In the "Apologetics" class last night we talked about Matthew chapter 2. We considered whether Matthew is presenting Jesus as the new Moses in some sense or other. The following words from today's community Bible reading surely elevates Jesus' understanding of himself as rabbi, as superseding Moses as the mouthpiece of God, even as the One who gives the commandments ("my commandments")...
"Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him...
If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words."
(John 14:21, 23-24)
Wednesday, October 31, 2007
Monday, October 29, 2007
Red Sox Nation psalm
Humor me a bit more...
Clap your hands, all peoples!
Shout to God with loud songs of joy!
He subdued peoples under us,
and nations under our feet.
(Psalm 47:1,3)
Our appointed community Bible reading Psalm for today seems especially appropriate for the Red Sox nation... :)
the life blood
I'm copying this post from "The Restoration Project" for today -
For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.
(Leviticus 17:11)
One question that arises is whether the blood on the altar is the only way to atonement for souls. The comment "for it is the blood that makes atonement by the life" is a general statement that seems to have a universal and cosmic significance. Therefore, Jesus' blood (that of the perfect, unblemished lamb) had to be shed and applied to the heavenly altar to make atonement. The book of Hebrews supports this in teaching that Jesus is superior to the sacrifices, and the substance and fulfillment of what was foreshadowed in the Mosaic Covenant.
To complement this understanding, or fill it out some:
When in Israel for my Sabbatical, I was encouraged to go talk to a very thoughtful Jewish man who ran a shop in the Jewish quarter with his brother. One of them was named "Dov" (I can't remember which). Indeed this man loved to talk with Christians. He said Kay Arthur usually came in to talk when she visited Israel. We talked about Christians' belief that Jesus was the perfect sacrifice for the forgiveness of sins, and that they often based it on this verse (Leviticus 17:11). He pointed out that Jews no longer believe that sacrifice is the only way to forgiveness (especially since the destruction of the Temple and the end of sacrifices.) He said it was basically through repentance, contriteness, and true humility. He pointed out that David was forgiven after his adulterous and murderous affair with Bathsheba. After Nathan the prophet confronts David, we read:
David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die."
(2 Samuel 12:13)
The sacrifice David mentions in the Psalm (51) that articulates his admission of sin to Nathan is that of a broken and contrite heart. That's the sacrifice God is looking for from us, and the one that is acceptable.
Yesterday, we heard about the tax collector in the Gospel who prayed "God, have mercy on me, a sinner" and went to his house "justified" (literally, "having been made righteous" - same word and concept Paul used all the time)... obviously Jesus taught this before he died on the cross.
I'm not suggesting that Jesus didn't have to die (!). His blood made a new covenant for us, and atones for our sins, propitiating God's anger; our death died in his death, and we have new, abundant, eternal life through his resurrection. But it does seem an encounter with the bloodied, suffering savior hanging on the cursed tree may not be the only approach to finding forgiveness with God (though this "justification with God" will, I think, normally lead to such an encounter with the suffering Savior and victorious Lord). Maybe it's that we don't necessarily have to have the correct understanding of the atonement to be forgiven, to approach God, to find favor. That God doesn't test for orthodox theology on penal substitutionary atonement, or specific language in our prayer - but a heart attitude that is expressed by both David and the tax collector.
God, have mercy on me, a sinner.
Maybe that really does say it all.
For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.
(Leviticus 17:11)
One question that arises is whether the blood on the altar is the only way to atonement for souls. The comment "for it is the blood that makes atonement by the life" is a general statement that seems to have a universal and cosmic significance. Therefore, Jesus' blood (that of the perfect, unblemished lamb) had to be shed and applied to the heavenly altar to make atonement. The book of Hebrews supports this in teaching that Jesus is superior to the sacrifices, and the substance and fulfillment of what was foreshadowed in the Mosaic Covenant.
To complement this understanding, or fill it out some:
When in Israel for my Sabbatical, I was encouraged to go talk to a very thoughtful Jewish man who ran a shop in the Jewish quarter with his brother. One of them was named "Dov" (I can't remember which). Indeed this man loved to talk with Christians. He said Kay Arthur usually came in to talk when she visited Israel. We talked about Christians' belief that Jesus was the perfect sacrifice for the forgiveness of sins, and that they often based it on this verse (Leviticus 17:11). He pointed out that Jews no longer believe that sacrifice is the only way to forgiveness (especially since the destruction of the Temple and the end of sacrifices.) He said it was basically through repentance, contriteness, and true humility. He pointed out that David was forgiven after his adulterous and murderous affair with Bathsheba. After Nathan the prophet confronts David, we read:
David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die."
