The End of the World

Today's blog entry was going to be on Luke 21:25-36, which discusses the end of the world.
But our car has died on the day before Thanksgiving - which, while not the end of the world, I'm afraid is going to be the end of today's blogging. Have a great Thanksgiving!

Promises, promises.

Jeremiah 33:14-16

Context
In 1 Chronicles 17, the prophet Nathan claims that God promises Solomon's "throne shall be established forever." It did last longer than most in small Near Eastern countries, but forever is a long long time, and in Jeremiah's day Jerusalem was conquered and the monarchy collapsed.

Listening to the writer
Despite massive evidence to the contrary, Jeremiah claims that God's promise to the house of David will be kept. A ruler shall come to execute "justice and righteousness" in the land. The Hebrew words translated "justice" and "righteousness" are "mishpat" and "tsedaqah", two key concepts used by the prophets. "Mishpat" refers to decision-making, "tsedaqah" to doing what is right, especially with respect to providing & caring for people.

Listening to God
Nathan makes some very specific promises for God in 1 Chronicles 17, among them that the people of Israel will "be disturbed no more; and evildoers shall wear them down no more, as they did formerly." The Brick Testament (a well-done telling of Scripture stories using Legos - but done with a jester's touch) calls this passage in Chronicles "God Makes Promises He Won't Keep."
Are there any "promises of God" from Scripture, from churches, from your prayers, or elsewhere that you count on? Is there any evidence that God is/is not keeping these promises? Why do you believe them - that they are really from God, and/or that God will keep them?

In verses 17 and following, Jeremiah emphasizes that the promise is really about hope: there is still a Davidic line, and there are still Levites, even though there is no throne for the king and no temple for the priests. When you claim a promise from God, is it primarily about hope for a future, or for the here and now?

The destruction of Jerusalem caused a great revision of Israel's understanding of God and the Davidic promise. Have tragic circumstances ever forced you into modifying your understanding of who God is or what God has promised?

Spend some time in meditation on the hope you have for the future.

Dig deeper at TextWeek.

Happy New Year!

Happy New Year!
The Christian year begins next Sunday with the season of Advent. "Advent" means "coming", and during Advent we look forward both to the remembrance of Christ's coming in Jesus at Christmas, and to the future coming of Christ into our world.
With the new year comes a new Gospel - our Gospel readings this year will mostly come from Luke.

King of the Jews

John 18:33-37

Context
John's Gospel is very stylized - you might think of it as a historical play, like "Henry VII", which puts a lot of commentary into how the story is told, and is expected to use poetic license in the telling. Even more than with other books, John's Gospel rewards careful literary reading.
The trial of Jesus is a stellar example. Pilate, the judge and commander of immense physical force, is reduced to a page boy running back and forth between "the Jews" and Jesus. In the end, it is clear that Jesus is the true judge, and that Pilate's charge "The King of the Jews" is correct. TextWeek studies the entire trial, if you want to invest more time in the study.

Listening to the writer
Consider the circumstances of our reading. Does this Jesus look like the Anointed son of David? Does he act like the Son of Man coming on the clouds?

Jesus’ kingdom “is not of this world.” What world is it of?

According to verse 37, why did Jesus come?

Pilate scorns Jesus’ answer. What is the truth that Jesus came to share?

Listening to God
Christianity claims that a relatively powerless first century laborer, who was executed by the state with very little difficulty, is Lord of all creation. Do you believe that? If so, why? If not, then what is it that draws you to church and Bible study?

If Jesus is truly Lord of creation and the Church is his body, then it seems to me that the Church ought to be more involved in doing what Jesus said to do. Allow Jesus to challenge you: are you truly following him? Does the way you use power (time, money, position, voice, activity) reflect Jesus’ values? Do you need to take a greater position in leading others to follow Christ?

Dig deeper at TextWeek.

The One Who Is and Who Was and Who Is to Come

Revelation 1:4-8

Context
Revelation (also called "The Apocalypse" - "apocalypse" is Greek for "revelation") is the Bible's primary example of apocalyptic literature, a style which flourished in Israel in the time before Christ. In apocalyptic literature, an angel appears and takes a famous figure up to Heaven, where they observe the soon-to-come end of the world, the rewarding of the righteous, and the destruction of the wicked. Current political events are often described symbolically (see, for example, portions of the book of Daniel.)

Listening to God
Rather than carefully analyzing today's text, I invite you to meditate on the imagery. Grab a note pad or open a word processing program and be ready to take notes as you meditate:

“Grace and peace to you…” God has been before you. God is now. God will be, long after this world crumbles to dust. Meditate on eternity.

“The faithful witness, firstborn of the dead, ruler of the kings…” Pick one of these phrases and meditate on how Jesus fulfills the description.

Jesus loved us, freed us, made us a kingdom, made us priests. Pick one of these gifts Christ has given us and meditate on how it is a reality in your life, and whether God would have you experience this gift in a new way.

“He is coming with the clouds… every tribe will wail.” Judgement is a reality in this world: actions do have consequences. God’s love for us always provides forgiveness, healing, and a new way to proceed, but our actions can and do cause pain along the way. Spend time with God looking at your life and for anything that needs changing.

“I am the Alpha and the Omega.” Alpha and Omega are the first and last letters of the Greek Alphabet; God claims to be the beginning and the end. Meditate on God as beginning and end of your life, of each year, of each day; of every moment? What specific acts (disciplined prayer times, readings, rituals) might help you grow in your awareness of God as beginning and end?

Dig deeper at TextWeek.

Like the sun rising on a cloudless morning.

2 Samuel 23:1-7

Context
This coming Sunday is "Christ the King Sunday," the last Sunday of the Christian Year. All of this week's texts focus on kingship. Today we look at "The Last Words of David," the legendary greatest king of Israel.

Listening to the writer
David gives a brief summary in images of traditional Jewish wisdom: the righteous will prosper, the wicked will be consumed.
List the descriptions of David ("Son of Jesse", etc) from the first few verses.
Note that the Hebrew word translated "anointed" is "Messiah". To be a Messiah is, literally, to be God's Anointed, and the word is used of many people in Israel's history.

Listening to God
Which of the descriptions of David in these verses are applied to Jesus in other places? (There are at least 3). Spend some time meditating on one.

In Jesus' day, Jews were looking for another “anointed” to come, another King like David. What kind of hero are you looking for? Does Jesus fulfill your deepest hopes?

A just ruler, who fears God, is like a glorious sunrise. Who are some leaders in your life, or in our life as a nation, that have been like a glorious sunrise? Thank God for them.

How might you encourage other leaders to be just and to fear God?

David claims that God has made with him “an everlasting covenant,” first mentioned in Scripture in 2 Samuel 7. Early Christians claimed that the covenant found fulfillment in Jesus Christ, who is now our King. Do you see Christ in each sunrise? Do you intentionally start your day acknowledging Jesus’ rule in your life? How might this change your lifestyle?

Dig deeper at TextWeek.

Beware that no one leads you astray.

Mark 13:1-8

Context
Apocalypses - stories of people being taken up to the skies and being told of the imminent end of the world - were developed in Jewish literature in the two centuries before Christ and were popular in Jesus' day. The Biblical book of Revelation is an example of an apocalypse. Portions of Mark 13 are sometimes called "the little apocalypse".
The Temple was destroyed by Rome in the year 70. Most scholars believe that the book of Mark was written shortly before or after the destruction of the Temple.
In the gospel, Jesus and his disciples have just entered Jerusalem. It's a few days before he is crucified.

Listening to the writer
The disciples are in awe of the Temple. For the poorer disciples, it may have been their first visit. The temple in Jesus' day was built by King Herod about 20 years before Jesus was born, and was definitely an imposing site. When the disciples say "what large stones," they weren't kidding - some were over 40 x 15 feet.
It's not clear what "all these things" are in verse 4. In the preceding context, it seems to be the destruction of the Temple, but from the following discussion, it seems to include the end of the world. (Some Jews might have equated the two, of course.) Regardless, the early Church believed that the end of the world was near.
Jesus names a handful of things that have happened throughout history - people claiming to be the Messiah (there have been false Messiahs for as long as the idea has been around), war, earthquakes, and famine - and says "don't be led astray".

Listening to God
It is easy to get caught up in awe at our present accomplishments. What recent human achievements do you find amazing? (I hope there are some. Genesis 1 lists us as God's greatest creation, after all - it's OK to be amazed at what God has done.)
Jesus reminds the disciples of the temporary nature of our creations. Are you finding some human creations to be taking priority over God, either as items of worship or of fear? (These need not be physical; I'm aware of the Democratic and Republican parties, which frighten me and can occupy too much of my thought, but will one day crumble.)
People are constantly predicting the end of the world. There is a whole branch of Christianity that focuses on interpreting the Biblical apocalypses and seeing signs of "the end times". Jesus says "Beware that no one leads you astray." How about you - do you need to change your focus?

