Merry 12 days of Christmas

Hi all,
I'm on Cape Cod at my parents with Brooke and our boys and daughter-in-law. We arrived Thursday night and still have not received our luggage :( It's great to be here.

Today we are going to Acton for a gathering with the rest of my family at my brother John's. Acton is about thirty minutes west of Boston. My brother Paul will be there with his family, and my sister Jane with her family. They haven't seen the boys in several years, and only John has met Monica. We'll also be watching the Patriots win their final regular season game to go 16-0! Hopefully.

Sunday, we'll be going to be with Brooke's family for a few days. Her brother, Roger, lives in Andover. Their five children, three children-in-law, and grandchild will be there, as well as Brooke's dear Aunt Gini who celebrated her 92 birthday yesterday.

Anyway, I may post some over the next week, but if so it will be sporadic. Keep reading and praying, and have a blessed 12 days of Christmas.

Lord, I am not worthy

Thursday, December 27, 2007

Psalm 95; Matthew 8:5-13

"Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed."
(Matthew 8:8)

The second miracle or sign that Matthew records in this narrative section is another beautiful one about a Roman (Gentile) soldier who comes and appeals to Jesus on behalf of his paralyzed and suffering servant.

Jesus immediately says, "I will come and heal him." Jesus initiates this here, which I think is rare or perhaps even the only instance he does so; the non-Jewish centurion never actually asks Jesus to come and heal his servant. So we have another instance of compassion and concern, and the first of Jesus ministering to Gentiles (which seems to be a key Matthean theme); of course, the centurion is also expressing compassion for his suffering servant (and another case of one person's faith leading to the healing of another...).

Then is the centurion's stunning response to Jesus, "Lord, I am not worthy... For I too am a man under authority... I say to one, 'Go,' and he goes..." And Jesus marveled at his faith, singling him out for it. He honors him further with the telling of a little parable about being at table with Abraham and Isaac and Jacob, while also giving a severe warning to his unbelieving Jewish brethren.

"Go; let it be done for you as you have believed." (v. 13) He believed that Jesus had authority over disease and suffering, and could could order it away with a word. He humbled himself and put his trust in the power and kingdom authority of Jesus over him and his situation. And that was enough.

I can never read this passage without remembering the prayer in the Roman Catholic Eucharistic liturgy that we prayed immediately before receiving communion:

"Lord, I am not worthy to receive you,
but only say the word and I shall be healed."

I love that, it is so appropriate - and again, a beautiful articulation of faith that marvels and delights Jesus.

Oh come, let us worship and bow down;
let us kneel before the LORD our Maker!
For he is our God,
and we are the people of his pasture,
and the sheep of his hand.
Today, if you hear his voice,
do not harden your hearts...
(Psalm 95:6-8)

"Lord, I am not worthy to receive you, but only say the word and your servant will be healed. Amen."

if you will, you can

Wednesday, December 26, 2007

Psalm 94; Matthew 8:1-4

"Lord, if you will, you can make me clean."
(Matthew 8:2)

Matthew begins the next section of his gospel with this beautiful story. We have just been clued to the end of the first section by the phrase he will use five times to conclude a section of narrative followed by didactic teaching: "And when Jesus finished these sayings, the crowds were astonished at his teaching..." (7:28) He now begins a narrative section of 10 miracles by recounting the compassion and healing power of Jesus.

"If you will, you can..." This simple prayer is profound. On the one hand, of course God is willing. It is his will to heal and restore. We see this plainly in Jesus' life and ministry. Not only that we know God is compassionate as well as willing. Jesus touches this man. He not only moves toward him, but touches the unclean man and says, "I will, be clean." This is an account of physical healing, but also of a social outcast with serious relational strain at best, but most likely with severe emotional and relational brokenness.

The question we face, and which we must offer up in submission to God, is that of timing. "If it is your will to heal me now, I believe you can heal me now." And even this does not clarify it adequately. For in his compassion and saving love, it is his will. Period. But our situation finds it's place in a much bigger scheme, which we also call God's will. And herein is the mystery. God heals now, but not everyone. God will heal everyone, but not now.

Still, the leper gives us a beautiful example of prayer, understanding and perspective for a disciple. Again, note that we are speaking of more than just the renewal of physical brokenness here, but also emotional and relational brokenness.

We ought to come to Jesus, and bow our hearts and even kneel before him, and humbly, and faith-fully pray "Lord, if you will, you can heal me." Jesus himself models this in the garden of Gethsemene when he prays "My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will." (Matthew 26:39)

Entrusting ourselves to God in Christ is enough. Drawing near to Jesus in faith and worship is enough. He will extend compassion and mercy, and in some manner will touch us - and whether or not it is his will that we be physically restored and whole before heaven, his presence, his touch, his love will be the better part of what we seek and sustain us until we are wholly restored, body, soul, and spirit in the fullness of his kingdom.

If the LORD had not been my help,
my soul would soon have lived in the land of silence.
When I thought, "My foot slips,"
your steadfast love, O LORD, held me up.
When the cares of my heart are many,
your consolations cheer my soul.
(Psalm 94:17-19)

hear and do these words of mine

Saturday, December 22, 2007

Psalm 91; Ephesians 2:1-10; Matthew 7:24-29

"Everyone then who hears these words of mine and does them will be like a wise man who built his house of the rock."
(Matthew 7:24)

In the final section of the "sermon on the mount" Jesus again emphasizes the priority or primacy of his teaching, his words. This initial instruction to his disciples is filled with Jesus making such statements. For his followers to build a life that will withstand the floods and winds that invariably come, they must build on him and his words, and with him and his words.

All too often, we "evangelicals" or reformed Christians focus on other parts of Scripture for our defining interpretive paradigm (to St. Paul mainly). I think this has led to minimizing or forgetting the things that Jesus seemed to emphasize. So there are groups now that are called "Red Letter Christians" or "The Beattitudes Society."

Secondly, Jesus has emphasized in this sermon the importance of what we do. In particular, that we do what he says, that we apply his interpretation of Scripture to our actions.

There's a good reason that the Eucharist always has (or is supposed to have) a reading from the Gospel; even if it's a home communion with already consecrated elements and a greatly truncated liturgy, there is to be at least a verse read from the Gospels.

And there's a good reason that in the "Daily Office" there is always a reading from the Gospels (in both the Sunday Eucharistic lectionary and the Daily Office readings, there are assigned readings from the Old Testament, the Psalms, the New Testament, and the Gospels).

While we spent the Fall reading through the Pentateuch, and not focusing on the Gospels, I do think that a daily dose of gospel is important and ought to be a regular discipline for the Christ follower so that we might keep in mind and heart and deed what Jesus taught with his words and works, with his life and death and resurrection. Treasure his words and his works. Ponder them, meditate on them, turn them around and around in your heart and mind and with your Christian friends. Give him the priority and primacy he insists on in the sermon on the mount.


For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
(Ephesians 2:8-10)

the will of the Father

Friday, December 21, 2007

Psalm 90; Matthew 7:13-23

"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven."
(Matthew 7:21)

Again, Jesus connects the kingdom with doing the will of the Father in heaven. He taught us to pray,
"Our Father in heaven,
hallowed be your name.
Your kingdom come,
your will be done
on earth as it is in heaven..."
(Matthew 6:9-10)

Where God's will is done there is the kingdom. Where the kingdom is, there God's will is being done.

So the important question is... "What is the will of the Father?"

Much of it is revealed right here in the "Sermon on the Mount." And the rest will be told as his story unfolds in the following chapters. We could simplify "God's will" with a concise or simple, focused answer - but I really don't think that's where Jesus would have us go in this. He says the gate is narrow and the way is hard that leads to life. He has said, "Ask, seek, knock." Again, I think this cuts to the heart of discipleship. It has to do with Jesus and the Word of God.

Being a disciple is not about easy answers, or a punch list of religious things to do; and being a "good Christian" may not please God. Being a disciple has to do with looking at and listening to Jesus very carefully (who claimed to rightly interpret the Scriptures), including studying and seeking out those Scriptures. It can be hard, and may mean discarding things we've held on to in order to get through the narrow gate; it takes time and nurture and pruning and fertilizer and rain to become a healthy, fruit bearing tree (ie. patience, discipline, even suffering).

