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.
Wednesday, September 30, 2009
Tuesday, September 29, 2009
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.
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.
Saturday, September 26, 2009
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.
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.
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?
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.
Thursday, September 24, 2009
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.
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.
Wednesday, September 23, 2009
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:
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.
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.
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.
Tuesday, September 22, 2009
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.
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.
Friday, September 18, 2009
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.
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.
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