The Greek word "ago" (to lead) occurs twice. First, the Holy Spirit leads Jesus into the desert, then the satan leads Jesus to Jerusalem. Jesus is being led, all of us are being led. We need to discern by whom?
The desert (eremos), also means "solitary, lonely, desolate, uninhabited" and theologically refers to "Exodus", where the first generation of Hebrew slaves perished during the forty years that they wandered in the desert. The paradox, in the lonely place God speaks to them, is connected to the language. The Hebrew word for desert yeshemon comes from the word yasham (desolate) which shares a common root with shema (listen, hear, speech). The desert was also thought to be the abode of demons. It is in the empty, lonely, quiet place--so quiet that we can hear God's voice or another.
This is where Jesus is led. Jesus hears both voices. The temptations are Biblical and paradigmatic. Jesus (the New Adam) must choose. Jesus (the New Israel) must sojourn in His desert exodus (40 days//years).
"Make Bread" is obviously connected to the manna. Human hunger is powerful. The temptation of bread is a test to see if Jesus will be like Israel which complained that they were hungry and put God to the test. Jesus was very hungry, but He remained focused. We are all hungry, each of us. Our hungers impact our choices. Satan says, "eat!" Jesus says, "there is more than bread, there is God's Word---that is what truly satisfies our deepest human hunger." For Jesus, probably, this temptation was worst when He looked into the hungry faces of the poor of Judah. The third world poor, crying out for a morsel, and His compassionate heart aching to feed them, to feed them all. The temptation is to take care of the pressing biological needs and hungers and desires-- to be driven by the flesh and lose the spirit. Jesus knows that even the hungriest person needs God's Word. We must remember it as well. The hunger deepest in us--the hunger that can't go away--is for God.
The second temptation is power! "If I were king of the world," we contemplate,"think of all the good I could do!" Why I could make people treat each other right. This is the temptation of every King and every government. (Think of Lord of the Rings) We are familiar with the horrors of the dictators of the past century. That was not Jesus' temptation. He was loving and kind. Yet even a benevolent dictator must micromanage ever aspect of your life to keep you safe and secure. The ruler of power takes away freedom in the best interest of human beings deciding for us what we shall want, and when, and where. This offer of power by Satan comes through the people who would make Jesus king (after being fed by loaves!). But Jesus says no. His crown will be thorns. His throne a cross, His power will be a self sacrifice of redemptive love. He will only be ruler of a responsive, willing heart. He is king to those who love Him and take Him in. "But for their own good...," Satan whispers, "be the King!" Jesus answers, "I am the King, and I am for their good, but they must choose me."
The last temptation seems is for "faith and believing the Bible." This to me is the hardest test. "Trust God," Satan says, "trust Him just like the Bible says." Herein lies the problem with the Bible and the word 'faith'. Taken on its face, Satan is right. However, Jesus knows the Father. He knows what faith really is and what the Bible really says. He quotes another Scripture: "do not test God." Jesus thought jumping off the temple was not a sign of faith, but an act of defiance. He did not care what a Bible verse out of context said. We live in a confusing world, pulled between irrational faith and bible reading, on the one hand, and cynical reason and unbelief, on the other. Two weeks ago I preached on adult Christianity. A grown up faith reading the Bible as an adult. Yes, Faith is trust in God, but it is also God's trust in us. He promises to be with us in our mission, not to perform a circus act. Jesus was seeking the Father's will. Scripture verses must be read within the context of our vocation and mission. Like Jesus, we must say: "I have come to do the will of Him who sent me!"
Like Jesus we are being tested.
Will we be satisfied giving into our appetites, of giving others what they want instead of what they need?
Will we seek power in the name of good, or the weakness of Jesus love because you know that power corrupts?
Will we employ bumper sticker theology about faith and Scripture; and fail to be about the work of the Kingdom?
We are all tested in the solitary, lonely place, where two voices can be heard.
We are all tempted in the city, especially by those things which seem to be good.
Life is hard, following Jesus is especially hard. Lent is a time to empty out so that God can fill us up.
Be aware, we are all being led somewhere by someone. Pay attention: is it the Holy Spirit or an evil spirit? Listen to the offers in life, and weigh them in the face of your sacred calling; and remember that the most dangerous temptations are not for bad things, its for good things which get in the way of the mission.
Sunday, February 14, 2016
Friday, February 12, 2016
Sunday School: Jim Glennon's Book
Valentine's Day has come to be associated with love, perhaps it is fitting as we continue our journey in our ministry given to us by Jesus (proclaim Kingdom, heal sick, rebuke demonic, teach and reconcile sinners) it is a nice time to return to the core of it all: Love!
Faith/trust/fidelity is arguably the more frequently mentioned virtue, however, faith, in the end, is a function of love--God's love. Because God loves us we can trust Him. Love, as understood by the Biblical authors, was not a feeling. It was a decision to act in a way that is caring and concerned. Love issues in blessing. Passions and emotions are obviously part of true love, but loveless passion and attraction is obviously possible. Arguably, the "play boy" philosophy is just that, love as passion and physical attraction. It is an outer shell which has no inside. Emotional energy can be a fruit of love, but it can also be a generated by fulfilling our own needs, or because its a particularly good day for us. At times, love will not feel good. Loving someone is about them, not us. Loving my children when they are being celebrated is emotional and wonderful. Loving my children in the middle of a sleep deprived night because they have need for me may be emotionally draining, but it may also be a greater act of love.
Love then is manifest in seeking the good of the other. "All good and only good," this is the intent of the lover for the beloved. What is the good that 'this one' wants and needs? That is the lovers question. And the greater the Lover, the greater the good that is provided. Hence, the Perfect Lover, our Father in Heaven, our Holy Triune God, is about perfect love, and perfect love is about our good-all good and only good, all the time. But as everyone who loves another knows; love can be thwarted by the beloved. It takes two in a relationship. Two loving and being loved.
With that as an introduction, I intend to share reflections on Jim Glennon's wonderful book, Your Healing is Within You. I recommend you read it, but I will be sharing his viewpoint and my own reflections on the book in the coming weeks. My first comment is that there are many people in the healing ministry who have experienced great success. They are practitioners. They also have a belief system and assumptions about why what they do works. We listen to them for insights, but we will learn that no two agree on everything. The world is big and there is diversity and variation. Approaches differ and success can be achieved by many approaches. Our hope is to glean what works for each of us individually and corporately.
Glennon
The book opens with two personal stories of healing. The premise is that human parents try to keep their promises to their children, so God the Father will do the same. Jesus would be a good source for this statement!
Matthew 7:11
"If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him."
Glennon points out that there are numerous places where the Bible says "the prayer of faith will raise up the one who is sick" (James 5:15) Jesus calls for faith. In one story of Glennon's stories a child with a severely twisted spine (which bent him over) did not respond to the prayers of healing, so, they decided that if God did not heal their child quickly then it may take time. It took three years, but eventually the spine straightened and the child is fully functioning. Why so long? That is something we will look at later. Perhaps the better question is, would a child with a severely twisted spine be happy to stand upright? The rest of his life his back is fine. The healing did happen!
Be God centered and not problem centered
This is a very helpful starting place. If you focus on who God is and what God promises, then there is an increased openness to receive. God loves you. God has saved you. Jesus is the Savior who has taken on your condition for your good. He says too many consider "being saved" as going to heaven. It's like that is all that matters. [In the actual ministry of Jesus He never asked anyone where they would spend eternity if they died tonight. He does frequently ask "what do you want me to do for you?" and this life, here and now, does matter too] The future glory begins now, we can already begin participating in the Kingdom (as it breaks in among us).
Here is a brief outline of Glennon's chapter
1. Align yourself with God's will (pray the Lord's prayer: your kingdom come, your will be done) [Jesus does this. In the Garden He makes this prayer, facing His passion and death for our sins. (John 6:38ff "For I have come down from heaven not to do my own will but the will of Him who sent me." God's will is eternal life, to know Jesus and live abundantly in Him. (Mt 18:14)It is the Father's will that not one of these little ones should perish--little ones are those in need who come to Him in trust.] His point is that when we say, I do not know what God's will is in this illness, we know, God's will is that all be saved. God's will for all is that health and salvation. God is the author of life and He wants to provide for His children.
