they have doubts!

So, here we have eleven disciples, who worship but not with some sense of reservation. Then Jesus tells them to go and make disciples. Overwhelming?! Impossible! Here are eleven men who aren't even sure this is what they want to do, or what they believe, or what and how any of this happened anyway. I doubt they were feeling level headed enough to feel overwhelmed at this point. I'll bet they mostly wanted to just go back to their lives prior to meeting this Jesus. I'll bet they wanted to jump on a boat to Tarshish. I'll bet they had a hundred other things they'd rather do. In fact, if it wasn't for Jesus' final words in the Gospel of Matthew "I am with you every day until the end of the age," I wonder if we would even know anything about the disciples today.

It's not just that to "Go, therefore, make disciples of all the people" is an overwhelming task. Without Jesus' promise to remain present, I don't think it is possible at all. The fact of the matter is that no individual human being can save anyone. If we cannot point to the risen Christ as Savior when we go out to make disciples, then our message will have no power and no meaning. A disciple is literally a "follower," "pupil," "student." If Jesus did not go with us in our ministry, who would we teach folks to follow?

So, to all of those who have skipped over the last verses of Matthew thinking "not me! I could never do that!" I say, breathe easy! Your job is to show others how to follow Christ, by showing them his teachings and teaching his commands. You don't have to be Christ!

The blog hiatus of 2008

2008-05-12T19:05:00.004-04:00

I've been absent from the blogosphere in the last two weeks, but not without good reason! I spent four days in Rochester, New York soaking up Godly Play Training. It was fabulous! Godly Play is perhaps most well known for the stories that are told to children using what appear to be "bare bones" materials that take on enormous meaning. Godly Play is incredibly difficult to explain, but is an amazing experience that I hope to share with many at Trinity.

Then it was off to my "Residency Event." In the Virginia Conference, all "probationary" clergy are required to attend two Residency Events each year, where we take in some continuing education. This time, the topic was Leadership. Though it's a long car trip to Blackstone, VA, the speakers are always wonderful and it's a lot of fun to catch up with friends and colleagues.

Then I returned to Trinity for a day. I read a lot of email. Returned a lot of phone calls and made some last preparations for Sunday before I left town one last time for a training event in Richmond.

So, after two weeks of no blogging, I'm back! This week's Scripture is Matthew 28:16-20, a very famous scripture, used at practically every commissioning ceremony that I've ever attended. I think you'll enjoy this Scripture, so be sure to check back when it's posted!

John 14:15-21 for Sunday, April 27, 2008

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Translation:

(15)If you love me you will keep my commandments. (16)And I will ask the Father and he will give to you another Paraclete, so that it may be with you into eternity, (17)the Spirit of truth, whom the world is not able to receive because it does not see him* nor does it know him*. You know him*, because he* abides in your presence and will be in you. (18)I will not leave you as orphans, I am coming to you. (19)Yet in a little while the world will no longer see me, but you will see me; because I live you also will live. (20)In that day you will know that I am in my Father and you in me and I in you. (21)Those who have the commandments and keep them, they are the ones who love me. And the ones who love me will be loved by my Father and I will love them and I will reveal myself to them.

*Though I am not sure it is theologically accurate to call the Paraclete a "he," the Greek uses a neuter pronoun, and there doesn't seem to be a good English alternative. I suppose I could call the Paraclete "it," but that gets redundant to a point. I apologize for the political incorrectness, and I'm open to other translation possibilities--so leave a comment!

I think this Scripture addresses every human being's most primal fear: separation. At some level, we have all been afraid of being separated from those we love. There's the fear of physical separation, like getting lost in the grocery store as a child or fearing that someone may abduct you. Then there's everyone's fear that their parent, grandparent, spouse or best friend might die and leave them alone in the world. Certainly this thought must have crossed the disciples' minds a time or two as Jesus' teachings continued to cause outrage.

But Jesus says that there is no need to be afraid of being alone. Jesus will never let that happen. Verse 18 is probably my favorite. The Greek literally reads "I will not allow you [to be] orphans." It might not be that Jesus is physically very near, but another Paraclete is coming!

Being alone is one thing. It seems unlikely that any of us should be absolutely alone, without any human contact, for very long. But being loved by those that share your company--that is something totally different. But Jesus even promises that love will continue. In verse 21 he says that those who follow the commandments (which are not restrictive rules, but life giving--another blog altogether!) will be loved. Not just loved by Jesus, but by the Father as well.

The only thing worse than feeling alone is feeling alone and unloved because when you feel alone and unloved you're pretty sure you don't matter to anyone else. The wonderful gift Jesus gave his followers was assurance that this would never happen. Even when Jesus died, the disciples were not alone or unloved. Even today, the many disciples of Jesus are not alone or unloved. To my way of thinking, that alone is a tremendous gift of life!

John 14:1-14 for Sunday, April 20, 2008

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Translation:

(1)Do not let your heart be troubled. Believe in God and also believe in me. (2)In my father's house there are many rooms, and if it were not so, I would have told you; for I go to prepare a place for you. (3)And if I go and I prepare a place for you, I will come again and I will take you to myself, so that where I am you maybe also. (4)And you know the way where I am going. (5)Thomas said to him, "Lord, we do not know where you are going. How are we able to know the way?" (6)Jesus said to him, "I am the way and the truth and the life. No one comes to the father if not through me. (7)If you know me, you will know my father. And from now on, you know him and have seen him." (8)And Philip said to him, "Lord, show us the father and it will satisfy us." (9) Jesus said to him, "All this time with you and you have not known me, Philip? The one who has seen me has seen the father. How can you say 'Show us the father'? (10)Do you not believe that I am in the father and the father is in me? The words which I said to you I do not speak myself, but the father who dwells in me does his works. (11)Believe me, that I am in the father and the father in me. But if not, on account of these works, believe. (12)Truly, truly I say to you, the one who believes in me, the work which I do also he will do and he will do greater [works] than these, because I am going to the father. (13)And whatever you may ask in my name I will do, in order that the father may be glorified in the Son. (14)If you ask anything in my name, I will do [it].

Jesus never speaks simply, does he?

I think if there is one word that we can choose as the most important word in this section of scripture, it might be "believe." By my count, this word crops up five times in these fourteen short verses. That's quite a lot.

Jesus is speaking in some very ethereal terms here about "going to the father" and "I am in the father and the father is in me" and the "father's house." It is pretty clear that Thomas and Philip do not know what Jesus means by all this, and I think it is safe to say that 2,000 years later, we are in no better position to definitively say what Jesus means. Some have said that the "father's house" is heaven, which would be a typical Jewish interpretation of this kind of language. But, in the Gospel of John many times Jesus uses metaphors of location to describe relationships. Perhaps the "father's house" and "preparing a room" are all metaphors for close, intimate relationship with God. Similarly, it is difficult for us to imagine that Jesus could be "in the father" or that the father could be in Jesus. It just seems physically impossible. This is probably also a metaphor for the close relationship between Jesus and God.

Jesus tells Thomas "I am the way and the truth and the life." This, coupled with last week's scripture about Jesus as the gate seems to mean that Jesus is the access to and embodiment of life with God.

None of these words and metaphors are probably any clearer now than they were before you came to this blog. But, I think Jesus knew that this was difficult to understand even as he spoke these words. He simply kept telling the disciples "believe." Somehow, I think that nothing Jesus could say would make any of this any clearer. We do not have language or appropriate earthly conventions to conceive of exactly what Jesus meant. Our task is to simply believe. Grammatically speaking, Jesus commands (use of the imperative) belief. Jesus does not use the imperative in other senses (except in the first verse, "do not let your heart be troubled"). The rest will come with spiritual maturity. For now, just believe.

This is true for so much of our lives. When we are faced with enormous life decisions, or the uncertainty of the future the only thing we can really do is rely on God and believe. This week at Trinity, we will all be participating in a survey administered by your Visioning Team. The Visioning Team has been meeting regularly to talk and pray together about where God may be leading Trinity as a faith community. This survey is one way the Visioning Team wants to engage the congregation at large in this process. We also want you to be engaged by your prayers, presence, gifts and talents.

Even as we try to discern God's vision for Trinity together, it is hard for us to see too far into the future. Thankfully we are not asked to do much more than believe. As we walk this road together, may our faith always guide us.

