Monday, December 3, 2012
Monday, April 9, 2012
The Resurrection: A Summary
The Christian year begins with a birth of a baby. The angels sing, the kings of the east come, and the shepherds shout for joy, but we are left with a baby that is tired and hungry and fully God and fully man. The fabric of the universe is torn. The calculations of the wise are altered. God has come.
Four months later in that same calendar we come to the apex of the year. That baby is now a man who is crucified, died, and buried. Dead in the ground, death had won. For three days Satan had his victory. God undone. Hell victorious. On that Sunday morning Mary Magdalene, Mary the mother of James, and Salome head to the tomb in pain and grief. The teacher is dead. The Messiah they thought they had known was no more. Their leader dead and so was their hopes and dreams for the future. He had brought so much to their lives and it was now over.
They reach the tomb and a man in white tells them, "He is risen! He is not here." They do not know what to do or what to think. What does it mean that he is risen? The implications were unclear. Jesus is alive, that is enough for now. So they ran back and told the remaining disciples. Peter and John go to see for themselves. It is true Jesus is no longer dead.
Jesus who is God was dead and now he lives.
Over the next few months Jesus appears to many of his followers. He says that the Kingdom has come. But Rome still rules. He says, see with new eyes, but their sight is still darken. Then Jesus ascends into heaven. He is seated at the right now of His Father. The disciples are bewildered. What now? What does this all mean? The Messiah lives! The Kingdom has come! But it is not what we expected. And so they follow his command and head to Jerusalem to wait.
Jesus is the Messiah. This they know. He was dead and now he lives. God has changed the world. Still, they do not fully see it. The world is different, but how, remains to be seen. They must wait in Jerusalem, for God isn't finished yet.
Four months later in that same calendar we come to the apex of the year. That baby is now a man who is crucified, died, and buried. Dead in the ground, death had won. For three days Satan had his victory. God undone. Hell victorious. On that Sunday morning Mary Magdalene, Mary the mother of James, and Salome head to the tomb in pain and grief. The teacher is dead. The Messiah they thought they had known was no more. Their leader dead and so was their hopes and dreams for the future. He had brought so much to their lives and it was now over.
They reach the tomb and a man in white tells them, "He is risen! He is not here." They do not know what to do or what to think. What does it mean that he is risen? The implications were unclear. Jesus is alive, that is enough for now. So they ran back and told the remaining disciples. Peter and John go to see for themselves. It is true Jesus is no longer dead.
Jesus who is God was dead and now he lives.
Over the next few months Jesus appears to many of his followers. He says that the Kingdom has come. But Rome still rules. He says, see with new eyes, but their sight is still darken. Then Jesus ascends into heaven. He is seated at the right now of His Father. The disciples are bewildered. What now? What does this all mean? The Messiah lives! The Kingdom has come! But it is not what we expected. And so they follow his command and head to Jerusalem to wait.
Jesus is the Messiah. This they know. He was dead and now he lives. God has changed the world. Still, they do not fully see it. The world is different, but how, remains to be seen. They must wait in Jerusalem, for God isn't finished yet.
Saturday, April 7, 2012
The Darkness
Jesus is dead today. His body lays in the tomb. This wasn't how it was supposed to be. He made the blind see, the cripple walk. What was broken was made whole. We went to Jerusalem expecting a coronation. Instead, all we have is this darkness. I gave my life to this prophet. For three years I wandered and learned. I was mocked by my family. My brother talked to me about responsibility, about loving your mother and father. I told him, listen to the teacher, he is going to make the world right. He fed thousands out of a boy's lunch. I couldn't believe, I still can't believe. We don't know what to do. Many have already left, slinking away to the darkness. He is dead. And I am wrong. The messiah is not here.
Words on Good Friday
The murdered Physician, by his very death, has compounded a medicine out of his own blood to heal the sick.
St Augustine
St Augustine
Tuesday, April 3, 2012
Doing the Right Thing
In the book of Jeremiah, the prophet declares to people, "Do this and good things will happen" or, more often, "Don't do this, and not bad things will happen." Time and time again the people won't listen, the king will throw him in a cistern, and the officials will threaten to kill him, and then bad things will happen to the Kingdom of Judah. As a reader the cause of pain seems so obvious, "Just do what the Jeremiah says!" and all shall be well. Of course the people do not do all that Jeremiah exhorts. The king will listen, but he cannot follow through. Too often the choice is between more pain or less pain, and less pain means throwing the gates wide open for their enemies. That type of trust in Jeremiah's words is hard, even if you believe him to be a prophet.
This is a reminder to me that doing the right thing is often not based on knowledge, but moral and social courage. Generally we know what is right, and even in our post-post modern world where many truths are up for grabs, day to day rights and wrongs are clear as day. Kindness does not require epistemological certainty. Doing the right thing is difficult because we know what is right, yet we are not willing to suffer the consequences. If God asked me why I did (or did not do) such and such thing, rarely could I say, "I didn't know what to do." Rather, I'd say, "I am weak and broken." I still remember with shame my experience in middle school. I was a kid who socially skated by, generally liked by all sorts of groups. Not popular, but not disliked. Perhaps my greatest social talent was to avoid ridicule. That led to a failure of moral courage. When kids would be laughed at and made fun of, I would say nothing. My parents raised me right and I knew it was wrong to make fun of people. I knew it was wrong because I didn't want to get made fun of myself. I knew what was right, but I didn't act. I failed.
This is a reminder to me that doing the right thing is often not based on knowledge, but moral and social courage. Generally we know what is right, and even in our post-post modern world where many truths are up for grabs, day to day rights and wrongs are clear as day. Kindness does not require epistemological certainty. Doing the right thing is difficult because we know what is right, yet we are not willing to suffer the consequences. If God asked me why I did (or did not do) such and such thing, rarely could I say, "I didn't know what to do." Rather, I'd say, "I am weak and broken." I still remember with shame my experience in middle school. I was a kid who socially skated by, generally liked by all sorts of groups. Not popular, but not disliked. Perhaps my greatest social talent was to avoid ridicule. That led to a failure of moral courage. When kids would be laughed at and made fun of, I would say nothing. My parents raised me right and I knew it was wrong to make fun of people. I knew it was wrong because I didn't want to get made fun of myself. I knew what was right, but I didn't act. I failed.
Friday, March 30, 2012
History as Mourning
In the midst of a busy life I'm slowly rereading Tolkien's Lord of the Rings. Once again I'm slowly marching my way to Mount Doom with Frodo and Sam, hoping in darkness that a way may be found. I nearly know the books by heart, but it is always a joy to come back to them.
There are many reasons for LOTR success, but one of them is the incredible richness of the world. Tolkien has thought out how the world works, where it is located, what matters, and the whole damn history of the place. When a character references some random event, that event is fully formed in Tolkien's mind. He knows how it all fits together. Out of this richness comes this them of mourning. The world as known by the Elves is irreversibly changing. The way it was, it no longer can be. If the one ring is destroyed, then the power of the elvish rings will diminish, and the elves will fade away, only found in the deep woods. There is sadness attached to this fate. Yes, the ring must be destroyed, but much will be lost. The elves, as immortal creatures uniquely feel this loss, because isn't ancient history, but still a living memory.
