Texts:
Exodus 35 and 36
Psalm 19
Exodus:
There's a word that keeps appearing in Exodus. The NRSV translates it as "fine leathers", but if you have a King James Bible, you see it as "porpoise". The Hebrew word, "techashim", apparently means porpoise.
Who knew?
What really stood out to me, in this continuing description of the minutia of the temple, is the description of the people who came to help with the building and construction. "And they came, everyone whose heart was stirred, and everyone whose spirit was willing, and brought the LORD’S offering to be used for the tent of meeting, and for all its service, and for the sacred vestments."
This was work done by people who wanted to be there, who had willing hearts. And they had an abundance. They had to tell them to STOP giving things to them because people gave TOO MUCH. What's the message for us here?
Psalm 19
Reading this psalm today was one of those pleasant surprises for me. There was so much language in this psalm that was comforting and familiar. Reading through the psalms always does that for me--reminding me how much of our current worship liturgy comes straight from the psalms.
Is there a line in this psalm that really spoke to you today?
July 11, 2009
Texts:
Exodus 33 and 34
Romans 2
Exodus:
Exodus begins today with a connection to the Genesis story. “Go, leave this place, you and the people whom you have brought up out of the land of Egypt, and go to the land of which I swore to Abraham, Isaac, and Jacob, saying, ‘To your descendants I will give it.’ "
But the promised land of milk and honey is to be inherited by "stiff necked people". The disobedience of the people hasn't removed the grace of the covenant, but it has consequences for them.
God will not come near them.
But God and Moses remain close. Note in these chapters that Moses has a relationship with God that won't be repeated in Scripture.
Would you want to be that close to God?
Romans:
To appreciate Paul's argument in Romans, you need to appreciate the place of the Law in first century Judaism. Our readings from Exodus this past week help highlight this. Obeying the commandments and the law was THE way for Jews to keep their relationship with God.
And if you live under the Law, you are subject to the Law. But, for Paul, his revelation of Jesus Christ showed him that God also came to the earth in Grace. This doesn't invalidate the Law, but the love God showed through the life, death, and resurrection of Jesus gives us a new way to be in relationship with God.
Sometimes reading Romans can make your eyes cross. If that happens, try reading the passage without worrying about following his complicated argument. Read the passage and see which words or phrases jump out at you. Let those words be God's Word to you this day.
Exodus 33 and 34
Romans 2
Exodus:
Exodus begins today with a connection to the Genesis story. “Go, leave this place, you and the people whom you have brought up out of the land of Egypt, and go to the land of which I swore to Abraham, Isaac, and Jacob, saying, ‘To your descendants I will give it.’ "
But the promised land of milk and honey is to be inherited by "stiff necked people". The disobedience of the people hasn't removed the grace of the covenant, but it has consequences for them.
God will not come near them.
But God and Moses remain close. Note in these chapters that Moses has a relationship with God that won't be repeated in Scripture.
Would you want to be that close to God?
Romans:
To appreciate Paul's argument in Romans, you need to appreciate the place of the Law in first century Judaism. Our readings from Exodus this past week help highlight this. Obeying the commandments and the law was THE way for Jews to keep their relationship with God.
And if you live under the Law, you are subject to the Law. But, for Paul, his revelation of Jesus Christ showed him that God also came to the earth in Grace. This doesn't invalidate the Law, but the love God showed through the life, death, and resurrection of Jesus gives us a new way to be in relationship with God.
Sometimes reading Romans can make your eyes cross. If that happens, try reading the passage without worrying about following his complicated argument. Read the passage and see which words or phrases jump out at you. Let those words be God's Word to you this day.
July 10, 2009
Texts:
Exodus 31 and 32
Romans 1
Exodus:
Doesn't it seem like Moses was up on the mountain a while back? Yet here, in 31:18, Moses comes down the mountain with the tablets. This is another example of later traditions adding to the original text. If you skip from 24:18 to 31:18, it reads like a continuous narrative. The intervening chapters we've just read were from the Priestly source.
Chapter 32 will be preached this Sunday. See what strikes you in the reading now. Then, on Sunday, see if it seems different to you after you hear the sermon.
Romans:
Welcome to one of my all time favorite books of the Bible! Scholars believe this to be the last letter written by Paul, so in many ways, it is his most comprehensive argument. But don't forget that it is, first of all, a letter written to brothers and sisters in the church in Rome.
Paul starts out with the standard "salutation" section to open the letter (vs 1-7). Today, we would just say, "Hey there, Rome! How's it going?" But this salutation alerts the readers to some important information about the letter writer. Paul identifies himself, in ONE very long sentence, as:
Try translating that from the Greek!
But, even as our 8th grade English teachers cringe at his run-on sentence, note that Paul identifies himself as being a servant, set apart for the gospel. He hangs his hat on Jesus' name and then spends some time explaining how Jesus is God's son.
Paul may call himself a servant, but that doesn't necessarily make him humble--when he speaks the greeting at the end, he brings them grace and peace from God our Father and the Lord Jesus Christ!
When you encounter other "salutations" in later letters, pay attention to what the author says about himself and about the people to whom he is writing.
Then the chapter goes on. But before you decide you hate Romans based on the first chapter, remember that chapter and verse numbers were added later. Paul didn't stop at the end of chapter one. The letter continues. The end of chapter one is setting up a presumed world view of the 1st century to make the point that knowledge of God is not enough (as opposed to grace filled relationship with God). Chapter one ends in judgment, but moves directly on to chapter two--Therefore, you have no excuse, whoever you are, when you judge others....
Exodus 31 and 32
Romans 1
Exodus:
Doesn't it seem like Moses was up on the mountain a while back? Yet here, in 31:18, Moses comes down the mountain with the tablets. This is another example of later traditions adding to the original text. If you skip from 24:18 to 31:18, it reads like a continuous narrative. The intervening chapters we've just read were from the Priestly source.
Chapter 32 will be preached this Sunday. See what strikes you in the reading now. Then, on Sunday, see if it seems different to you after you hear the sermon.
Romans:
Welcome to one of my all time favorite books of the Bible! Scholars believe this to be the last letter written by Paul, so in many ways, it is his most comprehensive argument. But don't forget that it is, first of all, a letter written to brothers and sisters in the church in Rome.
Paul starts out with the standard "salutation" section to open the letter (vs 1-7). Today, we would just say, "Hey there, Rome! How's it going?" But this salutation alerts the readers to some important information about the letter writer. Paul identifies himself, in ONE very long sentence, as:
a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised before hand through his prophets in the holy scriptures, the gospel concerning his Son, who was descended from David according to the flesh, and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, including yourselves who are called to belong to Jesus Christ, to all God's beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
Try translating that from the Greek!
But, even as our 8th grade English teachers cringe at his run-on sentence, note that Paul identifies himself as being a servant, set apart for the gospel. He hangs his hat on Jesus' name and then spends some time explaining how Jesus is God's son.
Paul may call himself a servant, but that doesn't necessarily make him humble--when he speaks the greeting at the end, he brings them grace and peace from God our Father and the Lord Jesus Christ!
When you encounter other "salutations" in later letters, pay attention to what the author says about himself and about the people to whom he is writing.
Then the chapter goes on. But before you decide you hate Romans based on the first chapter, remember that chapter and verse numbers were added later. Paul didn't stop at the end of chapter one. The letter continues. The end of chapter one is setting up a presumed world view of the 1st century to make the point that knowledge of God is not enough (as opposed to grace filled relationship with God). Chapter one ends in judgment, but moves directly on to chapter two--Therefore, you have no excuse, whoever you are, when you judge others....
July 9, 2009
Texts:
Exodus 29 and 30
Psalm 18
Exodus:
On one hand, these passages seem unrelated to my life. I don't ever sacrifice animals or grain on altars. But reading this passage made me think of the effort the Israelites had to undertake to worship. Daily sacrifices of lambs and yearly "day of atonement" or "Yom Kippur". (More details about Yom Kippur, a holy day still celebrated today in Judaism, will come in Leviticus).
And perhaps our faith should require more sacrifice. Not of livestock, necessarily. But of our time and convenience.
I suspect that if this is the first time you've committed to daily bible reading, you might be getting the sense of the sacrifice required in your schedule to make it work.
What else could we sacrifice for God?
Notice also that in order to enter God's presence, Aaron and his sons had to wash their hands and feet, or else they would die. (30:17-21) How often do the practices of your faith feel connected to life and death? Is it a good thing?
Psalms:
This psalm is attributed to David after his success in battle against Saul. The psalmist calls on the Lord for deliverance. The Lord delivers. The psalmist then connects the deliverance with his own righteousness.
This is a common theology operating in the world--if I do well, God will be on my side.
As we'll find when we get to the story of David, however, David doesn't always act righteously. He, like the rest of us, is an imperfect human being. Remember this psalm when we get to the story of David and Bathsheba. Do you think his theology changed after that experience? Do you think he went back to this psalm often?
Exodus 29 and 30
Psalm 18
Exodus:
On one hand, these passages seem unrelated to my life. I don't ever sacrifice animals or grain on altars. But reading this passage made me think of the effort the Israelites had to undertake to worship. Daily sacrifices of lambs and yearly "day of atonement" or "Yom Kippur". (More details about Yom Kippur, a holy day still celebrated today in Judaism, will come in Leviticus).
And perhaps our faith should require more sacrifice. Not of livestock, necessarily. But of our time and convenience.
I suspect that if this is the first time you've committed to daily bible reading, you might be getting the sense of the sacrifice required in your schedule to make it work.
What else could we sacrifice for God?
Notice also that in order to enter God's presence, Aaron and his sons had to wash their hands and feet, or else they would die. (30:17-21) How often do the practices of your faith feel connected to life and death? Is it a good thing?
Psalms:
This psalm is attributed to David after his success in battle against Saul. The psalmist calls on the Lord for deliverance. The Lord delivers. The psalmist then connects the deliverance with his own righteousness.
This is a common theology operating in the world--if I do well, God will be on my side.
As we'll find when we get to the story of David, however, David doesn't always act righteously. He, like the rest of us, is an imperfect human being. Remember this psalm when we get to the story of David and Bathsheba. Do you think his theology changed after that experience? Do you think he went back to this psalm often?
July 8, 2009
Texts:
Exodus 27 and 28
Matthew 28
Exodus: In this section, it is spelled out that Aaron and his descendants will be the priestly class. Aaron, you'll recall, is Moses' brother. Would it be easier today if we decided that the priestly class would be an inherited position? Rather than have to go through the whole search process for new pastors, we could just hire a Levite.
This is a reminder for us, I think, that it isn't about the particular gifts of the people called to serve. Instead, it is about God. There is a saying: "God doesn't call the equipped. God equips the called".
And what about those priestly garments? With the jewels and the gold and the checkered linen, they must have even looked other-worldly (or like Liberace). What do you think about the priestly garments?
Matthew:
In this final chapter of Matthew's gospel, the women encounter the angel at the empty tomb. The guards go to the Chief Priest (remember the Levites from Exodus? Perhaps inherited office has its own problems....) who bribes them to lie about what they'd experienced.
