Matthew 26:36-46
"could you not watch with me one hour?"
The sad and lonely question,
with the press of the powers coming down,
and talk of returning to the Father
and of broken body and poured out blood,
friends and followers choose fearful sleep
over a courageous prayer
"your will be done"
Simple words,
taught to his disciples,
prayed by millions,
but fulfilled in this one man, in the few hours that remained of his life.
For us and our salvation...
20100712
ready, set, wait (Matthew 25:1-13
Matthew 25:1-13
"Watch therefore, for you know neither the day nor the hour."
(Matthew 25:1-13)
Jesus now shares three parables to conclude his discourse on the last days. He has just said in 24:50 that "the master of that servant will come on a day when he does not expect him and at an hour he does not know and will cut him in pieces and put him with the hypocrites. In that place there will be weeping and gnashing of teeth."
This first parable follows that thought, "Then" or "At that time the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom..." (25:1). Five of them are unprepared, thoughtless, and dishonor the wedding party. These girls (virgins, perhaps not even teenagers yet, or very young teenagers) were to light the way to the bride's home, in celebration, for the bridegroom to ceremonially come to get his bride. The virgins were sharing in the joy of the bride and anticipating their own weddings. It was not uncommon however, once the torchbearers were ready for the ceremony, for the groom to be delayed. That's his prerogative on his special day, the procession members were not there for themselves - it wasn't their celebration - they were there for the bride and groom.
Their unwillingness to wait and watch in readiness was evidenced by not bringing flasks of oil for their lamps, thus in effect saying they'll participate if the bridegroom comes on their timetable and is not delayed. And such would be a huge insult to the bride and to the groom - and indeed they would not be welcome to share in the families' joy.
Jesus is saying in a number of ways that we are to live in readiness and expectation, and that we can expect that his coming to make all things right may be delayed. I think he's also inferring that to insist on our schedule, our plan, our way of conducting our lives, is to be a "wicked servant" (24:48) and foolish members of the wedding party.
How often do we think God ought to do something in a certain way at a certain time? And when that does not happen as we expected, or planned for, or prayed for, we are disappointed, or angry, and even rebellious in our attitude? This can be something as little as how we relate to those closest to us ("because you did that, I'll respond this way!"), to hurts or griefs ("this justifies getting drunk..."), to major decisions in our life ("I really believed I was supposed to get that job, or get into that school, I'm not going serve the Lord so seriously for a while...").
Perhaps by extension we could also say that to live in such a way insults not only the Lord but also his church. For this is the great event we look for and long for:
"Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out,
Hallelujah! For the Lord our God the Almighty reigns.
Let us rejoice and exult and give him the glory,
for the marriage of the Lamb has come,
and his Bride has made herself ready;
it was granted her to clothe herself with fine linen, bright and pure" -
for the fine linen is the righteous deeds of the saints.
And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." (Revelation 19:6-9)
Once again, a core issue before us is relationship and heart attitude. A right relationship, love with all one's heart, is all about the attitude, intention and desires of the heart. And this heart attitude manifests itself in outward actions (righteous deeds). I think this is what Jesus is getting at, metaphorically giving us graphic pictures that impact us and reveal his heart for his people - not to scare them with "do this or else!" but to describe faithfully living through times of waiting and suffering and wondering, and especially the Time of trial and testing and tribulation.
"Watch therefore, for you know neither the day nor the hour."
(Matthew 25:1-13)
Jesus now shares three parables to conclude his discourse on the last days. He has just said in 24:50 that "the master of that servant will come on a day when he does not expect him and at an hour he does not know and will cut him in pieces and put him with the hypocrites. In that place there will be weeping and gnashing of teeth."