It is history as mourning. Not so much because the past was better (in fact it was often worst) but because what was can never be again. Tolkien was speaking at the edge of history. His childhood world was no more and could not be recaptured or re-imagined. He grew up without cars or airplanes or modern communication. These technologies have brought many benefits to humanity, but as Tolkien recognizes they wrought much change. In the modern world communities and communal practices fade away. Relationships that defined a person, become inconveniences that are only dealt with at holidays. In the modern world languages fade into silence, cultures are overcome, and distinctions are blended.
The past wasn't perfect. It was full of pain and hurt, much like the present. But for good and for ill, what it represented is no more.
There are many reasons for LOTR success, but one of them is the incredible richness of the world. Tolkien has thought out how the world works, where it is located, what matters, and the whole damn history of the place. When a character references some random event, that event is fully formed in Tolkien's mind. He knows how it all fits together. Out of this richness comes this them of mourning. The world as known by the Elves is irreversibly changing. The way it was, it no longer can be. If the one ring is destroyed, then the power of the elvish rings will diminish, and the elves will fade away, only found in the deep woods. There is sadness attached to this fate. Yes, the ring must be destroyed, but much will be lost. The elves, as immortal creatures uniquely feel this loss, because isn't ancient history, but still a living memory.
It is history as mourning. Not so much because the past was better (in fact it was often worst) but because what was can never be again. Tolkien was speaking at the edge of history. His childhood world was no more and could not be recaptured or re-imagined. He grew up without cars or airplanes or modern communication. These technologies have brought many benefits to humanity, but as Tolkien recognizes they wrought much change. In the modern world communities and communal practices fade away. Relationships that defined a person, become inconveniences that are only dealt with at holidays. In the modern world languages fade into silence, cultures are overcome, and distinctions are blended.
The past wasn't perfect. It was full of pain and hurt, much like the present. But for good and for ill, what it represented is no more.
Thursday, March 29, 2012
Words to Remember...
When you read the Bible.
Archbishop Rowan Williams:
Archbishop Rowan Williams:
Remember you’re not the first people to read the Bible. There’s 20 centuries of people praying and thinking through scripture and passing on their wisdom. That’s what we mean by tradition. It would be wonderful if we could recover a really lively and positive sense of what tradition meant. Not this great weight pressing down on you: “this is how we’ve always done it”, but there’s this great reservoir of experience and wisdom which we’re free to draw on and grow with.HT: Catholicity and Covenant
Sunday, March 18, 2012
Fear and the Resurrection
Jesus is dead. Mary Magdalene, Mary the mother of James, and Salome head to the tomb to anoint the body of their so-called Messiah. They had been with Jesus for years now, taking care of him, praying with him, learning from him. He was dead, and so they came to perform their last act of mercy. When they arrived the tomb was open and in the grave a man in white sat, waiting to tell them that Jesus has been raised. The Gospel of Mark then says:
But this was a different animal. Jesus was dead. They had seen him, his body limp and his spirit broken. They watched while the cross was rudely torn down and the nails pounded out. They followed the procession as Joseph of Arimathea wrapped his body and laid their Lord in a tomb. They saw the stone rolled tight. Jesus was dead.
And now a man in white says he is raised. The possibilities are only now beginning to dawn. Be afraid, Jesus is risen.
So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.They were afraid. Jesus wasn't supposed to be crucified, but he was. Jesus was supposed to be dead, but he wasn't. Fear struck them. Terror held them. What is this that the dead may walk? They had seen the blind given sight. They knew about the feeding of the thousands. Miracles were performed, even Lazarus stood up.
But this was a different animal. Jesus was dead. They had seen him, his body limp and his spirit broken. They watched while the cross was rudely torn down and the nails pounded out. They followed the procession as Joseph of Arimathea wrapped his body and laid their Lord in a tomb. They saw the stone rolled tight. Jesus was dead.
And now a man in white says he is raised. The possibilities are only now beginning to dawn. Be afraid, Jesus is risen.
Wednesday, March 14, 2012
What you Have
In our contemporary culture we drive to focus on what we don't have. We don't have the money, the job, the right body, and the 'stuff' to make us happy. Our deprivation, no matter how small, becomes our focus. In the season of Lent we are challenged to acknowledge what we truly hold. What we lack is of dust. But what we really hold is eternal. In Lent we say what we have is not mine, but a gift. I think these thoughts as a see this video below. Patrick and his father understand what they have been given, and the possibilities in that gift.
Thursday, March 1, 2012
Possibilities
In my last post I talked about how this season of Lent reminds us that we have nothing but God. That nothingness brings both fear and hope. Our fear lies in our nakedness before God. What we've done, what we've accomplished means nothing. God sees us as we are.
Yet, God is not bound by time. He sees us as we were, are, and shall be. Because in that nothingness we have hope. It is a hope found in the life, death, and resurrection of Jesus. In that hope we know we are resurrected. In that hope we know that we are broken, but also redeemed. Through Jesus God sees us as he intended, fully human in relationship with him.
Out of the nothingness God fashion the possible. We are stripped naked, so we can start anew. With God we are not constrained by what we possess. With God our past is not our destiny.
Yet, God is not bound by time. He sees us as we were, are, and shall be. Because in that nothingness we have hope. It is a hope found in the life, death, and resurrection of Jesus. In that hope we know we are resurrected. In that hope we know that we are broken, but also redeemed. Through Jesus God sees us as he intended, fully human in relationship with him.
Out of the nothingness God fashion the possible. We are stripped naked, so we can start anew. With God we are not constrained by what we possess. With God our past is not our destiny.
I Got Nothing
During the season of lent we focus on what we don't have. We recognize our frailties and limitations. Jesus went without food and water for 40 days, giving up what was essential to life. He was carpenter, called by God to be the Messiah. Poor. Broken. Then comes Satan to give Jesus what is his--the kingdoms, the power, the might. Jesus rebukes Satan, reminding him that Jesus's power comes from his Father.
Jesus has nothing, but his father. He is the Son of God, yet broken in the desert wilderness. God is his provider.
And so we have nothing. We may think that we have our friends, but friends may leave you. We may think that we have our family, but families may be broken. We may think we have our car and computer, but stuff is like chaff on a windy day. We may think we have our health, but pain is in this world. We surround ourselves with illusions, thinking we control our fate. That we are smart enough or rich enough or know the right people or our reputations will carry us through. But as the season of Lent reminds, we got nothing, but God. In the throw dice it is God and me. From dust we came and to dust we shall return.
Jesus has nothing, but his father. He is the Son of God, yet broken in the desert wilderness. God is his provider.
And so we have nothing. We may think that we have our friends, but friends may leave you. We may think that we have our family, but families may be broken. We may think we have our car and computer, but stuff is like chaff on a windy day. We may think we have our health, but pain is in this world. We surround ourselves with illusions, thinking we control our fate. That we are smart enough or rich enough or know the right people or our reputations will carry us through. But as the season of Lent reminds, we got nothing, but God. In the throw dice it is God and me. From dust we came and to dust we shall return.