But the women tell Jesus' other followers and they go to Galilee, back where it all began. "When they saw him, they worshipped him; but some doubted."(v 17) The Greek word for "doubt" really means "to stand in two places". This isn't intellectual doubting, but is waffling behavior. Jesus calls people to do outrageous things (make disciples of all nations, for example) and they waffle.
How do you see their waffling? Do you think it might be because they think he's asking them to do it all? The mission of the church is not up to us, though. (Thank goodness!) The mission of the church is Jesus' job.
For what it is worth, the word translated as "nations" is the same word for "ethnicities". Does your reading of this passage differ if the baptism imperative is not directed at countries?
Exodus 27 and 28
Matthew 28
Exodus: In this section, it is spelled out that Aaron and his descendants will be the priestly class. Aaron, you'll recall, is Moses' brother. Would it be easier today if we decided that the priestly class would be an inherited position? Rather than have to go through the whole search process for new pastors, we could just hire a Levite.
This is a reminder for us, I think, that it isn't about the particular gifts of the people called to serve. Instead, it is about God. There is a saying: "God doesn't call the equipped. God equips the called".
And what about those priestly garments? With the jewels and the gold and the checkered linen, they must have even looked other-worldly (or like Liberace). What do you think about the priestly garments?
Matthew:
In this final chapter of Matthew's gospel, the women encounter the angel at the empty tomb. The guards go to the Chief Priest (remember the Levites from Exodus? Perhaps inherited office has its own problems....) who bribes them to lie about what they'd experienced.
But the women tell Jesus' other followers and they go to Galilee, back where it all began. "When they saw him, they worshipped him; but some doubted."(v 17) The Greek word for "doubt" really means "to stand in two places". This isn't intellectual doubting, but is waffling behavior. Jesus calls people to do outrageous things (make disciples of all nations, for example) and they waffle.
How do you see their waffling? Do you think it might be because they think he's asking them to do it all? The mission of the church is not up to us, though. (Thank goodness!) The mission of the church is Jesus' job.
For what it is worth, the word translated as "nations" is the same word for "ethnicities". Does your reading of this passage differ if the baptism imperative is not directed at countries?
July 7, 2009
Texts:
Exodus 25 and 26
Matthew 27
This section in Exodus recounts the directions for building the Ark of the Covenant and the "Mercy Seat". Mercy Seat is not a translation of the Hebrew word in this passage, which means "cover". You'll see the word again, both in Old and New Testament passages. In the OT, it is connected to the celebration of Yom Kippur, the Day of Atonement. Paul will use the word in Romans to make reference to Jesus as the atoning sacrifice.
What do you think about the specificity of the directions in this passage? How might they have been helpful? How might they have been limiting? Does our religious practice have similar instances of such specific directions?
Matthew:
This passage recounts Pilate's questioning of Jesus. He seems very weak here and unable to make his own decisions, doesn't he?
Remember that the person the crowd wants released is named, "Barabbas", which literally means, "son of the father".
When the crowd calls for Jesus' crucifixion, it is "all of the people" who call for it. This is no longer a nameless crowd, but is the voice of the people. And notice what they say, especially in light of the connection to the Exodus passage about Jesus as the atoning sacrifice--"His blood be on us and on our children!"
Exodus 25 and 26
Matthew 27
This section in Exodus recounts the directions for building the Ark of the Covenant and the "Mercy Seat". Mercy Seat is not a translation of the Hebrew word in this passage, which means "cover". You'll see the word again, both in Old and New Testament passages. In the OT, it is connected to the celebration of Yom Kippur, the Day of Atonement. Paul will use the word in Romans to make reference to Jesus as the atoning sacrifice.What do you think about the specificity of the directions in this passage? How might they have been helpful? How might they have been limiting? Does our religious practice have similar instances of such specific directions?
Matthew:
This passage recounts Pilate's questioning of Jesus. He seems very weak here and unable to make his own decisions, doesn't he?
Remember that the person the crowd wants released is named, "Barabbas", which literally means, "son of the father".
When the crowd calls for Jesus' crucifixion, it is "all of the people" who call for it. This is no longer a nameless crowd, but is the voice of the people. And notice what they say, especially in light of the connection to the Exodus passage about Jesus as the atoning sacrifice--"His blood be on us and on our children!"
July 6, 2009
Texts:
Exodus 23 and 24
Matthew 26
Exodus:
Would our world be a better place if we lived by the justice laws in this passage?
This passage also sets forth the practice of "sabbath". Have you ever kept sabbath, or attempted to set aside a day a week to really rest?
Matthew:
Perhaps this should be called the chapter of betrayal. When the woman anoints Jesus' feet, the disciples betray their continued lack of understanding. Judas betrays Jesus for 30 pieces of silver and Peter betrays Jesus three times. All of the disciples, "deserted him and fled" (v. 56). The chief priests, who should have been in the best position to recognize Jesus when he came, betray their blindness by condemning him.
This photograph is from a church in Jerusalem that is supposedly built on the site of the High Priest's home and the site of Peter's denial. Note the rooster above the cross ("before the cock crows three times, you will deny me").
Exodus 23 and 24
Matthew 26
Exodus:
Would our world be a better place if we lived by the justice laws in this passage?
This passage also sets forth the practice of "sabbath". Have you ever kept sabbath, or attempted to set aside a day a week to really rest?
Matthew:
Perhaps this should be called the chapter of betrayal. When the woman anoints Jesus' feet, the disciples betray their continued lack of understanding. Judas betrays Jesus for 30 pieces of silver and Peter betrays Jesus three times. All of the disciples, "deserted him and fled" (v. 56). The chief priests, who should have been in the best position to recognize Jesus when he came, betray their blindness by condemning him.
This photograph is from a church in Jerusalem that is supposedly built on the site of the High Priest's home and the site of Peter's denial. Note the rooster above the cross ("before the cock crows three times, you will deny me").
July 5, 2009
Texts:
Exodus 21 and 22
Psalm 17
Exodus 21 and 22
Psalm 17
Exodus 21 and 22 are quite interesting to read through. They are a list of laws regarding property, restitution and social and religious dealings. While I read through it I thought the same thing I do when I read warning labels on appliances and other such products, and that is... someone must have done this for them to warn against it! Poor Moses must have had his hands full!
Psalm 17: A prayer for deliverance from persecutors. It ends with a poetic and beautiful verse. "When I wake I shall be satisfied beholding your likeness."
July 4, 2009
Texts:
Exodus 19 and 20
Matthew 25
Exodus 19 and 20
Matthew 25
Sunrise at Mt. SinaiPastor Marci is still out so you are still stuck with me.
In Exodus 19 the Israelites come to a very important spot, Mount Sinai. God wants the people to hear Moses and himself in conversation. Moses tells the people to prepare and they are consecrated. Why did they need to wash their clothes and prepare for 3 days before they could hear God? Ideas?
Chapter 20 the conversation begins and Moses is told the 10 commandments.
Matthew 25 Starts off with 2 parables, the Ten Bridesmaids, and the Talents. Both of them deal with planning ahead and being wise. In verse 31 the judgment of the nations is spelled out and Jesus tells us this "Truly I tell you, that what you have done to the least of my people you have done to me" Which leaves the reader with the question, who is the least of God's people??? Comments?
July 3, 2009
Texts:
Exodus 17 and 18
Matthew 24
This is Julie Anderson. Pastor Marci is off getting some much needed rest, or whatever it is pastors do on vacation so you are stuck with me for a few days.
Does anyone else find that reading the Exodus story and the end of Matthew simultaneously interesting? It is like the beginning and end. Moses is starting up this great nation/religion, and hear we have Jesus saying the temple will be torn down and speaking of the end of days. Comments on these two?
Exodus 17 and 18
Matthew 24
This is Julie Anderson. Pastor Marci is off getting some much needed rest, or whatever it is pastors do on vacation so you are stuck with me for a few days.
In Exodus 17 the Israelites are still on the uphill part of a very long journey. Now instead of bitter water there is no water. Moses fears that his people will stone him, and God comes to the rescue again. He taps a rock with his staff and the water flows just in time for their first battle.
The Amaleks attack and the Israelites must transform from a slave mind set to a warrior mind set. What would it be like to suddenly have to fight after cowering for 400 years? The Bible makes it clear that only with God's help could this be done. There could be some interesting metaphors for Moses holding up his arms to give his people strength. Anyone?
Chapter 18 Moses' father-in-law brings him his wife and children and sees the strain leading a nation is causing Moses. (In a totally unrelated topic, I hope pastor Marci is enjoying her time off!) Actually, I guess it is not so unrelated because even back then it was obvious that one person could not take on all the needs of a large group. Jethro adviced him to delegate responsibility, and it was such a fine idea we are doing it still to this day in the form of elders, deacons and so on.
Matthew 24... this would have to fall on me when Marci is gone.
Jesus is telling his disciples of the destruction of the temple to come, and the return of the messiah. He warns them not to believe all who say they are the son of God.
There is some great Revelation type talk then and it ends with one of my favorite biblical phrases "weeping and gnashing of teeth."
Does anyone else find that reading the Exodus story and the end of Matthew simultaneously interesting? It is like the beginning and end. Moses is starting up this great nation/religion, and hear we have Jesus saying the temple will be torn down and speaking of the end of days. Comments on these two?
July 2, 2009
Texts:
Exodus 15 and 16,
Psalm 15 and 16
This is Julie Anderson, Pastor Marci is away getting some much needed rest and relaxation or whatever it is that pastors do on vacation so you are stuck with me for a few days.
Ex 15: We are just coming off from the infamous parting of the Red Sea miracle and chapter 14 ends with "So the people feared the Lord and believed in the Lord and in Moses."
Chapter 15 they sing praises and retell the story through song which should be very familiar to all of us, church goers or not. After the group sing-a-long Miriam, who you'll recall is Moses and Aaron's sister and watched over the basket in the Nile, takes up a tambourine and leads the ladies in song. I don't know about you, but images of flower power and hemp clothing popped into my mind when I was reading.
No sooner does the dancing and singing end then we come to Marah, which means bitter, because the water was bitter. And so starts a long theme of the Israelites crying out that they were better off in Egypt than with God and Moses in this God forsaken land. God hears their cries (remember that phrase through the entire old testament) and Moses throws a piece of wood into the water and it is made fresh.
Ch16. Again the people cry because there is no food, and again God sends Manna from heaven and this they live on for FORTY years! The rest of the chapter is a back and forth between God and the Israelites.
Psalms 15&16 I loved reading these after the songs of the Israelites because there was such similarity. The Psalms are all about that mountain top high that the Israelites felt after coming a crossed on dry land. In Psalm 16: 11 "In your presence there is fullness of joy" Loved that!
Exodus 15 and 16,
Psalm 15 and 16
This is Julie Anderson, Pastor Marci is away getting some much needed rest and relaxation or whatever it is that pastors do on vacation so you are stuck with me for a few days.
Ex 15: We are just coming off from the infamous parting of the Red Sea miracle and chapter 14 ends with "So the people feared the Lord and believed in the Lord and in Moses."