2. Be aware of the Scripture. Study to see what the promises of God are:
a. If you confess He forgives you. If you repent He has mercy.
b. Jesus healed again and again! He did this because
i. He has love and compassion for people, and power flows from Him
ii. He came to do the work of the One who sent Him (sozo -salvation/healing/rescue)
c. Our first task is to simply explain to people the promises of God (this is the Gospel)
d. They must call out for healing. Their response to His available resources is vital.
[the psalmist says, "the Lord hears the cry of the poor." In the book of Exodus God tells Moses; 'i have seen their pain, I have heard their cries, I have come down to rescue them.]
e. "Faith" is the faith of the church--not just the minister(s), not just the person, but the whole church. God heals but the whole church believes and trusts God.
f. "praying in faith" means that you believe that you have received the answer to your prayer
at the moment you asked. already. without doubting. [Jn 12:41-42 "Father, I thank you for
for having heard me. I knew that you always hear me..." Jesus prayed out loud so that the
onlookers would know God sent Him as He stood before Lazarus' tomb). As Jesus also said
"all things are possible to him who believes (Mk 9:23)" and "do not fear, only believe (Mk
5:36)" (Mk 11:23-24) if you do not doubt in your heart, but believe that what you say will
come to pass, it will be done for you. Therefore I tell you, whatever you ask in prayer,
believe that you have received it, and it will be yours ]
g. Progressive Healing. for me this was the most important thing I learned. Francis MacNutt
says the same thing, though his explanation for the phenomenon is different. I think the reality
is a given, the theories of why are just that, human attempts to explain a mystery. Glennon
says only a minority of people are healed at once. For the majority healing is progressive.
He thinks it is because Jesus said "it is according to your faith" (Mt 9:29)
h. Healing is part of the Kingdom, and the Kingdom, says Jesus, is like a growing seed. Glennon
thinks that the growing parables indicate that the Kingdom is in process. There is much
scholarly discussion about the Kingdom: is it already here or yet to come. Most agree that
both are true. The process approach may be like the image of birthing which Jesus used.
Glennon has laid down several key points here. To quote the bumper sticker, "God said it, I believe it, that settles it." The lived reality of the contemporary church, and, therefore, the way you and I were trained, is that God does not work miracles. Many are taught that healing is not part of the Gospel (it ended with the apostles). Morton Kelsey wrote a very long book on this topic, and demonstrated that in many ages healing was very much 'not ended.' Our culture is a step child of the age of reason (and the age of treason: Christian Deism). Unbelief is taught in the church, and the failure of our prayers and disappointment reinforce our unbelief. We cannot hear God's promises because we already know what He said (or what we think He said). We believe "He sends problems our way to strengthen us, He tortures us with illness to make us feel needy, He ignores our prayers to build our faith." No wonder we miss church and find worship a burden. Fear is no motivation, and such a God is only to be feared.
Glennon says, look at what Jesus said and did. Look at God's revelation. Here it as good news, and trust Him. But trust is key and so is the faith community (or unfaith community). And that becomes a problem, because trust is not just me or you, sometimes it is all of us. More later....
Faith/trust/fidelity is arguably the more frequently mentioned virtue, however, faith, in the end, is a function of love--God's love. Because God loves us we can trust Him. Love, as understood by the Biblical authors, was not a feeling. It was a decision to act in a way that is caring and concerned. Love issues in blessing. Passions and emotions are obviously part of true love, but loveless passion and attraction is obviously possible. Arguably, the "play boy" philosophy is just that, love as passion and physical attraction. It is an outer shell which has no inside. Emotional energy can be a fruit of love, but it can also be a generated by fulfilling our own needs, or because its a particularly good day for us. At times, love will not feel good. Loving someone is about them, not us. Loving my children when they are being celebrated is emotional and wonderful. Loving my children in the middle of a sleep deprived night because they have need for me may be emotionally draining, but it may also be a greater act of love.
Love then is manifest in seeking the good of the other. "All good and only good," this is the intent of the lover for the beloved. What is the good that 'this one' wants and needs? That is the lovers question. And the greater the Lover, the greater the good that is provided. Hence, the Perfect Lover, our Father in Heaven, our Holy Triune God, is about perfect love, and perfect love is about our good-all good and only good, all the time. But as everyone who loves another knows; love can be thwarted by the beloved. It takes two in a relationship. Two loving and being loved.
With that as an introduction, I intend to share reflections on Jim Glennon's wonderful book, Your Healing is Within You. I recommend you read it, but I will be sharing his viewpoint and my own reflections on the book in the coming weeks. My first comment is that there are many people in the healing ministry who have experienced great success. They are practitioners. They also have a belief system and assumptions about why what they do works. We listen to them for insights, but we will learn that no two agree on everything. The world is big and there is diversity and variation. Approaches differ and success can be achieved by many approaches. Our hope is to glean what works for each of us individually and corporately.
Glennon
The book opens with two personal stories of healing. The premise is that human parents try to keep their promises to their children, so God the Father will do the same. Jesus would be a good source for this statement!
Matthew 7:11
"If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him."
Glennon points out that there are numerous places where the Bible says "the prayer of faith will raise up the one who is sick" (James 5:15) Jesus calls for faith. In one story of Glennon's stories a child with a severely twisted spine (which bent him over) did not respond to the prayers of healing, so, they decided that if God did not heal their child quickly then it may take time. It took three years, but eventually the spine straightened and the child is fully functioning. Why so long? That is something we will look at later. Perhaps the better question is, would a child with a severely twisted spine be happy to stand upright? The rest of his life his back is fine. The healing did happen!
Be God centered and not problem centered
This is a very helpful starting place. If you focus on who God is and what God promises, then there is an increased openness to receive. God loves you. God has saved you. Jesus is the Savior who has taken on your condition for your good. He says too many consider "being saved" as going to heaven. It's like that is all that matters. [In the actual ministry of Jesus He never asked anyone where they would spend eternity if they died tonight. He does frequently ask "what do you want me to do for you?" and this life, here and now, does matter too] The future glory begins now, we can already begin participating in the Kingdom (as it breaks in among us).
Here is a brief outline of Glennon's chapter
1. Align yourself with God's will (pray the Lord's prayer: your kingdom come, your will be done) [Jesus does this. In the Garden He makes this prayer, facing His passion and death for our sins. (John 6:38ff "For I have come down from heaven not to do my own will but the will of Him who sent me." God's will is eternal life, to know Jesus and live abundantly in Him. (Mt 18:14)It is the Father's will that not one of these little ones should perish--little ones are those in need who come to Him in trust.] His point is that when we say, I do not know what God's will is in this illness, we know, God's will is that all be saved. God's will for all is that health and salvation. God is the author of life and He wants to provide for His children.
2. Be aware of the Scripture. Study to see what the promises of God are:
a. If you confess He forgives you. If you repent He has mercy.
b. Jesus healed again and again! He did this because
i. He has love and compassion for people, and power flows from Him
ii. He came to do the work of the One who sent Him (sozo -salvation/healing/rescue)
c. Our first task is to simply explain to people the promises of God (this is the Gospel)
d. They must call out for healing. Their response to His available resources is vital.
[the psalmist says, "the Lord hears the cry of the poor." In the book of Exodus God tells Moses; 'i have seen their pain, I have heard their cries, I have come down to rescue them.]
e. "Faith" is the faith of the church--not just the minister(s), not just the person, but the whole church. God heals but the whole church believes and trusts God.
f. "praying in faith" means that you believe that you have received the answer to your prayer
at the moment you asked. already. without doubting. [Jn 12:41-42 "Father, I thank you for
for having heard me. I knew that you always hear me..." Jesus prayed out loud so that the
onlookers would know God sent Him as He stood before Lazarus' tomb). As Jesus also said
"all things are possible to him who believes (Mk 9:23)" and "do not fear, only believe (Mk
5:36)" (Mk 11:23-24) if you do not doubt in your heart, but believe that what you say will
come to pass, it will be done for you. Therefore I tell you, whatever you ask in prayer,
believe that you have received it, and it will be yours ]
g. Progressive Healing. for me this was the most important thing I learned. Francis MacNutt
says the same thing, though his explanation for the phenomenon is different. I think the reality
is a given, the theories of why are just that, human attempts to explain a mystery. Glennon
says only a minority of people are healed at once. For the majority healing is progressive.