This first parable follows that thought, "Then" or "At that time the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom..." (25:1). Five of them are unprepared, thoughtless, and dishonor the wedding party. These girls (virgins, perhaps not even teenagers yet, or very young teenagers) were to light the way to the bride's home, in celebration, for the bridegroom to ceremonially come to get his bride. The virgins were sharing in the joy of the bride and anticipating their own weddings. It was not uncommon however, once the torchbearers were ready for the ceremony, for the groom to be delayed. That's his prerogative on his special day, the procession members were not there for themselves - it wasn't their celebration - they were there for the bride and groom.
Their unwillingness to wait and watch in readiness was evidenced by not bringing flasks of oil for their lamps, thus in effect saying they'll participate if the bridegroom comes on their timetable and is not delayed. And such would be a huge insult to the bride and to the groom - and indeed they would not be welcome to share in the families' joy.
Jesus is saying in a number of ways that we are to live in readiness and expectation, and that we can expect that his coming to make all things right may be delayed. I think he's also inferring that to insist on our schedule, our plan, our way of conducting our lives, is to be a "wicked servant" (24:48) and foolish members of the wedding party.
How often do we think God ought to do something in a certain way at a certain time? And when that does not happen as we expected, or planned for, or prayed for, we are disappointed, or angry, and even rebellious in our attitude? This can be something as little as how we relate to those closest to us ("because you did that, I'll respond this way!"), to hurts or griefs ("this justifies getting drunk..."), to major decisions in our life ("I really believed I was supposed to get that job, or get into that school, I'm not going serve the Lord so seriously for a while...").
Perhaps by extension we could also say that to live in such a way insults not only the Lord but also his church. For this is the great event we look for and long for:
"Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out,
Hallelujah! For the Lord our God the Almighty reigns.
Let us rejoice and exult and give him the glory,
for the marriage of the Lamb has come,
and his Bride has made herself ready;
it was granted her to clothe herself with fine linen, bright and pure" -
for the fine linen is the righteous deeds of the saints.
And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." (Revelation 19:6-9)
Once again, a core issue before us is relationship and heart attitude. A right relationship, love with all one's heart, is all about the attitude, intention and desires of the heart. And this heart attitude manifests itself in outward actions (righteous deeds). I think this is what Jesus is getting at, metaphorically giving us graphic pictures that impact us and reveal his heart for his people - not to scare them with "do this or else!" but to describe faithfully living through times of waiting and suffering and wondering, and especially the Time of trial and testing and tribulation.
20100707
Blessed is he who comes
Matthew 23:27-39
"For I tell you, you will not see me again, until you say, Blessed is he who comes in the name of the Lord."
(Matthew 23:39)
This verse comes out of Jesus' last comments against the Pharisees, calling out the persecution and murder in their hearts. And yet he laments the city's rejection of him.
He seems to tie in this word with his "triumphal entry" on the donkey, when the crowds were celebrating "Blessed is he who come in the name of the Lord."
Curiously, he says "you will not see me again, until you say..." Does this mean that unless they have a change of heart they will never see him again? Or does it mean that they will have a change of heart and will see him again?
In any case, Jesus' tender love and compassion is so evident here. It surely is one of the motivations that carried him through his crucifixion. And secondly, it is clear that this honoring and prayer to the true king (remember "Hosanna" means literally "save us now") is crucial. It is an expression of welcoming him, of receiving him; and is connected to the experience of his gracious, redeeming presence - to "seeing" him.
"Blessed is he who comes in the name of the Lord."
"For I tell you, you will not see me again, until you say, Blessed is he who comes in the name of the Lord."
(Matthew 23:39)
This verse comes out of Jesus' last comments against the Pharisees, calling out the persecution and murder in their hearts. And yet he laments the city's rejection of him.
He seems to tie in this word with his "triumphal entry" on the donkey, when the crowds were celebrating "Blessed is he who come in the name of the Lord."
Curiously, he says "you will not see me again, until you say..." Does this mean that unless they have a change of heart they will never see him again? Or does it mean that they will have a change of heart and will see him again?
