I was at a basketball game Saturday afternoon to watch my daughter and her friends. One of the moms told me that she looked forward to reading about the game and theology on my next blog. So not wanting to disappoint such a lovely lady, I begin with a brief reflection on what I saw and want to connect it to what I have been reading and studying latel.
The team is quite athletic, as many play on the high school soccer team, and as such they are pretty effective in the recreational league. In Saturday's game they were ahead by a large margin so they began the process of making sure every one got a chance to score. And time after time they tossed the ball to the remaining young ladies with a "0" next to their name in the score book. Once the girl finally scored the team erupted in high fives, hugs and cheers. Nice kids.
Sort of like God in the Ancient Covenant (OT) text. It is a story of constantly, after failure after failure, finding a way to make His people what they need to be. The Bible words is "longsuffering." That word summarizes God's heart.
The Book of Numbers, in the Torah, does not have a good reputation. It is generally dismissed as an enldess series of lists and no one speaks fondly of it in my experience. While I have been reading it the last month in my daily prayer time, I have come to appreciate it more. In fact, I used chapters 13&14 for our retreat on leadership and the church. As I studied the commentaries, though, I exploded with enthusiasm. You see, there is so much more there than I ever knew. The information I garnered drives me to write and share.
First of all, the Hebrew name of the book (from the Massoretic text) is "In the Wilderness." While I really am a numbers guy (most baseball fans have to be) I admit the Hebrew title is more inviting. In the wilderness comes from the opening verse of the book, it is the geographical (and spiritual?) setting for everything. The Lord spoke to Moses in the wilderness/desert of Sinai. God speaks in the Tent of Meeting, which is with the people in the desert/wilderness. This is key. God is WITH and AMONG them.
What is a wilderness? It is a desert place and hostile to human habitation. It is a land where there is not abundant life. As such it represents destitution and separation from God. "Like a dry, weary land without water" says the Psalmist. Ironically, the desert sojourn is also a positive symbol, sometimes used to remind Israel of "the good old days" when the people relied solely on God for their sustenance. (In our simplistic 'either/or' world we forget how complex and diverse reality is. Nothing in life it totally this or that. It is always a mix and what we emphasize is our choice.) However, the time of provision is also a time of testing; Israel is put to the test and tempted to complain and lose faith. They falter often. They also tempt/test God with their infidelity. (In fact, most of the first part of Numbers is about just that) The desert is far from civilization and as such serves as a counter to "the city." [In later ages, Christians will flee to the desert from the dangers of sin-cities. A movement which does not appeal to consumerist Western Christians.] Spiritual (symbolic) reading of this Biblical text will provide a richer insight into its deeper meaning.
The book of Numbers asks the question (and answers it to some degree), "How can a HOLY God live amongst an unclean people? How do justice, truth and perfection interact with injustice, untruth and imperfection? Does mercy and grace imply human behavior does not matter? Does love make one blind to the faults of others?" Numbers addresses the same questions which plague the church the last five hundred years (Reformation Period in the West). I believe that reading it will be a helpful source for our own reflection. Therefore I will return to this wonderful book in the coming week.
[I am greatful for the work of Thomas Dozeman, a Presbyterian seminary Professor in Dayton, who authored The New Interpreter's Bible, Volume II, commentary on Numbers. In addition, I read Dennis T. Olson, a Princeton Professor, from teh Interpretation series of commentaries. Probably both are available at local libraries for further study.]
Sunday, January 13, 2013
Friday, January 11, 2013
Accept/Reject
This is the liturgical season of Epiphany. Last week was the Epiphany and the Wisemen. This week is the baptism of the Lord. In the ancient church these events were significant markers in the worship calendar and connected to the life of every day Christians. I will have the great pleasure of baptizing a new baby this Sunday. Such events are always a joy for the family and for the wider parish church. New life!
In Mark's Gospel (chapter 1) the narrative runs pretty cleanly. John the Baptist is introduced first, preaching repentance. Then, suddenly, Jesus is baptized. He sees the heavens split (the Greek word is schizo, which means cleave, echoes the language of Isaiah 64:1: O that you would rend the heavens!). He watches a dove/Spirit ascend from heaven (echoes of creation, a wind/spirit hovers over the waters of chaos -and- Noah's ark, the second creation, where a dove hovers over the chaos waters of the flood as the world prepares for round two of the creation). He hears a voice from heaven ("You are my Son, the Beloved, with you I am well pleased." language that echoes wht God said about Isaac to Abraham). Like I said recently, got to know that Ancient Covenant (OT) text to see what is going on in the New Covenant story! The baptism of Jesus is about new creation, fulfilling the longing for God's Kingdom and the (eventual) sacrifice of the Son of God for the children of Abraham/Isaac.
Jesus then gets driven into the desert by the Spirit. Now they did not have cars, so driven (Greek is ekballo, the same word used of Jesus' exorcisms!) probably connotes being tossed there. This is not gentle leading but a powerful hand of God hurling His Son into the dangerous land of desert sand and sun. In epic stories the hero must face a trial (the Greek word, peirazo, means both test and tempt). In the epic story of Israel's exodus there is a desert experience as well. And they do not do so well. Remember, also, that the river Jordan, where Jesus is baptized, is the same river which dries up (at Adam, a city) so the people can cross on dry land into the promised land. Layers and layers of meaning and fully-filled-ment here! Jesus and Joshua are the same name in Greek and Hebrew. The early church always saw that connection and you should, too!
After successfully facing down the Satan (literally Adversary) in the desert, Jesus returns to proclaim that the time is filled up and the Kingdom is near. His two fold invitation is Repent (Greek: change your mind, Hebrew: change your direction in life) and Believe the Good News. Immediately He gathers disciples and immediately they follow (though the Fourth Gospel fleshes the call of Andrew and Peter out a bit, which helps make it more understandable). Then He goes to a synagogue where His preaching leads to wonder and amazement. After all, Jesus preaches well, with authority, He heals sick people and He tosses out a demon. There is little wonder why His fame spread.