He thinks it is because Jesus said "it is according to your faith" (Mt 9:29)
h. Healing is part of the Kingdom, and the Kingdom, says Jesus, is like a growing seed. Glennon
thinks that the growing parables indicate that the Kingdom is in process. There is much
scholarly discussion about the Kingdom: is it already here or yet to come. Most agree that
both are true. The process approach may be like the image of birthing which Jesus used.
Glennon has laid down several key points here. To quote the bumper sticker, "God said it, I believe it, that settles it." The lived reality of the contemporary church, and, therefore, the way you and I were trained, is that God does not work miracles. Many are taught that healing is not part of the Gospel (it ended with the apostles). Morton Kelsey wrote a very long book on this topic, and demonstrated that in many ages healing was very much 'not ended.' Our culture is a step child of the age of reason (and the age of treason: Christian Deism). Unbelief is taught in the church, and the failure of our prayers and disappointment reinforce our unbelief. We cannot hear God's promises because we already know what He said (or what we think He said). We believe "He sends problems our way to strengthen us, He tortures us with illness to make us feel needy, He ignores our prayers to build our faith." No wonder we miss church and find worship a burden. Fear is no motivation, and such a God is only to be feared.
Glennon says, look at what Jesus said and did. Look at God's revelation. Here it as good news, and trust Him. But trust is key and so is the faith community (or unfaith community). And that becomes a problem, because trust is not just me or you, sometimes it is all of us. More later....
Wednesday, February 10, 2016
Exodus 1 (Thursday Bible Study Notes)
The Book of Names, the Hebrew title of this book, comes from the first word in Hebrew. Exodus is the transliteration of the Greek word "the way out."
1 :1-5
Our story begins with a bridge to Genesis. Friedman makes an interesting note, that the Septuagint (Greek) and Qumran texts say "seventy-five" (including Joseph's sons and grandsons) while the Masoretic Text (Hebrew, but older than the Septuagint!) says seventy. The numerical tension is produced by verses 1 (70 who came to Egypt) and 5 (75 coming out from Jacob's thigh). These names, the sons of Jacob (and two sons of Joseph) will become the tribal names which populate Israel. The number seventy (7 x 10) combines two symbolic numbers. (3, 7, 10, 12, 40, 70) and indicates a large number. The author does not count females.
1:6-7
The death of the first generation serves to transition to a new time period. The Israelites were fruitful (parah - Gen 1:22, 28; 8:17 of earth, promise to Abraham 17:6, 20, and in blessings 28:3; 35:11) and multiplied (used of insects to teem or swarm, 1:20, 21;7:21; 8:17; 9:7) and became 'atsam (literally strong or mighty) in the land. They fill the land as humans were to fill the land in the first and second/Noah creations (1:22, 28; 9:1). So the story begins with the Genesis comission accomplished and one of the great promises to the Patriarchs fulfilled: lots of people. However, note the irony, this abundance will not be looked upon as a blessing by all.
1:8-14
Efforts to assign this to Rameses II, a period of Egyptian worry about vulnerability, indicate our concern with history. Perhaps it is noteworthy that the Biblical text merely refers to "a new king." Revelation has numerous levels and layers, the anonymity lends itself to the paradigmatic purposes of the story (in a more extreme form consider the use of symbols in Apocalyptic). This story of redemption will in fact be a template for other stories of salvation. Hence, "a new king" can be any king in any age who fails to recognize God's blessings. Instead, the king sees the blessing as a threat. For me, this is an example of the "sin against the Holy Spirit" Jesus warns us against. The threat of such a vast throng leads the king to deal "wisely" (translated shrewdly) with "it" (reference to the people). Note the dehumanizing language. One commentator responded to the question, "why would pharaoh have killed off his work force?" by pointing out that the Nazis did a similar thing to the Jews, killing off many of their finest scientific minds! Xenophobia is not rational. The Israelites are foreigners and aliens--arguably the Jews in every age are persecuted for the same reason. The first stated concern is that the Israelites will join with Egypt's enemies and "rise from the ground." [The expression has generated much debate concerning its meaning. It may mean leave the country, or come to rule the land or escape their lowly status.] The king's fear (paranoia?) begins a process which will end tragically. The narrative leaves us in the dark concerning the actual disposition of the people. What we do know is the next step is to impose labor on the people.
The Hebrew term 'anah (to humble, to afflict, to be busied with) is found in Genesis 15:13 [Then the LORD said to Abram, "Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years]. The Hebrew says the people were "afflicted and labored with labor" to emphasize the difficulties of the task. The forced labor of a community (called missim) will later be used by King Solomon in the prelude to the Civil War that split Israel from Judah. As an indication of the futility of opposing God, the oppression, rather than diminishing the people, results in their further multiplication.
1:15-22
Stage two of the "wisdom" is to have the midwives kill male children at birth. The midwives, unlike Pharaoh, have names. The Hebrew "two stones" has generated debate. Some scholars think it refers to the child's genitalia whereas others think it is a double stone structure which the birthing mother gripped as she knelt to deliver the child. One notes that two midwives seem insufficient to task (Medieval rabbis assumed the two were leaders of teams), but for the purpose of the story such details are not important. Of greater importance, these two females are going to thwart the king. In fact, the rest of the female characters to be introduced will all be players in undermining the male king. So at one level, there is a serious social commentary, for an age where women had few rights and lower social status. As we saw in Genesis, social expectations (birth order) are frequently overturned by God. The excuse the women use with the king is that the Hebrew woman are "animals" (the noun, derived from the verb, "to live," can mean 'full of life' or more regularly 'animal'). The next step, murder the newborns, sets the stage for the Moses saga. Boys are to be thrown into the Nile, girls are to be spared. This is not a logical way to decrease the population, but it creates the tension for chapter 2.
1 :1-5
Our story begins with a bridge to Genesis. Friedman makes an interesting note, that the Septuagint (Greek) and Qumran texts say "seventy-five" (including Joseph's sons and grandsons) while the Masoretic Text (Hebrew, but older than the Septuagint!) says seventy. The numerical tension is produced by verses 1 (70 who came to Egypt) and 5 (75 coming out from Jacob's thigh). These names, the sons of Jacob (and two sons of Joseph) will become the tribal names which populate Israel. The number seventy (7 x 10) combines two symbolic numbers. (3, 7, 10, 12, 40, 70) and indicates a large number. The author does not count females.
1:6-7
The death of the first generation serves to transition to a new time period. The Israelites were fruitful (parah - Gen 1:22, 28; 8:17 of earth, promise to Abraham 17:6, 20, and in blessings 28:3; 35:11) and multiplied (used of insects to teem or swarm, 1:20, 21;7:21; 8:17; 9:7) and became 'atsam (literally strong or mighty) in the land. They fill the land as humans were to fill the land in the first and second/Noah creations (1:22, 28; 9:1). So the story begins with the Genesis comission accomplished and one of the great promises to the Patriarchs fulfilled: lots of people. However, note the irony, this abundance will not be looked upon as a blessing by all.
1:8-14
Efforts to assign this to Rameses II, a period of Egyptian worry about vulnerability, indicate our concern with history. Perhaps it is noteworthy that the Biblical text merely refers to "a new king." Revelation has numerous levels and layers, the anonymity lends itself to the paradigmatic purposes of the story (in a more extreme form consider the use of symbols in Apocalyptic). This story of redemption will in fact be a template for other stories of salvation. Hence, "a new king" can be any king in any age who fails to recognize God's blessings. Instead, the king sees the blessing as a threat. For me, this is an example of the "sin against the Holy Spirit" Jesus warns us against. The threat of such a vast throng leads the king to deal "wisely" (translated shrewdly) with "it" (reference to the people). Note the dehumanizing language. One commentator responded to the question, "why would pharaoh have killed off his work force?" by pointing out that the Nazis did a similar thing to the Jews, killing off many of their finest scientific minds! Xenophobia is not rational. The Israelites are foreigners and aliens--arguably the Jews in every age are persecuted for the same reason. The first stated concern is that the Israelites will join with Egypt's enemies and "rise from the ground." [The expression has generated much debate concerning its meaning. It may mean leave the country, or come to rule the land or escape their lowly status.] The king's fear (paranoia?) begins a process which will end tragically. The narrative leaves us in the dark concerning the actual disposition of the people. What we do know is the next step is to impose labor on the people.