Friday, February 24, 2012
Lent Thoughts
Last Wednesday we slide into Lent. Every year Lent seems to creep up on me. I wade through the darkness of January and February, gathering strength for a new year. Then, as the days begin to noticeably lengthen Lent arrives, reminding me of what I am and who I am.
What am I? I am dust, born of the debris of exploding stars, the decayed remains of long ago flowers, and the minerals forged in the heat of the earth. I hold no special place, but like the sparrow or willow tree I was born of this earth and to this earth I shall return.
Who am I? I am a child of God, given life by God to follow Jesus. A spirit resides within me that cannot be so easily vanquished. I am resurrected.
And so Lent reminds me of both. At first it says, remember, dust to dust, ashes to ashes, that is your fate. But then it whispers, look ahead, see the coming dawn, the light on the horizon. For I am dust, but Christ is resurrected and I am with him. And during this season of Lent we hold both our past and our future in our hands.
We are dust, but we are resurrected. The pain is real, but Sunday’s coming. Amen
What am I? I am dust, born of the debris of exploding stars, the decayed remains of long ago flowers, and the minerals forged in the heat of the earth. I hold no special place, but like the sparrow or willow tree I was born of this earth and to this earth I shall return.
Who am I? I am a child of God, given life by God to follow Jesus. A spirit resides within me that cannot be so easily vanquished. I am resurrected.
And so Lent reminds me of both. At first it says, remember, dust to dust, ashes to ashes, that is your fate. But then it whispers, look ahead, see the coming dawn, the light on the horizon. For I am dust, but Christ is resurrected and I am with him. And during this season of Lent we hold both our past and our future in our hands.
We are dust, but we are resurrected. The pain is real, but Sunday’s coming. Amen
Wednesday, February 15, 2012
Romans 15 & 16: Dinner Time
Paul summarizes his letter this way:
It is so easy to stake over this profound truth, so take a moment and breathe in that reality. You belong to God. Once you were an outsider, abandoned and forgotten, but God has called you to the table. Its dinner time, the meal is ready. You thought the party was for someone else, but listen and you’ll hear your name. Look at that the last chapter of Romans. Paul ends with a list of greetings. Some are Jews, but many are Gentiles. Ten are women, twelve are men. The Kingdom of God expands. It cannot be contained by our limitations and categories. Jesus has come for the unrighteous, the Jew and the Gentile. All who believe are saved. Amen
I have written to you rather boldly by way of reminder, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. (Rom 15:15-16)In short, Paul wants the Gentiles to be part of the family of God. Jesus has “confirmed the promises given to the patriarchs” and those promises are extended to the Gentiles who believe. Paul wants the family to get bigger and better. The Good News isn’t just for a few, but for all. We are all outsiders, but because of Jesus Christ we belong to God and sit with him.
It is so easy to stake over this profound truth, so take a moment and breathe in that reality. You belong to God. Once you were an outsider, abandoned and forgotten, but God has called you to the table. Its dinner time, the meal is ready. You thought the party was for someone else, but listen and you’ll hear your name. Look at that the last chapter of Romans. Paul ends with a list of greetings. Some are Jews, but many are Gentiles. Ten are women, twelve are men. The Kingdom of God expands. It cannot be contained by our limitations and categories. Jesus has come for the unrighteous, the Jew and the Gentile. All who believe are saved. Amen
Wednesday, February 8, 2012
Romans 14: Living Like a Christian
In the last post I noted that the defining characteristic between Christians (and their neighbors) ought to be love. This is the posture we need to take to one another. When we talk about this very important idea, we usually end the discussion with love. We don’t want to get into the gritty details, because, well, the details are gritty and messy and someone may get offended so let’s just keep it all nice and abstract and talk about God’s love and leave it at that. Whew.
Paul doesn’t take that approach. He says, “love another,” and this is what that means. It means, don’t judge each other because God is judge. Some Christians are weak and can’t understand the grace of God, but “God has welcomed them.” Paul’s vision is that each Christian lives in honor of Jesus and in that honor seeks to lift up her brother or sister. If what I do, though not a sin, causes my fellow Christian to stumble, than I shouldn’t do it. Our goal as Christians is to live in love, which means according to Paul to, “pursue what makes for peace and for mutual upbuilding.” That means we will need to deny ourselves at times, because it ain’t about me. It’s about Jesus. Sometimes we use God’s grace as a hammer to those who are still learning. Paul reminds us that is a selfish way to live in faith. We are to live in God’s Kingdom, which “is not food or drink but righteousness and peace and joy in the Holy Spirit.”
Paul doesn’t take that approach. He says, “love another,” and this is what that means. It means, don’t judge each other because God is judge. Some Christians are weak and can’t understand the grace of God, but “God has welcomed them.” Paul’s vision is that each Christian lives in honor of Jesus and in that honor seeks to lift up her brother or sister. If what I do, though not a sin, causes my fellow Christian to stumble, than I shouldn’t do it. Our goal as Christians is to live in love, which means according to Paul to, “pursue what makes for peace and for mutual upbuilding.” That means we will need to deny ourselves at times, because it ain’t about me. It’s about Jesus. Sometimes we use God’s grace as a hammer to those who are still learning. Paul reminds us that is a selfish way to live in faith. We are to live in God’s Kingdom, which “is not food or drink but righteousness and peace and joy in the Holy Spirit.”
Monday, February 6, 2012
Romans 13: Love your Neighbor
“Love your neighbor as yourself,” says Paul in Romans 13, echoing the words of Jesus Christ. Why? Because, “love is the fulfilling of the law.” You will not murder, you will not steal, nor shall you covet or commit adultery if you love one another. Paul is laying down a marker for the Christian life. It is a life based on love, from which flows all the blessings of the law.
Now this is commonly received wisdom in the church. Really no matter your denomination or whether you’d classify yourself as a liberal or conservative, mainstream or evangelical, you’ve heard a sermon about loving your neighbor. It is a common trope in any church. And because it is so common we forget how astounding it is to hear the statement, “love your neighbor.”
Paul writes this after spending chapters talking about division between Jews and Gentiles. He has seen firsthand the pain that comes from divisions in the church. He understands how living hard it can be to break old habits of division and attitudes of disdain. He wants the Jews and Gentiles to be a church, living in relationship with God and with each other.
But loving your neighbor is even more radical than that. The Roman world was intensely socially stratified. First you had Roman citizens and then everybody else. You had freemen and slaves with no rights but what their master gave them. You had the super-rich with hundreds of slaves. Women where the under the firm hand of their father or husband. Loving your neighbor wasn’t socially responsible in the Roman world, because you neighbor could be some lowly scum. And as Jesus makes clear in the story of the Good Samaritan, your neighbor is your enemy—he is the lowly scum. So “love your neighbor as yourself,” says Paul. Show her respect. Treat her as a friend. Understand that she is part of God’s story. Be a follower of Christ.
Now this is commonly received wisdom in the church. Really no matter your denomination or whether you’d classify yourself as a liberal or conservative, mainstream or evangelical, you’ve heard a sermon about loving your neighbor. It is a common trope in any church. And because it is so common we forget how astounding it is to hear the statement, “love your neighbor.”