Looking at Luke there is an interesting addition. [We read Luke this year, so we will spend more time with him on this blog.] Later in Mark 6 we will read about the resistance to Jesus, but Luke raises the spectre immediately but transporitng that parallel to the beginning of the story. Luke paints a more detailed picture of Jesus' preaching, including a visit to His home synagogue where He unrolls the scroll to Isaiah. Reading the Messianic verse, He declares that the fulfillment has occured in their hearing.
The initial response is positive, but then there are questions. Who does this guy think he is, literally, "Is this not Joseph's son?" In Mk 6, however, it says, "Is this not the carpenter, the son of Mary?" (Which may be an allusion to the sketchy birth of Jesus. Mk, writing earlier, has no account of the birth, but the unusual reference to Mary as mother, and no mention of father, may be a hint that Jesus was viewed as a bastard?) Matthew 13 changes "the carpenter" to "the son of the carpenter" not clear why, but maybe he was offended by the implication... At any rate, folks feel like they know who Jesus is. As Luke uses the name Joseph, he may be reinforcing for us that people do not know. Earlier, in the chapter just prior to this, Luke listed the ancestors of Jesus, which began "it was supposed he was the son of Joseph." So the reader knows, when Luke writes "isn't this the son of Joseph?" the answer is, "No, but He is the son of God (Lk 3:38)" If you do not read the whole story you miss that!
The people reject Jesus and decide to kill Him, but He 'passes through' the crowd. The term, passes through, is a favorite of Luke. He uses it to describe Jesus' great journey to Jerusalem (and His cross). Every where else, Jesus is 'passing through.' Jesus cannot die on the hill by the synagogue, Luke implies, because His date with death is destined to be the Great City. Perhaps this is why Luke mentions "a hill"? (There does not seem to be an actual hill in the area near the synagogue, but Jerusalem in built on hills!)
Today, as then, Jesus is a controversial guy. Today, as then, the revelation of God found in the Jewish Bible offends. The claim that God chose a people as His own to save the world is offensive (John 4:22, Jesus said, "...salvation is from the Jews."). The idea that from that people (Abraham, David) God placed His Son as the actual means of that salvation is offensive. Multiple roads to god (as defined by us) is the preference. However, this is not new. From the beginning, the declaration of God (This is my Son) has led to two responses: accept (the apostles) and reject (the offended synagogue folk). The teaching, preaching, healing and exorcism are seen as God' voice and hand at work; or not. It depends on what we are willing to accept and believe.
For those who do accept and believe, faith is a journey. It is following the one who calls. He travels in strange and sometimes dangerous places. He expects the ones with Him to illustrate the values of the Kingdom by their acts of love, kindness, and justice. He expects their values to be shaped by the Kingdom. And He expects them to have a "passing through" agenda, a way of being on the road to their own crucifixion. There are trials, exciting adventures, and epic battles with the adversary. And it all hinges on a decision. To accept the call or reject. To embrace Jesus or "tolerance." To submit to God or be god myself.....So choose!
In Mark's Gospel (chapter 1) the narrative runs pretty cleanly. John the Baptist is introduced first, preaching repentance. Then, suddenly, Jesus is baptized. He sees the heavens split (the Greek word is schizo, which means cleave, echoes the language of Isaiah 64:1: O that you would rend the heavens!). He watches a dove/Spirit ascend from heaven (echoes of creation, a wind/spirit hovers over the waters of chaos -and- Noah's ark, the second creation, where a dove hovers over the chaos waters of the flood as the world prepares for round two of the creation). He hears a voice from heaven ("You are my Son, the Beloved, with you I am well pleased." language that echoes wht God said about Isaac to Abraham). Like I said recently, got to know that Ancient Covenant (OT) text to see what is going on in the New Covenant story! The baptism of Jesus is about new creation, fulfilling the longing for God's Kingdom and the (eventual) sacrifice of the Son of God for the children of Abraham/Isaac.
Jesus then gets driven into the desert by the Spirit. Now they did not have cars, so driven (Greek is ekballo, the same word used of Jesus' exorcisms!) probably connotes being tossed there. This is not gentle leading but a powerful hand of God hurling His Son into the dangerous land of desert sand and sun. In epic stories the hero must face a trial (the Greek word, peirazo, means both test and tempt). In the epic story of Israel's exodus there is a desert experience as well. And they do not do so well. Remember, also, that the river Jordan, where Jesus is baptized, is the same river which dries up (at Adam, a city) so the people can cross on dry land into the promised land. Layers and layers of meaning and fully-filled-ment here! Jesus and Joshua are the same name in Greek and Hebrew. The early church always saw that connection and you should, too!
After successfully facing down the Satan (literally Adversary) in the desert, Jesus returns to proclaim that the time is filled up and the Kingdom is near. His two fold invitation is Repent (Greek: change your mind, Hebrew: change your direction in life) and Believe the Good News. Immediately He gathers disciples and immediately they follow (though the Fourth Gospel fleshes the call of Andrew and Peter out a bit, which helps make it more understandable). Then He goes to a synagogue where His preaching leads to wonder and amazement. After all, Jesus preaches well, with authority, He heals sick people and He tosses out a demon. There is little wonder why His fame spread.
Looking at Luke there is an interesting addition. [We read Luke this year, so we will spend more time with him on this blog.] Later in Mark 6 we will read about the resistance to Jesus, but Luke raises the spectre immediately but transporitng that parallel to the beginning of the story. Luke paints a more detailed picture of Jesus' preaching, including a visit to His home synagogue where He unrolls the scroll to Isaiah. Reading the Messianic verse, He declares that the fulfillment has occured in their hearing.