Father in heaven, may your name be blessed and sanctified because of me.
May your kingdom come in greater measure in and through me.
I commit myself again to doing your will, please help me to do so.
Sustain and strengthen me today with your good gifts that I might further your kingdom and fulfill your will.

just ask

Thursday, September 20, 2007

Psalm 89:19-52; Matthew 7:7-12


For everyone who asks receives,
and the one who seeks finds,
and to the one who knocks it will be opened.
(Matthew 7:8)

Rather than giving us a blank check here, which only leads to frustration to the misguided pray-er, Jesus seems to be speaking to disciples about real needs, honest concerns that his followers have. The image he uses of providing basic food needs. That which is needed to continue as a follower of Jesus will be provided.

He’s not saying “for everyone who asks for anything at all, whatever their corrupt hearts desire… will receive it.” Rather, I think he’s sharing another basic principle here. The only way you receive is by asking, the only way you find is by seeking, and the only way that door is going to open is if you knock on it.

Again, Jesus shares his “how much more” teaching with regard to prayer and our needs (he already has taught us, in chapter 6, (1) to pray “give us this day our daily bread” and (2) not to worry about our lives, what we will eat or drink). Any parent whose hungry child asks for something to eat will give the child something inedible or dangerous. How much more will your Father in heaven give good things to those who ask him.

If we are asking God for something good for us, we can be assured that he will give it. But we need to ask, seek, and knock. Bishop Guernsey last week shared that he has found people often don’t pray because they think they’re requests are either too big for God, or that they aren’t significant enough for us to bring to him. That is, in effect, we believe either he isn’t powerful enough or he is compassionate enough to deal with our prayer requests. This leaves a tiny fuzzy middle of “appropriate” things to ask God about, and therefore we ask for little or nothing.

Jesus tells his disciples to ask, seek and knock. This is our part. We can trust that God hears, cares, and can and will act for our good as we follow him and serve him in his kingdom mission.

what shape and size is your heart?

Wednesday, December 19, 2007

Psalm 89:1-18; Matthew 7:1-6


"with the judgment you pronounce you will be judged,
and with the measure you use it will be measured to you."
(Matthew 6:2)

Jesus is pretty graphic here in talking about relating to others - measures, specks, logs, dogs, what is holy, pigs, pearls..." Luke expands this section a little bit:

"Judge not, and you will not be judged;
condemn not, and you will not be condemned;
forgive, and you will be forgiven; give, and it will be given to you.
Good measure, pressed down, shaken together,
running over, will be put into your lap.
For with the measure you use it will be measured back to you."
(Luke 6:37-38)

I haven't read "The Secret" but I've read a little bit about it, and saw a piece on Oprah about it (I admit it). There is some truth in it, and much of it is summed up here. (Hear me, while there's some truth in it, it is not healthy, very incomplete, and caters to our self-centeredness.) But the truth in it is related to this teaching of Jesus. God has established this principle (for his disciples, who have left everything to follow him): give out what you want to receive, and in the measure you want to receive it.

Do you want to be judged or condemned?
Do you want to be blinded by a log-eyed judgmental brother or sister?

It's as if the shape and size of our hearts determine what they can receive back, and that the shape and size is determined by our attitudes and actions towards others. (Or perhaps what goes out from our hearts sets up a kind of magnetic pull for the same in return.) If we shape them in the form of generosity and kindness by acts and attitudes in kind, then generally that's what will return and fill them. Even when condemnation and judgment come calling, there won't be a suitable home for them to dwell there. And if we shape our hearts by continual judging and condemning, hypocritical fault-finding, then even when mercy and grace are offered to us there's no place within that fits it or is receptive. (And also, to continue the image, we only make room to receive by giving away what is filling the space...)

This is an area of weakness for me, even a "moral defect." I am a hard-wired speck finder and a oh-so-natural judger of others and I have been powerless all these years to overcome it - which means following discipleship techniques won't heal me, but only One greater than me can deliver me. But casting myself on his mercy, I cooperate with his Spirit working within me, and must act accordingly for there to be progress.

I do find that I, and the people around me, tend to be happier when I just choose to smile, I'm more joyful when I'm rejoicing, I feel more graced when I'm gracious, that the world is a kinder place when I'm kind, and that people are more forgiving when I'm forgiving...

Lord, you have graced us with so much, simply in turning to you. Shine your face on us and renew our hearts, that we might share what you have so freely given - and that you might continue to pour out your grace richly upon us.

do not be anxious

Tuesday, December 18, 2007

Psalm 88; Matthew 6:19-34


"Therefore do not be anxious about your life..." "Therefore do not be anxious about tomorrow..."
(Matthew 6:25, 34)


Matthew presents three more of Jesus' teachings on discipleship - in particular discipleship and money. I think the summary of this section, the phrase that brings it together is "therefore do not be anxious..."

From vs. 19-23 he warns about using your resources to only secure your future, and not for securing the present for those in need. This is what "laying up treasures in heaven" refers to - the understanding in Jesus' day was that you store up treasures in heaven by giving to the poor (ie. God will pay you back in heaven, or it goes into your heavenly account - if you want a rich life in heaven give to the poor on earth!). The phrase a "healthy" or good eye (v. 22) referred to being a benevolent person.

In verse 24 we have a concise warning about the two masters, God and money - you will be devoted to one or the other, there is no way to split your allegiance.

In verses 25-34 is the beautiful lilies of the field teaching, which begins and end with "therefore do not be anxious." If we are anxious about our life, and about tomorrow, we will not part from our stuff to share it with those who have not; if we are anxious about our life and tomorrow, we will serve money not God; if we are anxious about our life and tomorrow, we will not trust God, or seek first his kingdom... or be concerned about much else but our own security.

We are anxious because we do not know God, and what he is like, or we forget. We are anxious because we want to secure our lives ourselves, that's the only way we can be sure of. We are anxious because we tend to live by sight and not faith, by trusting only the numbers we can see and the things we can touch.

So, Jesus drives home his point to his disciples with one of his "much more" points. God loves and cares for you "much more" than the birds of the air and the lilies of the field, which are richly and beautifully cared for. Don't be anxious, of little faith, but trust him and seek him, his kingship, and covenant relationship and living in him. He will provide what you need to live faithfully in his kingdom and in his righteousness. As we heard yesterday, the priority of Jesus' disciples is to seek him as our reward, as our satisfaction, as our security; to make knowing and trusting him our absolute priority.

We can break through, or help our hearts move in the right direction, in these areas by giving above our tithe (what we're already "comfortable" giving) as an offering to those in need, or by intentionally serving God with our money (praying about it and not just furthering one of our pet projects...), or by intentionally not buying something to eat or wear specifically to break our attachment to it in our hearts.

"For where your treasure is, there your heart will be also."
(Matthew 6:21)

all my springs are in you

Monday, December 17, 2007

Psalm 87; Matthew 6:1-18

"Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven."
(Matthew 6:1)

This whole section, which discusses alms and prayer and fasting, concerns principally (again) the motivation of the heart in these spiritual disciplines, or acts of righteousness. It's possible that the opening phrase "practicing your righteousness" refers only to the first four verses - one way "righteousness" was used was in showing mercy or giving alms. But the theme is obviously the theme through verse 18.

"Beware" - it's so easy to get off center in this discipleship adventure. And in life generally it seems so natural for us to compare ourselves to others, or look for a sense of peace and balance totally in reference to those around us. Rather, Jesus says, give, pray, and fast in such a way that no one else knows about it - do these things "unto the Lord."

Now there is probably some exaggerated language used here (eg. "don't let your left hand know what your right hand is doing", and should we only pray in our room with a shut door?). Should we ever tell someone that we're praying for them? Of course (better yet, pray with them right there without heaping up empty phrases and too many words...). And is it wrong to let anyone else know we're fasting, or giving to someone in need? I don't think so, but Jesus is so insightful as our Teacher, Savior and Lord to point out our tendency to subtly seek affirmation in our comments about our spirituality. I know I've done it plenty of times.

Spiritual disciplines, assumed to be practiced here by Jesus' disciples, are for seeking the Father and his reward - his acknowledgment, his blessing, a deepened relationship with him, and a transformed, converted life. Here again we have an echo of the Biblical principle that eventually you'll get what you really, really want, what you're "craving", what you're seeking first.