Paul writes this after spending chapters talking about division between Jews and Gentiles. He has seen firsthand the pain that comes from divisions in the church. He understands how living hard it can be to break old habits of division and attitudes of disdain. He wants the Jews and Gentiles to be a church, living in relationship with God and with each other.
But loving your neighbor is even more radical than that. The Roman world was intensely socially stratified. First you had Roman citizens and then everybody else. You had freemen and slaves with no rights but what their master gave them. You had the super-rich with hundreds of slaves. Women where the under the firm hand of their father or husband. Loving your neighbor wasn’t socially responsible in the Roman world, because you neighbor could be some lowly scum. And as Jesus makes clear in the story of the Good Samaritan, your neighbor is your enemy—he is the lowly scum. So “love your neighbor as yourself,” says Paul. Show her respect. Treat her as a friend. Understand that she is part of God’s story. Be a follower of Christ.
Friday, February 3, 2012
Romans 12: Bridging the Divide
Paul has spent the last eleven chapters explaining why and how both Jews and Gentiles are part of God’s family. He wanted the church in Rome to understand that both belonged and neither could claim superiority over the other. The Jews could not say they have God’s special favor and the Gentiles could not say that God has rejected the Jews. Paul wanted them to get along and understand that they were a family. But this isn’t your, “you guys are brothers, so stop fighting” type of family. Paul lays out clearly what is a desired, a family based on God’s love.
First, remember it’s not about you or what you have done, it’s about what God has done and is doing. Second, we all have different gifts, but we are all one body. Third, love each other and hate evil. Fourth, love your neighbor, even if he hates you. Feed him, clothe him, bless him.
Paul is saying what Jesus said, you gotta die to self. It ain’t about you, but about God. Fortunately, God love you and sent his son to rescue you. By dying to self you find your true self in God. Paul wants the church to live in harmony and peace (shalom) with themselves and with others. God leads, you follow.
First, remember it’s not about you or what you have done, it’s about what God has done and is doing. Second, we all have different gifts, but we are all one body. Third, love each other and hate evil. Fourth, love your neighbor, even if he hates you. Feed him, clothe him, bless him.
Paul is saying what Jesus said, you gotta die to self. It ain’t about you, but about God. Fortunately, God love you and sent his son to rescue you. By dying to self you find your true self in God. Paul wants the church to live in harmony and peace (shalom) with themselves and with others. God leads, you follow.
Wednesday, February 1, 2012
Romans 11: Branches and Trees, What?
The Bible is full of metaphors and analogies and similes. Many of them are agricultural in nature—chaff and wheat, shepherds and sheep, branches and vines. If you grow up in the church this really isn’t a problem, because you are taught the meaning at such a young age. But if you didn’t grow up in the church (or weren’t paying attention) and weren’t a farmer and shepherd from the Mediterranean Sea than much of what the analogies will go right over your head.
We see this in Romans 11 where Paul is finalizing his “God is for Jews and Gentiles” argument. The first twelve verses reiterate the point that Jews, Paul’s people, still belong to God by his Grace. Then Paul launches into metaphor of branches and olive trees. He compares the Gentiles to wild olive branches that are grafted onto the olive tree. He reminds the Gentiles not to boast or lord it over Jews who do not follow Jesus, because it is only in faith that they are grafted on. And heck, he says, God may graft them back on before the end.
This is a relatively common metaphor in the Bible and in the modern church. Even though so few of us know what grafting a branch on really entails, we employ the metaphor all the time, because, well, it’s in the Bible. I think a different (not necessarily better) way is to imagine a prestigious university. Let’s pretend that this university is in South Dakota and you are from India. Growing up you had no connection to that university, because you lived so far away (physically and culturally). You may have heard about it because it really is the best university in the world, but you didn’t know anything. Then out of the blue one day you get an invitation to attend this school in South Dakota. Your wildest dreams, which you didn’t even you were your dreams, are being fulfilled. You go to that university and the first day you step on campus you are now part of a great history. Even though you just joined and knew nothing about the school, now you can take pride in what happened 50 years ago or in the Nobel Prizes won 10 years ago. The university’s history is now part of your history, even though you had nothing to do with it. You are still Indian, but you also are part of this university.
So it is with Paul and Gentiles the branches and the olive tree.
We see this in Romans 11 where Paul is finalizing his “God is for Jews and Gentiles” argument. The first twelve verses reiterate the point that Jews, Paul’s people, still belong to God by his Grace. Then Paul launches into metaphor of branches and olive trees. He compares the Gentiles to wild olive branches that are grafted onto the olive tree. He reminds the Gentiles not to boast or lord it over Jews who do not follow Jesus, because it is only in faith that they are grafted on. And heck, he says, God may graft them back on before the end.
This is a relatively common metaphor in the Bible and in the modern church. Even though so few of us know what grafting a branch on really entails, we employ the metaphor all the time, because, well, it’s in the Bible. I think a different (not necessarily better) way is to imagine a prestigious university. Let’s pretend that this university is in South Dakota and you are from India. Growing up you had no connection to that university, because you lived so far away (physically and culturally). You may have heard about it because it really is the best university in the world, but you didn’t know anything. Then out of the blue one day you get an invitation to attend this school in South Dakota. Your wildest dreams, which you didn’t even you were your dreams, are being fulfilled. You go to that university and the first day you step on campus you are now part of a great history. Even though you just joined and knew nothing about the school, now you can take pride in what happened 50 years ago or in the Nobel Prizes won 10 years ago. The university’s history is now part of your history, even though you had nothing to do with it. You are still Indian, but you also are part of this university.
So it is with Paul and Gentiles the branches and the olive tree.
Monday, January 30, 2012
Romans 10: All are Welcome
As we’ve seen in the last nine chapters, Paul has a problem. He is a Jew and as such believes in the covenant (read unique, special, one of a kind) relationship that God established with Israel. However, Jesus has come, died, and was resurrected, fulfilling long standing messianic prophecies and bringing salvation to the Jews. Thing is Jesus didn’t fulfill the expectations of the Jews. The Romans still had the upper hand. Israel, the nation, was just a pipe dream. The Kingdom of God had come, but the oppressor still lord it over the Temple. To further complicate matters, through the movement of the Holy Spirit, the early church soon understands that Jesus didn’t come just for the Jews, but also for the Gentiles. To a dedicated Jew all this makes no sense. How can God have a covenant relationship with Jews, yet say that all can belong in His Kingdom? And if Gentiles are part of the family do they need to follow the law? And if they don’t need to follow the law, then are these Christians saying the law (and therefore God’s word) is worthless?
These are difficult questions that to the modern ear seem irrelevant. Yet the answers to these questions are central in understanding our relationship to God. Paul wants us to understand two things:
Amen.
These are difficult questions that to the modern ear seem irrelevant. Yet the answers to these questions are central in understanding our relationship to God. Paul wants us to understand two things:
- Everyone and anyone can now be part of God’s story. Even if you are a Greek from Attica, your story and identity includes what God did with Abraham and Moses and David. Gentiles are grafted to the tree.
- The central character in that story is Jesus, who has come for the Jew and the Gentile.