The initial response is positive, but then there are questions. Who does this guy think he is, literally, "Is this not Joseph's son?" In Mk 6, however, it says, "Is this not the carpenter, the son of Mary?" (Which may be an allusion to the sketchy birth of Jesus. Mk, writing earlier, has no account of the birth, but the unusual reference to Mary as mother, and no mention of father, may be a hint that Jesus was viewed as a bastard?) Matthew 13 changes "the carpenter" to "the son of the carpenter" not clear why, but maybe he was offended by the implication... At any rate, folks feel like they know who Jesus is. As Luke uses the name Joseph, he may be reinforcing for us that people do not know. Earlier, in the chapter just prior to this, Luke listed the ancestors of Jesus, which began "it was supposed he was the son of Joseph." So the reader knows, when Luke writes "isn't this the son of Joseph?" the answer is, "No, but He is the son of God (Lk 3:38)" If you do not read the whole story you miss that!
The people reject Jesus and decide to kill Him, but He 'passes through' the crowd. The term, passes through, is a favorite of Luke. He uses it to describe Jesus' great journey to Jerusalem (and His cross). Every where else, Jesus is 'passing through.' Jesus cannot die on the hill by the synagogue, Luke implies, because His date with death is destined to be the Great City. Perhaps this is why Luke mentions "a hill"? (There does not seem to be an actual hill in the area near the synagogue, but Jerusalem in built on hills!)
Today, as then, Jesus is a controversial guy. Today, as then, the revelation of God found in the Jewish Bible offends. The claim that God chose a people as His own to save the world is offensive (John 4:22, Jesus said, "...salvation is from the Jews."). The idea that from that people (Abraham, David) God placed His Son as the actual means of that salvation is offensive. Multiple roads to god (as defined by us) is the preference. However, this is not new. From the beginning, the declaration of God (This is my Son) has led to two responses: accept (the apostles) and reject (the offended synagogue folk). The teaching, preaching, healing and exorcism are seen as God' voice and hand at work; or not. It depends on what we are willing to accept and believe.
For those who do accept and believe, faith is a journey. It is following the one who calls. He travels in strange and sometimes dangerous places. He expects the ones with Him to illustrate the values of the Kingdom by their acts of love, kindness, and justice. He expects their values to be shaped by the Kingdom. And He expects them to have a "passing through" agenda, a way of being on the road to their own crucifixion. There are trials, exciting adventures, and epic battles with the adversary. And it all hinges on a decision. To accept the call or reject. To embrace Jesus or "tolerance." To submit to God or be god myself.....So choose!
Thursday, January 10, 2013
How Dangerous is God?
I want to write about my recent reading in Numbers, but want to provide some New Covenant texts as a pre-emptive counter to claims that "the Old Testament God" is a God of law and vengeance and the "New Testament God" is a God of love. (By the way, that is heresy. And the covenant(s) with God are with one and the same God.)
In Morning Prayer today we will read the letter to Sardis from Revelation 3. It includes these words of Jesus, "...you have a name for being alive, but you are dead.Wake up and strengthen what remains...for I have not found your works perfect in the sight of my God...obey it and repent. If you do not wake up I will come like a thief in the night." I found my meditation on these harsh words a bit unsettling.
It calls to mind verses from Hebrews 10:31 "It is a fearful thing to fall into the hands of the living God." The Greek word phoberos= "fearful" occurs only three times in the entire NT, all three in Hebrews. (see also 10:27 about fearful judgment and 12:21 Moses terrror at seeing God) http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G5398&t=NKJV
I read some Wisdom literature over the weekend and recall that verse, "the fear of the Lord is the beginning of wisdom." That concept occurs more than once I believe. So what would motivate such fear of God, if God is love? Well, the answer may well be found in pursuing yesterday's theme on holiness. God is holy. And being holy is sublime and unimaginable. In the Ancient Covenant texts there is a reminder that if we were to see God it would kill us. Humans can not bear to look upon God's perfection. (No more than a human can stare into the sun with unprotected eyes.) Humans, at least the ones I know, seem to be pretty oblivious to this. And most people I know (including myself at some level) react negatively to stories like the one in Numbers 16-17 which I prayed over yesterday in my Torah time.
A group of Israelites (Levites) were irritated with Moses and Aaron because they did not like the authority structure. They basically said, "we are as good as you, we should be priests." (Forgetting that priesthood was God's call and designation) Long story short, when the rebels came forward to use the incense (as priests) a fire went out from God and consumed them (16:35). This is similar to what will happen with the pagan priest and Elijah hundreds of years later.
Our American culture chaffs at such an idea. And many people would say God is wrong in His response. Lest we think this is unique to us, in Numbers 17:6 that is exactly what the people say, but they are careful to do it by shifting the focus onto His messengers. [And all the congregation of the children of Israel complained the next day against Moses and agaisnt Aaron, saying, "You killed YHWH's people."] First a side note, one of my pet peaves is the way people blame human messengers for God's message. When our readings for service include hard words of judgment or challenging words of exhortation, the frequent response to the preaching message is "wow, YOU were hard on us today" or "YOU are in a bad mood." It is convenient to avoid the Divine source. It is also a long standing practice (stretching all the way to the wilderness exodus!)
YHWH's response to the insolence (and untruth) is a threat to wipe out all the people. He tells Moses and Aaron to get out of the way. Instead , the two men begin to intercede. They fall on their faces. Then Aaron ran and made an incense offering of atonement to stem the plague which had broken out among the people. We read that 14,700 died. The priest's efforts are not in vain, the plague abates and the people are saved.
SO what to do with such an image of God?
Forget it, toss it aside, make happy thoughts by singing songs of joy and love?