Our lives were birthed in God and "all our springs" are in him (Ps 87:7); while there is a very public, or communal, side to this life we receive and enter into, it cannot be found or nurtured apart from the secret place of the heart. Yes, give, pray, fast - and do it with a heart seeking to know the Father, and to be sure those springs of life are flowing full, fresh, and free.

but I say to you, 2

Saturday, December 15, 2007

Psalm 86; Ephesians 1:15-23; Matthew 5:23-48


"But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good... You therefore must be perfect, as your heavenly Father is perfect."
(Matthew 5:44-45, 48)

By this little phrase "but I say to you," stated in contrast to God's direction from the "Law" of Moses, Jesus is claiming authority at least equal to Moses and, arguably, to God. Certainly in terms of rightly interpreting those ancient sayings he is claiming to be able to show the way.

When Jesus speaks of being sons of your Father, and then describes what God does, he is not saying that the act of loving our enemies makes us God's children, but that this is how we display that we are sons of God, because it's exactly what God is like. Conversely, however, we can question our sonship if we do not love.

This being like God, or imitating God, was one of the highest goals of the synagogue in Jesus' day. Therefore, study was the highest form of worship because only through study do we discover what God is like, that we might imitate Him (eg. "you must be perfect, as your heavenly Father is perfect").

Our goal ought to be so to study and revere Jesus and his words that his "but I say to you" is literally "Thus says the Lord" and that we hear his healing word spoken to every part of our life and being. This word will come in so many ways: regarding what we may have learned in the church; regarding what our parents may have said to us over and over; regarding what culture is saying to us.

You have heard it said...
"Get your act together so God will love you."
"You are a bad child"
"If you have this, or look like this, you'll be so special"

but I say to you...
"Your Father in heaven loves you unconditionally"
"You are beloved, the Father delights in you"
"You are so precious, just as you are, that I gave my life to redeem you"

Thank you, Lord, for your healing, guiding word. Give me ears to hear and a heart to believe what you say.

but I say to you

Friday, December 14, 2007

Psalm 85; Matthew 5:21-32


"You have heard that it was said... but I say to you..."


I recently listened to a couple of talks by Dwight Pryor (Center for Judaic Christian Studies) on Christians and the law. In it he talks about these verses (and yesterday's) from a perspective I've never heard before.

Jesus has just upheld "the Law and the Prophets." The "Law" of course is the Torah, God's guidance, God's teaching; it was in essence a gift - not a penal code. Jesus has said that he is the one who rightly interprets it for faithful living. In this passage our Teacher and Lord is not so much re-writing the Torah, as re-interpreting it in order to "fulfill" it (cf. v.17). Pryor said the idea is more that to sin in a "lesser" way will lead to sinning in the "greater" way (cf. vs. 19-20), and even how what is permissible can lead to what is prohibited. I find this helpful; and I think it clarifies Jesus' use of hyperbole here to make his point.

I think the emphasis is to guard our hearts (back to John the Baptist). They are leaning or moving one way or the other. Resisting God or serving God. Prideful or submissive. Judging or merciful. Truthful or deceiving. Even if it's only the littlest bit, Jesus is showing us where it ends up, and how we are distant and cut off from God before we do the big one.

Each of the examples deserves time to discuss and "argue" it through which I commend to you in your various "bands" of disciples. More on this tomorrow, but for today these questions suffice: which way is my heart moving? am I willing to listen? do I need to and will I "repent, for the kingdom of heaven is at hand"?

O heavenly Word, eternal Light, begotten of the Father's might,
who in these latter days wast born for blessing to a world forlorn;

pour light upon us from above, and fire our hearts with ardent love,
that, as we hear thy truth today, all wrong desires may burn away.

and when, as judge, thou drawest nigh the secrets of our hearts to try,
to recompense each hidden sin and bid the saints their reign begin;

O let us not, for evil past, be driven from thy face at last,
but with thy saints for evermore behold thee, love thee, and adore.

To God the Father, God the Son, and God the Spirit, ever One,
praise, honor, might, and glory be from age to age eternally.
The Hymnal 1982 (# 63,64)

the highest form of worship

Thursday, December 13, 2007

Psalm 84; Matthew 5:17-20


“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”
(Matthew 5:17)

Jesus is a teacher. In this initial discipleship sermon he gets to the heart of the teacher/ disciple relationship. It’s all about God’s Word – learning it, living it. Here Jesus is using rabbinic language to both define his role and to be clear about his Bible (our “Old” Testament).

First, he’s saying “I have not come to misinterpret the Law or the Prophets, but to interpret them rightly so that you may apply them appropriately.” One rabbi would accuse another if he disagreed with his interpretation by saying “You’re abolishing the Law!” The other would defend himself saying, “No, I’m fulfilling the Law!” The point was if you misinterpret Scripture, then you essentially abolish it because you will not and cannot act according to God’s design and desire. Correspondingly, if you correctly interpret Scripture you fulfill it because you can live out God’s will expressed in the Scripture.

In saying this, Jesus is both claiming to be the Teacher / Sage / Rabbi one must follow into Life, but he’s also saying that his Bible, the Law and the Prophets, remain valid and essential for kingdom living – and that it is fulfilled in him. He says explicitly, "until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished." He’s not saying that the Law and the Prophets are ended, but that he will show us what the end of them were always to be… him. (We’ll talk more about this another time, but note it and pray about it if the Old Testament has kind of a foreign or irrelevant book for you.)

The Scriptures were so very important to the Jews of Jesus' day. They would study them carefully, argue about them, and turn them again and again (like a diamond with different facets and beauty and light). They wanted to know God, and what he was like, and what he expected. Study was the highest form of worship. This is reflected in Jesus' honoring the Scriptures in this passage

So again, we’re hearing Jesus say, essentially, “Follow me, learn from me, live like me – I will teach you and show you what God has been after all along, what his will is for you and for his world. I will lead you into the truth, and model it for you. Give yourself to learning and living God’s way, God’s truth, God’s life.”

Thank you, Lord Jesus, for showing the way and being the way. I will follow you.

shine the light

Wednesday, December 12, 2007

Psalm 83; Matthew 5:13-16


"Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven."
(Matthew 5:16)


I mentioned in my sermon Sunday that Matthew emphasizes our works as the fruit God is looking for (the fruit in keeping with repentance, good fruit from a healthy tree). I tried to tie the outward fruit to the inward life. They are not an ornament hung on a tree, but the evidence of life within it. When there is integrity in the whole (roots, trunk, branches, twigs, leaves), there just will be fruit. If there really is healthy life deep in the heart it will be manifested in what we say and do. Otherwise there will be no fruit or bad fruit. (however, this is not necessarily automatic, hence discipleship and its disciplines which nurture and strengthen the both the life within and its expression outwardly...)

So Matthew records Jesus tying our good works to our light - God is glorified when the good works of Jesus' disciples shine and others see it and thank God. Our light is not to be hidden. I think what Jesus is getting at with his disciples, in this discipleship sermon, is that their light is their life as his disciples, his followers. And their life as his disciples involves becoming like him, and doing the things he did, and doing the things he is doing in us.

I so often say in my heart regarding things I think the Lord probably wants me to do, "I'll get around to that at another time, when I'm ready." Or I'll think about it a lot, or even talk about it a lot (and try to impress people with my "blah blah blah"). But all of this is like keeping a lamp under a basket. One thing that can happen when you do that is you can get burned. The burning flame exists in the lamp to give light, not to be hidden inside or underneath something.

We exist to shine our light, or the light of God in us - to display the glory of God in a transformed/transforming life, to do good works from a center of love and life and light - that center of course is Jesus himself and our vital union with him.

Pour out your Spirit upon us Lord, that we might burn with love for you and for those around us, and so display your goodness and glory.

blessings for disciples

Tuesday, December 11, 2007

Psalm 82; Matthew 5:1-12


And his disciples came to him, and he taught them, saying,
"Blessed are the poor in spirit, for theirs is the kingdom of heaven."


I was reading Dietrich Bonhoeffer's "The Cost of Discipleship" yesterday. The middle third of the book is a section entitled "The Sermon on the Mount." One thing caught me attention and got me thinking. His emphasis is that Matthew clearly states that this sermon was directed to disciples, not the crowds - that is, to those to whom Jesus had said "follow me" and who immediately left everything and followed him.

Only the call and the promise, for the sake of which they are ready to suffer poverty and renunciation can justify the beatitudes. (p. 118)
The disciples are called blessed because they have obeyed the call of Jesus. (p. 119)

This is helpful to me, because it's so easy to make this something to do in order to get or experience something. That is, to hear Jesus saying here something like, "embrace this attitude or perform these kinds of actions, and you will be blessed with this kind of experience." (more simply: if you do this you can get that). While I do think that Jesus calls his disciples to embrace the postures defined in the beatitudes, this approach misses the first and most important point of Jesus: I am your blessing, and I am your promise.