Amen.
Friday, January 27, 2012
Romans 9: No Satisfaction
I like to think that I’m now a more nuanced reader of the Bible. I understand that it’s historical roots and the different genres. I know that it isn’t a guidebook, but 66 separate books, united in Spirit, yet separated by time, place, audience, and author. I recognize that it’s not an answer book for my problems and questions.
Nevertheless, I like it when the Bible makes sense. Often it doesn’t. I don’t know why the characters act the way they do. I’m baffled by God’s response and the actions of His people. Usually that’s fine, because all this confusion happens in the Old Testaments, really really long ago. Sure, I’m going to understand the reasoning of a pastoral people surrounded by enemies. Yes, Elisha is a bit odd, but he’s a prophet and prophets don’t need to make sense. Plus it happened before the Romulus and Remus built Rome, so just read it and move on. This befuddlement, however, does not stay in the Old Testament. In Romans, chapter 9, I’m frustrated by Paul.
In this chapter Paul is answering a charge against his understanding of faith in Jesus. Namely, what do you do about God’s covenant relationship with Israel? Do the Israelites still belong to God?
Paul’s answer is, in a nutshell, God is God and God can do what God wants. This does not satisfy. I appreciate Paul’s insistence on faith for salvation, rather than work for salvation, and his emphasis that Gentiles can belong to God. Still, even though I don’t know what response I want, this definitely was not it. Yes, God is God and I cannot fathom his ways, but that cannot be a go to answer.
Nevertheless, I like it when the Bible makes sense. Often it doesn’t. I don’t know why the characters act the way they do. I’m baffled by God’s response and the actions of His people. Usually that’s fine, because all this confusion happens in the Old Testaments, really really long ago. Sure, I’m going to understand the reasoning of a pastoral people surrounded by enemies. Yes, Elisha is a bit odd, but he’s a prophet and prophets don’t need to make sense. Plus it happened before the Romulus and Remus built Rome, so just read it and move on. This befuddlement, however, does not stay in the Old Testament. In Romans, chapter 9, I’m frustrated by Paul.
In this chapter Paul is answering a charge against his understanding of faith in Jesus. Namely, what do you do about God’s covenant relationship with Israel? Do the Israelites still belong to God?
Paul’s answer is, in a nutshell, God is God and God can do what God wants. This does not satisfy. I appreciate Paul’s insistence on faith for salvation, rather than work for salvation, and his emphasis that Gentiles can belong to God. Still, even though I don’t know what response I want, this definitely was not it. Yes, God is God and I cannot fathom his ways, but that cannot be a go to answer.
Wednesday, January 25, 2012
Romans 8: God's Children
Paul is building an argument in Romans. Up to chapter 8 he wants the people of Rome to understand two points; first, we are all caught in the web of sin; second, that it doesn’t matter if we are Jewish or Gentile but we are all saved by faith. And, as Paul notes in chapter 8, it is faith in Jesus Christ that sets us free from the “law of sin and death.”
Paul wants his readers to understand this freedom. This letter comes later in his life. He has ministered all over the eastern Mediterranean and has seen people caught in the web and mindset of sin. Folks have faith, but forget that they live in this new reality of freedom in Christ. And this freedom means that we are children of God and His heirs. It is easy to skate over this idea because saying someone is a child of God has become a cliché. But it has deep meaning. As children of God we belong to God’s house. And in his house we have access to all that God provides and we share in his blessings. This does not mean we won’t suffer here, but it means that we cannot be separated from Jesus and the love of God.
Paul wants his readers to understand this freedom. This letter comes later in his life. He has ministered all over the eastern Mediterranean and has seen people caught in the web and mindset of sin. Folks have faith, but forget that they live in this new reality of freedom in Christ. And this freedom means that we are children of God and His heirs. It is easy to skate over this idea because saying someone is a child of God has become a cliché. But it has deep meaning. As children of God we belong to God’s house. And in his house we have access to all that God provides and we share in his blessings. This does not mean we won’t suffer here, but it means that we cannot be separated from Jesus and the love of God.
Monday, January 23, 2012
Romans 7: Will vs Reality
The problem, Paul says, is that you forget you are free. The law exists, which is good because it shows us our sin. Paul is explicit that the law does not cause sin, but the sin in us reveals itself through the law. The law shows us what is right, but we cannot do right.
This distinction between knowing what is right, but doing wrong is an essential reality for Paul. Knowledge is not enough. We know, but we sin. As Paul now famously says in verse 15:
This distinction between knowing what is right, but doing wrong is an essential reality for Paul. Knowledge is not enough. We know, but we sin. As Paul now famously says in verse 15:
I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.This understanding of sin and will resonates with our modern sensibility. In our minds we know what is right, but we fail to act. As I kid in middle school one of my classmates of was being made fun of. I knew this was wrong, but I did not say a thing. To my shame I kept quiet and my nose clean. I was a slave to sin. The will is not enough. I see this in the mundane, finishing off those brownies even though my mind says, you’re full. You see this in the paternalistic projects of today, if only people know that “smoking is bad for them,” “that junk food isn’t healthy,” “that bullying is mean.” We equate knowledge with action, even though knowledge often does not lead to action.
Paul’s solution, not surprisingly is Jesus Christ. We’ll talk about that in chapter 8.
Friday, January 20, 2012
Romans 6: Living in God's Reality
Programming Note: since this has become a series I'm actually adding titles to the posts. The plan is to do three to four of these a week, though I'm not sure what I should do after Romans. Suggestions welcomed.
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Much of the Bible is about defining God’s reality (or universe as it really is). In a fallen and broken world we say up is down and yellow is brown. When you read the prophets of the Old Testament you see them disgusted with Israel’s behavior. Israel, the chosen nation to be God’s people on earth, ignores its duty and behaves poorly. The funny thing about this behavior isn’t that God isn’t being worshipped (though that happens at times) but that God’s order for the world is not being followed. Israel breaks God’s heart by oppressing the poor, forgetting the widow, and showing injustice to the alien. God’s reality as found in creation, the law, and history is ignored and the people of Israel play by the world’s rules, not God’s.
The reality that you see in the Old Testament gets radically reworked and fulfilled in the New Testament through the life, death, and resurrection of Jesus Christ. Jesus broke all expectations: forgiving sins when sins weren’t supposed to be forgiven; inaugurating a kingdom not based on power. The reality of God now includes the resurrection of the dead and the salvation of humanity.
In chapter 6 of Romans, Paul is trying to make the same point. He is telling the Romans that the world isn’t as it seems. That because of our faith in a resurrected Jesus we are no longer in bondage to sin. God’s reality has broken through in our lives and we are now alive with true, eternal life.
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Much of the Bible is about defining God’s reality (or universe as it really is). In a fallen and broken world we say up is down and yellow is brown. When you read the prophets of the Old Testament you see them disgusted with Israel’s behavior. Israel, the chosen nation to be God’s people on earth, ignores its duty and behaves poorly. The funny thing about this behavior isn’t that God isn’t being worshipped (though that happens at times) but that God’s order for the world is not being followed. Israel breaks God’s heart by oppressing the poor, forgetting the widow, and showing injustice to the alien. God’s reality as found in creation, the law, and history is ignored and the people of Israel play by the world’s rules, not God’s.