Miscellaneous Meanderings
The rest of Mark 13 is fascinating reading. For the short version, just read verses 32 and 33. If you decide to study the rest, make sure you do so with several good commentaries at hand (Textweek has links). The chapter almost certainly has a complex history.

Dig deeper at TextWeek.

Provoke one another to love and good deeds

Hebrews 10:11-25

Context
The author has been arguing throughout Hebrews that Christ is superior to angels, to Moses, to the Jewish sacrificial system. The Temple and sacrifices are seen as inferior images of the real Temple in the skies*, with Christ offering the ideal sacrifice in the ideal temple (alá Plato, for the philosophers reading along). Today's reading in some ways serves as the summation of this argument, moving into a section on our response of faith.

Listening to the writer
Note that the author freely quotes passages from the Psalms as referring to Christ (vv 12 and 13 refer to Psalm 110:1, which has been used throughout Hebrews), and equates the words of the prophets with those of the Holy Spirit (vv 16 & 17 are from Jeremiah 31). His summation: Jesus' sacrifice on the cross was sufficient and final, unlike the Temple sacrifices which were insufficient and repeated.

The curtain on the temple is often interpreted as something that separated us from God; when Christ died, it was torn in two (Mark 15:38), signifying the end of this separation. Hebrews instead sees it as the entryway to God (v 20), now replaced by Christ's body (communion?) - in this case its tearing could be seen as the tearing of the body of Christ at his death.

What, then, are we to do as a people who live after Christ's sacrifice?

• Approach God as a clean (forgiven & baptized) people
• Hold fast to this new understanding of God
• "Provoke one another to love and good deeds" as we meet together

Note that Hebrews assumes that Christ's return is imminent (v 25).

Listening to God
It is very easy to place conditions on forgiveness. "They haven't really repented." "I did such a terrible thing." "How could God ever forgive that?" Jesus had a habit of simply forgiving people - before they even asked, sometimes before they even acknowledged that they were aware of their sin. Have you allowed God to forgive you? to forgive others?

What tempts you to let go of "the confession of our hope" (v 23) and return to views of a god who requires constant sacrifice, of whatever type, in order to forgive?

How might you "provoke" someone to love and good deeds today?

Christianity is not meant to be exercised in private. Are you meeting regularly with other Christians? Is God calling you to find new ways (or additional ways) to meet with the Church?

Miscellaneous Meanderings
*In the Bible, the Greek word translated "Heavens" (and the Hebrew word translated "Heavens") means "Skies". Although "Heaven" was a separate category from "Sky" for a few thinkers, there's little doubt that the two ideas were identical in the popular culture. I sometimes find it helpful to "demodernize" the Bible to try and better understand what the authors were hearing from God.

Dig deeper at TextWeek.

Turning the World Topsy Turvy

1 Samuel 2:1-10

Context
The story of Hannah opens the books of Samuel, which describe the beginning of the Israelite monarchy. Hannah, an Israelite living in the time of the Judges, has been barren most of her life. On a visit to the main YWHW worship site at Shiloh, she is told that her prayer for a son will be answered. She gives birth to a son, Samuel.

Listening to the writer
Look carefully at the prayer and you'll see that it doesn't relate specifically to Hannah's situation. She was barren (v. 5), but did not give birth to septuplets! And she was not hungry, but in fact was given extra by Elkanah in an attempt to make up for her barrenness. Rather than reading the prayer as Hannah's appreciation for a child, try reading it as an introduction to the broader story of Samuel, Saul, David, and Solomon - the birth of the monarchy.

Note the characteristics of this YHWH.

The prayer is a psalm - note that Hebrew poetry does not rhyme sounds (not even in the original Hebrew), but ideas. Most Psalms consist of pairs of lines that convey the same idea using different words: for example, in verse 3, "talk no more so very proudly" and "let not arrogance come from your mouth" are two ways of saying the same thing. (I've occasionally seen interpretations that try to distinguish the difference between two lines of a Psalm - beware of such readings, as they misunderstand the poetry...)

Listening to God
Are there any characteristics attributed to God that disturb you? God is quite popular for "bringing to life" - do you also think of God as the one who kills, who makes barren, who makes poor?

To what extent do you see God influencing your day to day life? Does God: plan & execute everything? work in conjunction with you? sit back and watch? ignore it?

Verses 3 and 9 set all this "topsy turvy" behavior in the context of judgment - presumably God is killing the wicked and bringing to life the faithful. Job argues that this isn't always the case. Spend some time with God thinking about when and where God is involved.

Miscellaneous Meanderings
Hannah's song kicks off the Davidic monarchy, and is echoed by Mary when she is pregnant with David's most famous descendant (Luke 1:46ff). For me, it claims the hope that God does see the injustice in the world and is acting to overcome it. I also hope that I - and all of us - remember that sometimes we are on the unjust side of the equation.

Dig deeper at TextWeek.

Could it be? Yes it could. Something's coming, something good.

1 Samuel 1:1-20

Context
The descendants of Jacob (also named Israel) left Egypt as slaves and invaded Canaan as warriors. For several hundred years they lived as a loose federation of tribes, in conflict with the prior inhabitants. They worshiped various gods, including one named YHWH, whose primary worship site was at Shiloh.

Listening to the writer
In modern parlance, a "sacrifice" typically means something we give up, and many people believe that this happened to ancient sacrifices - but this was not always the case. The animal would be killed in a ritual fashion, and some portion might be reserved for the priest and the god, but often the majority of the meat was returned to the original owner. This is the case here (vv 4,5 - note that Eli's sons are criticized for taking too much meat in chapter 2).

A Nazirite was someone who took a special vow (Numbers 6) that proclaimed them as set apart solely to YHWH for a time, overriding even family funeral obligations.

Note that silent prayer is so odd that Eli assumes Hannah is drunk, rather than praying. The idea that religion was somehow "private" would have been seen as incredible to an ancient Israelite.

Listening to God
The annual trip to Shiloh was an important journey for Hannah's family. It provided a high-point in their connection with God: Hannah believes that the miraculous is possible at Shiloh. It also provided an opportunity to regularly rehearse their dysfunction, with the strife between Penninah and Hannah, and Elkanah's seemingly clueless attempts to help.

As we approach Thanksgiving and Christmas, how do these annual rites help you connect more deeply with God? Are there mystical qualities present at any of your traditions that might help you escape particular constraints and break into an extraordinary realm - one where giving birth to something new might suddenly seem possible? Are there any "broken records" in your family gatherings - regularly practiced fights or strife - that need to be repaired or thrown out?

Who knows about your deepest desires and prayers? Clearly God knows - but is there another human who knows, whom God might use as a priest to communicate with you, to encourage you, to simply be with you in your need?

Miscellaneous Meanderings
We live in a very private world. Many activities that used to require a physically-present community - worship, reading, music, even shopping - can now be done while physically alone. Emotionally, I'm quite a fan of this! For introverts, being with others can be very tiring. It's great to be able to "read" or "go to a concert" while driving in the car. I like shopping by computer - it takes less time than going to a store, and I can comparison shop and study products with the world at my fingertips.
But intellectually and spiritually, I know that it has a price. Last week we heard Jesus claim that loving God and loving neighbor are the two greatest commands, and love requires community. One of the key teachings of the doctrine of the Trinity is that community is eternal - community existed even before creation, for God is inherently communal.

Dig deeper at TextWeek.

Marriage is an Economic Contract

Ruth 3 & 4

Context
If you're just jumping in to this blog, start with Ruth 1 in the entry Devotion.

Women in Ruth's day are considered property. In Israel, great concern was given to the male name being passed down through male children; if a man married but did not have children, it was the responsibility of a kinsman to take his wife and have children in his name.

At some times in Israel's history, the term "feet" is used as a euphemism for genitals. That's my guess for what's going on in Chapter 3, but there may be some other social custom going on involving literal feet.

There are many other ancient customs in these chapters, but their purpose can be inferred by careful reading.

Listening to the writer
Whatever is going on in Chapter 3, it's a bit shady - Ruth has to sneak in and out. But it is told by the writer in a matter-of-fact way, without moral commentary.

Note the concern with economic details in Chapter 4.

Listening to God
Ask God for guidance in selecting and thinking about one or more of the following questions:
How do societies change with regard to acceptable courting behavior? What recent changes are appropriate/inappropriate? How might you advise friends, children or grandchildren on courting?