To his disciples, he is saying, "whatever your condition (arrived at in following me, walking in my footsteps, imitating me, letting my life in you become your life through and through), know this, you are blessed because
I will give you the kingdom
I will comfort you
I will give you the earth as your inheritance
I will satisfy you
I will show you mercy
In me you will see God
In me you are sons and daughters of God
Rejoice and be glad, for your reward will be... me in all my fullness and glory in heaven.

For me, reading and meditating on the beatitudes today, it really is helpful and life-giving to remember, in this case (again) it really is all about Jesus.

Thanks be to God.

the good news of the kingdom

Monday, December 10, 2007

Psalm 81; Matthew 4:12-25


Matthew says that "Jesus began to preach, saying, 'Repent, for the kingdom of heaven is at hand'" (v. 17). And that "he went throughout all Galilee... proclaiming the gospel of the kingdom and healing every disease and every affliction among the people" (v. 23).

After preaching on John the Baptist's message (same message: "Repent, for the kingdom of heaven is at hand") yesterday, and hearing his warnings of pending judgment, Jesus' message and actions seem different, refreshing even. The first thing he does is call people to follow him, and then we hear about his teaching, preaching, healing tour throughout the Galilee. The gospel or "good news" apparently was not only taught and proclaimed but demonstrated.

I think the rest of the book, actually, is the record of this "gospel of the kingdom" message. But just to stay where we are in the story for now, even the call and opportunity to "repent, for the kingdom of heaven is at hand" is good news: it's not too late for us; we can enter into this kingdom. It is great news that this king has come so that we might turn around and be restored.

And then the call to follow him , to be with him, to learn of him, to become like him is more great news. And, as mentioned, the restoring of broken hearts, bodies, and lives is in itself such good news, and a wonderful sign that the reign and the redemption of God has broken into our world to reclaim and renew what is his.

I pray that we might recognize anew today the goodness of living in the reign of God, under his gracious, redeeming rule. And that in thanksgiving we might join him in spreading this good news in both what we say and what we do.

God tests, Satan tempts

Saturday, December 8, 2007

Psalm 80; Matthew 4:1-11


Last Tuesday evening we discussed the Temptation and we were talking about the difference between testing and tempting - specifically in reference to the verse that says the Spirit led Jesus into the wilderness to be tempted by the devil. I shared that I think the same event can be God testing (in order to raise us up) and Satan tempting (in order to bring us down). For example, in the account in Genesis 22 that says God tested Abraham when he told him to sacrifice his son, his only son, Isaac, whom he loved, the word for "test" is related to the word "banner" (hence, to raise or lift up).

God is sovereign, and despite his evil rebellion Satan is ultimately his servant as well (at least as we read in the opening chapters of Job). I find the tempt / test terminology helpful, especially as we compare a verse like the Spirit leading Jesus into temptation with a verse like James 1:13 -
Let no one say when he is tempted, "I am being tempted by God," for God cannot be tempted with evil, and he himself tempts no one."

Another question would be, why do we pray "Lead us not into temptation" when indeed that's what the Spirit did to Jesus? In fact, in Mark's account it says the Spirit drove him to it. Perhaps we'll address that later when we get to the Lord's Prayer in Matthew 6.

The word "tempt" here (peirazo in Greek) is translated as "test" or "trial" in several other places Matthew and in the New Testament, but usually not in a positive sense. It's used in Matthew 16:1, 19:3, 22:18, 35, of religious leaders testing Jesus, trying to trap him. This, of course, is not what I was referring to by the two understandings of "tempt" and "test."

There are however a few verses that use it in a more positive perspective:

(2Cor. 13:5) Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test!
(Heb. 11:17) By faith Abraham, when he was tested, offered up Isaac. He had received the promises, yet he was ready to offer up his only son.
(Rev. 2:2) ‘I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false.

The noun version (peirasmos) occurs in a positive sense several times, at least in the sense that God will use the temptation to purify and strengthen, like refining gold:

(James 1:2) My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials,
(James 1:12) Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.
(1Pet. 1:6-7 ) This brings you great joy, although you may have to suffer for a short time in various trials. Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested (different word) by fire, even though it is passing away–and will bring praise and glory and honor when Jesus Christ is revealed.
(1Pet. 4:12) Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you.

For me probably the most helpful verse in it all is 1 Corinthians 10:13:
No trial (temptation/test) has overtaken you that is not faced by others. And God is faithful: He will not let you be tried (tempted/test) beyond what you are able to bear, but with the trial (temptation/test) will also provide a way out so that you may be able to endure it.

Also check out 1 Peter 5:8-11 which is clearly about Satan not only tempting but seeking to devour, but includes a promise that as we resist him, firm in our faith, God himself will "restore, confirm, strengthen and establish you."

Lastly, if you want to keep digging in this (like a disciple learning and turning and examining and questioning the Word), look at Deuteronomy 8:2-5 and look for these words or verses:

• led
• forty
• wilderness
• hunger
• a Scripture Jesus quotes
• son

It's pretty amazing... and Jesus quotes only from Deuteronomy 8 and 6 in this confrontation.

baptized in love and joy

Friday, December 7, 2007

Psalm 79; Matthew 3:13-17



"This is my beloved Son, with whom I am well pleased."
(Matthew 3:17)

Here he is: he who is "the son of Abraham, the son of David;" "Emmanuel;" he who "will save his people from their sins;" the King of the Jews who is worshiped; the son who was called out of Egypt (2:15); the one who is mightier than John, who will baptize with the Holy Spirit and fire. We finally hear Jesus speak.

His first words as Matthew records them are: "Let it be so now, for thus it is fitting for us to fulfill all righteousness." (v. 15) Jesus is responding to John who would have prevented him from being baptized. The sense here is that Jesus simply is God's obedient son, God's faithful servant. He is the new Moses, even the new, representative Israel. He goes out the wilderness and fully identifies with his people in this call to "prepare the way of the Lord." He is not breaking from sin and seeking to become righteous, he is committed to "fulfill all righteousness." This is his mission. Only he can accomplish it. And he will.

And when he has been baptized we hear of the Spirit of God descending like a dove, and the voice from heaven, saying, "This is my beloved Son, with whom I am well pleased." The one who fulfills all righteousness is the one who is anointed with the Spirit, and who is identified as God's Son (Psalm 2:7) and as the chosen Servant in whom God delights (Isaiah 42:1).

Both of these statements sound very foreign to my ears, though I long for them to be true of me as well. I know in my heart of hearts that I am not and could never be described in such terms - though something deep within me also stirs and longs for such to be true of me.

And this is what Matthew will go on to tell us about in his story of Jesus. That those who repent, who follow him, who listen to him and build their lives on him, will find all righteousness fulfilled (there will be no "that's good, but you could do better." No "it doesn't matter, I don't really care what you do"). They will find that in this Son, through God's chosen Servant, God speaks to us as well:

"You are my son. You are my daughter. I couldn't be happier with you. There is nothing I am waiting for you to do. All righteousness is fulfilled. I love you."

Have you heard the Father say that to you?

the movement of the heart

Thursday, December 6, 2007

Psalm 78:40-72; Matthew 3:1-12


Repent, for the kingdom of heaven in at hand...
bear fruit in keeping with repentance.
(Matthew 3:2,8)

For John the Baptist repentance was the entrance requirement and only appropriate response to the King who was coming whose kingdom was breaking in upon them (heaven here, for Matthew, is a substitute for "God").

Everyone was coming out to the Jordan River and people were baptized, "confessing their sins." But John recognized that the religious people who came out were not (or at least likely were not) sincere in their actions. They got themselves from their homes and synagogues out to the Jordan, they got themselves down into the river and up and out again, but apparently there was no movement toward God.

John says that the King's coming involves a bunch of apocalyptic images: axes and fire specifically. And that God where God will cut off and burn fruitless, unresponsive people, He can raise up new children to Abraham from the stones (just as He once did with the stone-dead reproductive systems of Abraham and Sarah). Children intimates relationship with the Father, and the likeness of their father of faith.