The reality that you see in the Old Testament gets radically reworked and fulfilled in the New Testament through the life, death, and resurrection of Jesus Christ. Jesus broke all expectations: forgiving sins when sins weren’t supposed to be forgiven; inaugurating a kingdom not based on power. The reality of God now includes the resurrection of the dead and the salvation of humanity.
In chapter 6 of Romans, Paul is trying to make the same point. He is telling the Romans that the world isn’t as it seems. That because of our faith in a resurrected Jesus we are no longer in bondage to sin. God’s reality has broken through in our lives and we are now alive with true, eternal life.
Some Thoughts on Romans 5
I like to think that Romans is popular among the theological minded because it full of therefore’s. Paul is attempting to lay out a logical argument, with different sections building on each other, and at times circling back. Unlike his other letters, Paul isn’t dealing with problems in that specific church or addressing specific needs. He addresses the problem facing all churches—that is what to do about the Jew and Gentile divide. Instead this letter is telling the Romans what he believes and what is central to the Christian faith. Chapter 5 hits a home run with three “therefore’s.”
But let me only highlight the first therefore, which is in the first verse, “We are justified by faith (what Paul has been talking about in chapters 3 and 4), THERFORE, we have peace with God through Jesus Christ.” It is easy to skip over this line and focus on the thought provoking stuff right after it. But this idea that we have peace with God because of Jesus Christ is absolutely central to the story of Christianity. When the Apostle Peter is shown by God that Jesus is also for the Gentiles he goes and tells a Roman Centurion and his family that God sent to Israel “peace by Jesus Christ” (Acts 10.36). The world, ourselves, and our relationship with God is not right. It is broken and un-whole. Jesus Christ makes us whole and gives us peace with God. We can be in right relationship with God, the world, and others because we have shalom/peace.
But let me only highlight the first therefore, which is in the first verse, “We are justified by faith (what Paul has been talking about in chapters 3 and 4), THERFORE, we have peace with God through Jesus Christ.” It is easy to skip over this line and focus on the thought provoking stuff right after it. But this idea that we have peace with God because of Jesus Christ is absolutely central to the story of Christianity. When the Apostle Peter is shown by God that Jesus is also for the Gentiles he goes and tells a Roman Centurion and his family that God sent to Israel “peace by Jesus Christ” (Acts 10.36). The world, ourselves, and our relationship with God is not right. It is broken and un-whole. Jesus Christ makes us whole and gives us peace with God. We can be in right relationship with God, the world, and others because we have shalom/peace.
Wednesday, January 18, 2012
Some Thoughts on Romans 4
Much of Paul’s ministry was about extending the family of God. In his youth, only Jews could belong to God. They were God’s covenant people, burdened and blessed by this special relationship. The family was small and tight knitted. Paul wants his fellow Jews and Gentile neighbors to understand that through Jesus God is expanding this family. His covenant is not just for the Jews, but for anyone who believes in Jesus. Time and time again Paul fights against this natural division in the church, reminding them that they all belong in God’s family.
Central to that reality of unity is faith. Faith is more than just assenting to propositions about the nature of reality. Faith is more than believing what you are told to believe. Faith is accepting God’s reality. Faith is attempting to live in that reality of a Kingdom come, where Jesus was raised from the dead and made us right with God.
Paul tells the people of Rome (and us) that we are like the great patriarch Abraham. Abraham was made righteous because of his faith, not because he was circumcised or because he was a good person (go read Genesis 12 and following and you’ll see what mean). For Paul, and for us, this is wonderful news. Essentially it means that it doesn’t matter who you are. If you have faith, but are a Goth from the north, you are saved. If you have faith, but are a slave in a senator’s house, you are saved. If you are a Jew from Alexandria and have faith, you are saved because of that faith.
Paul wants us to know that God is not limiting his blessing anymore. We, the Gentiles, the forgotten, the broken, are now part of God’s story. Because of Jesus we have the joy that David spoke about 3000 years ago:
Central to that reality of unity is faith. Faith is more than just assenting to propositions about the nature of reality. Faith is more than believing what you are told to believe. Faith is accepting God’s reality. Faith is attempting to live in that reality of a Kingdom come, where Jesus was raised from the dead and made us right with God.
Paul tells the people of Rome (and us) that we are like the great patriarch Abraham. Abraham was made righteous because of his faith, not because he was circumcised or because he was a good person (go read Genesis 12 and following and you’ll see what mean). For Paul, and for us, this is wonderful news. Essentially it means that it doesn’t matter who you are. If you have faith, but are a Goth from the north, you are saved. If you have faith, but are a slave in a senator’s house, you are saved. If you are a Jew from Alexandria and have faith, you are saved because of that faith.
Paul wants us to know that God is not limiting his blessing anymore. We, the Gentiles, the forgotten, the broken, are now part of God’s story. Because of Jesus we have the joy that David spoke about 3000 years ago:
Oh, what joy for those whose disobedience is forgiven, whose sins are put out of sight.
Yes, what joy for those whose record the LORD has cleared of sin.
Tuesday, January 17, 2012
Some Thoughts on Romans 3
In Romans, chapter 3, Paul continues walking a fine line. He wants to establish that all have sinned and that no one is saved because of he was circumcised or goes to the Temple. Yet, he doesn’t want to say that God’s covenant with Israel was and is worthless. Paul recognizes the law exists, but it brings only knowledge of sin, for no one can follow the law be saved. Adding another wrinkle Paul wants to extend God’s covenant to the Gentiles while still maintaining God’s special relationship with the Jews. This line of reasoning can make for difficult reading, but is essential for Paul.
At the end of the chapter (still in the beginning of the letter) Paul dances this little two-step. He wants the Jews and Gentiles living in Rome to understand that faith is the basis of their relationship with God and each other. The Jew, though aware of the law, is incapable of following the law. And so she must turn to faith. The Gentile, through foreign to the law, is condemned by the law. And so she must turn to faith. We come from different places, Paul says, but we must come to the same point of faith. No barrier is too great, for God is one and He is the God of us all who sent his only son to bring redemption to you and me alike.
At the end of the chapter (still in the beginning of the letter) Paul dances this little two-step. He wants the Jews and Gentiles living in Rome to understand that faith is the basis of their relationship with God and each other. The Jew, though aware of the law, is incapable of following the law. And so she must turn to faith. The Gentile, through foreign to the law, is condemned by the law. And so she must turn to faith. We come from different places, Paul says, but we must come to the same point of faith. No barrier is too great, for God is one and He is the God of us all who sent his only son to bring redemption to you and me alike.
Thursday, January 12, 2012
Some Thoughts on Romans 2
In the second chapter of Romans Paul lays out the simple fact that we’ll be judged by God. His judgment is righteous and just, and nothing can supposedly save you from that judgment. Being circumcised won’t save you. Even pleading ignorance won’t save you, for you will be judged by your own conscience. Paul understands human nature and is trying to make sure the Romans know that they don’t have a “get of jail free” card. Even those who know the law and teach the law do not follow the law.