Chapter 15 they sing praises and retell the story through song which should be very familiar to all of us, church goers or not. After the group sing-a-long Miriam, who you'll recall is Moses and Aaron's sister and watched over the basket in the Nile, takes up a tambourine and leads the ladies in song. I don't know about you, but images of flower power and hemp clothing popped into my mind when I was reading.
No sooner does the dancing and singing end then we come to Marah, which means bitter, because the water was bitter. And so starts a long theme of the Israelites crying out that they were better off in Egypt than with God and Moses in this God forsaken land. God hears their cries (remember that phrase through the entire old testament) and Moses throws a piece of wood into the water and it is made fresh.
Ch16. Again the people cry because there is no food, and again God sends Manna from heaven and this they live on for FORTY years! The rest of the chapter is a back and forth between God and the Israelites.
Psalms 15&16 I loved reading these after the songs of the Israelites because there was such similarity. The Psalms are all about that mountain top high that the Israelites felt after coming a crossed on dry land. In Psalm 16: 11 "In your presence there is fullness of joy" Loved that!
June 27, 2009
Texts:
Exodus 5 and 6
Matthew 20
Exodus:
Moses and Aaron are together again for the first time? What was the relationship between the brothers who did not really grow up together? What did Aaron think about his baby brother being chosen by God this way? And how would you feel if God sent you to give a message to Pharaoh that resulted in WORSE working conditions than they'd already had?
Matthew:
I preached on the vineyard passage in the fall, if you want more thoughts on that parable.
But what do you think about the "mother of the sons of Zebedee" (which is a long way of saying "Mrs. Zebedee") asking for her boys to be at his right and left hand in Jesus' kingdom?
While every mother wants her children to succeed, I don't think that is the point of this passage. I think that it highlights how badly people misunderstood what "kingdom" meant to Jesus. He's just told a kingdom parable about how "the last will be first and the first will be last" and then Mrs. Zebedee (let's call her Betty) asks for her sons to be first.
The disconnect between people's expectations of the "kingdom" Jesus was bringing and how Jesus lived and talked about the kingdom is very interesting.
Where do you see a similar disconnect in our world today?
Exodus 5 and 6
Matthew 20
Exodus:
Moses and Aaron are together again for the first time? What was the relationship between the brothers who did not really grow up together? What did Aaron think about his baby brother being chosen by God this way? And how would you feel if God sent you to give a message to Pharaoh that resulted in WORSE working conditions than they'd already had?
Matthew:
I preached on the vineyard passage in the fall, if you want more thoughts on that parable.
But what do you think about the "mother of the sons of Zebedee" (which is a long way of saying "Mrs. Zebedee") asking for her boys to be at his right and left hand in Jesus' kingdom?
While every mother wants her children to succeed, I don't think that is the point of this passage. I think that it highlights how badly people misunderstood what "kingdom" meant to Jesus. He's just told a kingdom parable about how "the last will be first and the first will be last" and then Mrs. Zebedee (let's call her Betty) asks for her sons to be first.
The disconnect between people's expectations of the "kingdom" Jesus was bringing and how Jesus lived and talked about the kingdom is very interesting.
Where do you see a similar disconnect in our world today?
June 26, 2009
Texts:
Exodus 3 and 4
Matthew 19
Moses gets to talk to God, or has to talk to God. I can't decide. As many questions as I think I'd like to ask God someday, I wonder how I'd feel in the actual moment. Moses says, "really, God? You think I'm the best person you could send to Pharaoh?" (3:11, loosely paraphrased) And "who should I say sent me? What's your name?" (Yet another reason I'm not Moses--I wouldn't have the courage to ask God for God's name.)
4:24 In this odd little scene, God catches up to Moses and is going to kill him. Your guess is as good as mine, but it seems that Moses does not seem to be practicing what he preaches, and God is ready to kill him for it. If Moses' son wasn't circumcised, then he wasn't obeying the covenant. God doesn't kill him once his wife does an emergency circumcision, so they seem to be related. Oddly, wouldn't God kill him before and not after he's assigned him to go to Pharaoh?
Matthew:
For all that Jesus does not say about social behaviors, he is pretty clear in this passage that he's not in favor of divorce. He also says, “Not everyone can accept this teaching, but only those to whom it is given." Do you think that provides a loop hole?
What do we do with texts like this? Are there other texts you would put in conversation with this text?
Also, the young man who asks Jesus what to do is given a list of commandments. What do you make of his comment, "I have kept all these." Do you think anyone could keep all of the commandments all of the time? I can usually keep most of them through breakfast.
Exodus 3 and 4
Matthew 19
Moses gets to talk to God, or has to talk to God. I can't decide. As many questions as I think I'd like to ask God someday, I wonder how I'd feel in the actual moment. Moses says, "really, God? You think I'm the best person you could send to Pharaoh?" (3:11, loosely paraphrased) And "who should I say sent me? What's your name?" (Yet another reason I'm not Moses--I wouldn't have the courage to ask God for God's name.)
4:24 In this odd little scene, God catches up to Moses and is going to kill him. Your guess is as good as mine, but it seems that Moses does not seem to be practicing what he preaches, and God is ready to kill him for it. If Moses' son wasn't circumcised, then he wasn't obeying the covenant. God doesn't kill him once his wife does an emergency circumcision, so they seem to be related. Oddly, wouldn't God kill him before and not after he's assigned him to go to Pharaoh?
Matthew:
For all that Jesus does not say about social behaviors, he is pretty clear in this passage that he's not in favor of divorce. He also says, “Not everyone can accept this teaching, but only those to whom it is given." Do you think that provides a loop hole?
What do we do with texts like this? Are there other texts you would put in conversation with this text?
Also, the young man who asks Jesus what to do is given a list of commandments. What do you make of his comment, "I have kept all these." Do you think anyone could keep all of the commandments all of the time? I can usually keep most of them through breakfast.
June 25, 2009
Texts:
Exodus 1 and 2
Psalm 11 and 12
Exodus continues the story of Genesis by telling the story of Jacob's descendants in Egypt.
Two awesome women of the Bible--Shiphrah and Puah--decide to follow God rather than Pharaoh and they don't kill the Hebrew baby boys.
But Pharaoh still finds ways to kill the babies. So Moses mother makes a hard decision. If she keeps her son, he'll die. If she sends him down the river, perhaps someone will rescue him. What thing (or person) have you loved that you had to let go of, trusting God with the outcome?
Exodus 1 and 2
Psalm 11 and 12
Exodus continues the story of Genesis by telling the story of Jacob's descendants in Egypt.
Two awesome women of the Bible--Shiphrah and Puah--decide to follow God rather than Pharaoh and they don't kill the Hebrew baby boys.
But Pharaoh still finds ways to kill the babies. So Moses mother makes a hard decision. If she keeps her son, he'll die. If she sends him down the river, perhaps someone will rescue him. What thing (or person) have you loved that you had to let go of, trusting God with the outcome?
June 24, 2009
Texts:
Genesis 49 and 50
Matthew 18
Genesis:
If chapter 49 is a death bed blessing by Jacob, I'm glad I'm not his kid. There's far more cursing and judgment (largely deserved) here than blessing. Look at this poem as an explanation for why the tribes are where they are--their "creation" stories, if you will. This poem likely dates from the time of David. If you trace David's genealogy, he's descended from Judah.
In 49:26, Jacob says, "The blessings of your father are stronger than the blessings of the eternal mountains...." Even at the end of the book, we are being reminded that family matters, that blessing matters, and that we are our brothers (and sisters) keepers.
In chapter 50, Joseph and the household of the Pharaoh take Jacob's body back to Canaan for burial. Real estate still matters too. Read this last chapter as if you were an Israelite in exile, or shortly returned from exile. The stories of Joseph in Egypt give meaning to future generations for their own experience. "Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. So have no fear for you and your little ones."(v. 20)
Matthew:
This chapter is problematic for people who claim to take scripture "literally". Because Jesus' teachings here are not much fun if they are literal. Cutting off your hands and feet? Tearing out your eyes? No thanks. Why do you think Jesus gets so graphically figurative here?
And, if you need more thoughts on the rest of this chapter, I preached on it in September 08. You can find it at www.spcboise.org
Genesis 49 and 50
Matthew 18
Genesis:
If chapter 49 is a death bed blessing by Jacob, I'm glad I'm not his kid. There's far more cursing and judgment (largely deserved) here than blessing. Look at this poem as an explanation for why the tribes are where they are--their "creation" stories, if you will. This poem likely dates from the time of David. If you trace David's genealogy, he's descended from Judah.
In 49:26, Jacob says, "The blessings of your father are stronger than the blessings of the eternal mountains...." Even at the end of the book, we are being reminded that family matters, that blessing matters, and that we are our brothers (and sisters) keepers.
In chapter 50, Joseph and the household of the Pharaoh take Jacob's body back to Canaan for burial. Real estate still matters too. Read this last chapter as if you were an Israelite in exile, or shortly returned from exile. The stories of Joseph in Egypt give meaning to future generations for their own experience. "Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. So have no fear for you and your little ones."(v. 20)
Matthew:
This chapter is problematic for people who claim to take scripture "literally". Because Jesus' teachings here are not much fun if they are literal. Cutting off your hands and feet? Tearing out your eyes? No thanks. Why do you think Jesus gets so graphically figurative here?
And, if you need more thoughts on the rest of this chapter, I preached on it in September 08. You can find it at www.spcboise.org
June 23, 2009
Texts:
Genesis 47 and 48
Matthew 17
Genesis--Notice that the system of Pharaoh is a system of anxiety and scarcity. There is no abundance. When you get seed or livestock, you have to give something in return. Nobody gets ahead. And people end up so far behind they end up in slavery.
Jacob/Israel is about to die, but doesn't want to be buried in Egypt. And he doesn't want to give his blessing to one of his own children. But he wants to give his blessing to Joseph's son. And, in another subverted inheritance, he gives the blessing to the younger of the two.
Matthew--Transfiguration! This is one of those stories that made more sense to first century people who were used to the tradition of encounters with the divine. Prophets would be transfigured. Angels appeared. This story seems, to us, like a commercial for laundry bleach--"His clothes became dazzling white!" Elliott described his bright white new tennis shoes the other day as "as white as God's own shoes". Because, clearly, God's sneakers would have to be bright white to match his transfigured countenance and robe.
How might this story translate in to the 21st century?
Genesis 47 and 48
Matthew 17
Genesis--Notice that the system of Pharaoh is a system of anxiety and scarcity. There is no abundance. When you get seed or livestock, you have to give something in return. Nobody gets ahead. And people end up so far behind they end up in slavery.
Jacob/Israel is about to die, but doesn't want to be buried in Egypt. And he doesn't want to give his blessing to one of his own children. But he wants to give his blessing to Joseph's son. And, in another subverted inheritance, he gives the blessing to the younger of the two.
Matthew--Transfiguration! This is one of those stories that made more sense to first century people who were used to the tradition of encounters with the divine. Prophets would be transfigured. Angels appeared. This story seems, to us, like a commercial for laundry bleach--"His clothes became dazzling white!" Elliott described his bright white new tennis shoes the other day as "as white as God's own shoes". Because, clearly, God's sneakers would have to be bright white to match his transfigured countenance and robe.