The Hebrew term 'anah (to humble, to afflict, to be busied with) is found in Genesis 15:13 [Then the LORD said to Abram, "Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years]. The Hebrew says the people were "afflicted and labored with labor" to emphasize the difficulties of the task. The forced labor of a community (called missim) will later be used by King Solomon in the prelude to the Civil War that split Israel from Judah. As an indication of the futility of opposing God, the oppression, rather than diminishing the people, results in their further multiplication.
1:15-22
Stage two of the "wisdom" is to have the midwives kill male children at birth. The midwives, unlike Pharaoh, have names. The Hebrew "two stones" has generated debate. Some scholars think it refers to the child's genitalia whereas others think it is a double stone structure which the birthing mother gripped as she knelt to deliver the child. One notes that two midwives seem insufficient to task (Medieval rabbis assumed the two were leaders of teams), but for the purpose of the story such details are not important. Of greater importance, these two females are going to thwart the king. In fact, the rest of the female characters to be introduced will all be players in undermining the male king. So at one level, there is a serious social commentary, for an age where women had few rights and lower social status. As we saw in Genesis, social expectations (birth order) are frequently overturned by God. The excuse the women use with the king is that the Hebrew woman are "animals" (the noun, derived from the verb, "to live," can mean 'full of life' or more regularly 'animal'). The next step, murder the newborns, sets the stage for the Moses saga. Boys are to be thrown into the Nile, girls are to be spared. This is not a logical way to decrease the population, but it creates the tension for chapter 2.
Ash Wednesday
Lent, the "Spring" of the Church year, begins today. Here and in many other churches, a priest traced a sign of the cross on their head and told them, "Remember you are dust and to dust you shall return." It is a graphic reminder of mortality. It is also a summary of the ingredients in human beings.
Genesis 2 describes creation from below. God, the potter, builds the human from dust. The clever puns (adam and adamah; human and dust) make the Hebrew story more delightful. To be dust and to return dust is not a tragedy. To remain lifeless dust, however, would be. God breathes His spirit/breath into the dust form and it becomes a living soul/mind (nefesh). One meaning of nefesh is hunger or appetite. From the beginning, the dust man is, among other things, empty and in search. The list is long: companionship, worthwhile work, meaning in life are at the top, while more basic hungers like food, drink, sleep are never ending. A back scratch or funny joke might be included, at least for some.
It is the Spirit of God that makes us a "Living Soul." Lent, the reminder that without God's breath we disintegrate into dust again, is a time period to immerse ourselves in an awareness of our true nature. I am and always have been and always will be dust. My fate is to return to that state. I am not self-generated. I am dependent, derived and distracted by the present. I forget the temporary nature of my life as I am busy with many things. Ash Wednesday calls us to pause and think. I am dependent. I am derived. I am the work of another. I have been created.
To be created is to be in a relationship. Lent calls us to look to the Creator; to rid ourselves of some of the distractions and hone in more energetically on Him. So what to do? In any situation I have found the improvement paradigm is the same.
1. figure out where you want to be
2. assess 'where' you are
3. the gap is what needs to be addressed
4. what do you need to stop? what do you need to start? What do you need more or less of?
Lent is a time to stop (fasting) and start (disciplines). It is a time for improving what we are doing and being. Giving up sweets is good for lots of reasons. Giving up sweets and adding prayer time with the Word is better for lots of reasons. Giving up sweets, praying with the Word, and opening your heart to God in praise and thanks, love and trust is best. This is the purpose of life, to commune with God in loving worship and trusting obedience. So in Lent, we need to do that more and more. Forty days to a new way of life is possible.
Remember what you are (dust) and what you will be (dust) and what keeps you a Living Soul in the mean time (God's Spirit). Focus on getting closer to the Father rather than just a check list of behaviors and disciplines. Get with other people who want to be deeper with the Lord God. Trust Him more and more and spend time sitting with Him and loving. Cut out some things and empty yourself, "make room for your Father." Clear your schedule and make time for the relationship with Jesus. Slow down, quiet down and sit still with the Holy Spirit. Lent is a great season of purification and renewal. Don't waste it.
Genesis 2 describes creation from below. God, the potter, builds the human from dust. The clever puns (adam and adamah; human and dust) make the Hebrew story more delightful. To be dust and to return dust is not a tragedy. To remain lifeless dust, however, would be. God breathes His spirit/breath into the dust form and it becomes a living soul/mind (nefesh). One meaning of nefesh is hunger or appetite. From the beginning, the dust man is, among other things, empty and in search. The list is long: companionship, worthwhile work, meaning in life are at the top, while more basic hungers like food, drink, sleep are never ending. A back scratch or funny joke might be included, at least for some.
It is the Spirit of God that makes us a "Living Soul." Lent, the reminder that without God's breath we disintegrate into dust again, is a time period to immerse ourselves in an awareness of our true nature. I am and always have been and always will be dust. My fate is to return to that state. I am not self-generated. I am dependent, derived and distracted by the present. I forget the temporary nature of my life as I am busy with many things. Ash Wednesday calls us to pause and think. I am dependent. I am derived. I am the work of another. I have been created.
To be created is to be in a relationship. Lent calls us to look to the Creator; to rid ourselves of some of the distractions and hone in more energetically on Him. So what to do? In any situation I have found the improvement paradigm is the same.
1. figure out where you want to be
2. assess 'where' you are
3. the gap is what needs to be addressed
4. what do you need to stop? what do you need to start? What do you need more or less of?
Lent is a time to stop (fasting) and start (disciplines). It is a time for improving what we are doing and being. Giving up sweets is good for lots of reasons. Giving up sweets and adding prayer time with the Word is better for lots of reasons. Giving up sweets, praying with the Word, and opening your heart to God in praise and thanks, love and trust is best. This is the purpose of life, to commune with God in loving worship and trusting obedience. So in Lent, we need to do that more and more. Forty days to a new way of life is possible.
Remember what you are (dust) and what you will be (dust) and what keeps you a Living Soul in the mean time (God's Spirit). Focus on getting closer to the Father rather than just a check list of behaviors and disciplines. Get with other people who want to be deeper with the Lord God. Trust Him more and more and spend time sitting with Him and loving. Cut out some things and empty yourself, "make room for your Father." Clear your schedule and make time for the relationship with Jesus. Slow down, quiet down and sit still with the Holy Spirit. Lent is a great season of purification and renewal. Don't waste it.
Friday, February 5, 2016
Kingdom Shalom: Preparation for Sunday School
A brief review for Sunday School:
The ministry of Jesus consisted of salvation manifest in Gospel Proclamation (Good News: the Kingdom of God is close), teaching (torah means instruction, Jesus is the Teacher of Truth), healing (mostly physical healing of humans , sometimes the earth--like storms), deliverance/exorcisms (from the demonic activities of the Enemy), and reconciliation (re-establishing right relationship through God's forgiveness and human repentance). Jesus is the Lamb (the sin offering for reconciliation) and the Great High Priest (morning prayer readings from Hebrews and John are important Biblical texts for understanding this). Jesus is (also in John) the One Sent (apostolos) by God; Jesus accomplishes His earthly mission now through us, His contemporary apostles sent in His Name, filled with His Holy Spirit.