(2 Samuel 12:13)
The sacrifice David mentions in the Psalm (51) that articulates his admission of sin to Nathan is that of a broken and contrite heart. That's the sacrifice God is looking for from us, and the one that is acceptable.
Yesterday, we heard about the tax collector in the Gospel who prayed "God, have mercy on me, a sinner" and went to his house "justified" (literally, "having been made righteous" - same word and concept Paul used all the time)... obviously Jesus taught this before he died on the cross.
I'm not suggesting that Jesus didn't have to die (!). His blood made a new covenant for us, and atones for our sins, propitiating God's anger; our death died in his death, and we have new, abundant, eternal life through his resurrection. But it does seem an encounter with the bloodied, suffering savior hanging on the cursed tree may not be the only approach to finding forgiveness with God (though this "justification with God" will, I think, normally lead to such an encounter with the suffering Savior and victorious Lord). Maybe it's that we don't necessarily have to have the correct understanding of the atonement to be forgiven, to approach God, to find favor. That God doesn't test for orthodox theology on penal substitutionary atonement, or specific language in our prayer - but a heart attitude that is expressed by both David and the tax collector.
God, have mercy on me, a sinner.
Maybe that really does say it all.
An evangelical and a drug-dealer
One Sunday an Evangelical and a drug-addict-dealer prayed. The Evangelical knelt in his pew (next to his study Bible and sermon notes and perfect looking family) and prayed, "Dear Lord, thank you so much for helping me be all I can be. Thank you that I haven't had an affair or visited prostitutes, that I haven't embezzled money from the company, and that I haven't budged on my conservative values... and that I'm not like that loser druggie I saw outside. I give 20% of my income. I fast and pray during my lunch hour three times a week." The drug-addict-dealer sat under a tree in the church yard and through his tears prayed, "O God, have mercy on me, I am a sinner."
One was heard and accepted in right relationship with God, and one wasn't.
How might we play with this parable of the Pharisee and the tax-collector (Luke 18:9-14) to impact us the way it would have slammed the people it was aimed at? Honestly, who are the good, religious, upstanding people we'd like to have in our home and who are the ones we can't stand to even think about, let alone have over for a nice dinner with our children? That's the tension here. God sees things differently and has different values than we do.
The people we hope would join our church when they were looking for a new church home (that's another topic) are not necessarily the ones God welcomes into his home...
Of course what we do is important, but our hearts are so slimy, are so bent toward trusting in ourselves, so naturally inclined to feel better about ourselves by comparing ourselves to others. If Jesus is saying anything in that parable, I think he's saying that what God values is radical honesty and radical trust. In other words that I believe he is merciful and therefore cast the real me upon him, not a list of "comparables" or a eucharist of what I've done.
The only One who actually could be considered a better person, exalted on the basis of His good works, the only perfect One - made himself the lowest, a servant, showing mercy and forgiveness to the very end while entrusting himself into the hands of God. We can trust Him.
Lord Jesus, enable me to see the real me in light of the real you, my heart and your heart, my works and your work. A great sinner and a great Savior. Have mercy on me - and create in me a clean heart.
One was heard and accepted in right relationship with God, and one wasn't.
How might we play with this parable of the Pharisee and the tax-collector (Luke 18:9-14) to impact us the way it would have slammed the people it was aimed at? Honestly, who are the good, religious, upstanding people we'd like to have in our home and who are the ones we can't stand to even think about, let alone have over for a nice dinner with our children? That's the tension here. God sees things differently and has different values than we do.
The people we hope would join our church when they were looking for a new church home (that's another topic) are not necessarily the ones God welcomes into his home...
Of course what we do is important, but our hearts are so slimy, are so bent toward trusting in ourselves, so naturally inclined to feel better about ourselves by comparing ourselves to others. If Jesus is saying anything in that parable, I think he's saying that what God values is radical honesty and radical trust. In other words that I believe he is merciful and therefore cast the real me upon him, not a list of "comparables" or a eucharist of what I've done.
The only One who actually could be considered a better person, exalted on the basis of His good works, the only perfect One - made himself the lowest, a servant, showing mercy and forgiveness to the very end while entrusting himself into the hands of God. We can trust Him.
Lord Jesus, enable me to see the real me in light of the real you, my heart and your heart, my works and your work. A great sinner and a great Savior. Have mercy on me - and create in me a clean heart.
World Series Champions!!
Wow, what a great year the Red Sox had!
> First place all year long - though it got scary near the end of the season.