Quake in fear and hopelessness, frozen and paralyzed with terror?
Retreat to bromides about 'saved by faith' or 'saved by baptism' and project judgment onto "others"?
Spend every waking moment self scrutinizing and making constant effort to be perfect?
The two extremes beckon. Mindless hope or a mind full of hopelessness are neither one an option. Instead, echoing my recent writings, read the whole bible. All of it. Nice and not so nice. Upbeat and downbeat. Love and grace. Demand and Judgment. Understand that God is love. Understand, as well, that God is holy. Being loved by and in love with a HOLY God is a different kind of love.
It is hard to know exactly what to make of the image of a fire breathing God consuming people while a priest armed with prayers for mercy and an incense pot stands in the brink. What we do know is the author of Numbers communicates to us some experience of God, some aspect of God. Aaron is a type of Jesus and the work of Jesus is seen here (in micro). We also see a God who relents, whose sense of righteousness and demand for obedience is balanced by mercy. He spares those not worthy of being spared (arrogant people who judge Him!!!) and that is good news for you and I. We have much in common with ancient Israelites. And God is the same God in every age.
In Morning Prayer today we will read the letter to Sardis from Revelation 3. It includes these words of Jesus, "...you have a name for being alive, but you are dead.Wake up and strengthen what remains...for I have not found your works perfect in the sight of my God...obey it and repent. If you do not wake up I will come like a thief in the night." I found my meditation on these harsh words a bit unsettling.
It calls to mind verses from Hebrews 10:31 "It is a fearful thing to fall into the hands of the living God." The Greek word phoberos= "fearful" occurs only three times in the entire NT, all three in Hebrews. (see also 10:27 about fearful judgment and 12:21 Moses terrror at seeing God) http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G5398&t=NKJV
I read some Wisdom literature over the weekend and recall that verse, "the fear of the Lord is the beginning of wisdom." That concept occurs more than once I believe. So what would motivate such fear of God, if God is love? Well, the answer may well be found in pursuing yesterday's theme on holiness. God is holy. And being holy is sublime and unimaginable. In the Ancient Covenant texts there is a reminder that if we were to see God it would kill us. Humans can not bear to look upon God's perfection. (No more than a human can stare into the sun with unprotected eyes.) Humans, at least the ones I know, seem to be pretty oblivious to this. And most people I know (including myself at some level) react negatively to stories like the one in Numbers 16-17 which I prayed over yesterday in my Torah time.
A group of Israelites (Levites) were irritated with Moses and Aaron because they did not like the authority structure. They basically said, "we are as good as you, we should be priests." (Forgetting that priesthood was God's call and designation) Long story short, when the rebels came forward to use the incense (as priests) a fire went out from God and consumed them (16:35). This is similar to what will happen with the pagan priest and Elijah hundreds of years later.
Our American culture chaffs at such an idea. And many people would say God is wrong in His response. Lest we think this is unique to us, in Numbers 17:6 that is exactly what the people say, but they are careful to do it by shifting the focus onto His messengers. [And all the congregation of the children of Israel complained the next day against Moses and agaisnt Aaron, saying, "You killed YHWH's people."] First a side note, one of my pet peaves is the way people blame human messengers for God's message. When our readings for service include hard words of judgment or challenging words of exhortation, the frequent response to the preaching message is "wow, YOU were hard on us today" or "YOU are in a bad mood." It is convenient to avoid the Divine source. It is also a long standing practice (stretching all the way to the wilderness exodus!)
YHWH's response to the insolence (and untruth) is a threat to wipe out all the people. He tells Moses and Aaron to get out of the way. Instead , the two men begin to intercede. They fall on their faces. Then Aaron ran and made an incense offering of atonement to stem the plague which had broken out among the people. We read that 14,700 died. The priest's efforts are not in vain, the plague abates and the people are saved.
SO what to do with such an image of God?
Forget it, toss it aside, make happy thoughts by singing songs of joy and love?
Quake in fear and hopelessness, frozen and paralyzed with terror?
Retreat to bromides about 'saved by faith' or 'saved by baptism' and project judgment onto "others"?
Spend every waking moment self scrutinizing and making constant effort to be perfect?
The two extremes beckon. Mindless hope or a mind full of hopelessness are neither one an option. Instead, echoing my recent writings, read the whole bible. All of it. Nice and not so nice. Upbeat and downbeat. Love and grace. Demand and Judgment. Understand that God is love. Understand, as well, that God is holy. Being loved by and in love with a HOLY God is a different kind of love.
It is hard to know exactly what to make of the image of a fire breathing God consuming people while a priest armed with prayers for mercy and an incense pot stands in the brink. What we do know is the author of Numbers communicates to us some experience of God, some aspect of God. Aaron is a type of Jesus and the work of Jesus is seen here (in micro). We also see a God who relents, whose sense of righteousness and demand for obedience is balanced by mercy. He spares those not worthy of being spared (arrogant people who judge Him!!!) and that is good news for you and I. We have much in common with ancient Israelites. And God is the same God in every age.
Wednesday, January 9, 2013
Light and Dark: Winter Hope
Being holy is a major theme of the Ancient (Old) Covenant (Testament) and is found in all manner of texts in Torah and Prophets. It is tempting (for some) to see such concerns as no longer relevant. However, the New Covenant (Testament) texts do have an interest in holiness. The word "holy" occurs a great deal in the Bible. [One survey found 637 times in 567 verses of the New King James version of the Bible.] The first mention in that Bible is in Exodus when God tells Moses he is standing on "holy ground." Holy modifies anything which is consecrated to God or special to God. It is arguably one of the primary concerns of the entire covenant for Israel. However, the call to be holy or the declaration that the people are "a holy people" is the most important use of the term. Except for the other major theme: God is the Holy One. This is especially prevalent in Isaiah, but it is one clear message about God throughout the Hebrew Scriptures.