God can clearly do what God wants--He is all powerful. God has done what He wanted, and as He is all wise, it seems fair to say that the creation in which we live is the best possible creation. God can do anything, but He has chosen to do this thing. We live in the world as created with a specific set of rules and we must figure out what that means. God is Trinity, three persons yet only one God. Humans have a trinitarian aspect as well. We are body, soul and spirit. One might say we can be viewed in terms of biology, psychology or spirituality. A human is a body. A human is a soul. A human is a spirit. Each realm occupies space and time in a unique way. Our biological self is governed by the laws of physics, chemistry and biology. Our psychological self includes reason, feeling, desiring and choosing. Our spiritual self is open to God, but at risk of the darkness of the demonic. We have lots going on! So our ministry is best when it addresses all three. A good rule of thumb is salvation addresses the need in the appropriate manner for the totality of the human person. [Vitamins don't address sin, but they can help with physical and psychological problems! Being told "I love you" may make you feel good, but if you're bleeding a bandage may be more effective!]
We believe the world is "fallen" and so the original intent of creation has been modified dramatically. We were created to live in a more conducive environment; the Bible says we are aliens (alienated) in the world. Yet God has not deserted us. He continues to reveal Himself and save us. The role of human reason is to reflect on our experience and decipher what God speaks to us in and through our lived reality. This is called Natural Theology and is done (poorly or well) by anyone who thinks. From the vantage point of our "beliefs" we then engage the Scripture. We interpret what we read through the lenses of our beliefs, assumptions, expectations and it is influenced by our emotions. Our culture provides a framework which limits and contains us as well. We are all involved in the process of interpreting the Revelation. What is God's intent for us?
The Jewish word, Shalom, is often translated as peace, but it's meaning is deeper
Shalom means much more than peace. Here is a short list to give you a fuller meaning of this wonderful Hebrew word: peace, wholeness, wellness, well-being, safe, happy, friendly, favor, completeness, to cause to be at peace, to make peace, peace offering, secure, to prosper, to be whole, to be victorious, contentment, tranquility, quiet, and rest. This word is also used is a general greeting or farewell. [http://poseysplace.com/shalom-hebrew-word-study/]
Jesus announces God's Kingdom is breaking into the (fallen) world. When God rules we will have shalom. God's Kingdom is breaking into the world primarily through the church. Shalom Peace includes freedom from the Kingdom of Darkness and its manifestation in body, soul and spirit as well as the world. Physical illness is not of God. However, mental/emotional issues may be even more devastating. We know that doubt, fear, unforgiveness, sin and Satan are all barriers to complete and speedy healing. We addressed this by beginning with our beliefs. Our minds, how we understand God, are the open door to the spiritual realm. Our theology dictates our response. This is why Jesus teaches so much. It is why we need to be good students. Our source, Revelation, may be limited to "Scripture" (and further limited by our designation of what that includes). It may be broader to include Tradition and Reason. Whatever it is, one must then engage it, praying for the Holy Spirit's guidance. If you believe God wants to inform you and you are open to the information, then you will probably receive. It's not infallible, you may misunderstand here and there, but life is a struggle!
Healing troubled minds and hearts is a multi-layered work. Bringing Kingdom peace is never ended and accomplished this side of eternity. Today's peace can disintegrate into tomorrow's chaos and confusion. Some of us are more volatile than others, but all of us are a work in progress. The effort to create our own peace is a worthy endeavor, but there are times when it closes us off to God. Jesus upsets the apple cart, He draws us into a greater vision. Our temptation is to ask Him to bless what we are doing (or thinking, or feeling, or 'not') rather than conform our lives and do what He is blessing. This is the result of a fallen world and Original Sin. We have general principles (trust, love) but the particular application is not always clear (what is the faithfilled response here, what is the loving action there) or easy (know what to do but can't do it). The gap between what is and what we think 'should be' creates agitation. Biblical "chaos" dismembers the structuring we do to survive and thrive. Chaos is part of the Kingdom of Darkness. Order is part of God's creative and saving work. Peace is a fruit of godly order.
The ministry of Jesus consisted of salvation manifest in Gospel Proclamation (Good News: the Kingdom of God is close), teaching (torah means instruction, Jesus is the Teacher of Truth), healing (mostly physical healing of humans , sometimes the earth--like storms), deliverance/exorcisms (from the demonic activities of the Enemy), and reconciliation (re-establishing right relationship through God's forgiveness and human repentance). Jesus is the Lamb (the sin offering for reconciliation) and the Great High Priest (morning prayer readings from Hebrews and John are important Biblical texts for understanding this). Jesus is (also in John) the One Sent (apostolos) by God; Jesus accomplishes His earthly mission now through us, His contemporary apostles sent in His Name, filled with His Holy Spirit.
God can clearly do what God wants--He is all powerful. God has done what He wanted, and as He is all wise, it seems fair to say that the creation in which we live is the best possible creation. God can do anything, but He has chosen to do this thing. We live in the world as created with a specific set of rules and we must figure out what that means. God is Trinity, three persons yet only one God. Humans have a trinitarian aspect as well. We are body, soul and spirit. One might say we can be viewed in terms of biology, psychology or spirituality. A human is a body. A human is a soul. A human is a spirit. Each realm occupies space and time in a unique way. Our biological self is governed by the laws of physics, chemistry and biology. Our psychological self includes reason, feeling, desiring and choosing. Our spiritual self is open to God, but at risk of the darkness of the demonic. We have lots going on! So our ministry is best when it addresses all three. A good rule of thumb is salvation addresses the need in the appropriate manner for the totality of the human person. [Vitamins don't address sin, but they can help with physical and psychological problems! Being told "I love you" may make you feel good, but if you're bleeding a bandage may be more effective!]
We believe the world is "fallen" and so the original intent of creation has been modified dramatically. We were created to live in a more conducive environment; the Bible says we are aliens (alienated) in the world. Yet God has not deserted us. He continues to reveal Himself and save us. The role of human reason is to reflect on our experience and decipher what God speaks to us in and through our lived reality. This is called Natural Theology and is done (poorly or well) by anyone who thinks. From the vantage point of our "beliefs" we then engage the Scripture. We interpret what we read through the lenses of our beliefs, assumptions, expectations and it is influenced by our emotions. Our culture provides a framework which limits and contains us as well. We are all involved in the process of interpreting the Revelation. What is God's intent for us?
The Jewish word, Shalom, is often translated as peace, but it's meaning is deeper
Shalom means much more than peace. Here is a short list to give you a fuller meaning of this wonderful Hebrew word: peace, wholeness, wellness, well-being, safe, happy, friendly, favor, completeness, to cause to be at peace, to make peace, peace offering, secure, to prosper, to be whole, to be victorious, contentment, tranquility, quiet, and rest. This word is also used is a general greeting or farewell. [http://poseysplace.com/shalom-hebrew-word-study/]
Jesus announces God's Kingdom is breaking into the (fallen) world. When God rules we will have shalom. God's Kingdom is breaking into the world primarily through the church. Shalom Peace includes freedom from the Kingdom of Darkness and its manifestation in body, soul and spirit as well as the world. Physical illness is not of God. However, mental/emotional issues may be even more devastating. We know that doubt, fear, unforgiveness, sin and Satan are all barriers to complete and speedy healing. We addressed this by beginning with our beliefs. Our minds, how we understand God, are the open door to the spiritual realm. Our theology dictates our response. This is why Jesus teaches so much. It is why we need to be good students. Our source, Revelation, may be limited to "Scripture" (and further limited by our designation of what that includes). It may be broader to include Tradition and Reason. Whatever it is, one must then engage it, praying for the Holy Spirit's guidance. If you believe God wants to inform you and you are open to the information, then you will probably receive. It's not infallible, you may misunderstand here and there, but life is a struggle!
Healing troubled minds and hearts is a multi-layered work. Bringing Kingdom peace is never ended and accomplished this side of eternity. Today's peace can disintegrate into tomorrow's chaos and confusion. Some of us are more volatile than others, but all of us are a work in progress. The effort to create our own peace is a worthy endeavor, but there are times when it closes us off to God. Jesus upsets the apple cart, He draws us into a greater vision. Our temptation is to ask Him to bless what we are doing (or thinking, or feeling, or 'not') rather than conform our lives and do what He is blessing. This is the result of a fallen world and Original Sin. We have general principles (trust, love) but the particular application is not always clear (what is the faithfilled response here, what is the loving action there) or easy (know what to do but can't do it). The gap between what is and what we think 'should be' creates agitation. Biblical "chaos" dismembers the structuring we do to survive and thrive. Chaos is part of the Kingdom of Darkness. Order is part of God's creative and saving work. Peace is a fruit of godly order.