In Hebrew, the root word for repent is "shuv" which means "return." Return sounds like a movement (as does our Greek word for repent, "metanoia," which means to change one's mind or turn around). Both imply a change of direction and movement. John recognizes as did the prophets before him that you can have religious looking movement with no internal movement toward God, in fact it can involve moving away from God (there's no standing still, really).

For me, today, I remember that my actions are wedded to my heart, and that true repentance involves these heart corrections as well as the actions of ceasing certain deeds and embracing others. It calls for me to cast myself completely on God in utter dependence and put my trust in his love and power, to serve God and not my selfish desires or fearful cravings.

The fruit of repentance that John points to is not some exterior ornament on my life, like pinning an apple to a tree. It's innate, intimate to the deepest part of me, it comes from a heart that is at peace with God, filled with life and love and Spirit of Christ. And repentance is the necessary movement or action, like a farmer or vinedresser must do certain things to have a harvest, but he can't make the fruit grow - that's a mystery, that's a gift. Thanks be to God.

The Hymnal (Episcopal) # 76

On Jordan's bank the Baptist's cry announces that the Lord is nigh;
awake and hearken, for he brings glad tidings of the King of kings.

Then cleansed be every breast from sin; make straight the way for God within,
and let each heart prepare a home where such a mighty guest may come.

For thou art our salvation, Lord, our refuge, and our great reward;
without thy grace we waste away like flowers that wither and decay.

To heal the sick stretch out thine hand, and bid the fallen sinner stand;
shine forth, and let they light restore earth's own true loveliness once more.

All praise, eternal Son, to thee, whose advent doth thy people free;
whom with the Father we adore and Holy Spirit evermore.

craving

Wednesday, December 5, 2007

Psalm 78:1-39; Matthew 2:13-23




18 They tested God in their heart
by demanding the food they craved.
19 They spoke against God, saying, Can God spread a table in the wilderness?
they did not believe in God and did not trust his saving power...
29 And they ate and were well filled ,
for he gave them what they craved.
30 But before they had satisfied their craving,
while the food was still in their mouths,
31 the anger of God rose against them, and he killed the strongest of them
and laid low the young men of Israel.
32 In spite of all this, they still sinned;
despite his wonders, they did not believe.
36 But they flattered him with their mouths;
they lied to him with their tongues.
37 Their heart was not steadfast toward him;
they were not faithful to his covenant.
(Psalm 78)

Devotionally, Psalm 78:1-39, is what speaks to me today. This Psalm begins beautifully, stating that they had been given a command that fathers should teach their children, that the children should not forget what God had done, and they should not be like their parents, a stubborn and rebellious generation, who were not faithful to God.

Then comes the rehearsal of what God had done and their unfaithfulness. What strikes me about this psalm is this craving they had (I have). This unbelief-generated craving (so often for food, actually) which in distrust and fear that desires and demands to be satisfied by anything but God.

"They did not believe in God, and did not trust in his saving power." (v. 19) That pretty much states the problem. But rather than resist them, "he gave them what they craved." (v. 29) That's scary. I think it's true to say that ultimately God will give us what we really, really want. I experience "craving", a deep unsettledness, an "ontological insecurity," basically not believing God nor trusting in his saving power in some particular area or other.

Now, I do believe in God and trust his saving power overall, but as we looked at this morning at Bible Study we still need to "work out our salvation with fear and trembling, for God is at work in you both to will and to work for his good pleasure." (Philippians 2:14) I still have to cooperate with God, and work out what He's worked, or working, within me.

This is where spiritual disciplines come into play. I need to trust the Lord. I know that. But my cravings need a trigger, or a reminder of what's really going on. Fasting (and abstaining from certain foods) will do this. Silence will do this. Giving will do this.

When I crave M&M's, for example, just wanting to munch on them - I need to face the fact that oftentimes it is because I am feeling anxious about something in my life, and I have found that temporarily that craving is satisfied by M&M's (now I'm not saying eating M&Ms are a sin, or drinking coffee - another problem for me). And in these times I need to speak to my soul:

• "Believe in God, believe also in Jesus."
• "Trust in his saving power to deliver you and provide for you."
• "Remember, you do not live by bread (or M&Ms or coffee or whatever) alone, but by what comes from the mouth of the Lord."

Enough said (perhaps it's obvious that I'm dealing this week with overeating and eating lots of junk and a basic anxiety about my life and future... It's awesome how God speaks to us right where we are). I'll close with some verses from the end of our Psalm for today:

38 Yet he, being compassionate, atoned for their iniquity and did not destroy them;
he restrained his anger often and did not stir up all his wrath.
39 He remembered that they were but flesh,
a wind that passes and comes not again.

Thanks be to God for his patience and compassion.
Thanks be to God for Jesus, the true bread of life.

the first to recognize Jesus

Tuesday, December 4, 2007

Psalm 77; Matthew 2:1-12


There is a lot in this Epiphany gospel text. It's a very dramatic story, with a number of Biblical allusions, as well as a specific reference to Micah. There's a big king and a little king; there are wise, worshiping Gentiles and a troubled king and city. There's another revelatory dream, and a wondrous star.

So early in Matthew's story he introduces Gentiles, non-Jews, who seem to be both students of the Jewish Scriptures (cf. Numbers 24:17) and who recognize, and worship, Jesus the king of the Jews. They are the first to do so in Matthew's gospel. "All Jerusalem" is troubled (as is the king, and presumably the chief priests and scribes as well), but not the magi from the east. They seek out the true king, rejoice exceedingly at his sign, offer him gifts, and worship him. They are favored by the Lord and so are warned in a dream not to return the Jerusalem (and perhaps unwittingly aid the troubled king).

Students of Scripture, diligent seekers, joyful pilgrims, gift-givers, true worshipers: may you and I be so the more this day, and this Advent season.

I will remember the deeds of the LORD;
yes, I will remember your wonders of old.
I will ponder all your work,
and meditate on your mighty deeds.
Your way, O God, is holy.
What god is great like our God?
You are the God who works wonders;
you have made known your might among the peoples (nations, Gentiles).
You with your arm redeemed your people...
You led your people like a flock
by the hand of Moses and Aaron.
(Psalm 77:11f)

a righteous man

Monday, December 3, 2007

Psalm 76; Matthew 1

I assigned all of Matthew 1 (which will be one of the longer, if not the longest, readings we'll have this time around) because most of us don't read genealogies carefully. Understandable. But there are some interesting names in there. If you want to consider this further I posted two blogs about it on October 18: dicristina

And, of course, Immanuel is a beautiful theme to meditate on. Matthew is the only gospel to include this quote, and note how Matthew changes the quote from Isaiah 7:14. It's so subtle we miss it. Compare them and see if you can find it (I don't mean word order, but a substantial change in a noun).

I do encourage you to go back and check out the Old Testament passages, and their contexts, when Matthew says something took place "to fulfill" what was spoken by the prophet... It's a good way to get acquainted with Jesus' Bible. And it's something quite important to Matthew.

~ ~ ~ ~ ~

What strikes me, devotionally, today is Joseph (my middle name because I was born near his feast day, and the name I chose in confirmation... a Roman Catholic thing): that he was a just (or righteous) man and that he did all that the angel of the Lord commanded him. This Jesus, or Immanuel, is obviously the main character in the big story, but at this point we've only heard his genealogy. He's the son of Abraham, the son of David... We haven't had a "picture" of him yet, a story that lets us see him and what he's like.

But as we begin Advent, we do hear about a righteous man and his obedience and faithfulness to do all that the Lord commands him. This was the person to whom God entrusted his son to be his earthly father. In his relationship with God, and with Jesus, Joseph was righteous, as well as tender and compassionate. Can you imagine if he had not been obedient to God? Our savior could have been named Mortimer, or Englebert, or one of those impossible to pronounce Old Testament names... :) (it would have ruined a lot of good worship songs...)

Seriously, Joseph participated with God in his restoration project. He certainly had no idea that God would use him in such a way, but the first description we have of Joseph is that he was a righteous man. In other words, he had set his life in a certain direction already. He loved God and God's Word, and sought to observe it. (We see in Luke's account especially that Joseph and Mary we "observant" regarding dedication, circumcision, purification, Passover.) So when a difficult situation arose, we read first that he was going to handle it in an honorable, just way; but secondly, and more importantly, when the Lord spoke to him through the angel he obeyed. He was willing and able to adjust his life and his expectations, and to do all that was commanded.