John 10:1-10 for Sunday, April 13, 2008

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Translation:

(1)Truly, truly I say to you, the one who does not come through the gate into the sheepfold, but comes up another way is a thief and a robber. (2)But the one who comes through the gate is a shepherd of the sheep. (3)The gatekeeper opens the gate and the sheep hear his voice and he calls his own sheep by name and leads them out. (4)When he has brought out all his own, he goes in front of them and the sheep follow him because they have known his voice. (5)But they will never ever follow a stranger, but they will run away from him because they have not known the voice of a stranger." (6)Jesus said this figure of speech to them, but they did not understand what he was saying to them. (7)Therefore, Jesus said again, "Truly, truly I say to you that I am the gate for the sheep. (8)Everyone who came before me is a thief and a robber, but the sheep did not listen to them. (9)I am the gate, whoever enters through me will be saved and will come in and go out and will find pasture. (10)The thief comes only in order to steal and kill and destroy. I came in order that they may have life and have it abundantly.

This is a complicated story. It is no wonder that no one understood Jesus the first time he told it. It is hard to understand on one telling and I encourage you to read it several times, in many different translations so that you can try to understand it too.

I think what is at the center of this story is a warning about who (and what) we choose to follow. Jesus gives us this imagery of sheep and a shepherd. The shepherd herds the sheep and keeps them safe. At night, a shepherd puts the sheep in a sheepfold so that they cannot wander off in the dark of night where many dangerous scenarios lurk. We may want to jump at thinking of Jesus as the shepherd, or the one who cares for us (the sheep), ensuring our safety. However, Jesus says explicitly "I am the gate."

Jesus is both the gate for the sheep and the gate for the shepherd. Those sheep that enter through the gate (Jesus) will be protected by the sheepfold, or the enclosure that ensures they will not wander out of the shepherd's care. The shepherd must also enter through the gate (Jesus). Many commentators think that the shepherd is imagery for the leaders of the religious community who were followers of Jesus, rather than the Pharisees who seem to climb into the sheepfold from other directions by thwarting Jesus' message at every turn. A shepherd or a true Christian leader will come through the gate (Jesus). A false leader will find another way into the sheepfold (Christian community) and will exist only to do harm.

I think this serves as a warning to us about who to follow and how to determine authentic Christian leadership. Jesus lived in a time filled with false prophets and teachers who claimed "true" knowledge. We also live in a time of false prophets. Those who claim to offer us safety and protection but do not enter through the gate (Jesus) are false prophets.

In a culture where information can be disseminated in a matter of minutes, there are false prophets everywhere. We are offered protection by financial advisors who promise to keep our money safe. We are offered protection by our government who claims to have our best interests at heart. We are offered protection by our doctors who want to keep us healthy. We are offered protection by the FDA who promises to keep our food safe for consumption. In some sense, all of these forms of protection are good, and very necessary. But, Jesus warns that if we choose to put all of our trust in these forms of protection, we will be disappointed and even harmed. Only those who enter through Jesus can point us toward abundant life.

This is an important message for me to hear because it reminds me that many of the things I rely on every day are not ultimately going to give me abundant life. Yes, antibiotics from my doctor may save me from a life-threatening infection, and wearing my seatbelt will save me from a fatal collision but if these are the things that I put all my trust in, I will never have abundant life. I will simply be living from one contained fear to another. It doesn't mean I should cease to do things that make good common sense (like wearing a seat belt or consulting a doctor), but it does mean that these things cannot give abundant life.

This scripture gives me pause to think about the people and things that I trust. Where have you put your trust? Who is your shepherd? What gates have you entered?

The Road to Emmaus for Sunday, April 6, 2008

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Translation:

(13)And in the same day, two of them were going into a village about 7 miles from Jerusalem named Emmaus. (14)They were talking to one another about all that had happened. (15)As they were talking and discussing, Jesus himself came near, walking with them, (16)but their eyes were restrained and did not know him. (17)And he said to them "What are these words which you exchange with one another while walking?" And they stopped, saddened. (18)And one named Kleopas answered and said to him, "Are you only a stranger in Jerusalem and do not know the things that happened in these days?" (19)And he said to them, "What things?" And they said, "The things about Jesus of Nazareth, who was a powerful prophet in work and word before God and all the people, (20)that our chief priests and rulers handed him over into the judgement of death and they crucified him. (21)We hoped that he was the one to redeem Israel, but besides all this, it is indeed the third day since this happened. (22)Some women from among us astounded us: they were at the tomb early in the morning, (23)and not finding his body, they came and said they had seen a vision of angels who said he is alive. (24)And some from among us went to the tomb and found it just as the women said, but they did not see him." (25)And he said to them, "O foolish and slow of heart to believe all the prophets said! (26)Was it not necessary for the Christ to suffer this to come into his glory?" (27)Beginning with Moses and from all the prophets he interpreted to them in all the scriptures about himself. (28)And they approached the village to which they were going and he pretended to proceed. (29)And they urged him, saying "Remain with us, for it is toward evening and the day is now drawing to a close. And he came to remain with them (30)and it was when he was reclining with them he took the bread, he blessed it and broke it and gave it to them, (31)And their eyes were opened and they came to know him and he was invisible from them. (32)And they said to one another "Were not our hearts burning as he spoke to us on the road, as he opened the scriptures to us?" (33)And rising that same hour they returned to Jerusalem and found the eleven gathered those with them. (34)They were saying, "The Lord has risen indeed and he was seen by Simon!" (35)And they related what happened on the road, and how he was made known to them in the breaking of bread.

This is one of the neatest stories in our Christian tradition. I say this a lot on this blog, but its really true this time. There is more to say about this scripture than any of you probably care to read in one blog post, so I'll narrow this down to the one thing that made me very excited as I translated this.

In verse 30, there is an interesting verb. Without getting into the nitty gritty of Greek grammar, the verb "to give" in verse 30 has some interesting translational possibilities because it is an imperfect verb (if you can't stand not knowing what an imperfect verb is, come to my office and we'll pour over Greek grammars together). We could simply say that "he gave it [the bread] to them." Or we could say "he kept on giving it [the bread] to them." Or "He began to give it [the bread] to them." Or "he was continually giving it [the bread] to them." I could keep going, but I think this last one is my favorite because it is packed with so much to think on. "He was continually giving it [the bread] to them."

Now, all the commentaries say that we should not be quick to say that Jesus was celebrating the Eucharist with the disciples. This is probably true. The text simply says they were sharing a meal, not that the were sharing any kind of sacred meal. However, surely Luke knew when he wrote this that his readers would immediately think of two other instances when Jesus also took bread, said a blessing, broke the bread and gave it: the feeding of the 5,000 and the last supper with the disciples. Even if they weren't celebrating the Eucharist, they were still eating together and we know that historically sharing a meal with anyone is a sacred affair. Take Abraham entertaining the three strangers, for example (Gen. 18).

In any case, this one verb is important to me because it is in the act of giving the bread to the disciples that they recognize him. That this one verb can mean so many things somehow adds to the mystery. We don't know exactly how the action took place. My favorite translation ("he was continually giving it [the bread] to them") is probably not the best one, but it says to me that the hospitality offered when Jesus gives the bread was always there. It was there when he taught among them. It was there when he ate with them. It was there on the cross and at the empty tomb and now it's here even though they don't recognize it.

What excites me the most about verse 30 is that it makes me believe all the more that John Wesley was right when he called the Lord's Supper (or the Eucharist or Holy Communion--or all those other names Scott mentioned on Sunday) a means of grace. As I've said before, a means of grace is just one way that we're assured we will meet God. There are other means of grace. Some people know that they meet God through art, or in music, or through nature. But no matter what, we are guaranteed to meet God through certain actions and one of them is the Lord's Supper. Whether or not the disciples celebrated this holy meal on the road to Emmaus is not important. It was through the breaking of bread and the receiving of the bread that they came to know Jesus was among them.

I think we all have the same opportunity to meet Jesus through the Lord's Supper. The giving of the bread and the cup is just as mysterious now as it is in Luke's telling. We do not know exactly how the bread is given, but we know that it is ours to receive. We do not know exactly how our eyes are opened to see God, but we know that it is possible. I hope you will look for the mystery in this meal as we celebrate it again in worship this week.

Acts 2:42-47 for Sunday, March 30, 2008

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Translation:
(42)And they were devoting themselves to the teaching of the apostles and to the fellowship, to the breaking of bread and to the prayers. (43)And everybody continually was awestruck, there were continually many wonders and signs through the apostles. (44)And all the believers were together and they possessed all things in common. (45)And the possessions and the property they sold and they distributed it all according to anyone who needed. (46)Every day they devoted themselves together in the temple, breaking bread at home, they shared food in extreme joy and humility of heart (47)praising God and having goodwill to all the people. And every day the Lord increased the number of those being saved among them.

In the early church, it seems that believers spent a lot of time together. They shared their possessions together, the praised God together, they ate together, they learned together. These days, we have a hard enough time doing these few things with our own families, let alone our faith communities!