> The only pitcher with 20 wins (Josh Beckett).
> The Rookie of the Year in second baseman Dustin Pedroia.
> Another awesome rookie in Jacoby Ellsbury (could he win Rookie of the Year next year? > I'm not sure what the cut-off is for games played or at-bats...) Jacoby had my vote for World Series MVP.
> I think we had five All-Stars.
> What about set-up man Hideki Okejima, and closer Jonathan Papelbon?? And Curt Schilling, and Dice-K, and Jon Lester? Not to mention Tim Wakefield's 17 wins...
> Winning their final seven games, including an amazing comeback from being down 3-1 against the Cleveland Indians in the Championship series
> Beat the Yankees...
Friday, October 26, 2007
Yes!!
Woo Hoo!!!
Go Red Sox!
Go Patriots!
Go Boston College Eagles!!
What a great time to be a Boston Fan!!!!!
Go Red Sox!
Go Patriots!
Go Boston College Eagles!!
What a great time to be a Boston Fan!!!!!
Follow the pattern
"Follow the pattern of sound words you heard from me, in the faith and love that are in Christ Jesus."
(2 Timothy 1:13)
I keep thinking of this as I reflect on both the story of Moses making the tabernacle, and with regard to this week's theme in the Spiritual Formation Class of "Redemption and Law", which was our beginning to grapple with grace and law. What is our relationship to the commandments, to the moral teaching of the New Testament. It seems we are undermined when we start to consider conforming our lives to Christ with specific actions because we hear in the background, "You'll become a legalist."
"Follow the pattern." That's what God told Moses to do. And when he finished the work God filled it with his presence and glory. There is something about following the pattern of sound words that we have received from the apostles and prophets.
If we pattern our lives according to these words, and do it in the faith and love that are in Christ Jesus, then there will be a fullness of God in us and through us (Ephesians 3:19), and all that God has given us and all that God intends for us will come to fullness in him. There is something to the idea that fullness follows form. That there is a pattern of godly living, of Christlikeness, that we don't just make up as we go along. The sound words are, literally, "healthy" words. They are the words of wholeness and healing, of integrity and solidity.
We began this walk by obeying a call to follow. Let us continue wholeheartedly, step by step, following the pattern, and putting in place the substance and form in our lives to which the pattern instructs us. It's not that God is not with us if our lives are in disaray, and without healthy form; God was with Israel. But somehow his presence becomes more manifest, more readily displayed, even as our lives become more effective transmitters of the light, and less broken-down containers of precious treasure.
(2 Timothy 1:13)
I keep thinking of this as I reflect on both the story of Moses making the tabernacle, and with regard to this week's theme in the Spiritual Formation Class of "Redemption and Law", which was our beginning to grapple with grace and law. What is our relationship to the commandments, to the moral teaching of the New Testament. It seems we are undermined when we start to consider conforming our lives to Christ with specific actions because we hear in the background, "You'll become a legalist."
"Follow the pattern." That's what God told Moses to do. And when he finished the work God filled it with his presence and glory. There is something about following the pattern of sound words that we have received from the apostles and prophets.
If we pattern our lives according to these words, and do it in the faith and love that are in Christ Jesus, then there will be a fullness of God in us and through us (Ephesians 3:19), and all that God has given us and all that God intends for us will come to fullness in him. There is something to the idea that fullness follows form. That there is a pattern of godly living, of Christlikeness, that we don't just make up as we go along. The sound words are, literally, "healthy" words. They are the words of wholeness and healing, of integrity and solidity.
We began this walk by obeying a call to follow. Let us continue wholeheartedly, step by step, following the pattern, and putting in place the substance and form in our lives to which the pattern instructs us. It's not that God is not with us if our lives are in disaray, and without healthy form; God was with Israel. But somehow his presence becomes more manifest, more readily displayed, even as our lives become more effective transmitters of the light, and less broken-down containers of precious treasure.
make us love what you command
Perhaps this line from this Sunday's Collect of the Day gives us a hint as to how to get a handle on living in grace while obeying the commandments:
increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command
We saw reflections of this in the Scripture references we looked at Wednesday night - treasuring God's Word, which includes his commands, as a gift to us not as harsh ordinances or stipulations with specific punitive results...
Let's be like Joshua (1: 8) and the blessed man of Psalm 1 who treasure and meditate on the Torah day and night. Let us "Love the Lord with all our heart" and keep his commanded words on our hearts (Deuteronomy 6:4-6; 30:15-18).
And indeed because we've been given new hearts (Jeremiah 31, Ezekiel 36) then let us guard them...