How might this story translate in to the 21st century?
June 22, 2009
Texts:
Genesis 45 and 46
Matthew 16
Genesis:
I'll be preaching from this section on June 28, so I would love to hear your thoughts.
Notice that Joseph's speech in 45 makes it clear that even the whole sorry situation in which the brothers find themselves is in God's hands. Is that comforting to you or upsetting?
How does the question "am I my brothers' keeper?" look in light of Joseph's actions?
Remember that in chapter 37, we were told that this is the story of the family of Jacob. He is back on the scene in chapter 45:25. He also reclaims his name, Israel. And this section shows the transformation of both Israel and Judah into the kingdoms of Israel and Judah. And this transformation involves leaving home and heading to Egypt.
Matthew 16
sign of Jonah, v. 4--While you'd have to ask Matthew himself exactly what he meant by this, I'll give you some ideas from scholars. How long was Jonah in the belly of the fish? 3 days and nights. How long will Jesus be in the tomb before the resurrection? 3 days and nights.
So, it is likely that the sign of Jonah is foreshadowing Christ's death and resurrection. Additionally, Jonah preached repentance to the Ninevites and they repented! Jesus has been preaching repentance (and showing them plenty of "signs" if you look at his miracles and healings) and they keep asking for more signs.
Genesis 45 and 46
Matthew 16
Genesis:
I'll be preaching from this section on June 28, so I would love to hear your thoughts.
Notice that Joseph's speech in 45 makes it clear that even the whole sorry situation in which the brothers find themselves is in God's hands. Is that comforting to you or upsetting?
How does the question "am I my brothers' keeper?" look in light of Joseph's actions?
Remember that in chapter 37, we were told that this is the story of the family of Jacob. He is back on the scene in chapter 45:25. He also reclaims his name, Israel. And this section shows the transformation of both Israel and Judah into the kingdoms of Israel and Judah. And this transformation involves leaving home and heading to Egypt.
Matthew 16
sign of Jonah, v. 4--While you'd have to ask Matthew himself exactly what he meant by this, I'll give you some ideas from scholars. How long was Jonah in the belly of the fish? 3 days and nights. How long will Jesus be in the tomb before the resurrection? 3 days and nights.
So, it is likely that the sign of Jonah is foreshadowing Christ's death and resurrection. Additionally, Jonah preached repentance to the Ninevites and they repented! Jesus has been preaching repentance (and showing them plenty of "signs" if you look at his miracles and healings) and they keep asking for more signs.
June 19, 2009
Texts:
Genesis 39 and 40
Matthew 14
Genesis 39 and 40
While this is the story of Joseph, notice that it is really about God. God causes Joseph to prosper. God gives Joseph favor. Don't read this text as a model of "If I just behave like Joseph, I will prosper." This isn't about Joseph's awesome-ness, but God's.
Dreams--Joseph's earlier dreams got him in trouble with his brothers. Now his interpretation of dreams will get him out of trouble. How do dreams function here?
Matthew 14:
Death of John the Baptist--compare to Mark 6:14-29 and Luke 9:7-9. What do you notice as the similarities and differences?
Genesis 39 and 40
Matthew 14
Genesis 39 and 40
While this is the story of Joseph, notice that it is really about God. God causes Joseph to prosper. God gives Joseph favor. Don't read this text as a model of "If I just behave like Joseph, I will prosper." This isn't about Joseph's awesome-ness, but God's.
Dreams--Joseph's earlier dreams got him in trouble with his brothers. Now his interpretation of dreams will get him out of trouble. How do dreams function here?
Matthew 14:
Death of John the Baptist--compare to Mark 6:14-29 and Luke 9:7-9. What do you notice as the similarities and differences?
June 18, 2009
Genesis 37 and 38
Psalm 9
Genesis 37:
The text says this is the story of the family of Jacob, but the emphasis sure seems to be on Joseph, doesn't it?
v 13-"Here I am", the reply Joseph gives to his father about tending the flock is the reply of a prophet. By sending Joseph on this journey, it is the beginning of a big story. "Go now and see if it is well with your brothers...." is his father's direction to him, harkening back to the earlier question of "am I my brother's keeper?"
Genesis 38
This text seems to be somewhat disconnected from the narrative around it. While it is about Judah, the text from 37 to 39 continues on fine if you remove 38. Why do you think the text is there? What does this story about Judah say about the development of his character? About his ability to speak for his brothers? To be his brothers keeper?
Psalm 9:
This seems to be a prayer for help against enemies. Do you think you would feel better if you prayed this psalm? How similar is this to your prayer language?
Psalm 9
Genesis 37:
The text says this is the story of the family of Jacob, but the emphasis sure seems to be on Joseph, doesn't it?
v 13-"Here I am", the reply Joseph gives to his father about tending the flock is the reply of a prophet. By sending Joseph on this journey, it is the beginning of a big story. "Go now and see if it is well with your brothers...." is his father's direction to him, harkening back to the earlier question of "am I my brother's keeper?"
Genesis 38
This text seems to be somewhat disconnected from the narrative around it. While it is about Judah, the text from 37 to 39 continues on fine if you remove 38. Why do you think the text is there? What does this story about Judah say about the development of his character? About his ability to speak for his brothers? To be his brothers keeper?
Psalm 9:
This seems to be a prayer for help against enemies. Do you think you would feel better if you prayed this psalm? How similar is this to your prayer language?
June 17, 2009
Readings:
Genesis 34-36
Matthew 13
Genesis:
If you've read the book "The Red Tent", you might be familiar with this passage too. The book is written from the perspective of Dinah, the daughter of Jacob at the center of the story of the circumcision and then murder of the inhabitants of the City of Shechem. The Genesis account is certainly not written from her perspective.
Why do you think the author of Genesis kept this story in the narrative? It doesn't reflect so well on Jacob and his sons. Is it, perhaps, in the text to remind us that God works even through people we would not invite to dinner?
Matthew 13
The parable of the sower is presented here. And explained.
Do you like Jesus' parables more or less when he explains them?
Genesis 34-36
Matthew 13
Genesis:
If you've read the book "The Red Tent", you might be familiar with this passage too. The book is written from the perspective of Dinah, the daughter of Jacob at the center of the story of the circumcision and then murder of the inhabitants of the City of Shechem. The Genesis account is certainly not written from her perspective.
Why do you think the author of Genesis kept this story in the narrative? It doesn't reflect so well on Jacob and his sons. Is it, perhaps, in the text to remind us that God works even through people we would not invite to dinner?
Matthew 13
The parable of the sower is presented here. And explained.
Do you like Jesus' parables more or less when he explains them?
June 16, 2009
Readings:
Genesis 32 and 33
Matthew 12
Genesis:
In today's readings, Jacob encounters his brother Esau, and is rightly worried about what the reception will be. Yet, Esau greets him with a hug. Grace is like that, sometimes. Disarming.
Yet Jacob can't bring himself to trust it. He very bravely sends the maids and their children, and then the wives and their children in front of him. Grace is hard for Jacob to receive.
Matthew:
Jesus continues to heal in this passage, but it increasingly gets him in trouble with the authorities. And it becomes a question of authority--who is this man to do these things? The authorities of the day argue that he must be demon possessed himself to do them.
Jesus refutes that argument, but then gets himself in trouble with the "family values" folks when his mom and brothers show up at the door. "Who are my mother and brothers?" he asks. As uncomfortable as it makes us, Jesus consistently reminds us that no allegiances can claim our loyalty over our allegiance to the Kingdom of Heaven.
Genesis 32 and 33
Matthew 12
Genesis:
In today's readings, Jacob encounters his brother Esau, and is rightly worried about what the reception will be. Yet, Esau greets him with a hug. Grace is like that, sometimes. Disarming.
Yet Jacob can't bring himself to trust it. He very bravely sends the maids and their children, and then the wives and their children in front of him. Grace is hard for Jacob to receive.
Matthew:
Jesus continues to heal in this passage, but it increasingly gets him in trouble with the authorities. And it becomes a question of authority--who is this man to do these things? The authorities of the day argue that he must be demon possessed himself to do them.
Jesus refutes that argument, but then gets himself in trouble with the "family values" folks when his mom and brothers show up at the door. "Who are my mother and brothers?" he asks. As uncomfortable as it makes us, Jesus consistently reminds us that no allegiances can claim our loyalty over our allegiance to the Kingdom of Heaven.
June 15, 2009
Genesis 30 and 31
Matthew 11
Genesis:
You may have noticed a theme by now. The women in Genesis (and elsewhere) are barren. And their barrenness is framed theologically. Which means that it is God who opens their womb. Their children are gifts from God. There also seems to be an implied connection between fertility and faith.
While we would also say that children are gifts from God, we would not say that a lack of children is a sign of God's disfavor. I do encourage you to watch for such language, especially in prayer language. While we do believe that all things are possible in prayer, the reality is that bad outcomes are not the result of a bad prayer life.
And notice, in these barrenness passages, that the characters are faithful people. It seems as if their fertility functions as a reminder of God's provision. Everything we have, every little thing, comes from God.
Also, like his predecessors, Jacob does not provide a role model for "Biblical marriage" either. But he does out-trick his trickster uncle Laban. Does anyone know more about animal husbandry so that his methods make sense?
Matthew:
Jesus gives an endorsement speech for John the Baptizer, making clear that the two of them are on the same mission. And the crowds that followed John around, but didn't listen to his message, come up for severe rebuke. In this gospel, it is appalling to Matthew that the people who were supposed to be ready for their Messiah, who should have recognized John the Baptist and Jesus--the Jewish leaders--did not. Their lack of faith is contrasted with how "outsiders" would have responded to the same situations. Had Sodom seen the signs and miracles that these people had seen, the city would still be standing!
So, it is jarring to read, at the end of this strong rebuke, this phrase: "Come to me, all you tha tare weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart...."(28,29)
Matthew 11
Genesis:
You may have noticed a theme by now. The women in Genesis (and elsewhere) are barren. And their barrenness is framed theologically. Which means that it is God who opens their womb. Their children are gifts from God. There also seems to be an implied connection between fertility and faith.
While we would also say that children are gifts from God, we would not say that a lack of children is a sign of God's disfavor. I do encourage you to watch for such language, especially in prayer language. While we do believe that all things are possible in prayer, the reality is that bad outcomes are not the result of a bad prayer life.
And notice, in these barrenness passages, that the characters are faithful people. It seems as if their fertility functions as a reminder of God's provision. Everything we have, every little thing, comes from God.
Also, like his predecessors, Jacob does not provide a role model for "Biblical marriage" either. But he does out-trick his trickster uncle Laban. Does anyone know more about animal husbandry so that his methods make sense?
Matthew:
Jesus gives an endorsement speech for John the Baptizer, making clear that the two of them are on the same mission. And the crowds that followed John around, but didn't listen to his message, come up for severe rebuke. In this gospel, it is appalling to Matthew that the people who were supposed to be ready for their Messiah, who should have recognized John the Baptist and Jesus--the Jewish leaders--did not. Their lack of faith is contrasted with how "outsiders" would have responded to the same situations. Had Sodom seen the signs and miracles that these people had seen, the city would still be standing!