As we prepare for the coming of the Lord, as we await the return of King Immanuel to make all things right, let us follow Joseph's example. Discipleship is not about trying to be who we ought to be and do what we ought to do when the moment of truth comes, it is about training ourselves day by day that we might be able to when the test (or temptation) comes. I pray this Advent might be a time of renewal for each of us in our daily walk with God that we might fully participate with him in restoring the world, and joyfully greet him when he returns.

"Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect."
(Matthew 24:42-44, the Gospel for the 1st Sunday of Advent)

Matthew, the third day

Saturday, December 1, 2007: Psalm 75; Matthew


As you conclude Matthew, pay special attention to the closing paragraph (what we often call "the Great Commission"). Matthew seems to actually take the some of the big questions, perhaps even why he wrote the Gospel, and weave them all together in summary as Jesus commissions the apostles.

• a mountain (again)
  
• all authority has been given to me
• the nations (or Gentiles)
• teaching them to observe/obey all I commanded you
• I will be with you always

Monday we'll begin a season of more devotional-sized readings (finally!) mostly of Matthew, but also of Ephesians. We continue reading a psalm a day which is a helpful discipline wherever else you are reading in the Bible. The psalms have always been God's people's hymnbook and prayerbook.

May God grant you a blessed and holy Advent season, waiting in joyful hope (the women's retreat theme) for our coming King who will put all things right.
Blessed is he who comes in the name of the Lord! Hosanna in the highest!

Matthew's Discipleship Manual

Friday, November 30, 2007: Psalm 74; Matthew


Have you found some of the "when he/Jesus finished..." formula that Matthew seems to use?

They're at 7:28, 11:1, 13:53, 19:1, 26:1. And each of these follows a section where Matthew seems to have grouped teaching material. The pattern seems to be

• narrative (telling the story)
• teaching material
• "when he/Jesus finished..."

Check it out - especially the groupings of teaching material... very interesting. The idea is that Matthew worked within basic the chronological account of Jesus' ministry (eg. compare with Mark) but grouped material in between a prologue (birth/infancy narrative) and epilogue (passion and resurrection account) for teaching / discipleship purposes. There are other theories for how Matthew may have organized his gospel, but I think this explains it best.

Intro to Matthew

Thursday, November 29, 2007: Psalm 73; Matthew

"The book of the genealogy (genesis) of Jesus Christ,
the son of David, the son of Abraham."
(Matthew 1:1)


This Thursday, Friday and Saturday I assigned the whole gospel of Matthew. When studying a book of the Bible it is good to read over the whole book before settling into specific passages. That's not always possible but it is recommended. I hope we can get through Matthew in three or four days. (Each Sunday the readings are from the Lectionary, the same readings we have in church. I do recommend reading them over before you come to church.)

In the first third (or so) of the book their are a number of words or themes that seem to be important to Matthew. Try to note them as you read through the text:

• who is Jesus (obviously :) )
• "fulfill" (what the prophet said, or some variation of that)
• geography; nations or Gentiles (same idea in Greek & Hebrew)
  
• "righteousness"; "law"; "commands"; teaching
  
• "Father"
• "kingdom"

Also, when reading the whole book, look for this phrase "When he (or Jesus) finished..." instructing, teaching, these sayings... It's in there five times, and I think it's significant.

Enjoy reading the tax collector's "Discipleship Manual".

Whom have I in heaven but you?
And there is nothing on earth that I desire besides you.
My flesh and my heart may fail,
but God is the strength of my heart and my portion forever...
for me it is good to be near God;
I have made the Lord GOD my refuge,
that I may tell of all your works.
(Psalme 73:25-26,28)

a prophet like Moses

Wednesday, Nov. 28, 2007: Psalm 73; Deuteronomy 32-34

And there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face, none like him for all the signs and wonders that the LORD sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, and for all the might power and all the great deeds of terror that Moses did in the sight of all Israel.
(Deuteronomy 34:10-12)


First of all, congratulations for getting through the "Torah" - the first five books of the Bible, attributed to Moses, which Jesus references when he said in Luke's resurrection account: "everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." (Luke 24:44)

This is important material to which Bible students must return again and again. I will leave you with Moses' song and his blessing of the tribes -

But before closing I want to place the ending of Deuteronomy (cited above) against some verses we read a few days ago in Deuteronomy 18:15, 18:
"The LORD your God will raise up for you a prophet like me from among you, from your brothers - it is to him you shall listen... 'I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him...'"

While the books ends saying there has not arisen a prophet in Israel like Moses (even though the text just said that Joshua was full of the spirit of wisdom), perhaps the prophet prophesied in 18:15,18 is not speaking of Joshua or even of one like Elijah. I think it's speaking of the One who appeared radiant on another mountain, while Moses and Elijah appeared in glory talking with him about his "exodus", and while a cloud overshadowed them a voice came out of the cloud, saying,
"This is my Son, my Chosen One; listen to him!" (Luke 9:28-36)

(P.S. Psalm 73 is wonderful too!)

being strong

Tuesday, November 27, 2007: Psalm 72; Deuteronomy 30-31


There is so much in Deuteronomy 30 we could unpack it for days:

• "with all your heart and with all your soul" (vs. 2,10)
• "the LORD your God will circumcise your heart and the heart of your offspring" (v. 6)
• "the word is very near you. It is in your mouth and in your heart, so that you can do it." (v.14)
• "if (1) your heart turns away, and (2) you will not hear, but (3) are drawn away to (4) worship other gods and (5) serve them" (v. 17)
• "I have set before you life and death, blessing and curse" (vs.15, 19)
• "choose life" (v. 19)

But let me comment on a phrase that I heard three times in chapter 31:
"Be strong and courageous." (vs. 6, 7, 23)

Twice the command included "do not fear" and "He will not leave you or forsake you." This word, first to Israel, then twice to Joshua (and again to Joshua in Joshua 1) remains an important word for God's covenant people.

As we heard yesterday the resurrected Jesus, who was leaving (hence the discussion at the end of John's Gospel about who would be alive "until I come"), say "Follow me", life with God is moving forward, into his future. There is opposition, there will be battles. This covenant of life and love doesn't mean we just sit back and enjoy the milk and honey, the wine and pomegranates in the promised land. There are places God wants us to move into and occupy victoriously. But God is with us and among us (cf. 31:17). Always, to the end of the age. (Matthew 28:20) And the promise of his unfailing presence imparts strength and en-couragement.

This strength and courage requires faith. It flows out of loving the Lord with all our hearts. It concerns our priorities, what (who) is most important to us, and fearing the One who is sovereign over everything else that causes us fear. And it requires grace, God's gifts supplying what we don't have when trusting in ourselves. Let's choose life today, "loving the Lord your God, obeying his voice and holding fast to him, for he is your life" (31:20)

In the words of Sunday's epistle:
"May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light."
(Colossians 1:11-12)

Follow me, good-bye

Monday, November 26, 2007: Psalm 71; Deuteronomy 18:15-22; John 21


I was struck by Jesus' twice telling Peter, "Follow me." This is the risen One. The One who said "Do not cling to me, for I have not yet ascended to the Father." The One who is not there and then is, who appears behind locked doors, sometimes. How do we follow Him? That is, how do we "walk after" him, or walk in his footsteps?

Perhaps, this is just to be read as Jesus speaking specifically to Peter. And Peter was to follow Jesus in caring for His sheep and in giving up his life in death. Or as Brooke pointed out to me, Jesus may have been saying that as we mature in the Lord we are called to go "where you do not want to go" (v. 18) and still we are to follow, and we are to not worry about others' experiences in relation to ours (v. 22), but still are to follow.

Or maybe it is one of those beautiful ways that John flips things around, looks at them poetically, or inside-out, or just from a totally different angle. Where the other three gospelers recorded Jesus saying "Follow me" at the very beginning of his ministry, John records it at the very end - In fact, it is the very last words we hear Jesus speak in John's Gospel. Could this be one of the ways John is emphasizing that this eternal life people receive when they believe in Jesus is one of following Jesus into the future, into eternity. It will never be some static, "oh, thank God I've arrived", growth is over, no more newness kind of life. Never some final slumber because our work is done and we're so tired and deserve our eternal rest. This focus on Him, this looking for him and to him, this imitation of Him, this fullness of trust and belief and devotion and service in Him will never end and has it's liveliness specifically in following him even as he says good-bye.