The word holy appears most often in the New Testament (Covenant) as a modifier of Spirit, especially in Luke&Acts. Yet there are some references to the Ancient Covenant understanding, for example in I Peter 1:15-16 we read (twice) that because God is holy we are to be holy (he quotes the text from his Bible for emphasis). Picking up on biblical themes in 2:5 he calls the church holy priests and in 2:9 a holy nation; both are Scriptural references to Israel which he now applies to the church. To be holy is to belong to God and it is also to reflect God's nature. That process of that reflection is a theme of this time of the liturgical year. Epiphany is a season of light. It is situated in a time of darkness (winter), thereby expressing a theme of hope. Light in the darkness is a big deal. [It is an even bigger deal in places without light bulbs and artificial lighting.] Most of us know the feelings of 'oppression' stemming from the endless gloom of winter. It has been tied, in many studies, to depression. The symbolism is natural.
Where does the light come from in a season of darkness? In the natural order the sun and stars are light sources. In Genesis the sun is called the greater light. There is a second, a lesser light, which rules the night. We call it the moon. In fact, the moon is a light source, but its light is not self generated. The moon is a source of light to us because it reflects the Sun. The SON is also the light source. His light is the light which illumines the darkness around us (sin, suffering, hopelessness, death, all that ails us). Our faith is that in Jesus we are redeemed, He is the Messiah Savior of the people of God. All the stories and promises in the scriptures of the Ancient Covenant find their meaning in Him. We, you and I, are the moon. When we let our light shine it is an act of reflecting His light. How do we reflect light? By our deeds of kindness and our words of proclamation. When we act like servants of the Kingdom of God (doing mercy and justice) and when we announce that God (in spite of all indications to the contrary) does exist, does care and will definitively act on our behalf (popularly called "save us") we bring light into darkness.
When someone moans, "I hate the gloom of this time of year" we can remind them, "Spring will come, and then summer and long days of glorious brightness." This is an act of faith. It is based on assumptions that the world will continue as we have seen it in the past. It is reasonable to believe and trust that January darkness will give way to May's bright promise. It is also reasonable to believe that the Creator God, revealed in the Ancient Covenant and New Covenant in Christ will also fulfill the promises He has made. So we act today like the promise of tomorrow is a sure thing. And our actions reflect the values of that coming Kingdom.
This should shape or buying and selling, how we spend our time, our talents and our treasure. It impacts who we spend time with and why, what we read, look at and ponder. It impacts our future plans and our personal agendas. Kingdom people, shaped by the Ancient Covenant and its fulfillment in Jesus, are people who love, honor and serve others because they love, honor, and serve the Lord. And the sooner we get around to doing it the better off the world will be!
The word holy appears most often in the New Testament (Covenant) as a modifier of Spirit, especially in Luke&Acts. Yet there are some references to the Ancient Covenant understanding, for example in I Peter 1:15-16 we read (twice) that because God is holy we are to be holy (he quotes the text from his Bible for emphasis). Picking up on biblical themes in 2:5 he calls the church holy priests and in 2:9 a holy nation; both are Scriptural references to Israel which he now applies to the church. To be holy is to belong to God and it is also to reflect God's nature. That process of that reflection is a theme of this time of the liturgical year. Epiphany is a season of light. It is situated in a time of darkness (winter), thereby expressing a theme of hope. Light in the darkness is a big deal. [It is an even bigger deal in places without light bulbs and artificial lighting.] Most of us know the feelings of 'oppression' stemming from the endless gloom of winter. It has been tied, in many studies, to depression. The symbolism is natural.
Where does the light come from in a season of darkness? In the natural order the sun and stars are light sources. In Genesis the sun is called the greater light. There is a second, a lesser light, which rules the night. We call it the moon. In fact, the moon is a light source, but its light is not self generated. The moon is a source of light to us because it reflects the Sun. The SON is also the light source. His light is the light which illumines the darkness around us (sin, suffering, hopelessness, death, all that ails us). Our faith is that in Jesus we are redeemed, He is the Messiah Savior of the people of God. All the stories and promises in the scriptures of the Ancient Covenant find their meaning in Him. We, you and I, are the moon. When we let our light shine it is an act of reflecting His light. How do we reflect light? By our deeds of kindness and our words of proclamation. When we act like servants of the Kingdom of God (doing mercy and justice) and when we announce that God (in spite of all indications to the contrary) does exist, does care and will definitively act on our behalf (popularly called "save us") we bring light into darkness.
When someone moans, "I hate the gloom of this time of year" we can remind them, "Spring will come, and then summer and long days of glorious brightness." This is an act of faith. It is based on assumptions that the world will continue as we have seen it in the past. It is reasonable to believe and trust that January darkness will give way to May's bright promise. It is also reasonable to believe that the Creator God, revealed in the Ancient Covenant and New Covenant in Christ will also fulfill the promises He has made. So we act today like the promise of tomorrow is a sure thing. And our actions reflect the values of that coming Kingdom.
This should shape or buying and selling, how we spend our time, our talents and our treasure. It impacts who we spend time with and why, what we read, look at and ponder. It impacts our future plans and our personal agendas. Kingdom people, shaped by the Ancient Covenant and its fulfillment in Jesus, are people who love, honor and serve others because they love, honor, and serve the Lord. And the sooner we get around to doing it the better off the world will be!