So, it is jarring to read, at the end of this strong rebuke, this phrase: "Come to me, all you tha tare weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart...."(28,29)
June 14, 2009
Readings:
Genesis 28 and 29
Psalms 7 and 8
Genesis 28 and 29:
Jacob's ladder--the word in Hebrew for "ladder", rather than thinking of a 2 lane road going both up and down, should conjure something more like a fireman's pole. They could come down to him. He could not go up to them. Whatever this vision means, it seems that Jacob had an experience where the veil between humanity and the divine was thinner than normal. Jacob has his own encounter with God, to connect him to the experiences of his father and grandfather before him.
And much like his father before him, Isaac doesn't want Jacob to marry a local girl either. So Jacob heads to his Uncle Laban and we discover that his trickiness seems to be an inherited gene. In Uncle Laban, Jacob, the trickster, seems to have met his match. Jacob gives his labor to his uncle to earn the bride of his choosing.
Psalm 7 and 8:
Psalm 8 ends up being a reference for the Book of Hebrews (chapter 2). But where the psalm was talking about humans, the writer of Hebrews uses this psalm and psalm 110 to build an argument about Jesus. What do you hear in this psalm?
Genesis 28 and 29
Psalms 7 and 8
Genesis 28 and 29:
Jacob's ladder--the word in Hebrew for "ladder", rather than thinking of a 2 lane road going both up and down, should conjure something more like a fireman's pole. They could come down to him. He could not go up to them. Whatever this vision means, it seems that Jacob had an experience where the veil between humanity and the divine was thinner than normal. Jacob has his own encounter with God, to connect him to the experiences of his father and grandfather before him.
And much like his father before him, Isaac doesn't want Jacob to marry a local girl either. So Jacob heads to his Uncle Laban and we discover that his trickiness seems to be an inherited gene. In Uncle Laban, Jacob, the trickster, seems to have met his match. Jacob gives his labor to his uncle to earn the bride of his choosing.
Psalm 7 and 8:
Psalm 8 ends up being a reference for the Book of Hebrews (chapter 2). But where the psalm was talking about humans, the writer of Hebrews uses this psalm and psalm 110 to build an argument about Jesus. What do you hear in this psalm?
June 13, 2009
Readings:
Genesis 26 and 27
Matthew 10
Genesis:
Eventually, the people will be sent to Egypt during a famine, but not this famine. It is interesting that the text makes it clear where you are NOT to go. It would be like someone saying, "make sure you don't go to Montana".
"Okay. Hadn't really been planning on it, but thanks for the tip."
Isaac does have to leave the land Abraham wanted him to stay, and is instructed to become a sojourner again.
Isaac prospers in Gerar, causing the local inhabitants to say, "we can just look at you and tell that God is on your side". The 'prosperity gospel' is alive and well in the attitude of the Philistines. Material success has long been connected to God's favor. It seems in juxtaposition with our chapter in Matthew (see below), however. How often do we assume that prosperity equals God's favor? Or worse, that difficulty and poverty are signs of God's dis-favor?
The text returns to Jacob and Esau. Jacob has already stolen his brother's birthright in chapter 25. But in chapter 27, with his mother's help, he steals Esau's blessing as well. In verse 38, after Esau and Isaac realize they've been duped, again, Esau asks the question I want to ask. "Have you only one blessing, Father?"
Why can't the blessing be given, correctly, to the son Isaac intended to give it?
Isaac answers him, but do you consider the answer in verses 39 and 40 to be a blessing?
Matthew:
In this chapter, Jesus sends his disciples out to do their work. Remember that in the previous chapter, he has compassion for the crowd because they were like sheep without a shepherd. So he is now sending out some shepherds to help out.
But he wants to make sure that nobody has any illusions about the consequences of shepherding his sheep. You can expect hatred, persecution, and trouble--even from your family.
This section is troubling, but try to keep the entire chapter in mind when you are reading through it. Because as he says, "I have not come to bring peace, but a sword"(v. 34), he also says, "Do not be afraid" (v. 31).
Jesus doesn't want his disciples to go into their discipleship without full knowledge.
And think about how this difficult section could actually be encouraging. Yes, this will be hard. Yes, you might be persecuted. Yes, your family might even turn against you. BUT, the reward is great for those who shepherd his sheep. "and whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.” (v. 42).
This chapter should, perhaps, cause us to reconsider the gifts we give people when they join the church. Maybe crash helmets would be more appropriate gifts than what is sold at the average Christian gift store.
Genesis 26 and 27
Matthew 10
Genesis:
Eventually, the people will be sent to Egypt during a famine, but not this famine. It is interesting that the text makes it clear where you are NOT to go. It would be like someone saying, "make sure you don't go to Montana".
"Okay. Hadn't really been planning on it, but thanks for the tip."
Isaac does have to leave the land Abraham wanted him to stay, and is instructed to become a sojourner again.
Isaac prospers in Gerar, causing the local inhabitants to say, "we can just look at you and tell that God is on your side". The 'prosperity gospel' is alive and well in the attitude of the Philistines. Material success has long been connected to God's favor. It seems in juxtaposition with our chapter in Matthew (see below), however. How often do we assume that prosperity equals God's favor? Or worse, that difficulty and poverty are signs of God's dis-favor?
The text returns to Jacob and Esau. Jacob has already stolen his brother's birthright in chapter 25. But in chapter 27, with his mother's help, he steals Esau's blessing as well. In verse 38, after Esau and Isaac realize they've been duped, again, Esau asks the question I want to ask. "Have you only one blessing, Father?"
Why can't the blessing be given, correctly, to the son Isaac intended to give it?
Isaac answers him, but do you consider the answer in verses 39 and 40 to be a blessing?
Matthew:
In this chapter, Jesus sends his disciples out to do their work. Remember that in the previous chapter, he has compassion for the crowd because they were like sheep without a shepherd. So he is now sending out some shepherds to help out.
But he wants to make sure that nobody has any illusions about the consequences of shepherding his sheep. You can expect hatred, persecution, and trouble--even from your family.
This section is troubling, but try to keep the entire chapter in mind when you are reading through it. Because as he says, "I have not come to bring peace, but a sword"(v. 34), he also says, "Do not be afraid" (v. 31).
Jesus doesn't want his disciples to go into their discipleship without full knowledge.
And think about how this difficult section could actually be encouraging. Yes, this will be hard. Yes, you might be persecuted. Yes, your family might even turn against you. BUT, the reward is great for those who shepherd his sheep. "and whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.” (v. 42).
This chapter should, perhaps, cause us to reconsider the gifts we give people when they join the church. Maybe crash helmets would be more appropriate gifts than what is sold at the average Christian gift store.
June 12, 2009
Readings:
Genesis 24 and 25
Matthew 9
Genesis:
Abraham's last wishes involved getting Isaac married off to a woman who was NOT a Canaanite. He also made it very clear that he didn't want Isaac to go back, to leave the promised land Abraham had worked so hard to acquire. Remember, God is a God of real estate.
What I noticed for the first time was that Rebekah was given a choice about the marriage. That seems quite remarkable to me. Some women, even today, don't have a say in who they will marry. And Rebekah's brother, Laban, will come back in a few chapters when Rebekah's son, Jacob, needs to find a wife.
Please notice that Abraham remarries after Sarah dies and his other children are named here. But "Abraham gave all he had to Isaac." (25:5)
Interestingly, when Abraham dies, both of his sons are there to bury him. And Ishmael's descendants are listed.
This Sunday, I'll be preaching on the end of chapter 25, so please share your thoughts on the story of Jacob and Esau.
Matthew 9:
Jesus is so busy healing, preaching, and exorcising in this section that it makes me tired just to read along! While Jesus is willing to heal everyone that asks for it, note that it is the crowd on whom he has compassion because they were "harrassed and helpless, like sheep without a shepherd" (9:36).
He's willing to eat with tax collectors, avowed sinners, and to touch people who were untouchable. In that culture, touch was strictly controlled. Uncleanness could be passed on by touch. Yet, when Jesus touches someone, it is Holy-ness that is contagious. He subverts the established order of "cleanness".
Genesis 24 and 25
Matthew 9
Genesis:
Abraham's last wishes involved getting Isaac married off to a woman who was NOT a Canaanite. He also made it very clear that he didn't want Isaac to go back, to leave the promised land Abraham had worked so hard to acquire. Remember, God is a God of real estate.
What I noticed for the first time was that Rebekah was given a choice about the marriage. That seems quite remarkable to me. Some women, even today, don't have a say in who they will marry. And Rebekah's brother, Laban, will come back in a few chapters when Rebekah's son, Jacob, needs to find a wife.
Please notice that Abraham remarries after Sarah dies and his other children are named here. But "Abraham gave all he had to Isaac." (25:5)
Interestingly, when Abraham dies, both of his sons are there to bury him. And Ishmael's descendants are listed.
This Sunday, I'll be preaching on the end of chapter 25, so please share your thoughts on the story of Jacob and Esau.
Matthew 9:
Jesus is so busy healing, preaching, and exorcising in this section that it makes me tired just to read along! While Jesus is willing to heal everyone that asks for it, note that it is the crowd on whom he has compassion because they were "harrassed and helpless, like sheep without a shepherd" (9:36).
He's willing to eat with tax collectors, avowed sinners, and to touch people who were untouchable. In that culture, touch was strictly controlled. Uncleanness could be passed on by touch. Yet, when Jesus touches someone, it is Holy-ness that is contagious. He subverts the established order of "cleanness".
June 11, 2009
Readings:
Genesis 22 and 23
Psalm 5 and 6
Genesis 22--perhaps my least favorite story in scripture? Certainly my least favorite in Genesis. And proof that Sarah didn't get to write any of this story. Can you imagine, after waiting for decades for your only child to be born, to find out that your husband was planning on following God's instructions to SACRIFICE him on an altar?!
And, don't you wonder what Isaac's relationship was like with his father after the almost sacrifice? How would you get along with your dad after that?
Luckily for all, God sends a substitute for Isaac and then the blessing is reiterated.
Genesis 23--After Sarah dies, Abraham acquires land in which to bury her. The first toe hold in this foreign land is burial land. Sarah, at burial, becomes the first person to not be a sojourner.
Psalm 5 and 6--Consider using the texts of the psalms as your morning prayers. Read one through all the way. What did you notice?
Read it through again and see which verse or phrase grabs you. Ponder that for a while and offer up your prayers to God for the insight it offered you.
Genesis 22 and 23
Psalm 5 and 6
Genesis 22--perhaps my least favorite story in scripture? Certainly my least favorite in Genesis. And proof that Sarah didn't get to write any of this story. Can you imagine, after waiting for decades for your only child to be born, to find out that your husband was planning on following God's instructions to SACRIFICE him on an altar?!
And, don't you wonder what Isaac's relationship was like with his father after the almost sacrifice? How would you get along with your dad after that?
Luckily for all, God sends a substitute for Isaac and then the blessing is reiterated.