One way to achieve peace of a sort is to stop caring. Apathy breeds a calm life. If nothing matters then whatever happens won't matter. It may be the apathy of a quitter, or the apathy of avoidance. Some philosophical systems (to some extent, Stoicism, Buddhism) are based on the goal of disaffection. It is "peace as an absence." Another "peace of absence" is by embracing childish ways. The absence of responsibility frees one of worry and concern. It puts the stress on someone else. A "peace of absence" is better than turmoil, but its not the Kingdom peace of Jesus and the Bible, and it is not the peace of the Healing/Salvation ministry of God's holy church. In the Gospel of John (14:27) Jesus says, "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid." The absence peace is what the world offers.
In Christianity, there is a "peace of presence"--The Lord is in your life. The human condition (derived and dependent) is ultimately dismal if not grounded in the Creator/Savior. This is a goal of the healing ministry, to tap people into the life of God as poured out in Jesus and through Jesus' Body the church.
Biological peace is a function of healthy living. Obviously, good choices create a beneficial and supportive environment. Education is helpful here. Safety, nutrition, sleep, exercise, these are other practices enhance our physical abundance. Discipline is important. Healing is a corrective, but certainly the decision to respect the body and live in accord with optimal health is a good idea and pray for blessing is a recommended practice.
Psychological peace is multi-dimensional.
1. Mind. God saves and heals the mind. Our thoughts and beliefs are incredibly significant. Positive, optimistic thinking is tied to longevity. Hope and trust bring life. Mercy brings health. Kindness brings joy. Pagan philosophers know that the good life is a fruit of being good. As the Bible says, "You reap what you sow." Lies and falsehood are of the Evil One. Bad theology destroys life. Heresy kills. Truth seeking and study are healthful. Beliefs are the seed. The Nazi death camps started with discussions. Minds are to be nurtured and filled with good ideas and holy thoughts. Teaching informally is a Christian role in salvation. Listening to people talk is as well. Listening (shema in Hebrew) is a learned skill. The therapeutic value of listening is it allows people to hear what they think, talking has a curative value intellectually and emotionally.
2. Heart. We use heart here to speak of the feeling person. As we said, speaking imparts stress relief to the soul. "I feel better" is a common refrain heard from people to counselors. Even if the problem looms just as large there is a healing from talking and being cared for. Paying someone to listen to you is a widespread practice, people must need it badly. The Christian vocation of Good News and salvation includes merely being a non-anxious presence for others, caring and listening. God heals the emotions, usually through simple acts of listening.
3. Desires and Will. Our wills are weakened by sin and our desires are disordered. We are born with disordered appetites. Will power (and "won't power") is rarely enough and most people desperately want things that are not good for them (broccoli or doughnut?). Wounded hearts and minds contribute to the problem. Abused children want the abusive parent! As we get older that insanity merely becomes more subtle. The motivation for the right things is a function of healthy self-love and the power to do the right things increases with that motivation. It also helps to be shaped by a positive peer environment. Hence the importance of church community. Shared values produce common desires, and teamwork sustains us. What I won't do for myself I may do for my brother or sister.
Spiritual Dimension
Prayers of healing and deliverance may be needed in each of the four realms. Minds trapped, emotions uncontrollable, addictive desires and sickened wills are not able on their own to find abundance. Literally, the Christian can and must, in faith and gratitude, pray for release. If the satanic infiltrates through the psychological so does the divine. The power of word and touch can be overlooked. The apostle's authority and power can and must be manifest in the physical and psychological realm. However, the spiritual is not an alternative therapy. If someone is thirsty you get them a glass of water. If their thirst is for human contact you sit with them. Rebuking thirst or loneliness and binding it up in Jesus' Name is more like witchcraft than faith. On the other hand, when the appropriate biological or psychological intervention is fruitless, then certainly we need to cast out evil and call down good. But the work of prayer is not meant to be in place of ordinary life. When people were hungry Jesus multiplied the loaves and fed them. He didn't exorcise.
One added dimension, the Believer can invoke sacramentality to every ordinary event. Jesus was thirsty at a well and used it as an opportunity to speak of the Living Waters. He used the multiplication of the loaves to teach on the Bread of Life. He used ordinary events like fishing, planting, harvesting and doing business to illustrate the Kingdom and provide insights into God's ways. The work of salvation comes from taking the ordinary (mother bird) and using it to proclaim God (love of Jesus for His children). However, to do this one must have a heart open all day to see God in and through the world around us, an ear open to hear the revelation in Word and Spirit. The one who finds God everywhere (not projects God but finds God) encounters the source of Peace. Peace flows from the relationship of creature and Creator. Peace is a fruit of the life in Christ. Not the world's peace, but Jesus Peace. At least the start! The healing/saving ministry of each of us is not usually going to be miraculous or extraordinary. It will be the mundane life of a human being filled with God's love and life, going about the daily tasks, filling them (or being filled in them) with the Holy Spirit. It happens because you want it to, and God wants it to more!
Thursday, February 4, 2016
Beatitudes
Praying with a dear friend the other day over Scripture. We prayed over Scripture and the verse was from Matthew. Blessed are the Poor in Spirit for theirs is the Kingdom of God.
We talked about how we used to think the Beatitudes were like new rules. The human need for order and structure is a healthy thing. Out world can be chaotic, both the outer world and inner world of our thoughts and desires. Genesis 1 seems to imply that ordering was a primary work of the Creator. However, like all good things, ordering and structure for safety can become an obsession. "Rules for the Road" so we can navigate the journey of life are helpful instructions and insights. "Hard and Fast Laws on the Way" are not. The "Law obsession" impulse was something Jesus was not a friend of. Law, He knew, can as easily crush us as build us.
The Beatitudes make lousy laws. Meek, Poor, Persecuted--how does one legally embrace such a role? Looking for the proverbial "passing grade" we decide how to meet the minimum criteria to be counted as one of the saved. And because we don't always pay close enough attention to what we read in the Bible, we don't notice just how many beatitudes it contains. I found 13 in the Psalms alone.
"Blessed" or "Happy" are the typical translation of esher.
Psalm and verse
1:1 "Happy are they who have not walked in the counsel of the wicked"
2:13 "Happy are they all who take refuge in Him"
32:1,2 "Happy are they whose transgressions are forgiven, Happy are they to whom the Lord imputes not guilt"
33:12 "Happy is the nation whose God is the Lord
34:8 "Taste and see the Lord is good...happy are they that trust in Him"
40:4 "Happy are they who trust in the Lord (they do not resort to evil spirits or turn to false gods)
65:4 "Happy are they whom you choose and draw to your courts to dwell there"
84:3-4 "Happy are they who dwell in your house they will always be praising you. Happy are the people whose strength is in you"
89:15 "Happy are the people who know the festal shout! they walk, Oh Lord, in your presence."
94:12 "Happy are they whom you instruct, Oh Lord"
112:1 "Happy are they who fear the Lord and have great delight in his commandments"
119:1 "Happy are they who fear the Lord"
It gives us a better feel for what a beatitude really is. If you trust God you are happy/blessed because God is faithful. Not a law as much as a declaration of fact. Those who trust God are in His care. When Jesus says the beatitudes in Matthew, it is likely a collection of things He said in various places. Matthew's sermon on the mount is more like a model of His teaching than an actual transcript from a particular day. In fact, many of the Beatitudes are found in the Jewish Bible.
So what of poor in spirit? I think it means, a great deal of deep and amazing things. From a bloggers short version of writing, I think it means that those who know their poverty, those who face the truth of their limits and needs, those who turn to God are blessed. The poor are blessed because they need God and know it. The poor in spirit are blessed because they need God and know it. Those who know they need God and trust themselves to Him are blessed, because He is faithful. Jesus, the Jewish Messiah, is being very Jewish in His teaching here. It is not a new law or rule--it is just a declaration of how things are. People in right relationship are in a good place. They are blessed and happy. Even in the midst of unhappy circumstances.