What rituals do we associate with business deals (e.g., check-writing, exchanging funny green pieces of paper, etc.). What makes these rituals work?

What does it say about God and Israel that King David’s great-grandmother was an immigrant? (This was of import to the early church - Matthew explicitly notes Ruth in Jesus' genealogy.)

Miscellaneous Meanderings
The book of Ruth is sometimes called a "love story". If so, whatever we typically associate with a modern love story is imported into the tale - there is no talk of romance or of Ruth's interest in Boaz. There are such tales in Scripture (the Song of Solomon, for example), but this is not one of them. Chapter 1 does highlight Ruth's devotion to Naomi - but is mostly about the difficulties of women who don't have men. Chapter 2 is about Boaz's interest in Ruth - but rather than seeking her affection, he asks "who does she belong to?" and makes sure she goes home with a gift. In Chapter 3, Naomi seizes her opportunity and has Ruth sleep with a replete Boaz, who sends her home with a down-payment to Naomi. Chapter 4 goes into the details of what territory and legal obligations will go along with this foreign property.

As a romantic, I've never found this story very enjoyable. But it does remind us that "biblical marriage" is primarily a civil contract, not theological one. Marriages are not performed at the temple - they are handled at the city gate. The Biblical Law books, when they discuss marriage, primarily deal with issues that protect ownership (of the father or husband) or provide rights (however minimal) to the woman. The marriage rite is not the purview of the priest, but of the civil authorities.

This carried over into the early church. Weddings were not performed in churches, or by churches, until the church merged with the state under Emperor Constantine.

There are also theological implications in a Christian marriage. Marriage is used in both testaments as a metaphor for the love between God and God's people. But there is clear evidence that the social contract of marriage changes as the culture changes. I hope my readers would agree that women are not property, and that adult men and women have the right to marry whom they choose without asking their parents' permission - unlike the situation described in most of Scripture.

The United Methodist Book of Discipline, while claiming that sex with a partner of the same gender is against the teachings of the Church, also insists that the civil rights of homosexuals must be protected. This is not a two-faced position; the Church consistently claims that the civil rights of all people must be protected, and that all people are sinners. If, then, marriage is a civil transaction... then shouldn't we be defending the rights of adult men to marry other men if they choose? This would not be stating that it was necessarily a moral choice - just as defending the right of free speech does not mean that we think all speech is moral. I'm convinced that if a man and woman have sex before marriage that it's immoral - but I also believe they have the right to do so, and I certainly don't want the police knocking on bedroom doors to see what's going on inside.

This is an emotionally-laden subject, and I doubt I'm going to change anyone's mind. But then again, I'm just meandering. :-)

Dig deeper at TextWeek.

Good Things in Dangerous Places

Ruth 2

Context
If you're just jumping in to this blog, start with Ruth 1 in the entry Devotion.

Gleaning means gathering the crop left over after the harvesters have finished their work. Jews were not allowed to fully harvest their fields, but were to leave some crops for the poor (see Leviticus 23:22). Since it’s barley harvest time, Naomi and Ruth - just arrived from Moab with no wealth or income - have a chance to survive by gathering the leftovers.

Listening to the writer
“As it happens,” Ruth comes to the field of a relative of Elimelech (verse 3). As in Esther, we see “coincidences” in the story that might turn out for good.

Note that Ruth risks being molested in order to simply gather her daily food (verse 9, 12; some translations are clearer than others.)

Also note that Boaz seems mighty interested in Ruth. If you missed that, re-read the chapter!

Listening to God
We can already see the coincidence of Ruth meeting Boaz working out well. Think of some “coincidences” in your life that turned out wonderfully. Do you see God either working to bring about these incidents or to bring good things out of them?

Sometimes people say we can’t risk loving our neighbor or being a “good Samaritan” because the world is so dangerous today. We forget that the world has always been dangerous, and is, in many ways, incredibly safe today. And very few people choose to live in "dangerous" areas - certainly they need love just as much as people who live if "safe" areas. What dangers have you risked in order to follow God? What dangers do you fear as you consider God’s call?

Ruth left everything she knew in order to be with Naomi and to follow Naomi’s God. For many of us, church is what we grew up with. Have you had to leave many things in order to be a Christian? If so, what has God given you in exchange? If not, what do you have from God that you think would be worth someone else leaving their family to gain?

Devotion

Ruth 1

Context
The story of Ruth is set in the time of the judges, after the people of Israel have left Egypt but before the time of David and the kings. Moab is the land east of the Dead Sea; the Moabites are descendants of Lot (Abraham's nephew), and they have rocky relations with the Israelites.
Most Hebrew names are also words in Hebrew (like "Baker" in English); "Naomi" is the word for "sweet", and "Mara" means "bitter".

Listening to the writer
The story begins in Bethlehem of Judah. Do you know any famous people who were born in Bethlehem? (The writer is not, of course, thinking about Jesus - who won't be born for another thousand years or so - but there is some connected foreshadowing going on here.)

A small family of Jews leaves Israel due to famine in the land. They seek sustenance in neighboring Moab. What happens there? (vv 3-5)

A rumor of food back in Judah sends poor Naomi back home. As an old woman with no husbands and no sons, she is in desperate straits. Of her two daughters-in-law, one decides to stay in Moab. Ruth decides to stay with Naomi and move to a foreign (to her) land with no relatives and no job prospects.

Who does Naomi say is responsible for her painful situation?

Listening to God
Naomi's family moves to a foreign land due to a famine. That's beyond most Americans' experience - though Grapes of Wrath reminds us it has happened - but perhaps your family has had to move to a strange place due to a job situation. If so, recall what it's like to leave friends and familiar surroundings.

The Moabites accept Naomi's family, at least to the extent of intermarriage. How do you feel about strangers coming in to "your" area of the world - migrant workers, international students, immigrants? How does God view them?

Ruth's love for Naomi is touching, and her words have been used countless times to symbolize complete devotion. But devotion to individuals can also cause heartache - or worse. Who are you currently devoted to? How does God view your devotion - as healthy, or as a source of potential trouble?

Naomi states God is the source of her trouble (v. 13). Her pain blinds her to the reality that she has not returned empty; she has Ruth, and the barley harvest foreshadows a time of plenty. How does your pain blind you to the resources God has created? How might you remind yourself of God’s love in times of calamity? Are there loving ways you can help someone else in pain see God’s love in the midst of hardship (without being like Job’s “friends”)?

Dig Deeper at Textweek.

We're Back

Sorry for the absence the last couple of weeks - I got caught up in a busy week and got out of the habit.

"I had heard of you, but now I have seen you."

Job 42:1-17

Context
Having lost family, wealth, and health - through no fault of his own - Job has had to endure advice from his friends, who have assured him he must have done something to deserve his calamity. Job has simply wanted to argue with God that all is unfair. God suddenly appeared, and said to Job "The universe is really amazing." And thus we reach Chapter 42.

Listening to the writer
Hebrew doesn't have quotation marks - in fact, it doesn't even have vowels. Sometimes this makes it difficult to figure out just who is saying what. Job's opening speech makes much more sense when we realize he is quoting God in the first half of verse 3, and in verse 4.

God said Job was talking about things he didn’t understand, and Job now agrees. When you complain to God, does the act of complaining help you understand how limited your knowledge is?

What is God's view of Job's friends?

Verses 10-17 are written in prose form (similar to Chapters 1 and 2). What does the ending do the story as a whole? Would the story be any different if Job was destitute at the end?

Listening to God
God told Job that God was going to be in charge of the conversation. Job is satisfied; he didn’t get to argue with God, but he did experience God, and this seems to be enough. When you have asked deep “Why?” questions, do you usually receive a satisfying answer? Do you come to experience God’s presence in spite of your questions?

Job had heard of God; now he experiences God (verse 5). Do you spend more time learning about God, or actually experiencing God? If the former, could you make your devotional time really time with God? The point of all this Bible study isn’t just to learn things; it’s to love God!

Verse 7 gives God’s brief judgement on the words of Job’s “friends.” All of their high-sounding speeches, their insistence that Job really should get his act together, are rejected. Are there people in your life who are always telling you that life is your fault? Would you like God to speak verse 7 to them? Does God need to speak verse 7 to you?

Note that, although the Adversary (Satan) did the dirty work, the author has no difficulty describing what has happened to Job as "evil" and giving God the credit (verse 11). Does God bring evil upon us? Does God allow evil to be brought upon us?

Dig Deeper at Textweek.

Leading and Serving

Mark 10:35-43

Context
Jesus has been teaching:

• Don't divorce a woman for just any old reason.
• You must be like a little child to enter God's kingdom.
• It's hard for the rich to enter God's kingdom; God's kingdom is for sharing.
• Jesus himself will be condemned, mocked, and put to death.
  