Even so, these are important parts of building any community. We cannot be sure if the "breaking of bread" refers specifically to the Lord's Supper or Holy Communion as we know it. But we know that it refers to a meal. Just this week, I attended a meeting with people from many different faith communities. There were some folks from a Jewish Congregation, a couple Presbyterians, some Unitarian Universalists, and others. Though our work was not centered around eating together, we still shared a snack of cookies together. As we did so, we recognized that meetings in all of our faith traditions somehow feel more relaxed and more productive when we eat together.

Sharing meals together is an important way to build community. Somehow it seems that no matter what our differences, we all share one thing in common: the need for physical nourishment in order to accomplish anything.

When we share in Holy Communion together, I sometimes wonder at how it also serves as a unifying bond. Just as food solves the problem of physical nourishment, so Holy Communion seems to help with the problem of spiritual nourishment. Similarly, it seems that no matter what we believe about the holy meal we share, or how we understand theology, we all have a spiritual need to be nearer to this holy mystery.

During the 50 days of Easter, we will be receiving Communion each week here at Trinity. For centuries Christian communities have participated in this meal, even from the earliest communities in Acts and at the time of the Apostle Paul. As we participate in this sacred meal, I hope that we will remember that we participate as a believing community--not just of Christians at Trinity but with Christians of every time, place, age and denomination.

Matt 28:1-10 for Easter Sunday, 2008

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Translation:
(1)Now after the Sabbath, on the dawning of the first day, Mary of Magdala and the other Mary went to see the tomb. (2)And suddenly there was a great earthquake for an angel of the Lord was descending from heaven and he rolled away the stone and sat upon it. (3)And his appearance was as lightening and his clothing white as snow. (4)And the guards were shaking for fear of him and they were like dead. (5)And the angel spoke to the women and said, "Do not be afraid, for I know that you are seeking Jesus, the one who has been crucified. (6)He is not here, for he was raised just as he said. Come, see the place where he was laid. (7)Go quickly and tell his disciples that he was raised from the dead. He goes ahead of you into Galilee, there you will see him. This is what I spoke to you." (8)And going quickly from the tomb with fear and great joy, they ran to tell his disciples. (9)And suddenly Jesus met them saying, "Greetings." Coming to him, they took hold of his feet and worshiped him. (10)Then Jesus said to them, "Do not be afraid. Go tell my brothers that they should go into Galilee. They will see me there."

For every woman reading the Gospels, this has got to be a defining moment. There aren't many women that figure prominently in the Bible, but here are two women who get center stage. Not only are they the first to learn the amazing news--not even death can keep Jesus away!--but they are also the first to meet the resurrected Christ!

Here is what I find remarkable: all of the earthly power authorities in this story no longer have power. The men in this story are noticeably absent, especially for a culture where men hold all the powerful positions. There are guards at the tomb, but when an angel from heaven descends they are as good as dead. Even though they went to great lengths to make sure that their "Jesus problem" was gone, the Romans cannot stop God's plan for salvation. The disciples are no where to be found.

It just seems to me that the earthly structures of power don't have a hold anymore. Why else would the two Mary's feel empowered to go see the tomb by themselves? It doesn't matter any more if the men in their life approve. Then, when they learn that Jesus is not dead, that he is in fact alive and that they will seen him very soon, it is all confirmed! There is nothing more to fear. Not even death has a hold on them anymore.

Every Easter I am reminded that we live in a different world because of Jesus. It doesn't always seem that different. In fact, most of the time it can seem pretty miserable. But, because of Jesus we know that death no longer has a hold on us. We no longer need to live in fear of death. Imagine what that frees us to do! We can live boldly in God. We can do things, like stand up for justice without fearing our lives. I believe this firm belief in the resurrection empowered the Apostle Paul to challenge authority. It allowed Martin Luther to question the Roman Catholic Church. It gave John Wesley the courage to enter prisons and form discipleship groups with drunks. It gave people like Martin Luther King Jr. the ability to dream.

Each year Easter rolls around, I remember that Jesus lived boldly in God and that I can too because there is nothing left to fear. Living the Gospel message can be a fearsome thing, but each time I hear the story of the resurrection I am reminded that not even death can keep the Gospel down.

Palm/Passion Sunday at Trinity

2008-03-13T11:54:00.002-04:00

This week at Trinity, there will be lots of Scripture featured in our worship service--too much for me to pick one "central" passage, and too much for me to translate all of it. If you're interested in reading on your own, find Matthew 21:1-11 and Matthew 27:11-54. A friend of mine has already blogged a fantastic historical lesson about Palm Sunday, which would be well worth the read.

In the meantime, I've been thinking a lot about the Palm Sunday narrative--you know how Jesus rode into Jerusalem on a donkey. I was telling this story to a group of children this week. We weren't reading from the Bible, but were retelling the story to each other. One of the children wanted to be sure that everyone knew that Jesus borrowed the donkey--it wasn't his. This detail seemed important to him.

Maybe it is an important detail. If Jesus borrowed the colt or donkey, it means that Jesus didn't raise the animal, feed it daily, make sure it had water or was safely tied to something sturdy. Someone else did all of these things. Whoever cared for the animal was intimately involved in this story, but is not even mentioned.

At another gathering with some colleagues, we read this story dramatically. It was brought to our attention that this animal probably did not know that on that day he would become famous. The donkey plays an important role! Every commentator mentions it, everyone thinks about it when they hear the story. And that animal probably had no idea that he was born to serve such a central role. We were reminded at this gathering that we're all "just the donkey." We all have some role, some purpose, that we may not even realize is important, but God needs us.

I'm constantly amazed at how God uses--even needs!--ordinary people to carry out such an extraordinary story of salvation. There's the person who cared for the donkey, all those people with palms, the ones who laid their cloaks on the ground, the disciples who fetched the animal. The list goes on. Without any of these major players, the story of salvation just wouldn't be the same. It astounds me how necessary each of us is in this greater meta-narrative.

Anyhow, there is a lot to think about as we approach Holy Week and I hope you will find time to process everything before Easter comes!

2 Corinthians 9:6-12 for Sunday, March 9, 2008

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Translation:
(9) And this is the point: the one who sows sparing also reaps sparingly; the one who sows bountifully also reaps bountifully. (7)Each person must decide in their heart, not reluctantly or out of a sense of duty, for God loves a cheerful giver. (8)And God is able to make every grace abound in you, in order that you always have a sufficiency and you may abound in all good deeds. (9)As it has been written, "He scattered abroad, he gave to the needy, his righteousness remains unto eternity." (10)And the one who provides seed to the sower and bread for food will supply and multiply your seed and the harvest of your righteousness will grow. (11)You will be made rich in all things for your generosity, which produces through us thanksgiving to God, (12)for the service of this ministry is not only providing that which is lacking among the saints, but also overflowing with many thanksgivings to God.

Has anyone ever heard the words "God loves a cheerful giver" and then immediately felt glad to give away your earthly possessions? Somehow this phrase (originally from Proverbs 22:8) has been manipulated so that the person speaking it immediately guilt-trips the person hearing it, influencing that person to be generous. I think this only works because we assume that the logical opposite is "God hates a miser." In any case, at least when I hear the words "God loves a cheerful giver," I brace myself for some kind of moral flogging.

Though the Apostle Paul is known for his incredible rhetoric (don't believe me? Read a commentary on Philemon!), I doubt he intended for his audience to be immediately turned off by these six verses the way many of us are. Paul is asking for the Corinthians to support the Jerusalem Church with their financial resources. But, his plea is much more theological than the way we hear the phrase "God loves a cheerful giver" in our own culture.

I think ultimately the point is that our generosity cannot be motivated by guilt, or a sense of obligation or any kind of reluctance because that is not how God loves us. God does not love us out of a sense of guilt or any kind of obligation. God loves us freely, for who we are, even as sinners. The love God shows us, we should also show others. It is that selfless, unconditional love for others that motivates us to give so freely of our own treasure. That God loves a cheerful giver is not to say that God loves a miser less, but that God loves the miser too and if we are to emulate that love in our relationships with others, we must be as radical as God is.

The following verses can start to sound like works righteousness. It almost sounds like the more you give, the better Christian you are, the nicer you are to everyone, the more grace you get. I'm not sure that things work quite that way. The more you give and the harder you work at being Christ-like, the more open you are to receiving God's grace. Suddenly God's grace abounds--not because it wasn't there before, but because you didn't have the eyes to see it before.

So, this Sunday when you hear these words in worship, I hope your body won't immediately stiffen as you ready yourself for a moral beating. These words don't have to feel like someone is wrestling your wallet out of your pocketbook. Instead, listen carefully for how God may be calling you to be generous.