My son, be attentive to my words; incline your ear to my sayings.
Let them not escape from your sight; keep them within your heart.
For they are life to those who find them, and healing to all their flesh.
Keep your heart with all vigilance, for from it flow the springs of life.
(Proverbs 4:20-23)
increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command
We saw reflections of this in the Scripture references we looked at Wednesday night - treasuring God's Word, which includes his commands, as a gift to us not as harsh ordinances or stipulations with specific punitive results...
Let's be like Joshua (1: 8) and the blessed man of Psalm 1 who treasure and meditate on the Torah day and night. Let us "Love the Lord with all our heart" and keep his commanded words on our hearts (Deuteronomy 6:4-6; 30:15-18).
And indeed because we've been given new hearts (Jeremiah 31, Ezekiel 36) then let us guard them...
My son, be attentive to my words; incline your ear to my sayings.
Let them not escape from your sight; keep them within your heart.
For they are life to those who find them, and healing to all their flesh.
Keep your heart with all vigilance, for from it flow the springs of life.
(Proverbs 4:20-23)
Tuesday, October 23, 2007
Prayer for Sunday, October 29
Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Monday, October 22, 2007
once
- - -
Most of you have heard me talk about the movie "Once" - you can check it out at the website below. I've also included a four minute video below, it's set to the theme song (not the "title" song). They stream the soundtrack at the site, and have a bunch of video there too.
Once movie
The tag line, or subtitle, is "How often do you find the right person?"
I loved this movie. It's totally other than the Bourne series (which I also love). There are a couple of surprises. There's a sweetness to it, some darkness but more naiveté and just believing in people...
One disclaimer: the "f" bomb is used quite a bit, but doesn't sound as offensive with the Irish accent... I think it comes out on video next month.
Most of you have heard me talk about the movie "Once" - you can check it out at the website below. I've also included a four minute video below, it's set to the theme song (not the "title" song). They stream the soundtrack at the site, and have a bunch of video there too.
Once movie
The tag line, or subtitle, is "How often do you find the right person?"
I loved this movie. It's totally other than the Bourne series (which I also love). There are a couple of surprises. There's a sweetness to it, some darkness but more naiveté and just believing in people...
One disclaimer: the "f" bomb is used quite a bit, but doesn't sound as offensive with the Irish accent... I think it comes out on video next month.
Friday, October 19, 2007
Come Life-Giver
We believe in the Spirit, the Holy, the Lordly, the Life-giving One...
Jaroslav Pelikan (Credo)
Technically the phrasing of our version of the Creed (an accepted ecumenical version) is a good one. But I really like Pelikan's translation in that it calls my attention to these initial attributes that the bishops in Constantinople wanted to immediately identify with the Spirit.
In our Spiritual Formation Class this past Wednesday we considered the Holy Spirit principally as the Life-giver. And saw his role in giving new life to God's new creation, his critical role in God's "restoration project" - even as he hovered over creation and made the first man a "living creature." It was the Holy Spirit who was present, overshadowing Mary, as she conceived the son of God, the second Adam. it was the Holy Spirit who came down out of heaven affirming Jesus as the son of God and empowering him for his ministry - which is a picture for the evangelists of what God is doing and saying at our baptism.
In Romans 1 we read that Messiah Jesus was "declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead". It was the Holy Spirit whom Jesus breathed into the apostles on the evening of his resurrection. It was the Holy Spirit whom Jesus poured out on his disciples on Pentecost; and the Holy Spirit who baptizes us into Christ body (1 Cor 12:13). It is the Holy Spirit who is the spirit of adoption stirring us to cry "Daddy, Father" as children of God (Romans 8:15; Galatians 4:6). It is the Holy Spirit who is working not only our sanctification, but also our glorification (Romans 8:17, 30).
And he is the one who brings into life "one, holy, catholic and apostolic church" - who sustains it, directs it, empowers it, unites it, leads it into all truth...
God is restoring all things to unity in Jesus his Son. He is doing it by the ministry of the Life-giver, the one who not only gives us every breath but the one who makes us alive to God. And the one who makes us together the dwelling place of God, and who is the very presence of God in our midst working in us and through us as the Body of Christ.
Though he is one who always points to Jesus and the Father, we do worship and glorify him. Blessing and honor to you, Holy Spirit. Thank you for all you've done and for all you're doing. Thank you for life and new life in God. Come among us in greater power. Come and lead us into truth. Come and make us one.
Amen.