Does this seem like a good time to ask Jesus for power and glory? If you answered "yes," you could be one of the disciples in Mark's gospel!

Listening to the writer
"Sitting at your right hand and left" doesn't simply mean getting to be close to Jesus - culturally, these are positions of power. "The right hand man" still refers to the second in command.

What does Jesus mean by "the cup that I drink" and "the baptism with which I am baptized?" (Look at the verses immediately preceding...)

What does Jesus say was the purpose of his coming?

Listening to God
Some people seek out leadership; others avoid it like the plague. Do you believe God is calling you to be a leader?

Leadership often carries a heavy price (verses 38-40), and ultimately it is God’s to grant. In areas where you lead, do you recognize the price you might have to pay? In areas where you are called to follow, how can you support the leaders in their calling?

Leadership in God’s kingdom is not about “lording it over others” (verses 41-45). Think about a time when you felt a leader was using their authority inappropriately. How can you lovingly challenge inappropriate leadership?

Serving others at Jesus served does not mean bowing down to everyone’s desires. Jesus taught, acted, and served with authority. As a leader, how might you serve with authority? As a follower, where do you have to grow in recognizing the authority of others?

Miscellaneous Meanderings
All of us have experienced the problems that poor leadership can cause. But it's also true that leadership is hard. As I express frustration with government leadership, I wonder - how would I change our broken system? I'm sure there are plenty of hard working, caring, and thoughtful people in the U.S. Congress - but governing presumably hasn't gotten any easier since Mr. Smith went to Washington, and how any work gets done in our mired two-party system is beyond me.

Pray for our leaders, at all levels. And, wherever you lead - amongst friends, in class, in church - God be with you!

Dig Deeper at Textweek.

Job Gets His Wish

Job 38

Context
For 35 chapters, Job and his friends have been trading barbs while Job wishes God would give him a trial. Suddenly God appears on the scene!

Listening to the writer
Job has been spoiling for a fight. It appears God is ready: “Gird up your loins” (v. 3) means to tie up your robes around your waist (clothes were different then!).

God’s questions are all about creation. God asks: do you know how the world works? Were you there when it began? Can you control the weather or the stars? Do you take care of wild creatures? God’s argument with Job continues in this vein through chapter 41 (with a brief exchange at the start of chapter 40). It’s very good Hebrew poetry (as with most poetry, not as good in translation), but a bit of a puzzle to interpret. Here are a handful of others' guesses at what the writer was saying:
“God is bigger than you, so be quiet and behave.”
“Your problems are insignificant in comparison with God's.”
“You simply don’t understand what life is all about.”
“God's hands are full trying to run the universe.”
“There is a purpose far beyond your current pain.”

Listening to God
Job keeps wanting to talk with God and, unlike most of us, Job gets his wish. If you’ve ever challenged God with “Why?” questions, were you ready for God to ask questions back? When helping others with their struggles, do you think about whether they need comfort or challenge?

Just what is God’s main point? I suggest you listen for God’s word for you in this way: Find some issue you are struggling with God about, big or small. Pray briefly about it. Briefly but seriously consider the different interpretations listed above - they are different enough that some presumably rub you the wrong way, but try to at least understand what each one is saying. Then read as much of chapters 38-41 as you like, going slowly and thinking about the images that God describes. See if you experience God’s presence and if you receive any peace or answers to your struggle.

Miscellaneous Meanderings
After my whining about Congress and health care in Tuesday's post, at least something came out of committee. I don't know how much the bills reflect careful listening from different viewpoints, but perhaps the main lesson of Job is that complaining sometimes gets you what you ask for...

Dig Deeper at Textweek.

A Man Perfect in Knowledge

Job 36

Context
Job, a man whom God calls "blameless", has had his wealth, family, and health destroyed. Job and his three “friends” argue through most of the book on the reasons for his destruction. A young man named Elihu appears on the scene in chapter 32. He’s angry at Job for complaining against God, and angry at Job’s friends for not coming up with a good answer. His speech continues in our reading today.

Listening to the writer
Verses 5-13 provide a good summary of the main argument of Job’s friends. According to Elihu, God is powerful, and people are either righteous or wicked. What does he say about God's treatment of the righteous and the wicked?

Elihu says affliction is to teach us (vv 8-10, 15), that we might learn what we are doing wrong and start doing right. God will either reward or punish us, depending on our response to affliction (vv 11,12). Do you agree with Elihu’s basic argument? Why or why not? Does it apply to Job and his circumstance?

Elihu believes the proper response to pain is to learn what you’re doing wrong and stop doing it (vv 8-12), not to complain against God or seek death (vv 18-20). Do you agree or disagree?

Listening to God
Elihu knows that he is right; lucky Job is in the presence of a know-it-all! (verse 4). This gives his speech great confidence; unfortunately, at the end of the book God tells him he's wrong. Does your speech need more confidence, or more humility? Ask God for insight.

Elihu ends by reminding Job of God’s power, which can be used either to help or to hurt human beings. Spend some time with God reflecting on the beauty and the destructive power of God’s creation.

Miscellaneous Meanderings
I continue in mourning for our government. The health-care battle showcases congress's inability to work together to bring about substantive change - instead of a reasoned discussion and a focus on the strengths of opposing viewpoints, we end up in a shouting match of Elihu's, each "perfect in knowledge" and unwilling to give up their private perks.

In order to solve problems, we need to acknowledge that Elihu is both right and wrong. Both personal and social responsibility are important. Some of the things that happen to us are our own fault, some are not. Although it may not be possible, or even right, to foist the specifically Christian value of "grace" upon a secular society, it seems to me that it's our duty to try and convince others that both the Left and the Right have some rational values, and that these values need to work together in order to make good laws.

At the very least, we could stop echoing the views of the "Elihus" on both sides. If you think all Republicans or all Democrats are blind idiots, you're an Elihu. If you think Obama is out to destroy the country - or that he's the Savior - you've been listening to too many Elihus. Find a friend who disagrees with you, and spend a few minutes really listening to them.

If Only I Could Vanish in Darkness

Job 23:1-17

Context
The book of Job can't be understood without context. I recommend you read the earlier posts, starting with The Man From Proverbs.
Job has had family, possessions, and health taken from him by "the Adversary" - with God's permission - simply to see how he'll respond. His friends have told him he must have done something evil in order to earn such treatment; he has steadfastly disagreed. By chapter 22, Job’s “friends” are terribly upset that he won’t confess to whatever sin they think must have created his pain.

Listening to the writer
Sometimes we are told that God uses pain to “get our attention.” Is Job paying attention to God? Was Job paying attention when the pain started?

Christianity teaches that God is everywhere and knows everything. What is Job's feeling about God's presence in verses 3-9?

But, on second thought… God must already know about Job’s situation. Job thinks that perhaps nothing would change; God will do what God will do (23:13-17). In modern terms, Job is clinically depressed—he is overwhelmed by the desire to simply hide from everything (verse 17).

Listening to God
Job is paying attention to God, groaning out for comfort, and receiving none (23:2). Recall a time when God seemed distant in your pain.

Job wishes he could find God (23:3-4,8-9). Where do you go to “find” God? A place? Some Scripture? A particular way of prayer?

Job knows that his situation is unfair, and believes - sometimes - that God would listen to him if he could only find him (23:6-7,10-12). What would you tell God if you could have a face-to-face conversation? What unfair issues, in the world or in your life, do you need to pour out to God?

Dig Deeper at Textweek.

When We Treat Proverbs Like Axioms

Job 4:1-21

Context
If you haven't read Job 1-3, I recommend you read the earlier posts, starting with The Man From Proverbs.
After Job’s complaint, his friends start to speak up.

Listening to the writer
Eliphaz was able to sit quietly with Job for a week of suffering. But he cannot sit by while Job complains about God. He knows Job might not like it, but he feels compelled to speak against Job (vv. 1-2). What is his argument in verses 3-5?

Verses 6-11 seem to be encouraging: “Look, you are a man of integrity, and you know good people are never punished. Bad things only happen to bad people.” But, if bad things only happen to bad people, and bad things are now clearly happening to Job, then… hmm. Job must be bad! In verses 12-21, Eliphaz describes a dream. What does he learn about people in the dream?

Listening to God
Do you agree with the basic reasoning in verses 6-11? Have you ever encouraged others this way? “Hey, you’re a good guy. God will certainly take care of you!” What does God think of this argument?

Does God talk to people through dreams? Are dreams always a portent from God? Is Eliphaz's dream of God, of the adversary, or from his own unconscious?