Matt 25:31-46 for Sunday, March 2, 2008

2008-02-28T13:49:00.002-05:00

Translation:
(31) And when the Son of Man comes in his glory and all the angels with him, then he will sit upon the throne of his glory, (32)and all the peoples will gather before him and he will separate them from one another just as the shepherd separates the sheep from the goats. (33)And he will put the sheep at his right and the goats at his left. (34)Then, the king will say to the ones at his right, "Come, those who are blessed by my father, inherit the Kingdom prepared for you from the foundation of the world. (35)For I was hungry and you gave me something to eat, I was thirsty and you gave me drink, I was a stranger and you welcomed me, (36)naked and you clothed me, I was sick and you cared for me, I was in prison and you came to me." (37)Then the righteous will answer him, saying "Lord, when did we see you hungry and we nourished you or thirsty and we gave you drink? (38)And when did we see you, a stranger and welcomed you or naked and we clothed you? (39)And when did we see you sick or in prison and we came to you?" (40)And answering, the King will say to them, "Truly I say to you, whatever you did for one of the least of these my brothers, you did for me. (41)Then he will say to those on his left, "Depart from me. You have been cursed into the eternal fire which has been prepared for the devil and his angels. (42)For I was hungry and you gave me nothing to eat, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not care for me." (44)Then they will answer and say "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and we did not serve you?" (45)Then he will answer them saying, "Truly I tell you, whatever you did not do for one of the least of these, you did not do for me." (46)And they will depart into eternal punishment, but the righteous into eternal life.

I'll never forget the time I told this story to some kids at Trinity. The question I asked them was if Jesus isn't physically sitting with us, how can doing any of these things be like doing it for Jesus? One of the children responded and was almost annoyed that my question was too simple. He said "Well, since God made us there is a little piece of God inside all of us and if we help other people, you're kind of helping God too."

Our Sacred Space group watched a video that talked a little bit about this. God breathed the breath of life into each one of us. God was intimately involved in everyone's beginning. God knows each breath we take.

Its true that if we see other people as made in the image of God, it's harder to do anything to harm them. It's harder to hurt their feelings. It's harder to deny them basic rights and privileges. It's harder not to feed them and it's harder to ignore their cries. This was a very basic principle in the Nazi concentration camps such as Auschwitz. The Nazis denied inmates basic human needs such as proper nourishment, baths or even properly fitting clothes. The fact of the matter is that if someone looks less than human it is easier to treat them that way.

When we honor every life as one that was sacredly made, then we honor each person as if they were Jesus. I think Jesus was telling us to take care of each other, but I think Jesus was also telling us that ordinary people are no less worthy of our greatest care and attention than the Son of Man, the Messiah, is.

Acts 2:42-47 for Sunday, February 24, 2008

2008-02-22T09:54:00.002-05:00

Translation:
(42)And they were devoting themselves to the teaching of the apostles and to the fellowship, to the breaking of bread and to the prayers. (43)And everybody continually was awestruck, there were continually many wonders and signs through the apostles. (44)And all the believers were together and they possessed all things in common. (45)And the possessions and the property they sold and they distributed it all according to anyone who needed. (46)Every day they devoted themselves together in the temple, breaking bread at home, they shared food in extreme joy and humility of heart (47)praising God and having goodwill to all the people. And every day the Lord increased the number of those being saved among them.

We are fortunate that Luke (who most scholars believe wrote the Gospel of Luke and Acts, sometimes called Luke-Acts) gives us descriptions of what the first communities of Jesus-followers were like. I don't think we can call them Christians as such, because I doubt they would have called themselves that. They are a distinct group of believers, though.

What is remarkable to me is how we can see just how these believers are creating their own culture. For as much heat as "culture" takes these days, it can be a good and necessary thing. Without a culture, this group of believers would be hard to distinguish from their Jewish counterparts, or maybe even from their pagan counterparts. Several things were very important to them: devoting themselves to the apostle's teachings, eating together, having fellowship together and praying. They even share their possessions together, fulfilling each other's material needs.

From the very beginning, followers of Jesus have found it necessary to gather together, eat together and share teachings together. Though some Christian mystics managed a solitary lifestyle, this is clearly not the historic norm. It's incredibly difficult to be a Christian in isolation. I think Luke demonstrates this as he describes how the earliest believers forged a community.

I also notice that this community of believers did a lot of things together, but worship is only one (v.46), in the list of many others. The way Luke describes it, most of the community's time was spent in fellowship, receiving teachings, and breaking bread together. If we were to model this in our own communities, we would spend maybe twice as much time in fellowship and study together than we would worship.

This is a difficult model to hold up today, as our hours are quickly filled with so many things. Sometimes it is a challenge just to get to worship weekly; it would be difficult to find another two hours for group study and fellowship. I think the challenge is for each of us to find ways to be in Christian community so that we can grow in our faith.

Psalm 84 for Sunday, February 17, 2008

2008-02-14T17:48:00.003-05:00

Translation:
(1) To the director: Upon the Gittith, for the sons of Korah, a Song
(2)How lovely are your tabernacles, O Lord of Hosts
(3)My being longs and even faints for the courts of the Lord
My mind and body shouts with joy to the Living [One]
(4)Even a bird finds a house, and a swallow a nest for itself,
where she puts her chicks; on your altars
Lord of hosts, my king and my God.
(5)Blessed is the one who lives in your house, forever praising you. (Selah)
(6)Blessed is the man whose strength is in you, whose heart are the highways.
(7)Those passing through the valley of Baca will make it a spring.
Even the rain wraps it in blessings.
(8)They go from strength to strength, it will be seen before God in Zion.
(9)Lord God of Hosts: Hear my prayer! Listen, O God of Jacob (Selah)
(10)Look at our shield, O God look on the face of your anointed.
(11)For better is a day in your courts than a thousand I have chosen
It is better to be a guard in the house of God than to dwell in the tents of wickedness.
(12)For the Lord God is a sun and shield, He gives grace and glory.
The Lord will not withhold good things to those who walk with integrity.
(13)O Lord of Hosts, blessed is the one who trusts in you.

This Psalm has been chose as the scripture for our Sunday sermon on "Passionate Worship." Some scholars think that this Psalm was recited or maybe sung by pilgrims as they mad their way toward Jerusalem for one of the three major pilgrimage feasts. You can imagine a pilgrim saying these words with anticipation of reaching the Temple to worship.

I like what this Psalm suggests about worship. To me, it suggests that worship is something powerful. The Psalmist is drawn to God in an almost magnetic way. Take a look at verses 1-3. The Hebrew words here don't leave any part of the Psalmists physical being out. The heart, the mind and the corporal body are all included. The whole being, the Psalmist's whole self is yearning for God, to sing praises to God and to just stand in God's courts.

Then, verses 4-8 seem to indicate a transformation in the worshiper. Particularly verse 7 and the valley of Baca. Though we do not know exactly where the valley of Baca would have been, the Hebrew word Baca is very close to the word for "tears." Some translations actually say "the valley of Tears." Imagine the transformation here--the valley of sadness is transformed to become a spring where the rain blesses the earth. What a powerful transformation we're talking about here!

There is some kind of petition in verses 9-10 where the Psalmist is asking God to do something. The Hebrew imperative verb form is used here, probably to indicate a sense of urgency that God should listen and hear the pleas of those who pray to him. And finally, the Psalm ends in the way it began--with the Psalmist's own experience of what it feels like to be in the presence of God.

I think this Psalm has a great stage before our own contemporary ears. Sometimes we take worship for granted. It happens every single Sunday, with much the same ordo or pattern. You might even call it predictable. But, this Psalm reminds us that our worship is more than just a pattern, more than just a weekly routine. Our worship is powerful because it happens in the presence of God. It is powerful because it is one way that we can communicate with God and a time and a place where we can have fellowship with God.

Matt 18:1-5 for Sunday, February 10, 2008

2008-02-08T10:16:00.000-05:00

Translation:
(1)In that time, the disciples approached Jesus saying, "Who, then, is greatest in the kingdom of heaven?" (2)And summoning a child, he put him in the middle of them. (3)And he said, "Truly I say to you, if you do not change inwardly and become as the child, you may not enter the kingdom of heaven. (4)Therefore, whoever humbles himself as this child is the greatest in the kingdom of heaven. (5)And who ever welcomes such a child in my name welcomes me."

We get all kinds of warm and fuzzy feelings when we read this scripture. When we read it, we start thinking of all the ways we could work in children's ministry. Unfortunately, I don't think this is what Jesus had in mind.