We talked about how we used to think the Beatitudes were like new rules. The human need for order and structure is a healthy thing. Out world can be chaotic, both the outer world and inner world of our thoughts and desires. Genesis 1 seems to imply that ordering was a primary work of the Creator. However, like all good things, ordering and structure for safety can become an obsession. "Rules for the Road" so we can navigate the journey of life are helpful instructions and insights. "Hard and Fast Laws on the Way" are not. The "Law obsession" impulse was something Jesus was not a friend of. Law, He knew, can as easily crush us as build us.
The Beatitudes make lousy laws. Meek, Poor, Persecuted--how does one legally embrace such a role? Looking for the proverbial "passing grade" we decide how to meet the minimum criteria to be counted as one of the saved. And because we don't always pay close enough attention to what we read in the Bible, we don't notice just how many beatitudes it contains. I found 13 in the Psalms alone.
"Blessed" or "Happy" are the typical translation of esher.
Psalm and verse
1:1 "Happy are they who have not walked in the counsel of the wicked"
2:13 "Happy are they all who take refuge in Him"
32:1,2 "Happy are they whose transgressions are forgiven, Happy are they to whom the Lord imputes not guilt"
33:12 "Happy is the nation whose God is the Lord
34:8 "Taste and see the Lord is good...happy are they that trust in Him"
40:4 "Happy are they who trust in the Lord (they do not resort to evil spirits or turn to false gods)
65:4 "Happy are they whom you choose and draw to your courts to dwell there"
84:3-4 "Happy are they who dwell in your house they will always be praising you. Happy are the people whose strength is in you"
89:15 "Happy are the people who know the festal shout! they walk, Oh Lord, in your presence."
94:12 "Happy are they whom you instruct, Oh Lord"
112:1 "Happy are they who fear the Lord and have great delight in his commandments"
119:1 "Happy are they who fear the Lord"
It gives us a better feel for what a beatitude really is. If you trust God you are happy/blessed because God is faithful. Not a law as much as a declaration of fact. Those who trust God are in His care. When Jesus says the beatitudes in Matthew, it is likely a collection of things He said in various places. Matthew's sermon on the mount is more like a model of His teaching than an actual transcript from a particular day. In fact, many of the Beatitudes are found in the Jewish Bible.
So what of poor in spirit? I think it means, a great deal of deep and amazing things. From a bloggers short version of writing, I think it means that those who know their poverty, those who face the truth of their limits and needs, those who turn to God are blessed. The poor are blessed because they need God and know it. The poor in spirit are blessed because they need God and know it. Those who know they need God and trust themselves to Him are blessed, because He is faithful. Jesus, the Jewish Messiah, is being very Jewish in His teaching here. It is not a new law or rule--it is just a declaration of how things are. People in right relationship are in a good place. They are blessed and happy. Even in the midst of unhappy circumstances.
Wednesday, February 3, 2016
Jacob Israel
I was struck today as I prepared this lesson on Jacob and Israel, that the title of this blog is "Journey in Faith." Journey is certainly what "Exodus" is all about, but the entire story of this people is a travel narrative. The Abraham epic is a 'New Beginning' (third creation: 1st Adam/Eve, 2nd Noah, 3rd Abraham and his descendants) centered on "Promise." Most of the various stories circled around the Promise of God--which included children (like the stars) and land. The simple, ancient narratives return to the theme over and again, with different explanations for the name Isaac (laughter). It provided numerous examples of threats on the promise but God's ability to make it all work out.
Isaac, an exception, is a brief transition figure---there is little action or movement in his life which is briefly described. The rabbinic traditions are interesting. Recall, the oral tradition was considered part of God's revelation on Sinai! (Friedman thinks that because Isaac was laid on the altar his life was consecrated.) Isaac has two sons, who come out of the womb struggling. Esau (Edom- red clay, the nation) the ruddy hair one and Jacob the tent dweller and trickster (Gen 27:12). Immediately after their births they are grown men and Jacob asks for famished Esau's birthright in exchange for a bowl of "red stuff" (a stew). In a famine, Isaac is commanded to stay in the land and he is promised, as Abraham was prior, that his seed with be multiplied and be a blessing to all the nations of the earth. The Jews, today, are the most persecuted people on earth. Their history is constant persecution. The "Blessing People" seem to be cursed, it seems. One is reminded of the mystery of the cross when one sees Jesus, when one sees Israel, and it gives pause.
The great deceit, old blind Isaac blessing the wrong son, is instigated, aided and abetted by Rebekah. Jacob verbalizes his fear that his father find out and curse, not bless him, and Jacob's mother utters the words, "Let your curse be on me, my son." We moderns often overlook the reality of blessings and curses, the spiritual power in reality. Isaac gives the blessing but upon learning the truth he "trembles, a very big trembling" and Esau "cried, a very big and bitter cry" (27:33,34) The blessing and birthright procured, Jacob is at risk from his brother, so Rebekah induces Isaac to send him away to find a suitable wife.
Jacob leaves and in a desert place dreams of a ladder to heaven with ascending and descending angels. This is his theophany, and God promises him (and his seed) the land. "I am with you and I'll watch over you," declares the YHWH. Jacob wakens in terror and realizes God had been there, undetected, in the place. In response he makes a conditional covenant: IF God is with me, gives me what I need, and brings me back in peace, THEN YHWH will be his God. And of everything God gives him he promises a tithe. He calls the place Beth-el. We see the character of the man in his approach, more about striking a deal than gratitude.
God's presence is manifest quickly as Jacob encounters his kinswoman Rachel who takes him to Laban (his mother's brother). Jacob loves Rachel and works for the right to marry her and is deceived by Laban and given Leah instead. The text does not say it, but one is inclined to think that Jacob is reaping what he sows: deception. The two girls are rivals and each provides Jacob with sons. Their servant girls do as well. Ironically, Leah, the unfavored wife, provides Levi (and the priesthood) and Judah (the monarchy). In the ensuing narrative Joseph, Rebekah's son, has pride of place, but later, in the books of Samuel and Kings, Judah emerges as key. In Genesis 30 Jacob is bartered away by Rachel to Leah for some mandrakes. It seems fair to think this echoes Esau and his 'red stuff - stew' and the master manipulator is now a bargaining chip for his wives. In addition, his father in law continues to seek to undermine him in the breeding of flocks. We see God blessing Jacob who (based on "ancient genetics"-what sheep see when breeding impacts what offspring looks like). Then the time comes to leave and return home. God tells Jacob to go and God warns Laban not to harm him when the angry father comes in search of his daughters and his idol.
Jacob's return is riddled with anxiety. What response from Esau? As he sleeps at night he is visited by "a man" with whom he wrestles. Jacob proves a match and demands a blessing. From the womb he has wrangled and it is always about blessings. As in the beginning of his sojourn, so here as he stands prepared to return home Jacob's night time experience is a revelation; "I have seen God face to face and lived." However, Jacob is wounded as well, on the inside of the thigh. Soon after Esau arrives, full of generous hospitality. Jacob tells him that seeing Esau is like seeing God's face (note repetition of the theme) and Esau responds "Take my blessing that's been brought to you because God has been gracious to me." The untold stories of the Bible include the hand of God on the "other" seed of Abraham. If the story focuses on Israel, God was able to extend His hand of love and care beyond that nation. The untold stories are for God to know and us to ponder.
The travails of the favored son, Joseph, are perhaps the most noteworthy turn about for the Trickster. Joseph is the dreamer (and interpreter) who has the temerity to share his visions with his siblings. The prophetic quality of the dream--it reveals God's plan--makes it no less offensive. Perhaps Joseph is arrogant or maybe it is jealousy on his brothers' part. At any rate, another display of the "Biblical Model of the family"! Joseph has a special coat (the Hebrew word pas is from the root pasas which means to disappear. some think it means a long sleeve. It is noteworthy that Tamar, the daughter of David raped by her half brother Amnon, is the only other person with such a tunic in the Bible. Like Joseph her cloak is torn and she is ill treated by her brother). The brothers plan to kill him is thwarted by Reuben and Judah, and instead he is sold to a Ishmaelite caravan and to Midianite people (tribes descended from Abraham! Hagar and Keturah are the mothers). Chapters 38&39 contrast Judah (went down) and Joseph (was brought down). Tamar (his daughter-in-law) lays the evidence before him (same verb as used of brothers' laying Joseph's coat before Jacob) and gives birth by him to Perez and Zerah, who have a strange birthing. The following chapters trace the roller coaster ride of Joseph in Egypt. He is faithful in his master's home when his mistress would seduce him (note the language in 39:12 is the same as the young man in the Garden with Jesus at His arrest). Jailed for a time, he rises to a role of leadership again, and interprets dreams, only to be forgotten. When the Pharaoh has a dream no one can discern, Joseph is summoned and supplies the interpretation. In reward he is put "over my house" by Pharaoh. seven years of plenty are stored and in seven years of lack the Egyptian Ruler becomes very rich under Joseph's mastery--or as we know better, the guidance of God.