Miscellaneous Meanderings
Chapters 5-22 turn into a long argument with one basic theme: Job keeps insisting that he is upright (as the narrator has told us, read 1:1), and that his current position is unfair; his friends keep telling him that he must have done something terrible to deserve his fate, and he should confess it to God. Who do you think is right? The narrator clearly agrees with Job. If Job is right, then why do the innocent suffer? If his friends are right, then how do we decide between right and wrong, when Job looks like such a good guy?

I have struggled with this question for most of my life. Tragedy is a common part of human existence. There are some really horrible things that happen, and they often happen to people who are no more sinful than the rest. It is also the question that troubles most agnostics I've spoken with. Within the church, people tend to resist some of Jesus' extreme teachings; outside the church, although many ignore Jesus altogether, I have known many who embrace Jesus' teachings (on, for example, loving enemies and sharing rather than collecting wealth) but simply cannot reconcile an all-loving, all-powerful God with events like natural disasters and child abuse. One way or another, thoughtful Christians who want to have honest discussions with non-Christians will need to deal with this topic.

The Patience of Job

Job 3:1-26

Context
This week's lection is from Job 23 - which is a long way from Job 1 & 2. We'll look at chapters 3 and 4 to give us a bit more context.
Job 1 and 2 are written in prose, in a very old style of Hebrew. From these chapters we get the picture of Job as one patient in suffering, who never complains. After having his children and property stripped from him in a day, his simple answer is "Naked I came from my mother’s womb, and naked shall I return there; the Lord gave, and the Lord has taken away; blessed be the name of the Lord." Nor does he complain when his health is destroyed and he must live in pain.
Chapters 3-41 are written in poetry, in a newer form of Hebrew, and they are very different.

Leviathan is mentioned a few times in Scripture; it seems to be a legendary sea-serpent that represents chaos.

Listening to the writer
In verses 1-10, Job vents his anger on the day of his birth. He calls for Leviathan to bring chaos and darkness upon that day. Have you ever been so angry at your life that you cursed your birthday? What would it take to feel this way?

In verses 11-19, Job wishes he had never been born. “If only I had died that day, or been stillborn…” Job gives us insight into early Jewish understandings of death. What does Job say happens to dead people? Who is together in one place? Is there punishment? Is there joy?

In the remainder of the chapter, Job asks “Why?” Why does he have to live, when he would rather die? Why does God give life to those who are simply suffering? What answer would you give?

Listening to God
Today's reading (and much of Job) deals with a time when God is silent - if, in your studies, God is sometimes silent, it doesn't necessarily mean that you're doing it wrong.

Spend some time in silence and see if God has anything to say regarding today's reading.

Miscellaneous Meanderings
Despite his complaints, Job never considers suicide; it doesn’t seem to be an option. The position of most mainline denominations is that we are not to actively promote death, but that we do not need to go to excessive measures to keep people alive. People can appropriately refuse treatment such as feeding tubes, breathing machines, heart assistance, and the like, even if the likely outcome will be death. How actively do you want others to work to keep you alive in difficult situations? The clearer your advance directions are, the easier it will be for your loved ones to make any hard decisions. Take some step now to get started on this difficult but important work.

In my experience, many people who are aware of their impending death - which includes most older people with any kind of serious health problem - are looking for someone willing to talk about these issues, but often want to protect their children from thoughts of their death. I encourage you to broach the subject with any older loved ones and let them know that you are willing to listen if they want to discuss such issues. Five Wishes is a helpful tool (and a legal living will, in many states) for specifically discussing how you'd like to be cared for in potential end of life circumstances.

Weak, Unruly, and Uncivilized

Mark 10:13-16

Context
American families have moved from "children should be seen and not heard" to "children must be the focal point of everything we do." Social context regarding children varies tremendously; in Jesus’ day, children were not even to be seen. Children were viewed by the male dominated culture as unpleasant little things that hopefully some day would grow up into real people.

Listening to the writer
How does Jesus respond to the disciples’ culturally fitting decision to protect him from bothersome children?

What might it mean to say that the kingdom of God belongs to those who are like children? Be wary of our modern understanding of children as innocent. Remember, children were viewed as weak, unruly, unpleasant, untrained, and uncivilized.

Listening to God
Did you grow up in a family where children were to be “seen and not heard,” or where children were doted upon?
Consider how you treat children in church. Is God calling for a change?
During worship, how might we deal with children that are creating a disruption?
Do you feel worthy to receive God’s kingdom? Or do you feel weak, unruly, unpleasant, untrained, and uncivilized?
Have you ever used “I could never do that” as a response when you heard a call to follow Christ in some difficult way? Is God calling you as a weak, untrained child to be part of his rule on earth?

Miscellaneous Meanderings
We tried to make our children part of the family, without making them the center of the family. I don't know whether or not we succeeded. I do know that, having survived our decisions good and bad, our children have grown into amazing people.

Dig Deeper at Textweek.

Is any old reason good enough?

Mark 10:1-12

Context
Social context is sometimes of crucial importance to a text. Imagine, for example, trying to read a political cartoon without knowing who the characters were or what was going on at the time.
The Jewish law on divorce is entirely sourced from one passage: Deuteronomy 24:1-4. Rabbis were arguing in Jesus' day on what were sufficient grounds for divorce, some saying that only adultery was sufficient, while the other extreme argued that any cause was sufficient. Extreme examples would legalize prostitution by marrying, having sex, and then issuing a certificate of divorce.

Listening to the writer
The Pharisees are “testing” Jesus (v. 2). They are interested in the law: is this behavior legal? The teaching they refer to is in Deuteronomy 24:1-4. Read the passage and answer Jesus’ question: what did Moses command them?

In the context of the Rabbinic argument on divorce, Jesus’ words in verses 11 and 12 might simply be saying that making prostitution legal by going through the ritual of divorce and remarriage didn’t change the moral fact of adultery. Or, they may be a blanket prohibition on divorce. People continue to argue the point - which do you think the original writer was saying?

Listening to God
Jesus distinguishes between Moses’ commands (which are in the Bible) and God’s plans. Do you assume that every command in the Bible is from God? Are there times when a command might be a concession to human will, rather than God’s best desire?

Regardless of your interpretation of verses 11 and 12, presumably God desires marriages to be healthy and to last. How can you encourage life-long marriages? How can you help people who have been through the pain of divorce?

Miscellaneous Meanderings
The church changes its views on all kinds of things (famous examples: whether the earth goes around the sun or vice-versa; whether slavery is sinful; whether women can preach). At one time, divorce was almost universally condemned as a sin by the American church. Today, it is “common sense” that divorce is a sad but acceptable outcome of marriage. Is this an example of the church “growing up,” or of conforming to the world?

I was in a Sunday School class years ago that was discussing this passage, and I stated that I thought Jesus' words were a blanket prohibition against divorce.* One of the class members left the room crying, and the rest of the class looked at me like I was the Devil incarnate. It turned out that she had been through a divorce and felt that I was accusing her of great evil.

I was stunned (and a bit naive) - not that she was divorced, but that someone who had committed what I thought was a sin would be traumatized by my belief. Certainly the pain of her divorce played a big part of this particular circumstance - and I am usually much more careful now to prefix my statements on sin! - but I grew up knowing that I was a sinner, that everyone I met was a sinner, and that "sin" was simply part of our human condition. I might weep at recollections of particular pains, but not at being accused of a sinner. After all, we sang Amazing Grace all the time, which save a wretch like me!

I long for the day when we can get over the fact that we sin, and can have discussions about particular behaviors without it being a judgment on those who have or have not taken part in the behavior. Pastors should be good at this - we frequently have to preach on sins that we have committed! Jesus clearly calls us not to judge people. Jesus clearly calls us to make decisions about behavior. Both are important.

*I've since changed my mind, in large part due to learning of the context listed at the start of this post. Before that time I suggested separation but not divorce in cases where staying together was causing harm. I still think many couples who divorce could save a good marriage if they would separate and regroup early enough. But - that's just an anecdotal opinion. If your marriage is in trouble, get professional advice.

Dig Deeper at Textweek.

When Bad Things happen to Good People

Job 2

Context
The second chapter makes little sense without the first - if you are just joining in, it's best to start with the previous post on "The Man from Proverbs."

Listening to the Writer
The heavenly council meets again, and God points out that Job is still blameless. But the adversary continues to push: how will Job react to physical pain? God again gives permission.
Job is no longer the “poster child” for the book of Proverbs. He has lived a virtuous life, and his reward is the death of his children, loss of his wealth, and destruction of his health. His wife says “Curse God and die,” but Job refuses.
Job has three friends who come to comfort him. When they see him, they are so stunned at his suffering that they sit in silence with him for a week.

