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!
Wednesday, November 25, 2009
Tuesday, November 24, 2009
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.
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.
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.
Thursday, November 19, 2009
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.
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.
Wednesday, November 18, 2009
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.
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.
Tuesday, November 17, 2009
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.
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.
Friday, November 13, 2009
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.
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.
Thursday, November 12, 2009
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?
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.
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
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.
Wednesday, November 11, 2009
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.
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.
Tuesday, November 10, 2009
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.
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.
Thursday, November 5, 2009
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.
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.
Wednesday, November 4, 2009
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?
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.
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.
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Sorry for the absence the last couple of weeks - I got caught up in a busy week and got out of the habit.
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