Oddly, perhaps, this reminds me of a common complaint of God and His judgment. People will say, “yeah, God’s fine, but what do you about those people who don’t hear about Jesus. Do they go to hell? Are they saved?” The legitimate question is not an easy one to answer. We really don’t know and can only throw ourselves on the mercy of Jesus Christ. Nevertheless, this question is usually asked to deflect the real question, “Do you believe and follow Jesus?” You may be troubled by the fate others, but your fate is here and now.
Oddly, perhaps, this reminds me of a common complaint of God and His judgment. People will say, “yeah, God’s fine, but what do you about those people who don’t hear about Jesus. Do they go to hell? Are they saved?” The legitimate question is not an easy one to answer. We really don’t know and can only throw ourselves on the mercy of Jesus Christ. Nevertheless, this question is usually asked to deflect the real question, “Do you believe and follow Jesus?” You may be troubled by the fate others, but your fate is here and now.
Wednesday, January 11, 2012
Some Thoughts on Romans 1
Crudely put, the book of Romans is about proving that God’s grace and salvation is free to all who believe. For Paul, the author, no special group membership exists that gets you into the club. If you knock, you will enter. In chapters one and two, Paul lays out the judgment against humanity. We have known God, but in our evil, denied God and thus subject to the wrath of God.
Not surprisingly, Paul holds back no punches. He doesn’t just say that folks were bad or evil or not nice to each other. Nope, that’s too abstract for Paul. Rather, he states that they (meaning you and me and everyone else) are full of: wickedness, evil, covetousness, malice, envy, murder, strife, deceit, and craftiness. Additionally, they are gossips, slanderers, God-haters, insolent, haughty, boastful, inventors of evil, rebellious toward parents, foolish, faithless, heartless, and ruthless.
This specificity bothers are modern ears and makes our cheeks flush. “We aren’t that bad,” we want to say. “Sure, some folks might be like this. You know, people like Hitler or Stalin.” We are uncomfortable with these accusations. Doesn’t Paul know that folks are nice and trying their hardest? Doesn’t Paul know that it isn’t their fault? Doesn’t Paul know that I don’t gossip, I just like talking? In our modern world we like to think that evil and malice have been expunged by the rule of law and modern psychology. In the capitalistic system, we just turn these negatives into positives, making a tidy sum along the way. Evil is a deficiency that can be fixed or at least mitigated.
Not surprisingly, Paul holds back no punches. He doesn’t just say that folks were bad or evil or not nice to each other. Nope, that’s too abstract for Paul. Rather, he states that they (meaning you and me and everyone else) are full of: wickedness, evil, covetousness, malice, envy, murder, strife, deceit, and craftiness. Additionally, they are gossips, slanderers, God-haters, insolent, haughty, boastful, inventors of evil, rebellious toward parents, foolish, faithless, heartless, and ruthless.
This specificity bothers are modern ears and makes our cheeks flush. “We aren’t that bad,” we want to say. “Sure, some folks might be like this. You know, people like Hitler or Stalin.” We are uncomfortable with these accusations. Doesn’t Paul know that folks are nice and trying their hardest? Doesn’t Paul know that it isn’t their fault? Doesn’t Paul know that I don’t gossip, I just like talking? In our modern world we like to think that evil and malice have been expunged by the rule of law and modern psychology. In the capitalistic system, we just turn these negatives into positives, making a tidy sum along the way. Evil is a deficiency that can be fixed or at least mitigated.
I don't think Paul would agree with that sentiment...
Tuesday, January 10, 2012
Gideon and Failure
When reading the bible it is easy to get caught up with the idea of "super" people. All these folks--talking to God, trusting God, doing what God wants them to do--seem extra special. "They have it easy," I think. "They here directly from God. Angels come visit them. Of course it's easy to follow Yahweh when Angels knock on your door." And we say to ourselves, "if only." If only I heard from God like that, all would be well. If only angels came to my tent then would I really follow God and serve the poor. If only the fleece stayed dry then I would quick the job I hate and start trusting God.
The thing is, if only, doesn't really work out too well for the people of God. Take Gideon, for instance. This guy is perhaps the most famous of the minor characters in the Bible. His people are oppressed and as a member of the weakest clan in the tribe, he can do nothing about it. But God sends an angel to speak directly to him to tell him to first cut down the alter to Bael and then kick out the Midianites. Over the next few chapters we see God speaking directly (God said) to Gideon three or four times. Gideon speaks back and even tests God on numerous occasions (the famous fleece test). With the power of God, Gideon kills a whole bunch of Midianites, becomes fabulously wealthy, and is hailed by all the northern tribes.
And yet, Gideon fails. Gideon has heard from GOD. Gideon has done wonders because of the strength of GOD. But the idols are too strong. Gideon makes an idol for God and Israel falls away. The people had once again experience the might of God, but they forget their story. Gideon forgot too and did what was evil in the sight of the Lord.
The thing is, if only, doesn't really work out too well for the people of God. Take Gideon, for instance. This guy is perhaps the most famous of the minor characters in the Bible. His people are oppressed and as a member of the weakest clan in the tribe, he can do nothing about it. But God sends an angel to speak directly to him to tell him to first cut down the alter to Bael and then kick out the Midianites. Over the next few chapters we see God speaking directly (God said) to Gideon three or four times. Gideon speaks back and even tests God on numerous occasions (the famous fleece test). With the power of God, Gideon kills a whole bunch of Midianites, becomes fabulously wealthy, and is hailed by all the northern tribes.
And yet, Gideon fails. Gideon has heard from GOD. Gideon has done wonders because of the strength of GOD. But the idols are too strong. Gideon makes an idol for God and Israel falls away. The people had once again experience the might of God, but they forget their story. Gideon forgot too and did what was evil in the sight of the Lord.
Monday, January 9, 2012
A Reflection on Joshua 6 & 7
At times Israel can seem like a sullen teenager. In Joshua 7 the Israelites are defeated by the city of Ai because the Israelites have sinned against God. Joshua, not knowing about the sin, rips his clothes, throws dust on his head, and prostrates himself before God. He then complains bitterly and says we should’ve just stayed on the other side of the Jordan (and I read the tone, ‘because this trip sucks!’).
God calls him out, “Stand up! Why have you fallen upon your face?” “Joshua,” God says, “you are a ding bat. Do you think I have given up so easily? That I, the Lord of Lords, will let you be destroyed for no reason. No, someone has sinned.”
You see, Joshua assumes that God has left the people to be destroyed. He jumps to the worst possible conclusion and lets fear overtake him. It is easy to mock, but Joshua’s reaction is so natural. When things don’t go our way, we assume God is against us. And that it is God’s fault we are here in the first place (if I didn’t follow God, I wouldn’t be here). Fortunately, the Lord is bigger than our temper tantrums.
God calls him out, “Stand up! Why have you fallen upon your face?” “Joshua,” God says, “you are a ding bat. Do you think I have given up so easily? That I, the Lord of Lords, will let you be destroyed for no reason. No, someone has sinned.”