In any case, Jesus' tender love and compassion is so evident here. It surely is one of the motivations that carried him through his crucifixion. And secondly, it is clear that this honoring and prayer to the true king (remember "Hosanna" means literally "save us now") is crucial. It is an expression of welcoming him, of receiving him; and is connected to the experience of his gracious, redeeming presence - to "seeing" him.
"Blessed is he who comes in the name of the Lord."
20100706
weightier matters
Matthew 23:13-26
"You tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness."
(Matthew 23:23)
We look at half of Jesus' "woes" to the scribes and Pharisees today. I simply want to comment on this line (above) regarding what Jesus says are the weightier matters of the law. While tithing is important (that is, Jesus says it should not be neglected either), Jesus calls attention to these weightier, heavier, matters of the law.
Justice - literally "judgment" or "decision" and meaning here something like righteous judgment, decisions made (personally and in the church or community) on the basis of all the law and the prophets, on the basis of what God has said - in particular the prophetic call for justice is most often with regard to the poor and the powerless being treated justly, or that judgments be made without partiality for those without clout or resources.
Mercy - "to show kindness and concern for someone in need" and kindness and concern is shown through practical help. It includes helping people out of their misery or need. Indeed, "Blessed are the merciful..." (5:7; cf. 9:13; 12:7)
Faithfulness - this is obviously related to "faith," but also to covenant loyalty. It relates to God, but also to people.
Jesus said back in the Sermon on the Mount that "whoever relaxes one of the least of these commandments will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven" (5:19). We have also recently heard him say that the "great and first commandment" is "you shall love the Lord your God with all your heart and with all your soul and with all your mind" and the second like it is, "you shall love your neighbor as yourself" (22:37-39).
These certainly are such weighty matters: loving God and loving neighbor are all about justice, mercy and faithfulness.
God is just and merciful and faithful, and his steadfast love endures forever. And he does not neglect the least. May he give us grace to love and honor him by imitating him, and by working out what he is working within us.
All his ways are justice... (Deut 32:4)
Lord, have mercy on us. (Mt 20:30)
Great is thy faithfulness. (Lamentations 3:23)
"You tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness."
(Matthew 23:23)
We look at half of Jesus' "woes" to the scribes and Pharisees today. I simply want to comment on this line (above) regarding what Jesus says are the weightier matters of the law. While tithing is important (that is, Jesus says it should not be neglected either), Jesus calls attention to these weightier, heavier, matters of the law.
Justice - literally "judgment" or "decision" and meaning here something like righteous judgment, decisions made (personally and in the church or community) on the basis of all the law and the prophets, on the basis of what God has said - in particular the prophetic call for justice is most often with regard to the poor and the powerless being treated justly, or that judgments be made without partiality for those without clout or resources.
Mercy - "to show kindness and concern for someone in need" and kindness and concern is shown through practical help. It includes helping people out of their misery or need. Indeed, "Blessed are the merciful..." (5:7; cf. 9:13; 12:7)
Faithfulness - this is obviously related to "faith," but also to covenant loyalty. It relates to God, but also to people.
Jesus said back in the Sermon on the Mount that "whoever relaxes one of the least of these commandments will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven" (5:19). We have also recently heard him say that the "great and first commandment" is "you shall love the Lord your God with all your heart and with all your soul and with all your mind" and the second like it is, "you shall love your neighbor as yourself" (22:37-39).
These certainly are such weighty matters: loving God and loving neighbor are all about justice, mercy and faithfulness.
God is just and merciful and faithful, and his steadfast love endures forever. And he does not neglect the least. May he give us grace to love and honor him by imitating him, and by working out what he is working within us.
All his ways are justice... (Deut 32:4)
Lord, have mercy on us. (Mt 20:30)
Great is thy faithfulness. (Lamentations 3:23)
preach AND practice
reposted from March 3, 2008
Matthew 23:1-12
"Whoever exalts himself will be humbled, and whoever humbles himself will be exalted."