Jaroslav Pelikan (Credo)
Technically the phrasing of our version of the Creed (an accepted ecumenical version) is a good one. But I really like Pelikan's translation in that it calls my attention to these initial attributes that the bishops in Constantinople wanted to immediately identify with the Spirit.
In our Spiritual Formation Class this past Wednesday we considered the Holy Spirit principally as the Life-giver. And saw his role in giving new life to God's new creation, his critical role in God's "restoration project" - even as he hovered over creation and made the first man a "living creature." It was the Holy Spirit who was present, overshadowing Mary, as she conceived the son of God, the second Adam. it was the Holy Spirit who came down out of heaven affirming Jesus as the son of God and empowering him for his ministry - which is a picture for the evangelists of what God is doing and saying at our baptism.
In Romans 1 we read that Messiah Jesus was "declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead". It was the Holy Spirit whom Jesus breathed into the apostles on the evening of his resurrection. It was the Holy Spirit whom Jesus poured out on his disciples on Pentecost; and the Holy Spirit who baptizes us into Christ body (1 Cor 12:13). It is the Holy Spirit who is the spirit of adoption stirring us to cry "Daddy, Father" as children of God (Romans 8:15; Galatians 4:6). It is the Holy Spirit who is working not only our sanctification, but also our glorification (Romans 8:17, 30).
And he is the one who brings into life "one, holy, catholic and apostolic church" - who sustains it, directs it, empowers it, unites it, leads it into all truth...
God is restoring all things to unity in Jesus his Son. He is doing it by the ministry of the Life-giver, the one who not only gives us every breath but the one who makes us alive to God. And the one who makes us together the dwelling place of God, and who is the very presence of God in our midst working in us and through us as the Body of Christ.
Though he is one who always points to Jesus and the Father, we do worship and glorify him. Blessing and honor to you, Holy Spirit. Thank you for all you've done and for all you're doing. Thank you for life and new life in God. Come among us in greater power. Come and lead us into truth. Come and make us one.
Amen.
the Holy, the Lordly, the Life-giving One
We believe in the Holy Spirit, the Lord, the giver of Life
Interestingly, the Creed formulated at Nicea in 325 ended abruptly with the phrase "and in the Holy Spirit." The original Greek had three words for "the Holy Spirit" (to hagion pneuma). When in 381 at Constantinople they expanded the Holy Spirit section to emphasize his being and ministry as the same as the Father and the Son, they formulated it as "to pneuma to hagion" which is another Greek way of saying "the Holy Spirit" but literally reads "the spirit the holy". But it is interesting that they changed the phrasing and rhythm of it.
Jaraslov Pelikan, one of the most respected theologians regarding the development of doctrine interprets this whole phrase of the Creed as "the Spirit, the Holy, the Lordly, the Life-giving One" (in his book "Credo").
There is no life apart from the Life-giving One. No breath. No heartbeat. No cellular interaction or multiplication, or whatever actually goes on at the cellular level. Nothing. And there is no being alive to God without the Life-Giver. No love toward God, no trust in God, no thankfulness to God.
Blessed be God, Father, Son, and Holy Spirit!
Interestingly, the Creed formulated at Nicea in 325 ended abruptly with the phrase "and in the Holy Spirit." The original Greek had three words for "the Holy Spirit" (to hagion pneuma). When in 381 at Constantinople they expanded the Holy Spirit section to emphasize his being and ministry as the same as the Father and the Son, they formulated it as "to pneuma to hagion" which is another Greek way of saying "the Holy Spirit" but literally reads "the spirit the holy". But it is interesting that they changed the phrasing and rhythm of it.
Jaraslov Pelikan, one of the most respected theologians regarding the development of doctrine interprets this whole phrase of the Creed as "the Spirit, the Holy, the Lordly, the Life-giving One" (in his book "Credo").
There is no life apart from the Life-giving One. No breath. No heartbeat. No cellular interaction or multiplication, or whatever actually goes on at the cellular level. Nothing. And there is no being alive to God without the Life-Giver. No love toward God, no trust in God, no thankfulness to God.
Blessed be God, Father, Son, and Holy Spirit!
Thursday, October 18, 2007
Prayer for Sunday, October 21
Almighty and everlasting God, in Christ you have revealed your glory among the nations: Preserve the works of your mercy, that your Church throughout the world may persevere with steadfast faith in the confession of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
more on scandalous unions
One more reflection on Tamar, Rahab, Ruth, and Bathsheba being in Matthew's record of the generations of Jesus Christ, the son of David, the son of Abraham.