It's interesting how John, in chapters 14-16, records the most information about the Holy Spirit of all the Gospels, and then his only post-Resurrection reference to the Holy Spirit is relating how Jesus breathed on them and said "Receive the Holy Spirit."

So,
we have his breath in us, (20:22)
we have the testimony of who he is, what he did and how he lived, (21:25)
we have the work he has given us to do, (21:15-17)
we have our fellow followers, (21:3, 7, 14, 18)
and most importantly in following One we can't see, we have faith. (20:29, 31)

And this, according to the beloved disciple, is enough.

with all your heart

Saturday, November 24, 2007: Psalm 70; Deuteronomy 6-11

"Hear O Israel, the our God, the Lord is one. You shall love the Lord your God with all your heart, and with all your soul, and with all your strength."
(Deuteronomy 6:4)

Yes it's a long reading, but a critical section of Deuteronomy. This is the section from which Jesus fought off the enemy in the wilderness - the second Adam withstanding temptation and regaining paradise (according to John Milton). Again I encourage you to read it and soak it in. Note the words "heart" and "love", especially in relation to law-keeping...

Secondly, I was struck by the repetition of the command to teach our children these words, this way to life, this loving with all our hearts - yes, it takes a village, and Sunday School is a fine thing, but God's way is that parents model it, pray it, and teach it to their kids day in and day out, rising and lying down, walking in the way, wherever, whenever... (And again, I suggest that the church would do better spending time and energy helping parents with this task than taking it over for them.)

[I will post our next season's readings, and have them available next Wednesday evening..]

"May all who seek you rejoice and be glad in you!May those who love your salvation say evermore, God is great!"
(Psalm 70:4)

The King of Life

Friday, November 23, 2007: Psalm 69; John 20.

Interesting that on a Friday, and "Black Friday" at that, we have appointed the account of the Resurrection of the Prince of Life. Praise to you Jesus. Read it and soak it in.

(I'm writing this Saturday morning. I spent yesterday relaxing with our sons and daughter-in-law. It was great.)

Thanksgiving

Thanksgiving, 2007: Psalm 68; Deuteronomy 5


May you have a Happy and Blessed Thanksgiving!

Just a few comments on our Scriptures today. We must take note of the First Commandment:
“I am the LORD your God who, who brought you out of the land of Egypt, out of the house of slavery.
You shall have no other gods before me.”

Embedded in the Ten Commandments is this statement of truth and a reminder that before any “laws”, before even life-giving guidance and teaching are presented to the covenant people, God says he brought them out of the house of slavery. God redeemed them by grace, as a gift. It was not earned, it was not based on works. It was because God saw, heard, knew their cries and their suffering, and God remembered his covenant.

There is no other god who can save. To put any god before the LORD God would be to look to some other savior. This is why Martin Luther said the first commandment was the gospel. And also, that it is absolutely central because one doesn’t break any other commandment until one has broken this first one.

I think this is a good Thanksgiving theme; in fact, the Old Testament reading for Thanksgiving comes from Deuteronomy 8 and carries this theme of not forgetting who it is who saved them, fed them, led them, and brought them to this abundant land. The sentiment of the people, “speak to us all that the Lord our God will speak to you, and we will hear and do it” (v. 27; Exodus 19:8; 24:7), carries this sense that God had saved them and led them out to himself so they committed to truly hearing and doing what God said.

There is much more to be said about Grace and Law, about Redemption and , about Faith and Works., but for today let us be thankful for all God has done for us. This is first. And let us give ourselves to doing and being all he calls us do in gratefulness and thanksgiving. To living out what he is working within – the new way, the new law, Jesus.

Father of the fatherless and protector of widows
is God in his holy habitation.
God settles the solitary in a home;
leads out the prisoners to prosperity,
but the rebellious dwell in a parched land.
O God, when you went out before your people, when you marched through the wilderness,
the earth quaked, the heavens poured down rain,
before God, the One of Sinai,
before God, the God of Israel.
you restored your inheritance as it languished;
your flock found a dwelling in it;
in your goodness, O God, you provided for the needy.
(Psalm 68:5-10)

Collect for Thanksgiving

Almighty and gracious Father, we give you thanks for the fruits of the earth in their season and for the labors of those who harvest them. Make us, we pray, faithful stewards of your great bounty, for the provision of our necessities and the relief of all who are in need, to the glory of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

God shall bless us

Wednesday, November 21, 2007; Psalm 67; Deuteronomy 4


May God be gracious to us and bless us
and make his face to shine upon us,
that your way may be known on earth,
your saving power among all nations.
Let the peoples praise you, O God;
let all the peoples praise you!
(Psalm 67:1-3)


God has blessed us so richly as a nation. I like how this Psalm orients this desire and prayer for blessing - may God bless us precisely so that his way may be known on earth, his saving power among all nations, and so that God be praised by all people (not just by us who the recipients of the requested blessing).

In Deuteronomy 4, we read of Moses calling his nation to guard their hearts and to walk in the ways of the Lord, that all peoples
"when they hear all these statutes, will say 'Surely this great nation is a wise and understanding people.' For what great nation is there that has a god so near to it as the LORD our God is to us whenever we call upon him? And what great nation is there, that has statutes and rules so righteous as all this law that I set before you today?"

As we give thanks to God for his blessings upon our nation, let us pray that our own nation would see in us, God's people, his blessing and saving power, and then for an outpouring of his reviving, renewing Spirit so that more and more Americans would love the Lord and walk in his ways, and that our blessing would result in the nations praising God because they see his saving power among us. This saving power may be most evidenced among us, I think, not in our worship or in our words, but in using the blessing not for ourselves but to bless those least and last, poor and powerless, the outcast, the alien, the sojourner. Such was Israel; such were we.

The earth has yielded its increase,
God, our God, shall bless us;
God shall bless us;
let all the ends of the earth fear him!
(v. 6-7)

what has God done for you?

Tuesday, November 26, 2007; Psalm 66; Deuteronomy 2-3

After reviewing their journey some more, and their victories on the east side of the Jordan, Moses reminds the people that only Caleb and Joshua will be going on into the promised land, only they remained loyal, or wholly followed, the LORD (1:36 - actually this verse says only Caleb was). Moses sounds unrealistic, blaming the people for God's anger towards him (1:37; 3:26). Perhaps some of this is being identified with the people as their leader, their intercessor. But we know that the specific reason Moses is not going in to the promised land is because he chose to strike the rock, in his anger toward the people, rather than simply speak to it as God had instructed him.

Twice Moses recounts how he was to encourage Joshua, for he would lead the people into the land (1:38; 3:28). And in this context Moses says:
"And I commanded Joshua at that time, 'Your eyes have seen all that the LORD your God has done to these two kings. So will the LORD do to all the kingdoms into which you are crossing. You shall not fear them, for it is the LORD your God, who fights for you.'"
(3:21-22)

Part of that encouragement included being reminded what God had done for them in defeating King Sihon and King Og. In this case, Joshua was to keep in mind God's "works and mighty acts" (v. 24) which were similar to what he was facing as the one who would Israel in to defeat more kings and kingdoms in the land of Canaan. And secondly, he was encouraged by the reminder that it is Yahweh his God who fights for his people.

Again, I'm reminded to remember. When I wonder what the future holds, where provision will come from, just what my place and purpose is; when I'm tempted to fear because the obstacles seem overwhelming, or I feel ill-equipped to press forward... God encourages me through his Word to remember how he has provided over and over, how he has delivered us from evil, that he has clearly guided us in the past, and that he fights for me even now, is making the way, granting provision, and giving wisdom and insight, even now.

Shout for joy to God, all the earth;
sing the glory of his name;
give to him glorious praise!
Say to God, "How awesome are your deeds!
So great is your power that your enemies come cringing to you..."
(Psalm 66:1-3)

Phinehas the zealot

Monday, November 19, 2007: Psalm 65; Deuteronomy 1


We begin the last book of the Pentateuch, or the "Torah" proper (Torah is the word usually translated "law" but also the first five books in Jewish Bible). Moses will spend a few chapters rehearsing different parts of their history together. This book is very significant in the New Testament. All of Jesus' responses to the devil when he was tempted in the wilderness came from Deuteronomy (perhaps he had even been meditating on prior to the actual temptation - God seems to often equip us like this...).

I want to make a couple of brief comments re. Saturday's reading (we had a great time in Atlanta with our son Mark and his wife Monica; we went to a great concert by the stars of the movie 'Once' and to church at Trinity Vineyard which was awesome).