Sunday, January 6, 2013
Epiphany: Why Reading the Bible Matters
Today is Sunday, January 6. So today we celebrate the ancient feast of Epiphany on a Sunday. The Feast dates to the early church. Two of the big feasts, Easter and Pentecost, date to the time of Jesus. Easter, of course, (because He rose from the dead and that is the sort of thing that makes an impression) and Pentecost (which is a Jewish Feast day, but on that day there was an amazing Holy Spirit event with the apostles) were remembered because they were events experienced by the early church. The Jewish faith had a liturgical calendar and the first Christians were all keenly aware of the importance and power of "remembrance." [note, not in the sense of bringing to mind but of particating in a past event which lives on today.] Epiphany was celebrated early on, probably in the second century, as the manifestation of the new born Jesus to the world.
The Gospl reading is about the Three King who come to baby Jesus' manger in the stable and bring him gifts. Well, sort of, because we "know (assume)" so much more about this than we really know. Gaspar, Melchor and Balthasar are their names. The little statues under our Christmas tree: one is black, one white, and the other brown. They road camels. And, of course, none of that is actually in the Gospel of Matthew, the place where the story originates.
The Gospel calls them magi (where our word magician comes from) and it implies people who are "wise" and adept at discerning things. Astrology is no doubt included in their bag of tricks. The origin of the men is much debated, but "from the East" implies Babylon or Iran to many. The racial makeup no doubt is generated by the desire to show "all the world" comes to worship the baby Jesus.
Matthew gives no desription of the birth. He says that Joseph had an angel explain that God was involved and then he says "after Jesus was born in Bethlehem of Judea." Chapter 2 recounts the events of the magi as they first encounter Herod and then find Jesus. Notice, however, in 2:11 that they enter "the house" to greet the baby. Without reference to Luke, one would assume that they lived in Bethlehem and the house is their own. The wisemen lay out three gifts: gold, frankincense and myrh. Three gifts. There is no similar count of the wisemen (or mention of camels). Probably over time it was assumed each one brought his own gift (3 gifts=3 men). This is, of course, not a proof. When my wife and I go to someone's home we bring one gift, There may be two of us, or up to five, but the family unit brings one gift. There is no reason to think that a group of men would not have brought the three gifts in unison. So there could have been two, or ten, or more. Instead of the gifts signaling the number of magi it is better that we see them as symbols. This is where reading the bible more widely is helpful.
When we gather in my church we have a lectionary, a group of three readings plus a psalm. Today's readings are most helpful. The first, Isaiah 60:1-7, has played a part in shaping the original story in Mathew into one we are more familiar with. Isaiah is prophesing about the return from exile (in around 500 BC) and the promise of God that the (v5) wealth of the nations will be an aid in rebuilding the fallen city. There (v6) we find mention of camels. We also find the (v9) mention of gold and frankincense. [myrh a resin was used by Egyptians for mummies] Psalm 72, whih is a song of praise and petition for the King of Israel includes mention of kings coming (in verses 10&11) with gifts. With that the magi are kings! However, both Isaiah and Psalm are part of the interpretation of the meaning of the event. As I wrote some time ago on "fulfillment" of Scripture, what is spoken of in the Ancient (Old) Covenant (Testament) text is Fully-Filled-Up in Jesus. Matthew's story of the magi is rife with images from his Scriptures. Since the Exodus a recurring theme has been the nations (Egypt, later others) will give their wealth to the Jews as God raises His chosen people up. In the end, this is the means by which the One True God (the God revealed to Israel and by Israel) will also be glorifed. God's King (David and descendents, perfectly in Jesus) is God's representative (fully incarnated by Jesus). So bringing the gifts to Jesus is about fulfilling the Scriptures! The 'Nations' have come with their gifts. [bonus: Isaiah 1 speaks of the ox and ass knowing the master, but Israel does not recognize her God. Guess who else appear under our tree? ox and ass!]
Legends begin with history. Later on elements are added, with significance which can easily be lost. The process of legend the Biblical text (like with the Three Kings) is an import thing to keep in mind as we wrestle with history and written expression. Legend can sometimes communicate not a fact but a truth. In the end, facts are data, truth is life. We do well to read the Bible. We do well to see what is actually written there. We also do well to be familiar with the bigger story, to see the themes weaving in and out, to see the parent (OT) in the child (NT) and realize we cannot know the son without the father, we cannot know The Son without The Father.
The Gospl reading is about the Three King who come to baby Jesus' manger in the stable and bring him gifts. Well, sort of, because we "know (assume)" so much more about this than we really know. Gaspar, Melchor and Balthasar are their names. The little statues under our Christmas tree: one is black, one white, and the other brown. They road camels. And, of course, none of that is actually in the Gospel of Matthew, the place where the story originates.
The Gospel calls them magi (where our word magician comes from) and it implies people who are "wise" and adept at discerning things. Astrology is no doubt included in their bag of tricks. The origin of the men is much debated, but "from the East" implies Babylon or Iran to many. The racial makeup no doubt is generated by the desire to show "all the world" comes to worship the baby Jesus.
Matthew gives no desription of the birth. He says that Joseph had an angel explain that God was involved and then he says "after Jesus was born in Bethlehem of Judea." Chapter 2 recounts the events of the magi as they first encounter Herod and then find Jesus. Notice, however, in 2:11 that they enter "the house" to greet the baby. Without reference to Luke, one would assume that they lived in Bethlehem and the house is their own. The wisemen lay out three gifts: gold, frankincense and myrh. Three gifts. There is no similar count of the wisemen (or mention of camels). Probably over time it was assumed each one brought his own gift (3 gifts=3 men). This is, of course, not a proof. When my wife and I go to someone's home we bring one gift, There may be two of us, or up to five, but the family unit brings one gift. There is no reason to think that a group of men would not have brought the three gifts in unison. So there could have been two, or ten, or more. Instead of the gifts signaling the number of magi it is better that we see them as symbols. This is where reading the bible more widely is helpful.