In Jesus' time, children were seen as inferior members of the human race. It makes perfect sense, if you also know that many children did not live to see their second birthdays. A child was not useful to society until he or she was old enough to contribute in meaningful ways. Until then, children were a huge liability. Very rarely would anyone consider that a rabbi would use a child in an illustration about how to become a member in the kingdom of heaven. Children did not have the kind of social status that would be noticed by a rabbi.

All the same, Jesus uses this child as an illustration to say that if you want to be in the kingdom of heaven, you must be as humble as is possible. Clearly, this is not like earthly kingdoms. In a an earthly kingdom you climb the ladder of success until you reach a very important position of power. In the kingdom of heaven, you humble yourself until you are seen as a nothing, a worthless nobody to others. Only when you are as humble as you can possibly be can you truly identify with the poor, weak, and the sick. How else could any of these persons be welcomed in Christ's name?

So, I don't think the message here is that we all need to become involved in our church's children's ministry. As it turns out, Jesus is not reminding us that children are our future. Jesus is reminding us that children are our present, for with us in this very moment are members of our society who are forgotten, lonely, and deemed worthless. If any of us wish to enter the kingdom of heaven, we must change ourselves inwardly and become as humble so that we can identify with those who have been forgotten and welcome them into the body of Christ.

Matt 17:1-9 for Sunday, February 3, 2008

2008-02-01T12:25:00.000-05:00

Translation:
(1)And after six days, Jesus took Peter and James and John, his brother, and he broght them up to a high mountain by themselves. (2)And he was transformed before them and his face shone as the sun and his garment was brilliant as the light. (3)Suddenly, Moses and Elijah appeared to them, speaking with him. (4)Peter responded to Jesus saying, "Lord, it is good for us to be here. If you desire, I will make here three tents, one for you and one for Moses and one for Elijah." (5)While he was still talking, suddenly a cloud full of light overshadowed them and suddenly a voice from the cloud said, "This is my son, the beloved, in whom I am pleased. Listen to him." (6)And when the disciples heard this, they fell upon their faces and they were very afraid. (7)Jesus came and touching them he said, "Get up and do not be afraid." (8)And lifting up their eyes, they saw no one except Jesus himself, alone. (9)And going down from the mountain, Jesus commanded them , saying "You may tell no one about the vision until the son of man has been raised from the dead."

This scripture, commonly called "The Transfiguration" is filled with references to Judaism. It all makes sense, if you consider that Matthew was probably writing to an audience of Jews who became Christians probably around 80 or 90 CE. This caused a schism in Judaism, where some Jews felt that Jesus was the Messiah and some did not. Since Matthew was writing to a group of Jews who did believe in Christ, it makes sense that he would want to portray Jesus as continuous with their Jewish roots.

Let's review some of the things Jewish readers would surely notice. Ascending the mountain is a reminder of Moses, who ascended Mt. Horeb to receive the Ten Commandments from God. Moreover, when Jesus and the disciples reach the top of the mountain, Jesus is transformed so that his face shines and even his clothes shine with bright light. Moses had a similar experience when as he came down from his mountain-top visit with God. And then Jesus appears to be conversing with Moses and Elijah, both major figures in Jewish history, responsible for carrying the promises of God forward. Both Moses and Elijah were considered to be transcendent figures, or persons who did not actually die but were taken directly to heaven by God.

After witnessing this, Peter suggests that they stay on the mountain with Moses and Elijah. He is excited and filled to the brim with the Holy Spirit. Who would want to leave? And, in his typically Jewish way, he suggests building tents, or tabernacles, as Jews do during the Festival of Booths. Some first century Jewish traditions associated the future reign of the kingdom of God with the Festival of Booths.

But just then a cloud of light comes over them! What an oxymoron! Imagine a cloud of light that is so bright that everything else seems dark. In my imagination, that is what I think they experienced. God also appeared in a cloud to Moses. The voice from the cloud speaks the same words as were heard at Jesus' baptism (Matt. 3). This whole experience was enough to bring the disciples to their knees, bowing down in fear. When they rise again, everything is back to normal. Just as it was before.

The story of the Transfiguration is very exciting to me. It is proof positive that Jesus was more than a healer or miracle worker. It proves that Jesus is part of a larger history and a bigger story. It reminds me that God's story goes back many hundreds of years and that God's work in Jesus is part of this larger work. It impresses me all the more that God would send his only son to be our savior, because I am reminded that God has an intimate knowledge of his people, a long history with these people. God knows well the shortcomings of human creatures. God knows first hand how things can go very wrong. And still, God was willing to send his only son to die on a cross so that our sins could be forgiven. Astounding!

Matthew 4:18-22 for Sunday, January 27, 2008

2008-01-25T11:57:00.000-05:00

Translation:
(18) And walking along side the Sea of Galilee, he saw two brothers, Simon (named Peter) and Andrew, his brother, throwing a casting net into the sea, for they were fishermen. (19)And he said to them, "Come behind me and I will make you fishermen of people." (20)And immediately, leaving behind the fishing net, they followed him. (21)And going forward from there he saw two other brothers, James the son of Zebadee and John, his brother, in the boat with Zebadee, their father, mending their nets, and he called them. (22)And immediately, leaving behind the boat and their father they followed him.

Jesus is one very unusual rabbi. Rabbis in his day typically waited for students to find them. The more well known the rabbi was, the more students he would acquire and the more selective he could be. Not Jesus. No, Jesus went out looking for his followers. While other rabbis were waiting for applicants, Jesus was out actively searching for his.

And that's not all that's unusual about Jesus. When he finds some interesting candidates he approaches them with this statement "Come behind me and I will make you fishermen of people." Literally the Greek means "Come be my pupils" because the word meaning "behind" not only means to follow, but to follow closely as a pupil follows a teacher. And to be fishermen of people? Strange statement, huh? Well, maybe not if you lived in the first century. Religious metaphors, both in Jewish and Pagan religions, using fishing, fishermen, etc. were common ways of talking about a diety's call to a new life. Turns out, Jesus was speaking just exactly the language that these fishermen would understand. Which evidently is true since they get up immediately and follow Jesus. No questions asked. No further explanation needed. Whatever Jesus said to them was recognized immediately as truth and they were convicted enough to simply go.

But they didn't just follow after Jesus like lost puppy dogs. The Greek says they followed as a willing, committed disciple would follow. They followed Jesus at a personal cost and personal risk. It is not just that they wandered around with him, but that they made a conscious decision to change their lifestyle.

I think if we (the church) have ever wondered how to do evangelism, Jesus lays out a pretty clear plan right here.

Jesus is walking. Jesus is the active character here. He does things like walking, talking. He gets out there. He meets people. Grammatically, these are not passive verbs. They are active participles--indicating that Jesus is up and moving! Moreover, he's not just sitting around waiting for applicants. He's out there looking for them!
Jesus meets fishermen. Where does Jesus go? Where the people are! He's not out there setting up booths and handing out brochures, but going straight to where people work--in boats in this case.
Jesus speaks their language. Jesus says what he means in a way the fishermen can understand. None of this cryptic church speak, but he uses a metaphor he knows they will really understand. And he says it in a very convincing way, a way that really gets the Truth across. He convicts those fishermen!

The time has passed in our churches when we can just sit in our cozy offices and wait for the applicants to come to us (and I preach to myself here too). We have to get out there, hit the streets and get active looking for people. And I don't mean that we just start taking ourselves to those big evangelism fairs. I don't mean that we need better business cards or flashier brochures. I mean that we need to get out there and find the fishermen! Go to where the people are--in their workplaces, at the playground etc. And that is something anyone can do. You don't need a seminary education, you don't need ordination credentials, and you don't need a lot of experience in "church work." You just need to be someone who does things like going to work, the supermarket, the dog park, the play ground etc.

And finally, Jesus says something the fishermen understand. He doesn't speak doctrine to them. He doesn't even quote scripture. None of that would be relevant to the fishermen. Instead, he uses a metaphor he knows that they will understand because their culture understands it. Pagan or Jewish (we don't know what the fishermen's persuasion is), Jesus is pretty certain they're going to understand what he means. And it's not a confusing message. It's pretty clear. We can't expect people are going to find following Jesus to be an attractive thing if we can't effectively and clearly articulate what we mean by it.

That said, I also think that Jesus called the fishermen to something that he was already doing. He told them that he would make them "fishermen of people." If Jesus wasn't already walking around "fishing for people," then I'm not sure exactly what he was doing. Moreover, Jesus did not have a preconceived notion that he was calling the fishermen to something they already knew how to do. The English and the Greek is abundantly clear "I will make you..." No prior experience necessary. Jesus will teach them what they need to know, something I think he'd already tried for himself.