Listening to God
God again gives permission for the test. When you are going through physical pain, do you view it as a test from God? From Satan? As punishment? Or as a random event, or natural consequences?
I have had friends who have suffered for months and even years from painful and/or debilitating diseases: shingles, cancer, M.S., uncontrolled depression. Have you ever been through long-term intense pain, or known someone who has? How is this different from temporary suffering?
Job says “We should accept evil, as well as good, from God.” Do you think God gives us evil?

Miscellaneous Meanderings
When my depression first came on and I went through the horrible early months without medication, many many people tried to "cure" me - with movies, or food, or chatting. It didn't help. But it was very good to have people who would simply sit with me.
Sometimes we avoid people in pain because “I wouldn’t know what to say.” When you don’t know what to say, you don’t need to say anything. But you do need to be there. In the face of severe loss, the presence of friends, even (or especially) silent friends, is vital.

Dig Deeper at Textweek.

The Man from Proverbs

Job 1

Context
"The land of Uz" is unidentified in ancient literature, and may be fictional. There are hints in the book that might indicate it is a parable and not intended to be read as history. (This doesn't imply that the author is "lying" - remember that the Bible is a collection of books without title pages telling us whether each book is a novella, news report, poetry collection, etc. When God came to earth in Jesus, he told a lot of stories in order to teach.)

“Satan” is the Hebrew word for “adversary.” In Jesus' day, the term "satan" was often used to refer to the Devil, God's adversary; but in Job, the adversary is not described as ruler of hell. Instead, “the adversary” walks about on the earth, and then goes and talks with God and other beings in heaven. Try reading “the adversary” in place of “Satan” in this story.

The book of Job is clearly a counterpoint to the Proverbs. There are many different voices within it, each arguing for their own viewpoint. Be careful of coming to quick conclusions. I often seen verses from Job on posters in church buildings - verses that God later states "do not speak of Me what is right."

Listening to the Writer
Verses 1-5 present a poster child for the book of Proverbs. Is Job a “good” man or a “bad” man? Is he appropriately rewarded?

What does the adversary prompt Job's behavior? What is the bet that he makes with God?

Job has a seriously bad day. What is his response?

Listening to God
Have you known anyone like Job—someone who seems to always be trying to do what is right, for self, for God, for family, and who has a life filled with good things?

God seems pretty pleased with Job. Think of a time when God has been pretty pleased with you.

The adversary says “Of course Job is wonderful: you make life too easy for him.” Does this hit home for you? How many of your “good deeds” are done for your own benefit?

God gives the adversary power to kill Job’s children and his property. Do you think God "allows" people (like terrorists) and spiritual beings the freedom and power to hurt others? Is this right? Why would God do such a thing?

In Job, God’s reason for allowing the adversary to cause pain is a kind of cosmic bet, a test to see why Job behaves righteously. Does thinking of the pain in your life as a test of your integrity bring you comfort or frustration?

Dig Deeper at Textweek.

Ding, dong, the witch is dead!

Esther 8-10

This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."

Context
"Previously, in The Book of Esther..."
Haman, arch-enemy of the Jews, is dead!
But... before his death, he sent out an edict - stamped with the king's signet ring - ordering the destruction of all the Jews in Persia on the thirteenth of Adar. And orders signed by the king cannot be revoked - even by the king.

Listening to God
Pick and choose from the following:

Esther asks the king to revoke Haman’s earlier letter, which allowed the Jews to be killed on the 13th of Adar. But the king “can’t” undo any edict written in his own name. So, instead, a new letter is written authorizing the Jews to kill all their enemies on the same day.

• Do you think Esther wanted the death of her enemies?
• Is this kind of self-defense ever appropriate? If yes, then why does Jesus allow his own crucifixion and tell us to “take up our cross?” If no, then what should we do when brutally attacked?
  
• Why “can’t” the king undo his edict? Does the law outweigh every other consideration?
  
• How much authority does God give us to do things in Jesus’ name (the name of the king)? When we say we are praying in Jesus’ name, does that mean we really are? What else might be required?
  

Jews still celebrate the feast of Purim, with “feasting and gladness, … sending gifts of food to one another and presents to the poor” (9:22). People sometimes dress up as characters from the story and act out the melodrama. How do you plan to celebrate Halloween, Thanksgiving, or Christmas this year? What kind of changes might you have to make in order for holidays to be true times of gladness and community, rather than the harried frenzy encouraged by our current society?

Miscellaneous Meanderings
I was on the Wesley canoe/camping trip yesterday and this morning. Sorry for the delay on Esther, but it is good to take time to enjoy God's creation!

Dig Deeper at Textweek.

Those who live by the sword, die by the sword.

Esther 5-7

This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."

Context
"Previously, in The Book of Esther..."
Esther, a young Jewish girl, has been chosen by King Xerxes of Persia as his queen. Her uncle Mordecai uncovers a plot to assassinate Xerxes and his information saves the king.
Mordecai refuses to bow down before Haman, the king's right hand man. Haman becomes enraged and decides to slaughter all the Jews in Persia. He casts purim (lots) to determine the best day for the deed. Haman convinces Xerxes to write an irrevocable proclamation: all Jews throughout Persia will be killed on the 13th of Adar (11 months hence).
Mordecai learns the news and suggests to Esther that she plead with the king on behalf of her people; she reminds Mordecai that to go before the king without being asked generally results in the death penalty. Mordecai says "who knows? Maybe you were made queen for such a day as this." Esther agrees and asks the Jews of Susa to fast for three days to help her prepare.

Listening to the writer
Make sure you follow the story line as you read. (Again, this is typically much easier in a newer translation). The pace picks up as we move to the climax. So do the “coincidences.”

Listening to God
Spend as much or as little time with the following ideas as you like:
Esther risks her life for her people by going before the king without his request. What’s the biggest risk you’ve ever made on behalf of others? Might God be calling you to bigger risks?

Esther’s two meals helps build tension into the story, but also is politically a wise move—she is clearly manipulating the king. Is manipulation of others ever appropriate? When? How much? What makes the difference between “good” and “bad” influencing of others?

Haman plans good for himself (he thinks he is going to get the King’s honorific treatment), but Mordecai gets the good treatment instead. Haman plans evil for Mordecai, and ends up hanging on his own gallows. Jesus said “Those who take the sword, will perish by the sword.” We tend to enjoy it when (other) people’s evil plans backfire. Does this happen often? Is God involved behind the scenes, or is it built into the way things work, or is it just plain luck? Do we expect our own plans to backfire? Why or why not?

Although wicked Haman is dead, the story isn’t over: remember, the King’s edict cannot be overturned, so the Jews are still scheduled for destruction. But Haman’s wife has already given away the end of the story (6:13). Is this Jewish confidence well-placed trust in God, or simply nationalistic pride? Are the “coincidences” of timing really God working behind the scenes? Are they written in to the story by the artistic license of the story teller? Or are they just historical randomness?

Dig Deeper at Textweek.

Chance, Choice, and Destiny

Esther 3 and 4

This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."

Context
"Previously, in The Book of Esther..."
King Xerxes of Persia threw a giant party. He asked his wife to come out wearing her crown (and probably nothing else - the language is unclear). She refused, and so is permanently exiled - Persian laws cannot be revoked. An empire-wide search for a new queen turns up the new beauty Esther.
Esther's uncle Mordecai tells her to conceal her Judaism. While keeping in touch with Esther, Mordecai uncovers a plot to assassinate Xerxes and his information saves the king.

Listening to the writer
The writer of Esther loves foreshadowing. For a taste of what’s coming, check out the following:

• Haman is an Agagite (3:1). Read about King Agag in 1 Samuel 15.
  
• The fight between Haman and Mordecai revolves around whether or not Mordecai will worship anyone other than Yahweh.
  
• Remember that edicts of the King cannot be rescinded (1:17). Once the letters are sent (3:13), the Jews’ fate is sealed…
  
• Mordecai expects God to come through for the Jews (4:14), but hopes that Esther will choose to be a part of that salvation.

Listening to God
Spend as much time as you like on any or all of the following ideas:

Read the story of Shadrach, Meshach, and Abednego in Daniel 3. Look for similarities to what you’ve already read in Esther, and make some predictions on how Esther’s story is going to end.

“Purim” is a Jewish holiday that celebrates the story of Esther. The name “Purim” means “lots” (a way of randomly choosing something) and refers Haman choosing the day of the Jews’ destruction (Est. 3:7). When the story was written, the Hebrew word “pur” had already fallen out of use, and needed to be translated for the Jewish readers.
As you read about Esther, think about fate or destiny. How much of our lives are left to random chance? Does God determine every “random” event, some of them, or none? Does God pull strings behind the scenes?

