Have you eaten a good breakfast? are you sitting down and ready to think deeply? We are out of the stories of Jesus and the Apostles now and into the deep theology of the letters of Paul. Romans is the longest, and the deepest, and the most systematic of these letters. I wish we had more than a few days to read the whole thing.
Most of Romans, actually doesn't read much like a letter. It sounds more like a treatise. Paul is on his way to Rome, but on the way he is collecting an important offering from his Gentile churches to the Jewish believers in Jerusalem, an important symbol of unity between the two bodies of believers. In the meantime, he's writing to Rome to share his faith with Gentile believers, at least in part to help them to live with, and be good witnesses to, their Jewish brothers and sisters. As it is, there is much misunderstanding between them.
Paul is writing this letter to a church he has never met (that is not the case with most of the letters). Perhaps this is one of the reasons it sounds less personal than many of the others you will read. After framing his greetings in the common format of letter of the day, he begins his argument for the gospel -- salvation for everyone, "the Jew first and also to the Greek." (Paul will repeat this phrase many times.) His main point in these first three chapters is to prove that all of us, Jewish or Gentile, are sinners, that we have no excuse, that we have no defense before God. He debates with imaginary sparring partners, refuting their arguments at every turn in order to make it to his main point and eventually to the height and the depth and the width of the love and grace of God. On the way, he speaks of sins, which are the result of idolatry -- of worshipping creation rather than Creator, of looking into the mirror at ourselves (with out selfishness, greed and hard-heartedness) and imagining God from what we see there.
The well-known verse in chapter three, "since all have sinned and fallen short of the glory of God, they are now justified by his grace as a gift, through the redemption that is Christ Jesus," is a sort of climax to the whole first section. If you read it aloud (which I actually recommend), imagine it being read in a louder and louder voice, until finally, the words "Justified by his grace as a gift..." make the peak of the mountain, from which we come down now.
Much as I know well this letter, it's going to be a learning curve for me in the next few days to think of compelling ways to write about what I find here, what my thoughts are, and what stories might emerge.
What is your experience of the book of Romans? Do you know it well? What are your stumbling blocks? What do you appreciate here?
Showing posts with label gospel. Show all posts
Showing posts with label gospel. Show all posts
Tuesday, July 17, 2012
Wednesday, July 4, 2012
Day 34: The Resurrection.... and The Life
Chapter 19 should have been the last chapter, but it wasn't. Death should be the end of the story for Jesus, but it isn't. Joseph of Arimathea provides the tomb for Jesus' body. And the stone is rolled in front of the tomb, and that should be the end of it.
But it isn't. For Mary Magdalene, first to the tomb, and first to find it empty. For Peter and the Beloved Disciple (whoever it may be), For the other disciples, afraid and behind locked doors. For Thomas (a week later). For Mary, it's the sound of her name that convinces her that Jesus is not the gardener, but her friend and her Lord. For the disciples, it is the sight of his nail-scarred hands and his words, "Peace be with you." For Thomas, it is Jesus' invitation to touch him and find out for himself.
What is it for you?
At the end of Chapter 20 John hopes we who have not seen have come to believe that Jesus is the Messiah, and that we too have life, and that this chapter is not the last chapter for us, either.
But then, curiously, there is this other chapter, chapter 21. Chapter 20 seems like it ought to be the end, especially with that wonderful summary of the purpose of the Gospel at the end. But then there is chapter 21, which begins with some of the disciples together -- doing what? -- we don't know. It seems like they were just hanging out when Peter says "I am going fishing." And Jesus appears to them, and he gives Peter the commission to "feed my sheep," and he says words that seem like a prophecy of Peter's eventual martyrdom.
And then, again, John ends the gospel for the second time, by telling the readers that his 21 chapters are only a fraction of the stories that could be told about Jesus. There are so many stories about Jesus that all of the books in the world could not contain them.
And the story will never end.
But it isn't. For Mary Magdalene, first to the tomb, and first to find it empty. For Peter and the Beloved Disciple (whoever it may be), For the other disciples, afraid and behind locked doors. For Thomas (a week later). For Mary, it's the sound of her name that convinces her that Jesus is not the gardener, but her friend and her Lord. For the disciples, it is the sight of his nail-scarred hands and his words, "Peace be with you." For Thomas, it is Jesus' invitation to touch him and find out for himself.
What is it for you?
At the end of Chapter 20 John hopes we who have not seen have come to believe that Jesus is the Messiah, and that we too have life, and that this chapter is not the last chapter for us, either.