So, those are my thoughts. Do you have any?

Psalm 40:1-11 for Sunday, January 20, 2008

2008-01-18T11:43:00.000-05:00

Translation:
(1)To the director: a song of David
(2)I waited forever, the Lord stretched out to me, he heard my cry for help
(3)He lifted me from a roaring pit, from a muddy mire.
He stood my feet upon a crag and my step was set.
(4)He put a new song of praise in my mouth for our God
Many saw, and they feared and they trusted in the Lord
(5)Happy are those who put their confidence in the Lord
and do not turn to the proud, and swerve from deception.
(6)You have done much, O Lord my God, your wonderful things
And your thoughts toward us, none can compare to you.
I declare and I proclaim, they are too many to count!
(7)You do not delight in sacrifices or gifts, you gave me opened ears, you do not ask for burnt offering or sin offering
(8)Then I said, "Here I come!"
in the scroll of the book it was written about me
(9) I will delight in doing your will, my God; your laws are in the midst of my inmost parts
(10)I bear tidings of righteousness among the great congregation
behold, my lips will not be shut up, O Lord you know
(11)Your righteousness I have not concealed in my heart
of your faithfulness and your deliverance I have spoken; I have not hidden your steadfast love and your truth from your great congregation
(12)Lord, do not withhold your compassion from me
Your steadfast love and truth always guard me.

First, inquiring minds will want to know if I made a mistake. I advertised verses 1-11 here, but there appear to be 12 verses. Not a mistake, but a versification issue: Hebrew Bibles make the superscription its own verse. The superscription is the part that says "To the director: a song of David." English Bibles roll this statement into the beginning of the Psalm, which makes every English Psalm appear one verse shorter than every Hebrew Psalm. Confusing? Of course! That's what makes it fun!

The Psalms have long been recognized as a unique part of the Bible. Some have elevated them to the status of the "Bible in miniature," which is quite a statement! For millennia, they have been prayed and sung as a indispensible part of thousands of prayer lives. Somehow, the words of the Psalmist can easily become our words. Even as the world around us has changed, somehow these words are still applicable.

The Psalms have long since been put in many different categories as they all seem to serve different purposes. Just take a minute to read Psalm 137 and then read Psalm 150 and you'll know what I'm talking about. Psalm 40:1-11 seem to be a thanksgiving psalm. The Psalmist is thanking God for remaining faithful through a rough time.

The Psalmist was once in a pit--not just any pit, because there are lots of Hebrew words for pits. But, this is the same word for "pit" that is used in the Joseph story (when Joseph's brothers throw him into the pit, Genesis 37:22). This is the kind of low point that defines the direction in a person's life (as it certainly did for Joseph!). It was a chaotic pit, with roaring water, and sticky mud. And God remained close and even pulled the Psalmist out of this pit and put him on steady ground (in contrast to the mud that threatens to pull him under). As a result, the Psalmist is eager to proclaim God's praise, eager to do God's will. In verse 7, the English is best rendered as "you gave me opened ears," but the Hebrew literally says "you dug ears for me," a very physical acknowledgment that the Psalmist is now ready to do whatever God has ahead of him. He is ready to hear God. Likewise, the Psalmist does not keep his joy to himself, silently praising God, but shares it with the community.

It seems likely that anyone who reads this psalm can instantly relate. Haven't we all experienced at time in our lives when we were stuck in a pit? When the mud seemed so deep and thick and ready to swallow us up that there was no way out except through God? And for those of us that have emerged from these experiences, we sometimes do feel like praising God, sharing our story. For anyone that has been delivered from some calamity, it is hard to keep the story shut up inside. And it is hard for the community not to listen--we all love a story that gives hope.

For me, this psalm reminds me of times that I have been in the pit. It reminds me of the joy felt from emerging from a dark place. It also gives me a chance to remember that we all find ourselves at a different place on this continuum. Some of us are in the pit right now, being sucked under in the mud. Others are out there proclaiming God as their savior. Still others are just now being delivered. Where are you?

Acts 10:34-43 for Sunday, January 13, 2008

2008-01-10T14:28:00.000-05:00

Translation:
(34)And opening his mouth, Peter said "Now I truly understand that God does not show favoritism, (35)but in every nation one who worships him and does what God requires is acceptable to him. (36)The word which he sent to the sons of Israel--preaching peace through Jesus Christ, he is lord of all. (37)You have known the thing that happened throughout all of Judea, from Galilee after the baptism which John proclaimed, (38)how God anointed Jesus from Nazareth with the Holy Spirit and power, how he went doing good and healing all of those oppressed by the devil, that God was with him. (39)And we were all witnesses of what he did in both the region of Judea and Jerusalem, they they also killed him by hanging from a tree. (40)God raised him in the third day and he allowed him to be revealed (41)not to all the people, but to the witnesses, the ones having been chosen in advance by God, we who ate and drank with him after he arose from the dead. (42)And he commanded us to preach to the people and to testify that he is the one who has been appointed by God as judge of the living and the dead. (43)All the prophets testify to him that all who believe in him receive forgiveness of sins through his name.

I sometimes think of the history of our God like an hour glass. You know how an hour glass looks--two wide ends with a slender center. I think sometimes that the history of our God looks like that. Everything that came before; all the people, all the events, Abraham, Isaac, Jacob, Joseph, Moses, Elijah, the great prophets, all of that was an important part of the history that builds up to the advent of Christ, the coming of the Word. It is not just a prelude. No, it's more than that. Its as if each of those people were perfectly placed, chosen for specific reasons that lead to the ultimate salvation story.

And then the history narrows to that slender center when Jesus comes, giving his life for us on the cross so that those who believe can experience forgiveness of sins. That humble act is a definite point in history. Things changed after that. We entered a new era where death could not have a say. Death cannot hold any of us captive any longer.

And that message, the saving truth, then must be preached to all who will hear it. It is not a message only for Jews. Not a message only for Gentiles. Not a message only for men. Not a message only for adults. It is a message for everyone. The history of God's work in the world becomes wide again, like the reverse side of the hour glass. And wider and wider it gets as each of us become part of what God has for the future.

I think Peter's point in these verses was that God shows no partiality in who should hear the Gospel message. The Gospel is for all people. In fact, it is the responsibility of every person who believes in Jesus Christ to tell about God's work in Jesus Christ. The widening of the Gospel message so that it reaches all people relies on us, every believer.

Matt 2:1-12 for Sunday, January 6, 2008

2008-01-04T09:45:00.000-05:00

Translation
(1)And Jesus was in Bethlehem of Judah in the days of Herod the King. There were magi from the east. They came into Jerusalem (2) saying "Where is the one who has been born king of Jews? For we noticed his star in the east and we came to worship him." (3)And hearing this King Herod was terrified and all Jerusalem with him; (4)and gathering all the chief priests and scribes of the people, he asked of them where the Christ was to be born. (5)They said to him "In Bethlehem of Judah, for thus it has been written by the prophet (6) "And you Bethlehem, land of Judah, are by no means least in the rulers of Judah, for from you a ruler will come who will shepherd my people Israel." (7)Then Herod secretly called the magi. He found out from them the time the star appeared, (8)and sent them into Bethlehem saying "Go. Search carefully for the child and when you have found [him] report to me in order that I may go and worship him. (9)After they heard the king, they traveled and there was the star, which they saw in the east, it went ahead of them, until coming to a stop over the place the infant was. (10)And seeing the star they rejoiced with much great joy. (11)And they went into the house, they saw the infant with Mary, his mother, and they fell to worship him and opening their treasure box they offered him gifts, gold and frankincense and myrrh. (12)And warned during a dream not to turn back to Herod, through another road they returned into their country.

This story is the stuff of movies. Inside plots and power struggles. It has all the makings of a Hollywood movie!

The magi and Herod seem to be the two major characters here and both are after the same thing: Where is the Christ child? The magi ask this question in verse two and Herod asks nearly the same question (he uses the same question word in Greek) in verse 4. Both want to know where to find the Christ child, but not with the same motive.

Herod is terrified to hear that the Christ has been born. In fact, all of Jerusalem is afraid. Naturally, Herod would be afraid of any other ruler coming to power as it would threaten Roman authority. That the Jews believed that the ancestor of David, the great general and king, was born meant that an uprising couldn't be far behind.

The magi understand something very different. They see a mysterious star and follow it until they find the Christ. They are not afraid, but understand that this child is something special, something holy. They carry gifts and endeavor to worship the child. Both Herod and the magi recognize that this child represents power, but they are at odds about what kind of power the child represents. The irony, of course, is that Herod seems infinitely more powerful than a tiny baby, and yet this infant is able to instill fear in the powerful ruler.