When Esther decides to risk her life by going before the king, she asks for the Jewish community to fast for three days. When is it right for someone to ask the Church to make intensive prayer on their behalf? Is fasting still an appropriate way for the community to petition God?

Dig Deeper at Textweek.

Traditional Families

Esther 1 and 2

The Old Testament lection this week is Esther 7:1-6, 9-10, 9:20-22. But it's the only reading from Esther for all 3 years of the lectionary, and poor Esther is virtually unknown by most Christians - so let's look at the entire book. Chapters 1 and 2 for today...
If you normally use a formal translation (King James, Revised Standard, NRSV, NASB), I strongly encourage you to try a different translation; when reading long passages, you will find much quicker reading, improved comprehension, and greater enjoyment of the story with a "dynamic translation" (The Message, Good News, New Living, or NIV) - not as good for close study, but better for long-haul reading. Give it a try! You can always go back.

Context
The book of Esther is set in the Persian empire, in the 5th century BC. Israel has been conquered by Persia, and there are Jews spread throughout the empire.

Listening to the writer
Esther is very different from most Biblical books. God is never mentioned; the author gives you the freedom (and responsibility) to decide for yourself how and where God is working. So enjoy your reading and be on the lookout for how people and God act.
Esther is a good book to remember that the Bible sometimes describes some activity without prescribing it. In other words, just because someone says or does something in the Bible, it doesn’t mean that they’re speaking the truth, or that they did a good thing! The Bible often makes moral judgements, but sometimes it just puts the story out there and leaves it to you to figure out what God thinks about it. For example, should the queen have the right to refuse the king?
Important story elements to remember: the pomp and circumstance of the Persian court, the laws of Persia cannot be changed (verse 1:19), Mordecai’s fear of Esther revealing she is a Jew, and the discovery of the plot on the King.

Listening to God
Instead of questions and answers, I’ll be giving you one or more observations to think about; choose at least one each day and spend some time on it after your reading.

“The traditional family” is an interesting myth. Think through the Biblical examples of families with one husband, one wife, and children, all living together - there aren't that many, and they don't all turn out great. The first one, in particular, is quite a disaster. Think about the different kinds of family relationships in the Bible—for example, many heroes had several wives. Work out the relationship between Mordecai and Esther.

Miscellaneous Meanderings
I grew up in a "traditional family," and very much appreciated it. Dad worked outside the home, drove the car (when he was in it), and relaxed in the evening. Mom worked around the house, raised the kids, and drove us everywhere. My older sisters took care of me and did a pretty good job (don't let them know I admit this). As the youngest, and the only son, I got plenty of attention and enjoyed it.
By default, family patterns repeat (cf Exodus 34:7 - is this descriptive or prescriptive?). I work outside the home, drive the car (when I'm in it), and relax in the evenings. Kendall works around the house, raised Gregory & Becca, and drove them everywhere. In some senses, we're as traditional as they come.

But there are many other ways to be a family of Christians.

Some traditions we have let go. Unlike Queen Vashti, Kendall not only acts as her own person, she is her own person; I don't own her! In fact, she's been known to order me around, and I've obeyed. We don't see "the husband is the head of the wife" as God's will for all marriages, just as we don't see "slaves, obey your masters" as being God's endorsement of slavery. And much as I enjoy pointing out that polygamy is practiced by godly men in scripture and is never forbidden*, Kendall keeps insisting that we're better off as a couple.
Those who insist that the husband is intended to be the decision-maker of the family - "because the Bible says so" - should also insist that we don't eat rare steak, and that women should always have long hair and keep it covered. A few do so, and I respect their integrity. For the rest - tell us how you decide what is culturally conditioned and what is not.

*Timothy & Titus do claim that bishops and elders should be "the husband of one wife" (which of course rules out women, and single males). They also state that he shouldn't have rebellious children, which would rule out a number of very good pastors, including Billy Graham. They don't say anything about concubines, which have been popular (and accepted) at times in the church.
But, truth be told, I agree with Kendall.

Dig Deeper at Textweek.

Greatness

Mark 9:30-37

Context
At the end of chapter 8, Peter identified Jesus as the Christ, but failed to understand what that entailed. Jesus predicted his crucifixion and told his disciples they must be willing to follow him.
At the beginning of chapter 9, Jesus takes Peter, James, and John to the top of a mountain, where he is transfigured and God again identifies him as God's son. He then casts a demon out of a boy.

Listening to the writer
Revealing that Jesus' destiny is to go suffer in Jerusalem does not change his identity. Mark reminds us that Jesus is God's son, and still has power over evil - and then says it again: the Son of Man will be betrayed and killed.
What makes for greatness? The disciples reveal that they still do not understand. For Mark, it is not Jesus' coercive power that makes him great. In God's realm, greatness is measured by the willingness to serve and to welcome those that society counts as worthless. Jesus' greatness is not measured by his ability to cast out demons, but by his willingness to be crucified if that's what it takes to identify with the lowly.

Listening to God
Pray for wisdom and listen to God as you think through these questions:
Do you normally view yourself as "great" in God's eyes? If yes, why? If no, why not? (In light of today's reading, obviously the "right answer" involves serving others. But I find most of us don't live by that in practice - we tend to view other moral qualities as more important.)
In what areas of your life are you striving to become greater?
In what ways did Jesus serve others? (Note that "serving" and "being last" for Jesus did not include being servile or having a low opinion of himself.)
In what ways do you serve your roommates, classmates, professors, family?
In what ways do you allow others to serve you? (Or do you always insist on being greatest? )

Miscellaneous Meanderings
The lectionary skips over the beginning of chapter 9, not because it's unimportant, but because the story of the Transfiguration is read each year on the last Sunday before Lent. It works well in the church year, but is unfortunate at this point as its placement is an important part of Mark's message.

I spent the first 25 of my years being a good little boy, and felt very close to God. I asked Jesus into my heart when I was 4 years old - it's one of my earliest memories. Aside from some explosions of a nasty temper, I was very good at following rules, and at being graceful to those who didn't follow them nearly as well. But looking back, somehow the "servant" message didn't get through. I wasn't especially selfish - but I definitely didn't go out of my way to do for others.

As I've gotten older, my ability to follow rules seems to have diminished quite a bit. I now view the speed limit as a "speed suggestion." My language - at least my interior language, and sometimes my exterior as well - involves many colorful metaphors that I didn't use very often as a child (and some that I didn't KNOW as a child). My sensibilities in many areas have grown less refined, not more. In my 20s, I refused to watch The Simpsons, because I thought it was childish and encouraged bad behavior. I now enjoy South Park.
Sometimes I find this frightening, and perhaps I should. I'm sure the Wisdom Woman and James would not be pleased. But I think I'm learning to serve people much more than I did when I was younger. Perhaps God is pleased, at least in this department.

One of my greatest joys at Wesley is the ability to share these less "pastoral" parts of myself (even the language, during those rare moments when it's appropriate). Not all students enjoy South Park, but they don't mind when I use it in sermon illustrations. We show R-rated movies at Wesley without the walls falling down. Non-Christians frequent our building and no one seems to mind. I don't have to hide the (well-stocked, and appropriately used) liquor cabinet in the parsonage. I've never been chastised for having a non-orthodox opinion here. Students know that I take anti-depressants, and no one asks what I did to deserve it - nor do they try and cure my depression with the latest book on positive thinking. Some of the students do hold me accountable when I do wrong - and they do so in a way that lets me know they care about me and about Wesley.
In short, I'm welcome here. All of me, not just the part that fits the typical pastor model. There have always been individuals at my churches that accepted me as I am (thank you all, you helped me survive!), but to have the community accept you as you are is a great feeling - and it makes it a lot easier to behave as a great human being.

Dig Deeper at Textweek.

The Wisdom from Above

James 3:13-4:8

Context
James continues straightforward moral teaching - but notice the particular content. Chapter 2 focused on not favoring the poor over the rich, and on practicing what you preach. Chapter 3 began with a warning against aspiring to teaching, and stated that our tongues can get us into trouble. As you read today, see if there is some particular group that James sees as his audience...

Listening to the writer
What is the theme of verses 3:13-18? See if you can summarize it in a sentence.
Chapter 4 uses strong language. It is unlikely that "murder" was common in the church - perhaps James is referring to hateful disputes (cf Matt. 5:22). By "adulterers" he is referring to the people turning away from God, a common metaphor in the Jewish world (e.g., Hosea 1:2).
The lectionary cuts some key verses from this section. Read all the way through verse 10, and try to summarize the main problem James is addressing in 4:1-10 and his main solution.