You see, Joshua assumes that God has left the people to be destroyed. He jumps to the worst possible conclusion and lets fear overtake him. It is easy to mock, but Joshua’s reaction is so natural. When things don’t go our way, we assume God is against us. And that it is God’s fault we are here in the first place (if I didn’t follow God, I wouldn’t be here). Fortunately, the Lord is bigger than our temper tantrums.
Favorite Lines of the Bible
"for I am certain that none of these things has escaped his notice, for this was not done in a corner." Paul, spoken to King Agrippa, Acts 26.26.
I'm not a bible basher, and, in fact have been known to skirt around the issue once or twice (sorry Grandpa Fred). I'm not good at talking about the need for Jesus and our hope in Him. I want to keep it quiet and out of the way. Like the middle-schooler I once was, I want to fit in. And in America we are pushed to make religion private and inward. In polite society religion ought not to impinge on one's public performance. Don't be the awkward uncle at Thanksgiving and tell people about Jesus. Keep your mouth shut and be cool about the whole thing and everyone will be happy. But, as Paul points out, this was not done in a corner. The acts of Jesus were not hidden away. The prophets declared from the mountaintop. The glory of the Lord was revealed in a risen man.
I'm not a bible basher, and, in fact have been known to skirt around the issue once or twice (sorry Grandpa Fred). I'm not good at talking about the need for Jesus and our hope in Him. I want to keep it quiet and out of the way. Like the middle-schooler I once was, I want to fit in. And in America we are pushed to make religion private and inward. In polite society religion ought not to impinge on one's public performance. Don't be the awkward uncle at Thanksgiving and tell people about Jesus. Keep your mouth shut and be cool about the whole thing and everyone will be happy. But, as Paul points out, this was not done in a corner. The acts of Jesus were not hidden away. The prophets declared from the mountaintop. The glory of the Lord was revealed in a risen man.
Friday, January 6, 2012
God of the Hills
Hear O Israel, the Lord is our God, the Lord alone. So begins the famous the Shema found in Deuteronomy 6:4. It is the definition of the Jew’s relationship with God 3000 year ago and today. Throughout the Bible you find this theme: that God is one and he rules the whole world, that all powers are beneath Him, that nothing can separate us from Him. Moses knew this. Paul knew this.
Yet, for the people of Israel it is a difficult commandment to fully comply with. Throughout most of their history the Israelites live in the hill country of Judea. Their neighbors control the lush plain and the coast. The hills are too often barren, good only for sheep and goats. The Israelites see the ease of their neighbors and wonder about their gods. See, in this ancient world the gods are particular to space in time. Too many, Yahweh is just a god of the hills—one of many. His way is hard and difficult. His way depends upon the fickle rain. The gods of the valley give abundant grain to the cities.
The Israelites see their neighbors and in their jealously cannot resist their neighbors’ gods. It is not so much that Yahweh stinks, but that He isn’t enough. So they hedge, setting up sacred poles, buying a few idols in the market. Maybe, they think, if this god works for the Amorites then it will work for me. And so the Israelites fall in their weakness and envy. They, like us, cannot trust enough in God. They, like us, hedge their bets.
Yet, for the people of Israel it is a difficult commandment to fully comply with. Throughout most of their history the Israelites live in the hill country of Judea. Their neighbors control the lush plain and the coast. The hills are too often barren, good only for sheep and goats. The Israelites see the ease of their neighbors and wonder about their gods. See, in this ancient world the gods are particular to space in time. Too many, Yahweh is just a god of the hills—one of many. His way is hard and difficult. His way depends upon the fickle rain. The gods of the valley give abundant grain to the cities.
The Israelites see their neighbors and in their jealously cannot resist their neighbors’ gods. It is not so much that Yahweh stinks, but that He isn’t enough. So they hedge, setting up sacred poles, buying a few idols in the market. Maybe, they think, if this god works for the Amorites then it will work for me. And so the Israelites fall in their weakness and envy. They, like us, cannot trust enough in God. They, like us, hedge their bets.
Thursday, January 5, 2012
A Reflection on Luke 23
In many stories of the Bible I’m drawn to periphery characters. I wonder what it was like for them to witness the event—to stand still and watch. Here in the chapter on the crucifixion I wonder about Simon of Cyrene. Here was a Jew from a land hundreds of miles away. He had come for the Passover or perhaps on business. He may have heard of Jesus as one hears the town gossip. But he did not follow Jesus. He did not give up all he knew for this man. Jesus limps along to Golgotha, trying to carry a cross. The crowd gathers in for a crucifixion, which is always good spectacle. So Simon watches like everyone else. Taller than most he has a good view as Jesus moves from the fortress to the hill. I wonder what he thought at that moment. Did he feel pity? Did he know that Jesus was an innocent man? Did he care? It was a rough world, with rough justice, and he was keeping his nose clean. Then Jesus passes by. He collapses under the weight of the cross and the world. No Roman would carry a cross and this Jesus guy is too weak, so the soldiers scan the crowd and see a large, tall man. “You!” they yell, “come here!” And Simon knows it is not worth protesting soldiers with whips. So he comes and lifts the wooden beam and is surprised at how light it is. And as the soldiers whip Jesus, Simon follows, carrying the cross.
Wednesday, January 4, 2012
Some Thoughts on Acts 13
It is easy to forget the amazing fact that Paul went and preached to the gentiles. The Jewish faith was a covenant with God. You couldn’t just open those doors wide open. That is unseemly. Instead, let the interested crawl on their knees to God in the hope that someday they may become Jewish and join God’s blessings.
Yet Paul took that and said, “Bah, the Lord has commanded me to tell the Good News to the Gentiles too.” He understood, like no one else at the time, how drastic the change was that Jesus instituted on the cross. Paul knew that salvation had really come and that it was absolutely nothing like anyone thought. It wasn’t about making Israel a nation again. It wasn’t about just Jews following Jesus. All of humanity had been saved with the life, death, and resurrection of Jesus Christ. Paul knew this. He was obsessed by this.
Paul often is criticized for his hard line—that he isn’t soft around the edges. And he isn’t. But it took a man like Paul to bring the Good News to all. He wasn’t concerned what the others were thinking. Even Peter was swayed by the “Judizers.” Paul would have none of it. The man, the Pharisee, knew he had been saved. And he knew that that salvation was not just for him. And with the Holy Spirit, Paul would let no power stop the word of the Lord.
Yet Paul took that and said, “Bah, the Lord has commanded me to tell the Good News to the Gentiles too.” He understood, like no one else at the time, how drastic the change was that Jesus instituted on the cross. Paul knew that salvation had really come and that it was absolutely nothing like anyone thought. It wasn’t about making Israel a nation again. It wasn’t about just Jews following Jesus. All of humanity had been saved with the life, death, and resurrection of Jesus Christ. Paul knew this. He was obsessed by this.
Paul often is criticized for his hard line—that he isn’t soft around the edges. And he isn’t. But it took a man like Paul to bring the Good News to all. He wasn’t concerned what the others were thinking. Even Peter was swayed by the “Judizers.” Paul would have none of it. The man, the Pharisee, knew he had been saved. And he knew that that salvation was not just for him. And with the Holy Spirit, Paul would let no power stop the word of the Lord.
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