When we gather in my church we have a lectionary, a group of three readings plus a psalm. Today's readings are most helpful. The first, Isaiah 60:1-7, has played a part in shaping the original story in Mathew into one we are more familiar with. Isaiah is prophesing about the return from exile (in around 500 BC) and the promise of God that the (v5) wealth of the nations will be an aid in rebuilding the fallen city. There (v6) we find mention of camels. We also find the (v9) mention of gold and frankincense. [myrh a resin was used by Egyptians for mummies] Psalm 72, whih is a song of praise and petition for the King of Israel includes mention of kings coming (in verses 10&11) with gifts. With that the magi are kings! However, both Isaiah and Psalm are part of the interpretation of the meaning of the event. As I wrote some time ago on "fulfillment" of Scripture, what is spoken of in the Ancient (Old) Covenant (Testament) text is Fully-Filled-Up in Jesus. Matthew's story of the magi is rife with images from his Scriptures. Since the Exodus a recurring theme has been the nations (Egypt, later others) will give their wealth to the Jews as God raises His chosen people up. In the end, this is the means by which the One True God (the God revealed to Israel and by Israel) will also be glorifed. God's King (David and descendents, perfectly in Jesus) is God's representative (fully incarnated by Jesus). So bringing the gifts to Jesus is about fulfilling the Scriptures! The 'Nations' have come with their gifts. [bonus: Isaiah 1 speaks of the ox and ass knowing the master, but Israel does not recognize her God. Guess who else appear under our tree? ox and ass!]
Legends begin with history. Later on elements are added, with significance which can easily be lost. The process of legend the Biblical text (like with the Three Kings) is an import thing to keep in mind as we wrestle with history and written expression. Legend can sometimes communicate not a fact but a truth. In the end, facts are data, truth is life. We do well to read the Bible. We do well to see what is actually written there. We also do well to be familiar with the bigger story, to see the themes weaving in and out, to see the parent (OT) in the child (NT) and realize we cannot know the son without the father, we cannot know The Son without The Father.
Friday, January 4, 2013
Ancient Covenant text
We live in interesting times. While our differences can produce conflict, we also have more positive contact with other belief systems. This is good and bad. (That is life on planet earth!) As Jesus once said, the weeds and wheat grow together until the harvest. And weeds and wheat can look alike sometimes...
We need to stand for the truth, but we also need to be open to truth. None of us totally grasps all truth, so we are all still on the journey. While my sympathies lie in a Catholic direction, I have also benefited from the Evangelical faith. I have affection for the Eastern Orthodox way. I focus on Scripture, but also have read mystics. Science and social sciences, especially history are important, too. Listen. Learn. Discuss. Learn.
Connecting with the Jewish roots of my faith is important to me. Rabbi Leman has helped me in that. He inspired me to read Torah yearly and I have done so three times now. I also read it with Jewish commentary and gain insights I never found in Christian works. Derek’s new book, Yeshua Our Atonement, opens to me a better vision of the Ancient Covenant text, the bible of Jesus and the early church. After finishing teh first draft of today's blog I was surprised to see that the Internet Monk is also doing a series on the First Testament. I am not alone in this!
Seeing the “old testament” as outdated (or worse, “bad”) has produced all manner of problems in the church. As I open myself to insights into the Word of God uttered in these pages (which is well over half the Bible) I am broadened and deepened.
One example, Numbers 15:39. God tells the Israelites that they shall have a fringe on their garment with a blue string (like the priest) to remind them that they are to live under God’s commandments. What comes next is enlightening and challenging “you will not go around after your own heart and after your eyes because you whore after them. So you will bring to mind and do all my commandments, and you will be holy to your God.” However complex the explanations about what this should look like (back to weeds and wheat); it provides some principles. One is “following my heart” (much advocated in our culture) is a negative in the biblical narrative. And the explanation is pretty clear, our eyes and hearts are polluted. The other command, be holy, is repeated in the Christ Covenant texts. The "new" in Jesus is an expansion of the "old," but the more recent and the more ancient are greatly in sync. We are to be holy. Holiness is a gift and grace, it is also a task! The next chapter recounts the revolt against Moses and Aaron by Korah, Dathan and Abiram. Korah says "we are holy, too. We should be able to do priestly functions." The meaning of holiness is clarified for them (and us) as fire from heaven consumes them and the earth opens up to swallow them all. Is this different from the New Testament? Hardly, but you have to actually read both to see it. Holiness is a NT word which is defined over and again in the First Covenant book. We need to know it all. I wish you well in your journey of faith this day!
Thursday, January 3, 2013
Assumptions
Rabbi Derek Leman's new book, Yeshua, Our Atonement, arrived last week. I have been able to read several chapters, and like everything he does, it is awesome. Derek has a skill at popularizing scholarship in an insightful, yet readable, way. Go to derekleman.com for more information on this and his other books.
One thing he shares is his own journey of deepening understanding. It is true of us all. We have a chance to factor in new information and test out our assumptions. What I also know is, in spite of contrary evidence, we tend to hold onto our assumptions. It is probably the nature of things.
I am re-reading The Fourth Turning. I am in the section about personality types. I have long been interested in such things, being a big fan of Please Understand Me II (as well as the previous book by the same title without the "II"). I notice that my personality type is interested in personality type. It all fits...
At Youth Villages we had social styles training. The four basic groupings were Driver, Analytical, Amiable, and Expressive. Four basic groupings of human beings. The four come from the combination of two pairs. Do you tell people or ask people? Do you focus on people or are you focused on results? Like all simplifications it is simplified, but there is a core truth available as well. Face it, while we are all different, we also have many commonalities.