Listening to God
James contrasts a "wisdom from above," which appears to excel at helping others, to a wisdom based on selfish ambition. What do you see as the purpose of your education (whether gained at school or on the job) - is it to help you gain a bigger paycheck? to give you greater satisfaction in your work? Or is it to contribute to the community (including the community of family and self)?
Recall the last time you were in a conflict. What means did you use in the conflict? Would Jesus have used similar means? Were you able to stay focused on God during the conflict, or did it become a situation of "me against them"?
Jesus was known as a "friend of sinners" - certainly the "friendship with the world" that James preaches against doesn't mean that we should cut all ties with the world. Ask God to help you identify any places where you are being a "friend of the world" in a way that inhibits your relationship with God.

Miscellaneous Meanderings
I've never noticed it before, but James seems to be speaking directly to people seeking "worldly power": to those who cater to the rich at the expense of the poor, who talk big on faith but don't actually do anything about it, who seek to teach others and use their language in aggressive ways, who use their brains to get ahead of others, who make friends with the world and forget their love of God.
With Martin Luther, I'm not overly fond of James. I've seen it used to "keep people in their place," to tell downtrodden people that they should be humble and not upset the applecart. But perhaps James - a powerful leader in the Jewish church - was writing to other powerful leaders and telling them to keep their focus where it belonged, on ensuring that the Church was caring for orphans and widows, that the poor were being fed and clothed, that people were staying connected to God and to each other.
James has a lot more to say about law than grace. Paul warned us that the Jewish law, good though it was, could be abused by sin. Perhaps James' law is the same - and requires as many people as possible to use it in a proper way, rather than leaving the field to those who would use it against its original purpose.

Dig Deeper at Textweek.

Wonder Woman?

Proverbs 31:10-31

Context
Women in ancient Israel were legal property. If they were lucky, their fathers/husbands might allow them a portion of the wealth that they generated (v. 31).

Listening to God
Ask God to speak to you as you read the proverb.

Miscellaneous Meanderings
The beginning of the chapter has "An oracle that King Lemuel's mother taught him." It contains words of wisdom for a king, and I like it. I sometimes wonder if the reading today is a second oracle from King Lemuel's mother - one guaranteed to keep him single, so he can continue to focus his attention on mom.

If I ever found a woman like the one described here, I think I'd like to have her for a mother, but definitely not as a wife!

The answer to the question in verse 10 is "Charles Farnum."

Dig Deeper at Textweek.

Take up your cross.

Mark 8:30-38

Context
Last Thursday, Charlie noted he would discuss these verses "tomorrow".
Welcome to virtual tomorrow.
The title "Son of Man" almost certainly is a reference to Daniel 7:13*, where the "Ancient of Days" gives a "Son of Man" everlasting dominion.

Listening to the writer
In verse 30, Jesus orders the disciples not to tell anyone he is he Messiah. This "great secret" is a feature of Mark's Gospel - it is only in Mark that Jesus continually says "shhh!" to people. Mark may be relating a historical reality that Jesus did not want to be identified, perhaps in order to postpone the crucifixion (which was standard practice by Rome on any "messiahs" with a following). Or perhaps he is using a literary device. If the latter, try and determine where and when the "secret" is revealed.**
Jesus reveals to the disciples just what the Messiah is to do - and Peter strongly disagrees! "Satan" means "adversary", and Satan has earlier appeared to tempt Jesus; Jesus may not be rebuking Peter as an evil prince of darkness, but as a tempter, one who would call Jesus away from the path God has set before him. Regardless, Jesus repeats his original call to Peter - "get behind me," follow me.
Following Jesus requires the willingness to do what Jesus wants, not what we want; to walk to our death if need be.


Listening to God
Those of us who grew up in the church have become accustomed to the phrase "take up your cross" so that it no longer carries its original shock value. There is no real equivalent today for most of us to crucifixion, to being publicly humiliated in death by those in power. But in the old South, lynching played a similar role. What might it mean to “carry your noose”?

Do you ever try to “have your cake and eat it too”—to be a Christian and give everything to God, but at the same time expend most of your time, energy, and money on yourself? Are there places where you simply never mention Christ? Read through this passage again and allow God to challenge you. What part of your life are you still trying to save for yourself? Where do you need to grow up and acknowledge, before others, your belief in Christ?

Miscellaneous Meanderings
I live a pretty comfortable life. The basic necessities of food and shelter are simply a given fact of my existence - I don't even prepare my own food most of the time, certainly not if it requires skills beyond using a microwave!
I work hard at Wesley, but I am skilled at the work and it is not very taxing. There is plenty of stress in my job, but even most of that is self-imposed, wanting to always do the best job possible.
In this comfortable middle-class life, in what sense am I "taking up my cross?"
Perhaps the phrase is best interpreted as "be willing to go wherever you are lead." For some people in some places, that includes going unto death - as it did for most of the disciples present at the time. Tradition teaches that 11 of the original 12 disciples died violent deaths (Judas at his own hand, 10 others by Rome - only John died of old age).
"To go wherever you are lead" - I can easily identify placed in my life where I have followed regardless of the cost, such as quitting my old job to become a pastor, and occasionally going places that were very unsafe by American standards.
But I can also see places where I sometimes refuse to go, where I hang on to comfortable choices and do not accept Christ as Lord.
The most difficult places for me are the ones that involve a long journey over time. Exercise is great if it means a short run or a game of racquetball when I feel like it. Extended exercise programs? Yuck. Fasting for a day, or even a week - no problem. Eating healthy food as a lifestyle? That's hard. I still want my Messiah to fix things NOW.
But the continuing problems in my life are going to take a long time to correct. God is in this for the long haul, and if I want to join God, I'm going to have to keep on keeping on.

*The NRSV translates "son of man" as "human being" or "mortal" in the Old Testament, which is the general meaning, but not very helpful when trying to do "Son of Man" studies.

Dig Deeper at Textweek.

Who do you say that I am?

Mark 8:27-30

Context
These verses cut Mark's Gospel in half. Jesus is introduced in Mark 1:1 as "Jesus the Christ, the Son of God." In the first 8 chapters we see Jesus interacting with powerful people (the religious establishment of Jerusalem) and doing powerful things (primarily exorcisms and healings, but also walking on water, calming storms, and feeding thousands). Again and again the people who follow him closely don't understand what this means.
Starting in Mark 9, Jesus will do more teaching, and repeatedly speak of his upcoming death.

Listening to the writer
John the Baptist was the fiery prophet who baptized Jesus and was killed by King Herod. Elijah was Israel's premier miracle-working prophet, who was taken to heaven in a flying chariot and was expected to return before the Messiah.
Different translations use different words for Peter's response, but they all mean the same. "Christ" is Greek, "Messiah" is Hebrew; both words mean "Anointed." In ancient Israel, kings and prophets were anointed with oil as a sign of being chosen by God.
Mark wants his readers to think about how people describe Jesus. How would the following people describe Jesus: your parents; your neighbors; your friends; you?

Peter gets the words right for half of Mark's statement about Jesus - but he doesn't catch the second half (Son of God). And, as we'll see tomorrow, he doesn't understand the first part in the least.

Listening to God
Members of mainline churches claim that Jesus is Lord and Savior. What does it mean to you to say that Jesus is Lord?
Do you claim Jesus as Lord? If so, does your life reflect your claim?

What does it mean to you to say that Jesus is savior?
Do you claim Jesus as savior? If so, does your life reflect your claim?

Prophets spoke for God. What has Jesus been saying to you lately?

Miscellaneous Meanderings
In Jesus’ day, people were looking for “the Anointed One” to come and right all the wrongs in the world. They expected him to lead a great battle to overthrow evil and set up a triumphant new kingdom. As a child, I expected the same. We often sang a song:
"Coming again, coming again... oh what a wonderful day that will be! Jesus is coming again!"
But I began to wonder what in the world Jesus was waiting for. I agreed with the folks from Fiddler on the Roof that now seemed like a good time for the Messiah. I brought down my expectations - maybe saving people one at a time was good enough.
And salvation, as a child, meant forgiveness of sins (it still does!) and a promised eternal life (I still hang on to that one too.) It took a long time for "salvation" to include other kinds of healing: especially from sin. And I still wish Jesus would do it overnight, that he would arrive in a blaze of glory and remove all my broken desires and bad habits and turn me into an always loving, always healthy, always whole person.

Stay tuned. Turns out I'm a lot like Peter, and Jesus is about to tell me to get in the back of the line.

Dig Deeper at Textweek. (I'll be looking at verses 31-38 tomorrow.)