Genesis 23--After Sarah dies, Abraham acquires land in which to bury her. The first toe hold in this foreign land is burial land. Sarah, at burial, becomes the first person to not be a sojourner.
Psalm 5 and 6--Consider using the texts of the psalms as your morning prayers. Read one through all the way. What did you notice?
Read it through again and see which verse or phrase grabs you. Ponder that for a while and offer up your prayers to God for the insight it offered you.
June 10, 2009
Texts:
Genesis 20 and 21
Matthew 8
Genesis 20 and 21
I really like Abimilech. Somebody needed to say, "what were you thinking" to Abraham for, yet again, passing his wife off as his sister, but it took a Philistine to call him to better behavior. How often are we called to be our better selves by people who we think we're better than?
And, after this incident, Sarah finally gives birth to Isaac.
The text again points out that Abraham is a "sojourner". He does not have real estate to call his own. And in the Old Testament, God is a God of real estate. Land matters.
Sarah kicks Hagar and Ishmael out for good this time. But God hears Hagar's cries and rescues them. Ishmael is to be a great nation--and tradition has it that he is the way Muslims trace their heritage back to Abraham.
Matthew 8
This chapter is chock full of great stories. Jesus finally comes down off the mountain and his teaching by word is replaced by teaching primarily with deeds. He heals all sorts of people--lepers, Peter's mother in law, and a Centurion's servant.
He also casts out many demons. This sort of healing may not make sense to our 21st century minds, but it made perfect sense to the original readers.
One thing that likely made no sense to the original readers or to us is what Jesus tells a would be follower in 8:22 who asks to have time to go bury his father. “Follow me, and let the dead bury their own dead.”
I think this is less about Jesus being heartless and unkind and is more about the reality that if you are waiting for a convenient time to follow Jesus, you'll wait for a long time. Following Jesus is not convenient. It gets in the way of all sorts of things.
For those of you who are 10 days into our daily bible readings, I'm sure you've already had a day where fitting in the readings was inconvenient.
So consider that line in that light. Is it any easier to hear?
Genesis 20 and 21
Matthew 8
Genesis 20 and 21
I really like Abimilech. Somebody needed to say, "what were you thinking" to Abraham for, yet again, passing his wife off as his sister, but it took a Philistine to call him to better behavior. How often are we called to be our better selves by people who we think we're better than?
And, after this incident, Sarah finally gives birth to Isaac.
The text again points out that Abraham is a "sojourner". He does not have real estate to call his own. And in the Old Testament, God is a God of real estate. Land matters.
Sarah kicks Hagar and Ishmael out for good this time. But God hears Hagar's cries and rescues them. Ishmael is to be a great nation--and tradition has it that he is the way Muslims trace their heritage back to Abraham.
Matthew 8
This chapter is chock full of great stories. Jesus finally comes down off the mountain and his teaching by word is replaced by teaching primarily with deeds. He heals all sorts of people--lepers, Peter's mother in law, and a Centurion's servant.
He also casts out many demons. This sort of healing may not make sense to our 21st century minds, but it made perfect sense to the original readers.
One thing that likely made no sense to the original readers or to us is what Jesus tells a would be follower in 8:22 who asks to have time to go bury his father. “Follow me, and let the dead bury their own dead.”
I think this is less about Jesus being heartless and unkind and is more about the reality that if you are waiting for a convenient time to follow Jesus, you'll wait for a long time. Following Jesus is not convenient. It gets in the way of all sorts of things.
For those of you who are 10 days into our daily bible readings, I'm sure you've already had a day where fitting in the readings was inconvenient.
So consider that line in that light. Is it any easier to hear?
June 10, 2009
Texts:
Genesis 20 and 21
Matthew 8
I'll post more later, but wanted to leave you with a spot for your questions.
Peace.
Genesis 20 and 21
Matthew 8
I'll post more later, but wanted to leave you with a spot for your questions.
Peace.
June 9, 2009
Texts:
Genesis 18 and 19
Matthew 7
Genesis:
Chapter 18 is the story to which I referred on Sunday with the 3 visitors to Abraham at the Oaks of Mamre. Hospitality is a major tradition in the Bible and remains a hallmark of Middle Eastern culture to this day. When I traveled in the Middle East in 2006, people were unfailingly hospitable. While there are many occurrences of hospitality in our culture, it does not seem to be as embedded in our way of life, as far as I can tell. Do you agree?
In any case, these visitors were not just strangers on the road, but somehow included the Lord. The text is unclear, but beginning in verse 13, the Lord begins speaking. Did the Lord just show up? Is the Lord one of the 3 visitors? Hard to say. But this encounter is not chance.
Then Abraham bargains with God to save Sodom. And God allows Abraham to bargain for Sodom.
Chapter 19
Hospitality takes a dark turn here. Two angels show up at the city gates and Lot, Abraham's cousin, meets them and urges them to stay safely in his house and not in the city square. People come to the house with nefarious plans for the guests (turning what I just said above about hospitality on its head). Lot, offers them his virgin daughters, proving again that "family values" are tricky in the scriptures. The angels, at least, come to the defense of the family and urge them to leave before the city is destroyed.
The area of Sodom and Gomorrah is thought to be in the Dead Sea Valley. There are many salt formations in this area. One could imagine how the pillar of salt story came out of such an area.
Furthering the "family values" crisis, Lot's daughters sleep with their father and create the Moabites and the Ammonites. Remember, these stories in Genesis are prototypical. The individual characters stand for more than just their own experience. These "creation of a people" stories are throughout Genesis, explaining from where the neighboring peoples came. The Ammonites lived in what is today Syria. The Moabites were in modern day Jordan. Notice that their story is perhaps not as flattering as they would like it to be, were they writing in the Bible.
The Hebrew people, like all people, recall history to their own advantage.
Matthew 7
Sermon on the Mount, still continued
Jesus is like the energizer bunny here, he just keeps on teaching, and teaching, and teaching. But this chapter has some beautiful and very familiar sayings in it.
"Do not judge, so you may not be judged".
"Ask and it will be given to you; seek and you will find...."
People will often cite a particular Bible verse (perhaps one of the ones above). But was your experience of those verses different when you read them in the context of the entire chapter?
7:23 The word the NRSV translates as "evil doers" might be better translated as "lawless ones". It is a person with no regard for the law. Remember that Jesus has just said that he came to fulfill the Law, not to abolish the Law. And the Law, to this audience, would have been the law handed by God to Moses (as well as the laws that came after). So notice Matthew's high regard for the Law and see how that compares with the other gospels.
Genesis 18 and 19
Matthew 7
Genesis:
Chapter 18 is the story to which I referred on Sunday with the 3 visitors to Abraham at the Oaks of Mamre. Hospitality is a major tradition in the Bible and remains a hallmark of Middle Eastern culture to this day. When I traveled in the Middle East in 2006, people were unfailingly hospitable. While there are many occurrences of hospitality in our culture, it does not seem to be as embedded in our way of life, as far as I can tell. Do you agree?
In any case, these visitors were not just strangers on the road, but somehow included the Lord. The text is unclear, but beginning in verse 13, the Lord begins speaking. Did the Lord just show up? Is the Lord one of the 3 visitors? Hard to say. But this encounter is not chance.
Then Abraham bargains with God to save Sodom. And God allows Abraham to bargain for Sodom.
Chapter 19
Hospitality takes a dark turn here. Two angels show up at the city gates and Lot, Abraham's cousin, meets them and urges them to stay safely in his house and not in the city square. People come to the house with nefarious plans for the guests (turning what I just said above about hospitality on its head). Lot, offers them his virgin daughters, proving again that "family values" are tricky in the scriptures. The angels, at least, come to the defense of the family and urge them to leave before the city is destroyed.
The area of Sodom and Gomorrah is thought to be in the Dead Sea Valley. There are many salt formations in this area. One could imagine how the pillar of salt story came out of such an area.
Furthering the "family values" crisis, Lot's daughters sleep with their father and create the Moabites and the Ammonites. Remember, these stories in Genesis are prototypical. The individual characters stand for more than just their own experience. These "creation of a people" stories are throughout Genesis, explaining from where the neighboring peoples came. The Ammonites lived in what is today Syria. The Moabites were in modern day Jordan. Notice that their story is perhaps not as flattering as they would like it to be, were they writing in the Bible.
The Hebrew people, like all people, recall history to their own advantage.
Matthew 7
Sermon on the Mount, still continued
Jesus is like the energizer bunny here, he just keeps on teaching, and teaching, and teaching. But this chapter has some beautiful and very familiar sayings in it.
"Do not judge, so you may not be judged".
"Ask and it will be given to you; seek and you will find...."
People will often cite a particular Bible verse (perhaps one of the ones above). But was your experience of those verses different when you read them in the context of the entire chapter?
7:23 The word the NRSV translates as "evil doers" might be better translated as "lawless ones". It is a person with no regard for the law. Remember that Jesus has just said that he came to fulfill the Law, not to abolish the Law. And the Law, to this audience, would have been the law handed by God to Moses (as well as the laws that came after). So notice Matthew's high regard for the Law and see how that compares with the other gospels.
June 8, 2009
Texts
Genesis 16 and 17
Matthew 6
Genesis:
Despite the promise of future generations, Abraham and Sarah have no children. So they decide to take matters into their own hands. Sarah offers to have her slave, Hagar, be a surrogate. So Abraham's first born is Ishmael (side note--when people talk about defending "biblical marriage", I suspect they aren't looking to Genesis).
Sarah quickly regrets her plan and banishes Hagar. But God appears to Hagar and makes promises to her as well. And notice in 16:13 "So Hagar named the Lord who spoke to her." While we don't often hear of Hagar as one of the matriarchs of the faith, she saw God and lived, which is no small thing.
When the blessing is repeated in chapter 17, notice that it isn't just about Israel. "You shall be the ancestor of a multitude of nations" (17:4). The tradition of circumcision is introduced here as a part of the covenant.
Matthew:
Sermon on the Mount, continued.
This section has Matthew's version of the Lord's Prayer (compare to Luke 11:2-4). Neither version is exactly as we say it in worship each week. What do you notice in this one?
This prayer is really very radical--praying for God's kingdom to come, asking only for the bread we need for the day (rather than asking to have everything we want), and asking for forgiveness, presuming we've also forgiven.
How often does the famliarity of that prayer make it difficult to really hear what we're asking?
What else in this text are you noticing for the first time?
Genesis 16 and 17
Matthew 6
Genesis:
Despite the promise of future generations, Abraham and Sarah have no children. So they decide to take matters into their own hands. Sarah offers to have her slave, Hagar, be a surrogate. So Abraham's first born is Ishmael (side note--when people talk about defending "biblical marriage", I suspect they aren't looking to Genesis).
Sarah quickly regrets her plan and banishes Hagar. But God appears to Hagar and makes promises to her as well. And notice in 16:13 "So Hagar named the Lord who spoke to her." While we don't often hear of Hagar as one of the matriarchs of the faith, she saw God and lived, which is no small thing.
When the blessing is repeated in chapter 17, notice that it isn't just about Israel. "You shall be the ancestor of a multitude of nations" (17:4). The tradition of circumcision is introduced here as a part of the covenant.