Could it also be that Matthew is pointing past Joseph and Mary? Beyond the fact that the line of Messiah actually has mixed blood? But that the scandalous union, the inter-racial marriage, is not just about these women, but actually points to God moving his people to include, to unite with, non-Jews in their mission, and in their church? This is exactly how the gospel ends ("make disciples of all nations").
In fact, it's not just where God moves his people in mission, we'll find it's actually where he is present with his people...
What does this say about what we're called to as followers of the Messiah? Who are the outsiders in our world? Those we are quick to exclude or consider "unclean"? Who are those we'd be scandalized to find among us? Who are those Jesus is calling us to go to, reach out and minister to?
It's not a new plan God came up with, but it's at the heart of all he's ever been about in our world - let's join in this mission of restoring all things to unity in him.
Mark
Could it also be that Matthew is pointing past Joseph and Mary? Beyond the fact that the line of Messiah actually has mixed blood? But that the scandalous union, the inter-racial marriage, is not just about these women, but actually points to God moving his people to include, to unite with, non-Jews in their mission, and in their church? This is exactly how the gospel ends ("make disciples of all nations").
In fact, it's not just where God moves his people in mission, we'll find it's actually where he is present with his people...
What does this say about what we're called to as followers of the Messiah? Who are the outsiders in our world? Those we are quick to exclude or consider "unclean"? Who are those we'd be scandalized to find among us? Who are those Jesus is calling us to go to, reach out and minister to?
It's not a new plan God came up with, but it's at the heart of all he's ever been about in our world - let's join in this mission of restoring all things to unity in him.
Mark
scandalous unions
"The book of the generations of Jesus Christ, the son of David, the son of Abraham."
Matthew 1:1
This week in a study group we talked about the four women (or five including Mary) who Matthew lists in his "record of the generations" of Jesus the Messiah: Tamar, Rahab, Ruth, and the wife of Uriah or Bathsheba. Check it out - do you remember Tamar and Judah from Genesis 38? Tamar who posed as a cult prostitute in order to get pregnant by her father-in-law Judah? Or the Canaanite prostitute Rahab who protected 2 Israelite spies in her place of business and was thus later spared when Jericho ws destroyed, who married into Israel? Ruth's story is a beautiful one - how a Moabite widow of a Jewish boy from Bethlehem gets her kinsman redeemer (actually it has a risqué twist in the story too). And there at the end of Ruth we read a genealogy, a line of people (that Matthew seems to quote) that begins with Tamar's son, includes Rahab and Ruth and ends with David... who took the wife of Uriah the Hittite, and fathered Solomon by her (she was bathing in full view of the king, whose behavior was far, far worse).
Why does he list these four and not Sarah, Rebekkah, Leah and Rachel, for example? or Sarah, Rebekkah, Rachel and Hannah? Apparently it's not to point to exemplary women among Jesus' ancestors, or to highlight other miraculous births...
- Perhaps it's to acknowledge that there's a history of God being at work in the midst of scandalous unions and pregnancies; and that God was at work in what appeared to be a scandalous union as Joseph apparently got Mary pregnant before consummating their marriage. ("isn't this [just] the carpenter's son?")
- Perhaps as he begins the genealogy with Abraham he's calling attention to proselytes; these people beginning with Abraham who came out of the "nations", from outside the family or covenant, and united themselves to God and God's people.
- Or maybe it's simply that including the Gentiles / the nations has always been a part of God's plan of restoring all things (cf. Genesis 12:1-3; 17:5-7)...
It is Jesus who ties together all of Israel's history, from the call of faithful Abraham, to its high point when David was the king, to it's low point of the Babylonian deportation - it all was pointing to and comes together in the Messiah, the son of David, the son of Abraham.
May the God of peace himself sanctify you completely,
your spirit, your mind, and your body,
for the coming of our Lord and Messiah Jesus.
God is faithful and he will do it.
Mark
Matthew 1:1
This week in a study group we talked about the four women (or five including Mary) who Matthew lists in his "record of the generations" of Jesus the Messiah: Tamar, Rahab, Ruth, and the wife of Uriah or Bathsheba. Check it out - do you remember Tamar and Judah from Genesis 38? Tamar who posed as a cult prostitute in order to get pregnant by her father-in-law Judah? Or the Canaanite prostitute Rahab who protected 2 Israelite spies in her place of business and was thus later spared when Jericho ws destroyed, who married into Israel? Ruth's story is a beautiful one - how a Moabite widow of a Jewish boy from Bethlehem gets her kinsman redeemer (actually it has a risqué twist in the story too). And there at the end of Ruth we read a genealogy, a line of people (that Matthew seems to quote) that begins with Tamar's son, includes Rahab and Ruth and ends with David... who took the wife of Uriah the Hittite, and fathered Solomon by her (she was bathing in full view of the king, whose behavior was far, far worse).