There is power in the Gospels, though it is never the power we expect. Jesus tells us to do things like sell our possessions, give to the poor, turn the other cheek. These are not the kinds of things that earn us respect or power in our culture, but there is power in them. If we trust enough in God, we are given power we never imagined. It isn't the kind of power we lord over others, but a power strong enough to change the world.

And perhaps that is what worried Herod the most. Not that an infant would somehow take over the empire, but that this infant would change the world. The magi certainly believed it. In a changed world, Herod would have no power any more.

Talk like this seems so mystical and surreal, but its true. God has worked in a magnificent way to change the world through one tiny baby.

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

2007-12-21T13:45:00.000-05:00

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

2007-12-07T15:15:00.000-05:00

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

2007-11-30T10:48:00.001-05:00

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

2007-11-15T13:47:00.000-05:00

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

2007-11-07T13:05:00.000-05:00

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

2007-11-01T13:09:00.000-04:00

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?

2007-10-23T12:32:00.000-04:00

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

2007-10-04T12:10:00.000-04:00

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

2007-09-25T14:30:00.000-04:00

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

2007-09-20T17:09:00.000-04:00

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

2007-09-13T23:20:00.000-04:00

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

2007-08-28T16:02:00.000-04:00

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....

2007-08-27T09:59:00.001-04:00

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

2007-08-09T17:01:00.000-04:00

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

2007-08-02T13:49:00.000-04:00

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...

2007-07-29T09:02:00.000-04:00

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

2007-07-19T10:00:00.000-04:00

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

2007-07-11T23:00:00.000-04:00

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

2007-07-02T13:00:00.000-04:00

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!

2007-07-02T12:58:00.000-04:00

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

2007-06-19T10:53:00.000-04:00

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

2007-06-05T10:41:00.000-04:00

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

2007-05-31T10:43:00.000-04:00

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?

Genesis 4:16-24 for Sunday, May 27, 2007

2007-05-21T10:06:00.000-04:00

Translation:
(16) And Cain went out from before the Lord and dwelled in the land of Nod, east of Eden. (17) And Cain knew his wife and she became pregnant and bore Enoch. And Cain built a city and named the city after his son, Enoch. (18) To Enoch was born Irad, and to Irad was born Mehujael and to Mehujael was born Methushal and to Methushal was born Lamech. (19) And Lamech took for himself two wives. The first was named Adah and the second was Zillah. (20) And Adah bore Jabal; he was the father of those who dwell in tents and have livestock. (21) His brother was Jubal; he was the father of all who play the lyre and the flute. (22) And Zillah, she also gave birth to Tubal Cain, forager of all tools of copper and iron. The sister of Tubal Cain was Naamah. (23) And Lamech said to his wives
"Adah and Zillah, listen to my voice,
wives of Lamech.
Hear my words,
for I have killed a man for bruising me and a youth for striking me.
(24) For Cain is avenged sevenfold and Lamech is avenged seventy times seven.

This may seem like a boring piece of scripture. We usually skip over the long sections of genealogy because it doesn't seem to apply to us and the names are hard to read. However, there is still a message to be learned in this scripture.

We read of seven generations in the genealogy of Cain. The narrative reads quickly, but in real time, many years had passed since Cain committed fratricide. The memory could have easily been forgotten, but it wasn't. In a matter of two verses, we come to Lamech and begin to hear his story. The narrative moved quickly through Lamech's relatives, but slows up when we come to Lamech so we hear more detail about who his wives were and what their children did for a living. More importantly, we hear of Lamech's own deeds: killing a man for bruising him and a youth for striking him.

Clearly the memory of Cain is not forgotten. Part of Cain's punishment was banishment from the garden, but there is also a memory of God's words over Cain "Therefore whoever kills Cain, vengeance will be taken on him sevenfold." Cain was not forgotten and even many generations later, Cain plays an important role in Lamech's life.

As we prepare for Sunday's message, I invite you to think about some of your own extended family. Who are your grandparents? Aunts? Uncles? Cousins? Who were your great-grandparents? Their parents? How do they play a role in your life? Even if you do not realize it, they have had an impact on you. Lamech probably never met Cain before, but Cain's actions still had an impact on Lamech's life. Even in our society, where families may life thousands of miles apart, we still feel the impact of our own extended family.

Genesis 45:1-15 for Sunday, May 20, 2007

2007-05-15T12:09:00.000-04:00

Translation:
Joseph was not able to restrain himself among all those standing by him. He called out "Send out everyone from before me." No one was standing with him and Joseph made himself known to his brothers. (2) He let his voice weep and the Egyptians heard him and the house of Pharaoh heard him. (3) Joseph said to his brothers, "I am Joseph. Is my father still alive?" But, his brothers were not able to answer him because they were terrified before him. (4) Joseph said to his brothers, "Draw near to me, now." And they drew near. He said, "I am Joseph, your brother whom you sold to Egypt. (5) Now do not be pained and do not be angry with yourselves because you sold me. See! God sent me to be before you. (6) Because these two years the famine was in the midst of the land, and there will be five years more in with no plowing and no harvest. (7) God sent me before you to set for you a remnant in the land and to preserve you for a great deliverance. (8) And now you were sent to me because God set me as a father to Pharaoh and Lord over all their house and ruler in all the land of Egypt. (9) Hasten! Go up to my father and say to him 'Thus said your son, Joseph: God set me as lord over all of Egypt. Come down to me and do not delay!' (10) You will live in the land of Goshen and you will be near me you and your sons and your grand sons, and your sheep and your cattle and all that belongs to you. (11) I will support you there because there are still five years of famine. Otherwise you and your household and all that belongs to you will become impoverished. (12) Look! Your eyes see and the eyes of my brother Benjamin see that it is my mouth that is speaking to you. (13) And tell my father of all my honor in Egypt and all which you have seen. Hasten. Bring down my father now. " (14) And he fell upon the neck of Benjamin, his brother, and he wept. And Benjamin wept on his neck. (15) He kissed all his brothers and he wept on them. And after this, his brothers spoke with him.

This is an intimate moment between Joseph, one of the most powerful men in that part of the world, and his brothers who sold him into slavery. Joseph orders everyone out of his presence except his brothers. The tone of the Hebrew is that Joseph yelled the command. And as soon as they left, Joseph cries as if the floodgates were finally opened. The Hebrew phrase is strange in verse 2, literally "He set his voice to weeping," almost as if the tears had been there the whole time, but Joseph made a conscious effort to hold them back.

Joseph immediately asks for his father, an old man by now. However, Joseph's brothers are not able to speak. Through the whole narrative, they are too terrified to even utter a noise. Joseph reassures them, and in verse 5 tells them that they need not be upset over their actions--though he clearly reminds them of their evil deeds (as if he even needed to, since his brothers certainly recalled the deed as soon as they learned this was Joseph). The phrase in verse 5 contains a Hebrew idiom "Do not be angry in your eyes." Certain parts of the body are the seat for emotion in Hebrew.

Joseph obviously believes that God has sent him ahead of his brothers into Egypt since he references God sending him three times. The Jewish commentary in Etz Hayim says that God had no way of controlling the evil deeds of Joseph's brothers. However, God did guide Joseph to bring about a greater good, even in the midst of an evil plot. Joseph references a "great deliverance," (v.5) perhaps a foreshadowing of the great Exodus story.

Joseph admonishes his brothers to go back and return with their father. In verse 10, he tells them to come back and dwell in the land of Goshen--clearly a long term living arrangement. Here, they will be safe from the famine which will persist for five more years.

At the conclusion of the story, Joseph displays great emotion before his brothers. He literally hangs himself on Benjamin's neck, kisses all of his brothers as they weep together. This display of affection apparently made his brothers feel comfortable enough in his presence to finally speak.

This is the story of the end of an estrangement. Joseph and his brothers had not seen each other for years, until this moment. Joseph had every reason to be angry with his brothers, though nothing in his dialogue seems to point to anger. He digs at them for their misdeeds but does so with tears in his eyes. Instead of using his power to imprison them, he uses his power to bring the family together once more. He instructs them on what to do and tells them how they will survive the famine. The siblings work together to bring their father into Egypt. As welcoming as Joseph is, the journey into Egypt is ominous as the family leaves the land promised to Abraham. A "great deliverance" will indeed be necessary.

Joseph did not allow the years of separation, the horrible experience of being sold, disowned, and imprisoned get in the way of the significance of this unlikely encounter. Joseph used the opportunity to bring his family back together, to save their lives. How many of us could have done the same with our siblings? The fact of the matter is, our siblings are the only members of our family that know us for the greatest amount of time. It is a relationship worth cultivating.