Matthew:
Sermon on the Mount, continued.
This section has Matthew's version of the Lord's Prayer (compare to Luke 11:2-4). Neither version is exactly as we say it in worship each week. What do you notice in this one?
This prayer is really very radical--praying for God's kingdom to come, asking only for the bread we need for the day (rather than asking to have everything we want), and asking for forgiveness, presuming we've also forgiven.
How often does the famliarity of that prayer make it difficult to really hear what we're asking?
What else in this text are you noticing for the first time?
June 7, 2009
Texts:
Genesis 14 and 15
Psalm 3 and 4
Genesis 14--in this text, it is Abraham the war maker who is blessed. This story seems somewhat at odds with Genesis' portrayal of Abraham as a semi-nomadic herder. Where did the army come from? In any case, Melchizidek, a Canaanite king and priest, gives Abraham a blessing after Abraham's military success. Melchizidek is perhaps more famous for his appearance in the Book of Hebrews. (Heb 7:1-17) That reference stems from this passage.
Genesis 15--the blessing is restated in a vision, with some more details. Does it sound like a blessing to you?
Psalm 3 and 4
In the psalms, you will find prayers for the defeat of enemies, for the destruction of enemies. Recently, a former officer of the Southern Baptist Convention Pastor Wiley Drake, announced that he is praying for President Obama to die, as he prayed for Dr. Tiller, the recently murdered abortion provider, to die. You can see the article here. To justify his atrocious theology, he cites "imprecatory" prayer language in the psalms. What say you?
Please note, in the article, that the Southern Baptist Convention has disavowed Pastor Drake's statements. My ire is reserved here for Pastor Drake himself. I have many good and faithful friends who are a part of the Southern Baptist tradition.
Genesis 14 and 15
Psalm 3 and 4
Genesis 14--in this text, it is Abraham the war maker who is blessed. This story seems somewhat at odds with Genesis' portrayal of Abraham as a semi-nomadic herder. Where did the army come from? In any case, Melchizidek, a Canaanite king and priest, gives Abraham a blessing after Abraham's military success. Melchizidek is perhaps more famous for his appearance in the Book of Hebrews. (Heb 7:1-17) That reference stems from this passage.
Genesis 15--the blessing is restated in a vision, with some more details. Does it sound like a blessing to you?
Psalm 3 and 4
In the psalms, you will find prayers for the defeat of enemies, for the destruction of enemies. Recently, a former officer of the Southern Baptist Convention Pastor Wiley Drake, announced that he is praying for President Obama to die, as he prayed for Dr. Tiller, the recently murdered abortion provider, to die. You can see the article here. To justify his atrocious theology, he cites "imprecatory" prayer language in the psalms. What say you?
Please note, in the article, that the Southern Baptist Convention has disavowed Pastor Drake's statements. My ire is reserved here for Pastor Drake himself. I have many good and faithful friends who are a part of the Southern Baptist tradition.
June 6, 2009
Readings:
Genesis 12 and 13
Matthew 5
Genesis:
Covenant was introduced in the Noah story, but this is the beginning of the Abrahamic covenant. Buckle your seatbelts for the rest of this Genesis ride, folks! Abram is sent by God to a new land. He will be a blessing. Abram is prototypical in this story, as are most characters in Genesis. This means that these characters stand for more than just themselves. The story of Abram is the story of the people of Israel. Throughout the rest of this narrative, listen for words of blessing, for providence, for promises being made and kept, and for God's faithfulness in the midst of human's humanness.
12:10 the NRSV translates a Hebrew word as "reside there as an alien". The other translation is "sojourner". Much of the story of Israel is of being "sojourners" or "strangers in a strange land". How does that, even today, shape the experience of the nation Israel?
Matthew:
This begins the Sermon on the Mount. There is actually a mount. It is very near Capernaum on the north shore of the Sea of Galilee.
Some translations differ from the NRSV on the word "blessed are..." in the beatitudes. The word could also mean "happy are..."
Notice the similarities and the differences between Matthew and Luke's account of the Sermon on the Mount. Matthew's account is much longer, to start with.
But there is very much a sense of radical realignment of how things are supposed to be. "Happy are you who mourn." Really? How?
I would argue that all people who advocate non-violence are influenced by Jesus' message here, because Jesus is forcing people to see the world differently. Where the world says "might makes right", Jesus says, "blessed are the peacemakers."
For example, look at 5:41--"and if anyone forces you to go one mile, go also the second mile". It was practice for Roman soldiers to ask people to carry their baggage for them. But they could only ask you to carry it for one mile. So, if you voluntarily carry it the second mile, the Roman soldier would actually be in the position of begging you to stop carrying their luggage. In a culture of honor and shame, you would have much more honor from carrying something the second mile than you would in resisting to carry it in the first place.
Genesis 12 and 13
Matthew 5
Genesis:
Covenant was introduced in the Noah story, but this is the beginning of the Abrahamic covenant. Buckle your seatbelts for the rest of this Genesis ride, folks! Abram is sent by God to a new land. He will be a blessing. Abram is prototypical in this story, as are most characters in Genesis. This means that these characters stand for more than just themselves. The story of Abram is the story of the people of Israel. Throughout the rest of this narrative, listen for words of blessing, for providence, for promises being made and kept, and for God's faithfulness in the midst of human's humanness.
12:10 the NRSV translates a Hebrew word as "reside there as an alien". The other translation is "sojourner". Much of the story of Israel is of being "sojourners" or "strangers in a strange land". How does that, even today, shape the experience of the nation Israel?
Matthew:
This begins the Sermon on the Mount. There is actually a mount. It is very near Capernaum on the north shore of the Sea of Galilee.
Some translations differ from the NRSV on the word "blessed are..." in the beatitudes. The word could also mean "happy are..."
Notice the similarities and the differences between Matthew and Luke's account of the Sermon on the Mount. Matthew's account is much longer, to start with.
But there is very much a sense of radical realignment of how things are supposed to be. "Happy are you who mourn." Really? How?
I would argue that all people who advocate non-violence are influenced by Jesus' message here, because Jesus is forcing people to see the world differently. Where the world says "might makes right", Jesus says, "blessed are the peacemakers."
For example, look at 5:41--"and if anyone forces you to go one mile, go also the second mile". It was practice for Roman soldiers to ask people to carry their baggage for them. But they could only ask you to carry it for one mile. So, if you voluntarily carry it the second mile, the Roman soldier would actually be in the position of begging you to stop carrying their luggage. In a culture of honor and shame, you would have much more honor from carrying something the second mile than you would in resisting to carry it in the first place.
June 5, 2009
Readings:
Genesis 9-11
Matthew 4
Covenant is sort of a big deal in Genesis. "Covenant" means a contract, a relationship between God and humanity. We are not equal partners in the contract, however. We're only in it by God's grace. We never earn our share of the covenant.
You normally think of Abraham when you think of God establishing the covenant, but first it is established with Noah.
And the first thing Noah does after the covenant?--He goes out and drinks too much wine. Alas.
We then have the "table of the nations", where it is explained how all of the different countries were created. This leads in to the Tower of Babel.
I love this story.
On one hand it seems strange to us. Wouldn't God want people to "speak the same language" (whether literally or metaphorically) and work together?
But, when people all speak the same language, they don't work to solve the world's problems, they build a monument to themselves.
So God scatters and confuses their words.
Consider that multiple languages and cultures are God's intention. How does that change the way we view the "other"?
Matthew 4
Temptation of Jesus in the wilderness--note that Satan (which is Hebrew for "the accuser") tempts Jesus, and it is about the appropriate use of power, and about authority. It also shows that knowledge of Scripture helps Jesus through the temptation.
Then John the Baptizer is arrested and Jesus starts proclaiming what John had already proclaimed, "repent, for the kingdom of heaven has come near". "Kingdom of Heaven" is Matthew's term for "Kingdom of God" that is used in other gospels.
Jesus, at this point, moves away from both the wilderness and the big city of Jerusalem and heads to Capernaum, a sleepy fishing village on the NW coast of the Sea of Galilee.
The ruins of the synagogue in Capernaum.
The Sea of Galilee near Capernaum.
It is at this point in Matthew's Gospel that Jesus calls his disciples. Imagine being a fisherman in a backwoods town, when Jesus shows up and calls you to fish for people.
Would Christianity have been different if Jesus had called his disciples from Jerusalem or New York City or Tokyo?
Genesis 9-11
Matthew 4
Covenant is sort of a big deal in Genesis. "Covenant" means a contract, a relationship between God and humanity. We are not equal partners in the contract, however. We're only in it by God's grace. We never earn our share of the covenant.
You normally think of Abraham when you think of God establishing the covenant, but first it is established with Noah.
And the first thing Noah does after the covenant?--He goes out and drinks too much wine. Alas.
We then have the "table of the nations", where it is explained how all of the different countries were created. This leads in to the Tower of Babel.
I love this story.
On one hand it seems strange to us. Wouldn't God want people to "speak the same language" (whether literally or metaphorically) and work together?
But, when people all speak the same language, they don't work to solve the world's problems, they build a monument to themselves.
So God scatters and confuses their words.
Consider that multiple languages and cultures are God's intention. How does that change the way we view the "other"?
Matthew 4
Temptation of Jesus in the wilderness--note that Satan (which is Hebrew for "the accuser") tempts Jesus, and it is about the appropriate use of power, and about authority. It also shows that knowledge of Scripture helps Jesus through the temptation.
Then John the Baptizer is arrested and Jesus starts proclaiming what John had already proclaimed, "repent, for the kingdom of heaven has come near". "Kingdom of Heaven" is Matthew's term for "Kingdom of God" that is used in other gospels.
Jesus, at this point, moves away from both the wilderness and the big city of Jerusalem and heads to Capernaum, a sleepy fishing village on the NW coast of the Sea of Galilee.
The ruins of the synagogue in Capernaum.
The Sea of Galilee near Capernaum.It is at this point in Matthew's Gospel that Jesus calls his disciples. Imagine being a fisherman in a backwoods town, when Jesus shows up and calls you to fish for people.
Would Christianity have been different if Jesus had called his disciples from Jerusalem or New York City or Tokyo?
June 4, 2009
Genesis 7 and 8
Psalm 1 and 2
Genesis 7 and 8:
The continuation of the flood narrative. Like the creation narratives, the flood narratives combine at least two of the source traditions.
Flood narratives occur in almost all of the ancient middle eastern traditions. The Babylonian epic of the flood shares many similarities with the section in chapter 8.
Question: How can the flood narrative be "true" without having to be "factual"?
And, how is this a story of blessing? How do you read this story in light of Hurricane Katrina?
Psalm 1 and 2:
The Psalms is a collection of writings. Many of them were likely used in worship as either sung hymns or as liturgy. Many of them are poems of thanksgiving, others are of lament. Some recount history. Others are prayers and supplication. And some are "wisdom" documents. Wisdom literature is found in the Bible as well as in many other ancient cultures. The book of Proverbs might be the best known example. Some may have been composed for specific events or occasions. Authorship is often attributed, but is hard to know for sure.