Why does he list these four and not Sarah, Rebekkah, Leah and Rachel, for example? or Sarah, Rebekkah, Rachel and Hannah? Apparently it's not to point to exemplary women among Jesus' ancestors, or to highlight other miraculous births...
- Perhaps it's to acknowledge that there's a history of God being at work in the midst of scandalous unions and pregnancies; and that God was at work in what appeared to be a scandalous union as Joseph apparently got Mary pregnant before consummating their marriage. ("isn't this [just] the carpenter's son?")
- Perhaps as he begins the genealogy with Abraham he's calling attention to proselytes; these people beginning with Abraham who came out of the "nations", from outside the family or covenant, and united themselves to God and God's people.
- Or maybe it's simply that including the Gentiles / the nations has always been a part of God's plan of restoring all things (cf. Genesis 12:1-3; 17:5-7)...
It is Jesus who ties together all of Israel's history, from the call of faithful Abraham, to its high point when David was the king, to it's low point of the Babylonian deportation - it all was pointing to and comes together in the Messiah, the son of David, the son of Abraham.
May the God of peace himself sanctify you completely,
your spirit, your mind, and your body,
for the coming of our Lord and Messiah Jesus.
God is faithful and he will do it.
Mark
Monday, October 15, 2007
Prayer for Sunday, October 14
Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
A song of salvation
"Then one of them, when he saw that he was healed, turned back, praising God with a loud voice;
and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan." (Luke 17:16)
I'm still meditating on the Gospel from yesterday, and still blessed as I reflect on the two cries of the heart that reflect the fullness of saving faith. One without the other is discordant or unresolved, lacking harmony and the beauty of wholeness and peace that comes from a vital connection with Jesus the Savior and Lord. It's like a "sustained" chord, that is just begging to resolve to the main, major chord. There's a tension as you "pull" the middle note up a half-step, that is beautiful in and of itself, but really wants to be completed by letting that middle note back down to its normal place.
Luke writes of two voices, two shouts, that are both essential to and expressive of faith. This story is a further reflection on faith, in response to the apostles asking "Increase our faith!" (v. 5) While faith is the trusting obedience of a servant doing what is commanded with even the tiny amount entrusted to him or her (vs. 6-10), there are other nuances to faith which are beautifully reflected in this story. There is the voice that says "Master, Jesus, have mercy on us." Which is followed by the word of Jesus, "go." There is the voice which returns to give praise to God and thanks to Jesus. Which again is followed by the word of Jesus, "go."
Simply saying "unclean, unclean" is not enough to close the distance between us who are dis-eased and others and God. The cry for mercy is an essential element of the faith that heals and closes the distancing effect of our dis-ease. And it was obedient trust which issued in cleansing and healing. But Jesus implies there is still something missing, the word of wholeness, of salvation, is given only after the one (who had the extra distance of his race to cover as well as the distance his disease caused) returned and drew near to Jesus in thanksgiving.
There is a poetic flow to this story. A balancing in the two parts, a filling up to fullness that we encounter in the second part. The one voice "Mercy!" is balanced by the second voice "Thank you!". And both are stabilized, or grounded, in a third voice, that of the Master saying "go". Don't stay in that place of pleading for mercy, and don't stay in the safe, comfortable, happy place of praise. Jesus seems to say, "Trust me, obey me. Go."
And as you go, keep singing that song with its two parts, the tension of the first chord that beautifully resolves in the second. It's that fullness that not only saves you, but will bring others into saving faith as well. The healthy disciple does not just give voice, but moves the body...
and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan." (Luke 17:16)
I'm still meditating on the Gospel from yesterday, and still blessed as I reflect on the two cries of the heart that reflect the fullness of saving faith. One without the other is discordant or unresolved, lacking harmony and the beauty of wholeness and peace that comes from a vital connection with Jesus the Savior and Lord. It's like a "sustained" chord, that is just begging to resolve to the main, major chord. There's a tension as you "pull" the middle note up a half-step, that is beautiful in and of itself, but really wants to be completed by letting that middle note back down to its normal place.
Luke writes of two voices, two shouts, that are both essential to and expressive of faith. This story is a further reflection on faith, in response to the apostles asking "Increase our faith!" (v. 5) While faith is the trusting obedience of a servant doing what is commanded with even the tiny amount entrusted to him or her (vs. 6-10), there are other nuances to faith which are beautifully reflected in this story. There is the voice that says "Master, Jesus, have mercy on us." Which is followed by the word of Jesus, "go." There is the voice which returns to give praise to God and thanks to Jesus. Which again is followed by the word of Jesus, "go."