(Matthew 23:12)
This is the beginning of Jesus' final discourse in Matthew, which will go from chapters 23 - 25. Jesus first discourse is three chapters long, to his disciples and the crowds, and begins with "Blessed are..." Jesus' last discourse is three chapters long, to his disciples and the crowds, and basically begins with "Woe to you..." addressed to his religious opponents.
The preface here, before the "woes," is a comment on the conduct (not the teaching) of the scribes (teachers of the Law) and the Pharisees. These were more influential with the people, the crowds, than the chief priests and Sadducees. And in so doing Jesus instructs his disciples about their conduct in their pending disciple-making mission.
I do think this is hugely important, and yes, I think much of what Jesus clearly rejects here still has found its way into the institutional church, and the clergy too. Pray for us, your clergy, and for yourselves, that we may honor our one teacher and our one Father, that we recognize that we are all brothers and sisters, that we clergy not lay on burdens hard to bear or not help to carry burdens, and that "the greatest among you shall be your servant" (v. 11; cf. 20:26).
Again, this theme of humility, of great reversals in God's kingdom. I am amazed at how much Jesus has emphasized this since chapter 18. It truly is a major theme, and again points to Jesus' mission to bring the kingdom not by power or might, but through weakness, meekness, and the humiliation of crucifixion. When Jesus says, "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted," he is not just giving a word of exhortation to his disciples, or just a description of life in his kingdom, he is also speaking of himself, his mission, and his destiny.
"he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name..." (Philippians 2:8-9)
Thanks be to God.
Matthew 23:1-12
"Whoever exalts himself will be humbled, and whoever humbles himself will be exalted."
(Matthew 23:12)
This is the beginning of Jesus' final discourse in Matthew, which will go from chapters 23 - 25. Jesus first discourse is three chapters long, to his disciples and the crowds, and begins with "Blessed are..." Jesus' last discourse is three chapters long, to his disciples and the crowds, and basically begins with "Woe to you..." addressed to his religious opponents.
The preface here, before the "woes," is a comment on the conduct (not the teaching) of the scribes (teachers of the Law) and the Pharisees. These were more influential with the people, the crowds, than the chief priests and Sadducees. And in so doing Jesus instructs his disciples about their conduct in their pending disciple-making mission.
I do think this is hugely important, and yes, I think much of what Jesus clearly rejects here still has found its way into the institutional church, and the clergy too. Pray for us, your clergy, and for yourselves, that we may honor our one teacher and our one Father, that we recognize that we are all brothers and sisters, that we clergy not lay on burdens hard to bear or not help to carry burdens, and that "the greatest among you shall be your servant" (v. 11; cf. 20:26).
Again, this theme of humility, of great reversals in God's kingdom. I am amazed at how much Jesus has emphasized this since chapter 18. It truly is a major theme, and again points to Jesus' mission to bring the kingdom not by power or might, but through weakness, meekness, and the humiliation of crucifixion. When Jesus says, "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted," he is not just giving a word of exhortation to his disciples, or just a description of life in his kingdom, he is also speaking of himself, his mission, and his destiny.
"he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name..." (Philippians 2:8-9)
Thanks be to God.
20100702
political
Matthew 22:15-22
"Render to Caesar the things that are Caesar's, and to God the things that are God's."
(Matthew 22:21)
After three parables where Jesus confronts and condemns the religious leaders in the temple in Jerusalem, we have three questions from these leaders back at him.
This passage begins with the Pharisees plotting "how to entangle [or trap] him in his talk," so they send their disciples along with "the Herodians." We don't know much about the Herodians, but they were apparently friendly to Herod the Great. In other words, they were in some manner a "political" party among the Jews.
Their question is prefaced with several positive, or flattering, statements or compliments: you are true, you teach the way of God truthfully, you don't care about anyone's opinion, and you are not swayed by appearances. This last phrase is variously translated "you do not regard the position of men" (RSV), "you do not regard people with partiality" (NRSV), or "you do not play favorites" (NLT). It's a phrase that literally reads "you do not look at peoples' faces" but is translated idiomatically, which is interesting because it ties in with the trap and the answer.