Many of the psalms contain more than one theme. They might open in lament and move into thanksgiving, for example.
As you encounter the psalms this year, listen for those different themes. Write your own. Notice how much of the language from the psalms is still used today in worship--in the prayers and in song.
Psalm 1 is a good illustration of a wisdom psalm.
Psalm 2:2--the word "anointed" in Hebrew is the word "messiah". This psalm gives you a sense of how God's anointed is seen in Hebrew tradition like a king.
Psalm 1 and 2
Genesis 7 and 8:
The continuation of the flood narrative. Like the creation narratives, the flood narratives combine at least two of the source traditions.
Flood narratives occur in almost all of the ancient middle eastern traditions. The Babylonian epic of the flood shares many similarities with the section in chapter 8.
Question: How can the flood narrative be "true" without having to be "factual"?
And, how is this a story of blessing? How do you read this story in light of Hurricane Katrina?
Psalm 1 and 2:
The Psalms is a collection of writings. Many of them were likely used in worship as either sung hymns or as liturgy. Many of them are poems of thanksgiving, others are of lament. Some recount history. Others are prayers and supplication. And some are "wisdom" documents. Wisdom literature is found in the Bible as well as in many other ancient cultures. The book of Proverbs might be the best known example. Some may have been composed for specific events or occasions. Authorship is often attributed, but is hard to know for sure.
Many of the psalms contain more than one theme. They might open in lament and move into thanksgiving, for example.
As you encounter the psalms this year, listen for those different themes. Write your own. Notice how much of the language from the psalms is still used today in worship--in the prayers and in song.
Psalm 1 is a good illustration of a wisdom psalm.
Psalm 2:2--the word "anointed" in Hebrew is the word "messiah". This psalm gives you a sense of how God's anointed is seen in Hebrew tradition like a king.
June 3, 2009
Readings:
Genesis 5 and 6
Matthew 3
Chapter 5 is a genealogy, with some similarities to the genealogy in chapter 4. Either people lived a really long time back then (Methuselah 969 years!), or something else is going on.
Other cultures in the area also had traditions of people with fantastically long lives. This is most likely a literary device, to make sure you recognize that your ancestors were better than the average ancestor.
Chapter 6--
This is a section that I would guess NEVER gets preached. "The Sons of God" thought the daughters of earth were beautiful and married them? This section preserves the ancient tradition of the creation of the "nephilim", who (according to Numbers 13:33, Deut 2:10-11)were giants.
This story could mean that they believed there were hybrid beings on the earth that were part fallen angel/part human. Or it could be a warning about what happens when heaven and earth get too involved with each other?
"My spirit shall not abide in mortals forever, for they are flesh; their days shall be one hundred twenty years", says the Lord.
This fragment leads into the flood narrative. Probably not a coincidence.
Speaking of the flood....
Why do you think we decorate our nurseries with Noah's Ark pictures? Why is it on the cover of children's Bibles? Is it really a story for children? Discuss.
Matthew 3
Don't be so distracted by the giants in Genesis that you miss this chapter in Matthew. John the baptizer, Jesus' baptism, broods of vipers. Good stuff!
Genesis 5 and 6
Matthew 3
Chapter 5 is a genealogy, with some similarities to the genealogy in chapter 4. Either people lived a really long time back then (Methuselah 969 years!), or something else is going on.
Other cultures in the area also had traditions of people with fantastically long lives. This is most likely a literary device, to make sure you recognize that your ancestors were better than the average ancestor.
Chapter 6--
This is a section that I would guess NEVER gets preached. "The Sons of God" thought the daughters of earth were beautiful and married them? This section preserves the ancient tradition of the creation of the "nephilim", who (according to Numbers 13:33, Deut 2:10-11)were giants.
This story could mean that they believed there were hybrid beings on the earth that were part fallen angel/part human. Or it could be a warning about what happens when heaven and earth get too involved with each other?
"My spirit shall not abide in mortals forever, for they are flesh; their days shall be one hundred twenty years", says the Lord.
This fragment leads into the flood narrative. Probably not a coincidence.
Speaking of the flood....
Why do you think we decorate our nurseries with Noah's Ark pictures? Why is it on the cover of children's Bibles? Is it really a story for children? Discuss.
Matthew 3
Don't be so distracted by the giants in Genesis that you miss this chapter in Matthew. John the baptizer, Jesus' baptism, broods of vipers. Good stuff!
June 2, 2009
Genesis 3 and 4
Matthew 2
Genesis:
Note that humanity lasts in the garden of Eden for approximately 5 minutes before sin enters the picture. Discuss.
Some have suggested that the "temptation" story is really a "denial of responsibility" story. How do Adam and Eve deny responsibility here?
chapter 4: Cain, in Hebrew, means "begotten, born". Abel means "nothingness, vapor".
God blesses Abel's offering instead of Cain's. This is the first of many times in Genesis when the older brother will be passed over in favor of the younger brother.
After Cain murders his brother, and God asks Cain where Abel is, Cain says, "I don't know. Am I my brother's keeper?" Keep this question at the front of your mind as you read the rest of Genesis. Perhaps "Am I my brother's keeper?" is the theme of the entire book of Genesis. Discuss.
Matthew:
How odd is it to read the Christmas story in June? Did you notice anything in the text when you read it in the "wrong" season?
The "wise men", after they have seen Jesus, are warned in a dream to go home "by another road". What might that journey have been like for them? Do you think they made it home?
Matthew tells of the birth of Jesus to make the reader remember the story of Moses. Which parts of chapter 2 remind you of the Moses story?
Matthew 2
Genesis:
Note that humanity lasts in the garden of Eden for approximately 5 minutes before sin enters the picture. Discuss.
Some have suggested that the "temptation" story is really a "denial of responsibility" story. How do Adam and Eve deny responsibility here?
chapter 4: Cain, in Hebrew, means "begotten, born". Abel means "nothingness, vapor".
God blesses Abel's offering instead of Cain's. This is the first of many times in Genesis when the older brother will be passed over in favor of the younger brother.
After Cain murders his brother, and God asks Cain where Abel is, Cain says, "I don't know. Am I my brother's keeper?" Keep this question at the front of your mind as you read the rest of Genesis. Perhaps "Am I my brother's keeper?" is the theme of the entire book of Genesis. Discuss.
Matthew:
How odd is it to read the Christmas story in June? Did you notice anything in the text when you read it in the "wrong" season?
The "wise men", after they have seen Jesus, are warned in a dream to go home "by another road". What might that journey have been like for them? Do you think they made it home?
Matthew tells of the birth of Jesus to make the reader remember the story of Moses. Which parts of chapter 2 remind you of the Moses story?
June 1, 2009
Readings: Genesis 1 and 2, Matthew 1
Long before the books of the Bible were written down, the stories were told and were passed on from generation to generation. The written books were often compilations from different sources. You might notice that there are two different accounts of creation (Genesis 1-2:4 and Gen 2:5-25). Scholars trace the different "strands" of tradition through these texts refer to 4 or 5 different traditions that were edited together to create the first 5 books of the Bible.
Note the similarities and differences between the two accounts. Is there one you prefer? Why?
Text notes:
Gen 1:2 "wind from God", if you remember from the Pentecost sermon, is the same Hebrew word, "ruach" and it means "wind, breath, spirit".
Gen 1:26-27
The pronouns for God in these verses switch back and forth from plural ('let us make humankind in our image') to singular ('so God created humankind in his image'). Why do you think that is?
Gen 2
Adam comes from the word that means "ground, land", since Adam was made from the ground. Even though the word "Adam" in English does not show up in Genesis until 4:25 in the NRSV, many of the references to "man" in the first 2 chapters have the word "Adam" in the Hebrew. The other word for man in this section is "ish" and for woman is "isha".
Matthew 1
Genealogy of Jesus
Make note of who is being included in this genealogy of Jesus.
1:2 "Jacob the father of Judah and his brothers"--these are the brothers who sold their brother Joseph into slavery. Jacob tricked his brother Esau out of his birthright.
1:3--Judah slept with his daughter in law Tamar (it's a complicated story, you'll discover)
1:5--Boaz marries Ruth, a foreign woman
1:6--David arranges to have Uriah removed from the story so he can have his wife Bathsheba. Bathsheba doesn't get named, but Matthew makes sure the readers remember "the wife of Uriah".
What does it say to you that Jesus' genealogy was not "cleaned up" or "sanitized" for official publication?
In a culture where women were worth slightly less than cattle, what does it say to you for so many women to be mentioned, by name, in this genealogy?
Long before the books of the Bible were written down, the stories were told and were passed on from generation to generation. The written books were often compilations from different sources. You might notice that there are two different accounts of creation (Genesis 1-2:4 and Gen 2:5-25). Scholars trace the different "strands" of tradition through these texts refer to 4 or 5 different traditions that were edited together to create the first 5 books of the Bible.
Note the similarities and differences between the two accounts. Is there one you prefer? Why?
Text notes:
Gen 1:2 "wind from God", if you remember from the Pentecost sermon, is the same Hebrew word, "ruach" and it means "wind, breath, spirit".
Gen 1:26-27
The pronouns for God in these verses switch back and forth from plural ('let us make humankind in our image') to singular ('so God created humankind in his image'). Why do you think that is?
Gen 2
Adam comes from the word that means "ground, land", since Adam was made from the ground. Even though the word "Adam" in English does not show up in Genesis until 4:25 in the NRSV, many of the references to "man" in the first 2 chapters have the word "Adam" in the Hebrew. The other word for man in this section is "ish" and for woman is "isha".
Matthew 1
Genealogy of Jesus
Make note of who is being included in this genealogy of Jesus.
1:2 "Jacob the father of Judah and his brothers"--these are the brothers who sold their brother Joseph into slavery. Jacob tricked his brother Esau out of his birthright.
1:3--Judah slept with his daughter in law Tamar (it's a complicated story, you'll discover)
1:5--Boaz marries Ruth, a foreign woman
1:6--David arranges to have Uriah removed from the story so he can have his wife Bathsheba. Bathsheba doesn't get named, but Matthew makes sure the readers remember "the wife of Uriah".
What does it say to you that Jesus' genealogy was not "cleaned up" or "sanitized" for official publication?
In a culture where women were worth slightly less than cattle, what does it say to you for so many women to be mentioned, by name, in this genealogy?
The Year of the Bible Begins!
We began our Year of the Bible readings yesterday, June 1. As we were reading the texts at home, it occurred to me that it would be helpful to have an online home for people to share their questions, insights, and thoughts about what we are reading.
Some days, I'll try to give some textual helps. But you are invited and encouraged to notice what you see in the Text and to share those with your fellow readers.
If you need a copy of the readings, leave me a comment and I will email them to you.
Blessings on the journey,
Marci Glass
Pastor
Southminster Presbyterian Church
Boise, ID
Some days, I'll try to give some textual helps. But you are invited and encouraged to notice what you see in the Text and to share those with your fellow readers.
If you need a copy of the readings, leave me a comment and I will email them to you.
Blessings on the journey,
Marci Glass
Pastor
Southminster Presbyterian Church
Boise, ID
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