Luke 2:41-52 for Sunday, May 13, 2007

2007-05-09T15:56:00.000-04:00

Translation:
And his parents went every year into Jerusalem for the festival of Passover. (42) And when he was 12 years old, they went up according to the custom of the festival. (43) And on the last day they were returning home, [but] the boy Jesus tarried in Jerusalem and his parents did not realize. (44) But assuming he was in the group of travelers they went a day's journey and they began to look for him among the relatives and friends, (45) and not finding him, they returned to Jerusalem looking for him. (46) And it was after three days they found him in the Temple sitting in the midst of the teachers and listening to them and questioning them. (47) And all those listening to him were amazed at his intelligence and his answers. (48)And seeing him [his parents] were amazed and his mother said to him, "Child, why have you treated us like this? See! Your father and I were deeply distressed, we were looking for you." (49) And he said to them, "Why were you looking for me? Did you not know that I had to be in my father's [house]? (50)And they did not understand the words he spoke to them. (51) And he went down with them and came into Nazareth and was subject to them and his mother always treasured the words in her heart. (52)And Jesus began to grow in wisdom and maturity and grace before God and humans.

The story starts out with Jesus and his parents traveling together for the festival of the Passover. The verb "to go" (v. 41) indicates a customary action. In fact, according to Jewish Law, Jewish men were to attend at least three celebrations a year. Jesus was 12 years old at the time. It was the job of the father to introduce a son to Jewish Law and by the time they were 13, Jewish boys were required to fulfill the Law. Jesus' parents were probably seeking to teach him about the Law by attending the festival. In any case, this was a ritual action that Jesus and his family would have known well. At age 12, Jesus was old enough to understand the ritual.

In a "stranger danger" age it is probably hard for many of us to imagine leaving our 12 year old behind and not realizing it. Jesus' family had a different situation though. It was not unusual to travel in large, organized groups for a festival day. Since Jesus and his family customarily went every year to the festival, his parents may have assumed that Jesus knew how things would happen, when they would leave and even which route they would take. They didn't notice that Jesus was missing until a whole day's journey had passed (20-25 miles). When they realized he was missing, they looked for him. The verb suggests that they searched thoroughly and looked in many places.

When they finally find Jesus, he is in the Temple with the Rabbis. He is asking them questions. Question and answer was the preferred mode of rabbinical teaching, so this was not so unusual. What was unusual was Jesus' questions and answers. In fact, the word for "to be amazed" (v. 47) indicates a continual past action--He astonished them over and over again! Even Jesus' parents are amazed, though his mother seems to scold him for his behavior. She says "your father and I were deeply distressed," which indicates deep mental and spiritual anxiety, even pain or suffering. The imperfect form of the verb "to search" means that they were searching continually--day and night.

Jesus replies with a rhetorical question. It does not convey well in English, but the way the Greek question is phrased, Jesus expects a positive answer. In Greek, the words "I must be in my father's [house]" have an air of necessity; it is where Jesus needed to be.

Finally, as if a reversal of how the whole story started, Jesus and his parents go back to Nazareth where he "was subject to them." This means Jesus continually obeyed his parents after that. It is the same type of word you might use to speak of a loyal slave.

Jesus was old enough to know better than to stay in the Temple even after the festival was over, though he clearly felt that it was necessary for him to be there. At 12 years of age, Jesus was nearly an adult in the ancient world and would have certainly understood the customs. It is interesting that Jesus' mother has all of the speaking roles. His father says nothing, but his mother confronts him. Indeed, Mary is often portrayed as an obedient servant of God and contemplative figure in Luke's Gospel. All the same, how do we understand Jesus' behavior as a child? Jesus was at an age were he could begin to understand his own identity. His rhetorical answer seems to indicate that he is coming into his own. Parents today have their own defiant preteen children who assert their identity with rhetorical questions and sarcastic remarks. Jesus' parents did not understand him. How many of us really understand preteen kids? However, Mary did not disregard Jesus' statements and did not ignore them. She treasured them in her heart. Even as a youth, Jesus was taken seriously. How can we value and take seriously our youth?

Luke 18:15-17 for fun!

2007-05-07T21:20:00.000-04:00

Translation:
(15) And they brought the children to him that he might touch them. The disciples saw [this] and they rebuked them. (16) But Jesus invited them, saying, "You sent the babes away. Come to me and do not restrain them, for such as these is the kingdom of God. (17) Truly I say to you, those who do not receive the kingdom of God as babes may never ever enter into it."

This is a very intimate scene, though we may not think of it that way. Most of us probably think of a very busy Jesus (healing, preaching, teaching) with a noisy bunch of children in the crowd. The disciples probably thought the children would bother Jesus, particularly after a long day. The disciple's reaction makes perfect sense to anyone who has spent a long day at work only to be greeted by boisterous children.

The fact of the matter is, in Greek the story reads a little differently. First of all, the verb "they brought" indicates a continual action in the past. We could translate it in a number of ways. "They began to bring," "they were bringing," or "they kept bringing." In other words, the action could be just beginning, prolonged or repetitive. We must think carefully what these mean. If "they kept bringing" the children, Jesus might have a different relationship with these people--they're persistent. If "they began to bring" then the relationship is different yet. If it is a prolonged activity then the action was probably not uncommon.

Second, two different words for "children" are used. In v. 15, the word is simply "children" or "babies." When Jesus speaks of the children, he calls them "babes" which is a much more endearing term.

Finally, the word used for the disciple's reaction "rebuked" is a pretty harsh word. It can also mean "to assess a value," "allege as crimination," or "censure." Ouch.

So what does this all mean? "Truly I say to you, those who do not receive the kingdom of God as babes may never ever enter into it." Consider the actions of those who brought their children to Jesus. They brought their babies for him to hold. The disciples censure them, quiet them and send them away, judging them to be unworthy of Jesus' attention. Jesus says that the act of bringing the child, surrendering the babe to Jesus is the better reaction. How do we react to children in our presence? Do we surrender to their sometimes awkward ways so that they too can experience Jesus' touch? Or, do we scold them for coming too close in an unsanctimonious way?

Colossions 3:12-14 for Sunday, May 6, 2007

2007-04-30T23:50:00.000-04:00

As we prepare to hear the sermon on "love relationships" this Sunday, I invite you to take a closer look at the text with me. Together, we may uncover some things that will open your heart and mind to the message you will hear Sunday morning. Leave your comments and we can have some discussion!

Translation:
Therefore, as the chosen of God, holy and beloved, you may clothe yourself with deep seated compassion, kindness, humility, obedience, patience. Put up with each other and if someone has a complaint against someone else, forgive each other, just as the Lord forgave you, so you also forgive. But that which binds all these things perfectly is love.

These two often quoted verses are really a command. It is not easily conveyed in English, but what verse 12 is trying to say is that if you are to be the chosen of God, holy and beloved, you must have these characteristics: compassion, kindness, humility, obedience, patience. The verb "to clothe" actually has an element of possibility: you might clothe yourself this way, or you could possibly choose another way.

Each of these characteristics has its own nuance. In the Greek world, "deep seated compassion" is literally "compassion of the bowels." In Greek, deep emotions are described as being in the bowels, much in the same way we talk about the heart and love. It is the type of compassion that makes your stomach do flip-flops. The kindness expressed here is a real do-ers kindness. It is the type of kindness expressed in attitude and deed, the kindness that seeks to meet the needs of others. Humility is a recognition of one's own limitations and weaknesses, particularly in comparison with God's greatness. Obedience is obedience unto God, faithful, submissiveness to God.

The real crux of the matter comes in verse 13. "Put up with each other." We live all these characteristics in community, where we are sometimes annoyed, and frustrated with our partners in ministry. This reaction is normal, but we are still admonished to "Put up with each other" and even forgive each other as the Lord has forgiven us. In fact, the way it is conveyed in Greek is continuous--you should always put up with each other (today, tomorrow, next week, next month). It's a radical way to live in community and a huge commitment to make in our relationships to always put up with each other.

When anyone has a complaint, forgiveness should be the rule. What kind of complaint? The word commonly refers to an error of omission, or something should have been done but wasn't. This is different than an error of commission. An error of commission is something that was done, but really shouldn't have been done. Perhaps the things that irritate us most about our relationships with others are the errors of omission: not taking the trash out, not walking the dog, not washing the car.

Above all of these things (compassion, kindness, humility, obedience, patience), love is the most important thing of all. Love is the thing that binds this all together. You put up with your friends and family when they irritate and annoy you because you love them.