In Balaam's final oracle, this non-Israelite seer prophecies about Jesus:
"I see him, but not now;
I behold him, but not near;
a star shall come out of Jacob,
and a scepter shall rise out of Israel;
it shall crush the forehead of Moab..."
(Numbers 24:17)

This may have been what the magi from the East were referring to when they said "we have seen his star" in Matthew 2.

And also note the story about Phinehas in Numbers 25:6-13. Phinehas killed an Israelite man and a Midianite woman in the man's tent while they were engaged in the act...
And the LORD said to Moses, "Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy... he was jealous for his God and made atonement for the people of Israel."

The Zealots, whom we hear about in the New Testament as one of the sects of the Jews, found their identity in this story of Phinehas. The repeated word "jealous/jealousy" is also translated "zealous"... hence "zealot". He brought about atonement, averting God's wrath, through wielding a spear and shedding blood. The zealots of Jesus' day believed this was the answer as well to restoring the kingdom to Israel by overthrowing the pagan, idolatrous Romans by violence. Sadly, while their method had some brief success under the Maccabees before the time of Jesus (and I'm not sure if they actually identified themselves as zealots), they led the First (66-73 AD) and Second (132-135 AD) Revolts which were both crushed by the Romans and led to the destruction of the Temple in the First. After the Second no Jew was even permitted to enter the new city, called Aelia Capitolina, which had a temple built to Jupiter on the sight of the Temple (and which is why there was a Second Revolt).

Prior to the Second Revolt there had been five sects of Jews: the Saducees, the Essenes, the Zealots, the Pharisees, and the Nazarenes (or Christians). Afterward there were only the Pharisees and the Christians. The Pharisees reworked a rabbinic Judaism without the Temple and focused on the Scriptures, the synagogue and the home; and well, you know the gist of the what happened with the other group (but for a helpful look at the movement of the synagogue and the church away from each other see "Our Father Abraham" by Marvin Wilson).

May we be filled with the zeal of the LORD, not in the way of Phinehas however, but in the way of Jesus.

better than life

November 16, 2007: Psalm 63; John 18-19

your steadfast love is better than life...
my soul clings to you...
(Psalm 63:3,8)


When I read of Jesus' Passion, it's almost too much to meditate on. "Amazing love, how can it be that Thou my God shoulds't die for me?" It is striking how John insists, over and over again in all different ways, that this sacrifice fulfilled the Scriptures. And he is clear that Jesus knew what was going on and what was going to happen. And yet he pressed on, for the joy set before him, despising the shame and enduring the cross.

When I read Psalm 63 in conjunction with Jesus' Passion, I see some of the "secret," the source of the hope and of the strength he displayed that night and that day. His soul clung to God because he knew and trusted that the Father's steadfast love was better than life.

I pray that I, and you, might cling to God, following in the way of self-sacrificing love, in dying to all our sins day by day, because we know the steadfast love of the Lord is better than life.

We're on our way to Atlanta for the weekend (so if I miss Saturday, that's why). Peace and joy.

Balaam

November 15, 2007: Psalm 62; Numbers 22


(The following is the notes of the Jewish Study Bible.)

"Inserted into the narrative of Israel's final preparation to enter Canaan is the story of the Moabite King Balak and the prophet Balaam whom he hires to curse Israel into oblivion. This ... is composed of narrative and poetry. It is inserted at this juncture, the beginning of Israel's period of encampment in Moab, because th outcome of Balak's scheme determines if Israel will inherit the promised land. The account is a contest in the divine realm between the God of Israel and those supernatural elements available to Balak. At times amusing, and somewhat mocking of the non-Israelite prophet, the message of this pericope is serious: The intent of the LORD reigns supreme and cannot be superseded. Even the power of a well-known prophet are ultimately controlled by God. In the end nothing in Balaam's four oracles exacts a cruse upon Israel; in fact, his prophecies function in reverse, blessing Israel and cursing her enemies.

"The biblical traditions are not consistent in their assessment of Balaam's intentions. In Deuteronomy (23:4-7) and Joshua (24:9-10) it is God who reverses Balaam's actual intent. Numbers 31:16 blames Balaam for Israel's apostasy at Baal-peor (ch 25), implying that he previously sought to curse them. The writings of the 8th century prophet Micah (6:5) is more compatible with most of the favorable Numbers 22-24 accounts."

~~~~~~

Brooke was sharing with me with regard to God telling Balaam to go and then in the two verses later God is incensed that he goes (vs. 20-22). One the surface this is definitely disconcerting. But as Brooke pointed out, later after Balaam beats his ass for scraping his leg against the wall and for sitting down under him (because he, Balaam, couldn't see the angel that the donkey could see), the Lord says it is He who is opposes him because his errand was "perverse". God knew what was in his heart, even though Balaam really didn't.

A second point regarding God telling him (allowing him?) to do something and then being angry about it is that originally when Balaam sought God about the matter God was very clear he was not to go. It was only when he went back a second time, after higher dignitaries of King Balak came back and this time offered Balaam money (profit for prophet), that he again sought the Lord for something else He might say. This time it's as if God says, "Okay go, since you really want to. And even though you sound good on the surface, know that I'm not going to change my mind, and be sure, you will not say anything I don't want you to say."

How often are we like Balaam? Don't we go back to God and ask for things that we know are not his will? We don't usually actually say it to God, but we hope that somehow he might change his mind, or that it would be okay with him if we do what He has clearly said not to... at least this one time. This story reminds us that God is sovereign and will have his way, despite our personal manipulations or national maneuvering.

"The Lord will reign for ever and ever!" (Exodus 15:18)

Thy kingdom come, thy will be done.

lifesaving sign

Wednesday, November 14, 2007: Psalm 61, Numbers 20-21

In chapter 20, Miriam dies; Moses strikes the rock instead of speaking to it as God told him, and thus does not get to go into the Promised land (but God still releases water from the rock for the people...); and Aaron dies.

And again, "the people became impatient on the way. And the people spoke against God and against Moses..." Grumbling and complaining again! Unbelievable. Those people. It's like they have a chronic and terminal disease. This time God sends fiery serpents among the people, and they bit the people, and many died.

And the people come and say "We have sinned, for we have spoken against the LORD and against you. Pray to the LORD, that he may take away the serpents from us." So Moses prayed for the people, And the LORD said to Moses, "Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live." So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.
(Numbers 21:7-9)

This pattern is amazing. It keeps happening over and over. The people grumble and complain and speak against God. God disciplines them. And then God forgives them and continues to make a way for them.

Jesus, of course, uses this image in John 3:14-15,
"As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life."
He says this to Nicodemus who is questioning him about the kingdom and the new birth. Could he be saying that the One against whom you speak and complain again and again is the One who disciplines you is the One who will be crucified for you to save you?

There is a remedy for our sin-sick condition. The goodness and lovingkindness of the Lord. He bears our sins. He receives our biting and poisonous thoughts and words. And he ends the distrust and violence and hate in his body on that tree. Let us look to him and be healed. Trust in him and live.

Korah's rebellion

Tuesday, November 13, 2007: Psalm 60; Numbers 16

Ouch. I don't really like this story.

Korah and those he gathered to him were Levites. They served the priests, but wanted to be considered "holy" like Aaron and his sons, in fact they said that "all in the congregation are holy, and the Lord is among them.". And they felt like their cousins, Moses and Aaron, exalted themselves above all the people. But in truth, they were angry to still be out in the wilderness and not in the land flowing with milk and honey.

Well, yes, God had said back when they arrived at Mt. Sinai that they were to be a holy nation and a kingdom of priests. Yet over and over again they were everything but what God called them to. We don't know for certain, but the Levites and Aaronic priesthood could have been plan B.

In any case, again we have a story of complaining, and especially of rising up to willfully oppose God's prophet and priest. The glory of the LORD appears as they gather before the tabernacle. Again, after this whole event where an earthquake swallows up these rebels, the people complain again (!) and the Lord send a plague, and again Moses intercedes on behalf of those the LORD is going do away with.

I guess today I'm reflecting on dealing with anger, and fear, and pride, in the healthiest way. Finding the root of it, talking to God first about it, taking special care not to set myself up in some exalted "holy" status, or even "I'm as good as you". Bottom line, again, do I trust God for where I am today? Is being a Levite, or a teacher, or a husband, or whatever, enough for today? The Lord is among us, loving us, providing, leading, protecting.