There are any number of "pairs" which we can use to discuss people. Many an old joke begins with the words "there are two kind of people in the world..." And part of the humor is based on the truth of it. One of the places where those binary divisions occur is in religion. A fundamental one, for Judaeo-Christian believers has to do with the status of the Jews. The problem (dilemma, bone of contention) is the statement: The Jews are the Chosen People. In my seminary days this was called "the scandal of particularity." In other words, most of us get skittish when God is identified with a specific choice (as opposed to generalities). The concept of a "chosen" people is hard for Americans to accept. We like "everyone" language so we say, "the Jews are chosen, but so is everyone else." Americans tend to redefine terms to make things fit in an inclusive blanket. In reaction to that, there is an exclusivist party which embraces the opposite stand. Now most of the latter group would also think that "The Chosen People" i.e. Jews have been replaced. But the replacement group (Christians, as specifically defined by the person advocating the position) is every bit as chosen (many like the word "election" meaning pre-ordained, chosen before time, decided on long ago before things got started). It is rare that believers in a "chosen" group do not also include themselves as "the chosen."
One common assumption is the idea that the Jews (Chosen People) have a special place in God's economy of salvation (fancy way of saying, "the way God sets things right"). This special status is generally understood as privilege. Now some of that comes from the (American) cultural inclination to see things in terms of class warfare. Privelege is in the eye of the beholder (listen to how the upper and lower classes, or their political advocates, talk about each other). In fact, assumptions are a direct result of "the eye of the beholder." Our lenses through which we see the world is a function of assumptions.
It is with all this in mind that I stumbled across Numbers 15:13ff. Although I know better, I am still surprised by the instances in the Ancient Covenant Text of the Jews which do not neatly fit into a two tiered universe (us and them). A brief quotation, as regards sacrifice. "As you (Jew) will do so he (alien) shall do. You, congregation (God's people), and the resident alien have one law, an eternal law, through your generations: It will be the same for you and for the alien in front of YHWH. You and the aline who resides with you shall have one instruction and one judgment. [TORAH, translated and commentary by Richard Friedman] Friedman's comment, "Israelites are no priveleged over anyone else.]
The Jews are chosen, indeed, but chosen to mission. As Jesus told them (He spoke to Jews, remember?) "You are the light of the world." That missionary work, to be God's light is fundamental to identity. As such, being chosen is chosen for mission, not status. Jesus makes clear that the servant status of Chosen Ones is not privelege it is self gift.
Unfortunately, there are two kind of people in the world, the ones who think we are chosen for honor and privelege and the ones who think we are chosen to loving service. The question, which one are you (am I)?
One thing he shares is his own journey of deepening understanding. It is true of us all. We have a chance to factor in new information and test out our assumptions. What I also know is, in spite of contrary evidence, we tend to hold onto our assumptions. It is probably the nature of things.
I am re-reading The Fourth Turning. I am in the section about personality types. I have long been interested in such things, being a big fan of Please Understand Me II (as well as the previous book by the same title without the "II"). I notice that my personality type is interested in personality type. It all fits...
At Youth Villages we had social styles training. The four basic groupings were Driver, Analytical, Amiable, and Expressive. Four basic groupings of human beings. The four come from the combination of two pairs. Do you tell people or ask people? Do you focus on people or are you focused on results? Like all simplifications it is simplified, but there is a core truth available as well. Face it, while we are all different, we also have many commonalities.
There are any number of "pairs" which we can use to discuss people. Many an old joke begins with the words "there are two kind of people in the world..." And part of the humor is based on the truth of it. One of the places where those binary divisions occur is in religion. A fundamental one, for Judaeo-Christian believers has to do with the status of the Jews. The problem (dilemma, bone of contention) is the statement: The Jews are the Chosen People. In my seminary days this was called "the scandal of particularity." In other words, most of us get skittish when God is identified with a specific choice (as opposed to generalities). The concept of a "chosen" people is hard for Americans to accept. We like "everyone" language so we say, "the Jews are chosen, but so is everyone else." Americans tend to redefine terms to make things fit in an inclusive blanket. In reaction to that, there is an exclusivist party which embraces the opposite stand. Now most of the latter group would also think that "The Chosen People" i.e. Jews have been replaced. But the replacement group (Christians, as specifically defined by the person advocating the position) is every bit as chosen (many like the word "election" meaning pre-ordained, chosen before time, decided on long ago before things got started). It is rare that believers in a "chosen" group do not also include themselves as "the chosen."
One common assumption is the idea that the Jews (Chosen People) have a special place in God's economy of salvation (fancy way of saying, "the way God sets things right"). This special status is generally understood as privilege. Now some of that comes from the (American) cultural inclination to see things in terms of class warfare. Privelege is in the eye of the beholder (listen to how the upper and lower classes, or their political advocates, talk about each other). In fact, assumptions are a direct result of "the eye of the beholder." Our lenses through which we see the world is a function of assumptions.
It is with all this in mind that I stumbled across Numbers 15:13ff. Although I know better, I am still surprised by the instances in the Ancient Covenant Text of the Jews which do not neatly fit into a two tiered universe (us and them). A brief quotation, as regards sacrifice. "As you (Jew) will do so he (alien) shall do. You, congregation (God's people), and the resident alien have one law, an eternal law, through your generations: It will be the same for you and for the alien in front of YHWH. You and the aline who resides with you shall have one instruction and one judgment. [TORAH, translated and commentary by Richard Friedman] Friedman's comment, "Israelites are no priveleged over anyone else.]
The Jews are chosen, indeed, but chosen to mission. As Jesus told them (He spoke to Jews, remember?) "You are the light of the world." That missionary work, to be God's light is fundamental to identity. As such, being chosen is chosen for mission, not status. Jesus makes clear that the servant status of Chosen Ones is not privelege it is self gift.
Unfortunately, there are two kind of people in the world, the ones who think we are chosen for honor and privelege and the ones who think we are chosen to loving service. The question, which one are you (am I)?
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