Simply saying "unclean, unclean" is not enough to close the distance between us who are dis-eased and others and God. The cry for mercy is an essential element of the faith that heals and closes the distancing effect of our dis-ease. And it was obedient trust which issued in cleansing and healing. But Jesus implies there is still something missing, the word of wholeness, of salvation, is given only after the one (who had the extra distance of his race to cover as well as the distance his disease caused) returned and drew near to Jesus in thanksgiving.
There is a poetic flow to this story. A balancing in the two parts, a filling up to fullness that we encounter in the second part. The one voice "Mercy!" is balanced by the second voice "Thank you!". And both are stabilized, or grounded, in a third voice, that of the Master saying "go". Don't stay in that place of pleading for mercy, and don't stay in the safe, comfortable, happy place of praise. Jesus seems to say, "Trust me, obey me. Go."
And as you go, keep singing that song with its two parts, the tension of the first chord that beautifully resolves in the second. It's that fullness that not only saves you, but will bring others into saving faith as well. The healthy disciple does not just give voice, but moves the body...
Friday, October 12, 2007
Embracing mercy
"Many are the pains of the wicked,
but steadfast love surrounds those who trust in the Lord."
(Psalm 32:10)
The Prayer Book Psalter translates this as "mercy embraces" those who trust in the Lord (BCP, p. 625). I just love this verse. Of course the psalm speaks of the blessedness of being forgiven, of acknowledging our sins and not hiding them, of not being like a mule that must be curbed with bit and bridle or it will not stay near. Then this beautiful picture that steadfast love (hesed) surrounds those who trust in the Lord.
Peace is the principal blessing of the covenant, and steadfast love is the principal supply to bring about peace. "The steadfast love of the Lord never ceases". "Give thanks to the Lord for he is good, his steadfast love endures forever." This is the chorus of faith, or of the faithful. What could we not endure if we knew the surrounding, embracing love of God? if we remained near to him and not pulling against his cords of love, the bit and bridle, to do our own thing our own way without him?
May God deepen our trust in his goodness and love, in his forgiveness and mercy, in his way and will,
which we see and experience in the person and presence of Jesus.
but steadfast love surrounds those who trust in the Lord."
(Psalm 32:10)
The Prayer Book Psalter translates this as "mercy embraces" those who trust in the Lord (BCP, p. 625). I just love this verse. Of course the psalm speaks of the blessedness of being forgiven, of acknowledging our sins and not hiding them, of not being like a mule that must be curbed with bit and bridle or it will not stay near. Then this beautiful picture that steadfast love (hesed) surrounds those who trust in the Lord.
Peace is the principal blessing of the covenant, and steadfast love is the principal supply to bring about peace. "The steadfast love of the Lord never ceases". "Give thanks to the Lord for he is good, his steadfast love endures forever." This is the chorus of faith, or of the faithful. What could we not endure if we knew the surrounding, embracing love of God? if we remained near to him and not pulling against his cords of love, the bit and bridle, to do our own thing our own way without him?
May God deepen our trust in his goodness and love, in his forgiveness and mercy, in his way and will,
which we see and experience in the person and presence of Jesus.
Thursday, October 11, 2007
To begin with
The weather has finally cooled off here in Gulf Breeze, Florida, and it's beautiful. I love sitting on the back porch and reading, thinking, and praying.
The Red Sox begin the American League Championship Series against the Cleveland Indians tomorrow night (that means the Yankees lost in the first round...). And the Patriots have a big game Sunday against the undefeated Dallas Cowboys. What a great time of year!
This Sunday I'll be preaching and celebrating communion at Trinity-by-the-Fields Anglican Church in Pace, Florida.
My hope is to use this site to reflect on what I'm reading, listening to, and thinking about - and perhaps generate some discussion, especially among my friends at Church of the Apostles.
The Red Sox begin the American League Championship Series against the Cleveland Indians tomorrow night (that means the Yankees lost in the first round...). And the Patriots have a big game Sunday against the undefeated Dallas Cowboys. What a great time of year!
This Sunday I'll be preaching and celebrating communion at Trinity-by-the-Fields Anglican Church in Pace, Florida.
My hope is to use this site to reflect on what I'm reading, listening to, and thinking about - and perhaps generate some discussion, especially among my friends at Church of the Apostles.
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