The question to entrap Jesus is one that brings politics into religion. It casts another long shadow over Jesus in the form of a cross - the preferred execution method of those in power. "Is it lawful to pay taxes to Caesar, or not?"
Jesus asks for a coin, then asks whose image (likeness) or inscription is on it. He who does not show partiality or preference, who will not kiss up to the emperor, does however look at faces. I imagine him looking intently in their faces during this encounter. The word here for image or likeness is ikon, the same word in the Greek version of the Hebrew Bible in Genesis 1 when God says "let us make man in our image." The same as when Paul will later say that Jesus is the "image of the invisible God" (Colossians 1:15).
So give to Caesar what bears his image, and to God what bears God's image. He is saying, on the one hand, to go ahead and pay the tax, that it is in keeping with God's law for their situation. But on the other hand he is saying, Caesar is God's also. Every person bears God's image. Even this tax, even allegiance to or cooperation with the political powers that be, is all subsumed under your allegiance to your Creator, Redeemer, and King. There is a kingdom that trumps every other kingdom for our allegiance, our loyalty, our money, our lives.
Jesus is on his way to paying that price - it will be much more than a denarius, or any amount we'll send to the IRS. It's closer to our fallen soldiers in Afghanistan or Iraq, or a Martin Luther King or a Benizir Butto, except infinitely more for both the weight of injustice he bore and the purity of how he conducted his mission. But it was just as political.
"Render to Caesar the things that are Caesar's, and to God the things that are God's."
(Matthew 22:21)
After three parables where Jesus confronts and condemns the religious leaders in the temple in Jerusalem, we have three questions from these leaders back at him.
This passage begins with the Pharisees plotting "how to entangle [or trap] him in his talk," so they send their disciples along with "the Herodians." We don't know much about the Herodians, but they were apparently friendly to Herod the Great. In other words, they were in some manner a "political" party among the Jews.
Their question is prefaced with several positive, or flattering, statements or compliments: you are true, you teach the way of God truthfully, you don't care about anyone's opinion, and you are not swayed by appearances. This last phrase is variously translated "you do not regard the position of men" (RSV), "you do not regard people with partiality" (NRSV), or "you do not play favorites" (NLT). It's a phrase that literally reads "you do not look at peoples' faces" but is translated idiomatically, which is interesting because it ties in with the trap and the answer.
The question to entrap Jesus is one that brings politics into religion. It casts another long shadow over Jesus in the form of a cross - the preferred execution method of those in power. "Is it lawful to pay taxes to Caesar, or not?"
Jesus asks for a coin, then asks whose image (likeness) or inscription is on it. He who does not show partiality or preference, who will not kiss up to the emperor, does however look at faces. I imagine him looking intently in their faces during this encounter. The word here for image or likeness is ikon, the same word in the Greek version of the Hebrew Bible in Genesis 1 when God says "let us make man in our image." The same as when Paul will later say that Jesus is the "image of the invisible God" (Colossians 1:15).
So give to Caesar what bears his image, and to God what bears God's image. He is saying, on the one hand, to go ahead and pay the tax, that it is in keeping with God's law for their situation. But on the other hand he is saying, Caesar is God's also. Every person bears God's image. Even this tax, even allegiance to or cooperation with the political powers that be, is all subsumed under your allegiance to your Creator, Redeemer, and King. There is a kingdom that trumps every other kingdom for our allegiance, our loyalty, our money, our lives.
Jesus is on his way to paying that price - it will be much more than a denarius, or any amount we'll send to the IRS. It's closer to our fallen soldiers in Afghanistan or Iraq, or a Martin Luther King or a Benizir Butto, except infinitely more for both the weight of injustice he bore and the purity of how he conducted his mission. But it was just as political.
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