The long, drawn out interactions with the sons of Israel and their brother do allude to their guilt (42:21). Joseph weeps several times and the negotiations over Benjamin and Jacob create much tension. The trial they endure seems to balance out the trials of Joseph, there is a sense of retribution in all this. God speaks to Jacob in a vision at Beer-sheba (46:3-4) where He promises to make Israel a great nation and to take His people out of Egypt. And Israel is fruitful and multiplies (see beginning of Genesis) and the old man, blessing the sons of Joseph, crosses his arms. Once again, the "wrong" son is the one who receives the blessing, the younger to serve the older. The book ends with Jacob's blessing of each son and his death. The funeral of Jacob concludes and at the book's end Joseph himself dies at 110. The ages of the Patriarchs are reflective of reality.
One thing to note as we conclude Genesis, unlike the literature of their neighbors, the Jews have heroes with human frailties and foibles. The Bible portraits paint a picture warts and all.
Isaac, an exception, is a brief transition figure---there is little action or movement in his life which is briefly described. The rabbinic traditions are interesting. Recall, the oral tradition was considered part of God's revelation on Sinai! (Friedman thinks that because Isaac was laid on the altar his life was consecrated.) Isaac has two sons, who come out of the womb struggling. Esau (Edom- red clay, the nation) the ruddy hair one and Jacob the tent dweller and trickster (Gen 27:12). Immediately after their births they are grown men and Jacob asks for famished Esau's birthright in exchange for a bowl of "red stuff" (a stew). In a famine, Isaac is commanded to stay in the land and he is promised, as Abraham was prior, that his seed with be multiplied and be a blessing to all the nations of the earth. The Jews, today, are the most persecuted people on earth. Their history is constant persecution. The "Blessing People" seem to be cursed, it seems. One is reminded of the mystery of the cross when one sees Jesus, when one sees Israel, and it gives pause.
The great deceit, old blind Isaac blessing the wrong son, is instigated, aided and abetted by Rebekah. Jacob verbalizes his fear that his father find out and curse, not bless him, and Jacob's mother utters the words, "Let your curse be on me, my son." We moderns often overlook the reality of blessings and curses, the spiritual power in reality. Isaac gives the blessing but upon learning the truth he "trembles, a very big trembling" and Esau "cried, a very big and bitter cry" (27:33,34) The blessing and birthright procured, Jacob is at risk from his brother, so Rebekah induces Isaac to send him away to find a suitable wife.
Jacob leaves and in a desert place dreams of a ladder to heaven with ascending and descending angels. This is his theophany, and God promises him (and his seed) the land. "I am with you and I'll watch over you," declares the YHWH. Jacob wakens in terror and realizes God had been there, undetected, in the place. In response he makes a conditional covenant: IF God is with me, gives me what I need, and brings me back in peace, THEN YHWH will be his God. And of everything God gives him he promises a tithe. He calls the place Beth-el. We see the character of the man in his approach, more about striking a deal than gratitude.
God's presence is manifest quickly as Jacob encounters his kinswoman Rachel who takes him to Laban (his mother's brother). Jacob loves Rachel and works for the right to marry her and is deceived by Laban and given Leah instead. The text does not say it, but one is inclined to think that Jacob is reaping what he sows: deception. The two girls are rivals and each provides Jacob with sons. Their servant girls do as well. Ironically, Leah, the unfavored wife, provides Levi (and the priesthood) and Judah (the monarchy). In the ensuing narrative Joseph, Rebekah's son, has pride of place, but later, in the books of Samuel and Kings, Judah emerges as key. In Genesis 30 Jacob is bartered away by Rachel to Leah for some mandrakes. It seems fair to think this echoes Esau and his 'red stuff - stew' and the master manipulator is now a bargaining chip for his wives. In addition, his father in law continues to seek to undermine him in the breeding of flocks. We see God blessing Jacob who (based on "ancient genetics"-what sheep see when breeding impacts what offspring looks like). Then the time comes to leave and return home. God tells Jacob to go and God warns Laban not to harm him when the angry father comes in search of his daughters and his idol.
Jacob's return is riddled with anxiety. What response from Esau? As he sleeps at night he is visited by "a man" with whom he wrestles. Jacob proves a match and demands a blessing. From the womb he has wrangled and it is always about blessings. As in the beginning of his sojourn, so here as he stands prepared to return home Jacob's night time experience is a revelation; "I have seen God face to face and lived." However, Jacob is wounded as well, on the inside of the thigh. Soon after Esau arrives, full of generous hospitality. Jacob tells him that seeing Esau is like seeing God's face (note repetition of the theme) and Esau responds "Take my blessing that's been brought to you because God has been gracious to me." The untold stories of the Bible include the hand of God on the "other" seed of Abraham. If the story focuses on Israel, God was able to extend His hand of love and care beyond that nation. The untold stories are for God to know and us to ponder.
The travails of the favored son, Joseph, are perhaps the most noteworthy turn about for the Trickster. Joseph is the dreamer (and interpreter) who has the temerity to share his visions with his siblings. The prophetic quality of the dream--it reveals God's plan--makes it no less offensive. Perhaps Joseph is arrogant or maybe it is jealousy on his brothers' part. At any rate, another display of the "Biblical Model of the family"! Joseph has a special coat (the Hebrew word pas is from the root pasas which means to disappear. some think it means a long sleeve. It is noteworthy that Tamar, the daughter of David raped by her half brother Amnon, is the only other person with such a tunic in the Bible. Like Joseph her cloak is torn and she is ill treated by her brother). The brothers plan to kill him is thwarted by Reuben and Judah, and instead he is sold to a Ishmaelite caravan and to Midianite people (tribes descended from Abraham! Hagar and Keturah are the mothers). Chapters 38&39 contrast Judah (went down) and Joseph (was brought down). Tamar (his daughter-in-law) lays the evidence before him (same verb as used of brothers' laying Joseph's coat before Jacob) and gives birth by him to Perez and Zerah, who have a strange birthing. The following chapters trace the roller coaster ride of Joseph in Egypt. He is faithful in his master's home when his mistress would seduce him (note the language in 39:12 is the same as the young man in the Garden with Jesus at His arrest). Jailed for a time, he rises to a role of leadership again, and interprets dreams, only to be forgotten. When the Pharaoh has a dream no one can discern, Joseph is summoned and supplies the interpretation. In reward he is put "over my house" by Pharaoh. seven years of plenty are stored and in seven years of lack the Egyptian Ruler becomes very rich under Joseph's mastery--or as we know better, the guidance of God.
The long, drawn out interactions with the sons of Israel and their brother do allude to their guilt (42:21). Joseph weeps several times and the negotiations over Benjamin and Jacob create much tension. The trial they endure seems to balance out the trials of Joseph, there is a sense of retribution in all this. God speaks to Jacob in a vision at Beer-sheba (46:3-4) where He promises to make Israel a great nation and to take His people out of Egypt. And Israel is fruitful and multiplies (see beginning of Genesis) and the old man, blessing the sons of Joseph, crosses his arms. Once again, the "wrong" son is the one who receives the blessing, the younger to serve the older. The book ends with Jacob's blessing of each son and his death. The funeral of Jacob concludes and at the book's end Joseph himself dies at 110. The ages of the Patriarchs are reflective of reality.
One thing to note as we conclude Genesis, unlike the literature of their neighbors, the Jews have heroes with human frailties and foibles. The Bible portraits paint a picture warts and all.
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