But then, curiously, there is this other chapter, chapter 21. Chapter 20 seems like it ought to be the end, especially with that wonderful summary of the purpose of the Gospel at the end. But then there is chapter 21, which begins with some of the disciples together -- doing what? -- we don't know. It seems like they were just hanging out when Peter says "I am going fishing." And Jesus appears to them, and he gives Peter the commission to "feed my sheep," and he says words that seem like a prophecy of Peter's eventual martyrdom.
And then, again, John ends the gospel for the second time, by telling the readers that his 21 chapters are only a fraction of the stories that could be told about Jesus. There are so many stories about Jesus that all of the books in the world could not contain them.
And the story will never end.
Tuesday, July 3, 2012
Day 33: Praying, Suffering, Dying
"For God So Loved the World...." says John 3:16, but in John 17, when Jesus prays, I really get the feeling not of Jesus' love for the world, but the separation between the disciples and the world. Jesus isn't praying for the world, but only for the disciples; he's not asking on behalf of the world, but only on behalf of his disciples.
I'll be honest, there's something jarring about this, something that sounds exclusive and protective. Perhaps these words come out of the true expenience of persecution. Jesus knows his disciples are going to be persecuted by (ahem) the world, so he's praying for his disciples to endure.
And, I'll be blunt, it sounds a little like Jesus doesn't mind if the rest of the world goes to hell, as long as his disciples are preserved all right. But what about "God so loved the world?"
Perhaps the word "world" has more than one meaing for John -- sometimes the world is the world God made, and loves, and sometimes "the world" is the place that is actively fighting against God's will in the world. And sometimes "the world" might have even more meanings.....
After his prayer is done, Jesus goes to the Kidron Valley with his disciples, where he is arrested by a company of soldiers (did you notice? 600 of them?). When they ask if he is Jesus the Nazarene, He says, "I AM", and they all fall over. Wow. Jesus literally saves the disciples' lives, by saying to the guards to "let the others go" (meaning his disciples). He will die, but they will be spared.
I really like the way the scene shifts back and forth between Peter in the courtyard and Jesus on trial. You get the feeling that Peter is very near to the action, hearing what is going on, and that Jesus can also hear Peter when he denies ever knowing his friend.
Pilate asks Jesus, "what is truth?" Jesus does not answer.
When Jesus is crucified, John records three different words: "woman, here is your son. here is your mother." (to his mother and the beloved disciples). "I thirst." and "It is finished." What do you suppose the meaning of these three words could be? Why these words andd not "Father, forgive them?" or "Why have you forsaken me?"
One of the mysteries of the gospel of John is: Who is the beloved disciple? There have been many attempted answers to this question: some say it is John himself, some Lazarus, some even Judas. What do you think?
Who is "the world?" Who is "the beloved disciple"? What is "truth"?
I'll be honest, there's something jarring about this, something that sounds exclusive and protective. Perhaps these words come out of the true expenience of persecution. Jesus knows his disciples are going to be persecuted by (ahem) the world, so he's praying for his disciples to endure.
And, I'll be blunt, it sounds a little like Jesus doesn't mind if the rest of the world goes to hell, as long as his disciples are preserved all right. But what about "God so loved the world?"
Perhaps the word "world" has more than one meaing for John -- sometimes the world is the world God made, and loves, and sometimes "the world" is the place that is actively fighting against God's will in the world. And sometimes "the world" might have even more meanings.....
After his prayer is done, Jesus goes to the Kidron Valley with his disciples, where he is arrested by a company of soldiers (did you notice? 600 of them?). When they ask if he is Jesus the Nazarene, He says, "I AM", and they all fall over. Wow. Jesus literally saves the disciples' lives, by saying to the guards to "let the others go" (meaning his disciples). He will die, but they will be spared.
I really like the way the scene shifts back and forth between Peter in the courtyard and Jesus on trial. You get the feeling that Peter is very near to the action, hearing what is going on, and that Jesus can also hear Peter when he denies ever knowing his friend.
Pilate asks Jesus, "what is truth?" Jesus does not answer.When Jesus is crucified, John records three different words: "woman, here is your son. here is your mother." (to his mother and the beloved disciples). "I thirst." and "It is finished." What do you suppose the meaning of these three words could be? Why these words andd not "Father, forgive them?" or "Why have you forsaken me?"
One of the mysteries of the gospel of John is: Who is the beloved disciple? There have been many attempted answers to this question: some say it is John himself, some Lazarus, some even Judas. What do you think?
Who is "the world?" Who is "the beloved disciple"? What is "truth"?
Monday, July 2, 2012
Day 32: It all Comes Down to Love
These three chapters (14-16), right after Jesus predicts that Peter will deny him, are one long speech by Jesus. Chapter 17 is included in that, but in chapter 17 Jesus prays for his followers -- we'll get to that later.
For three chapters, Jesus teaches his disciples what are the most important things for them to know and to remember when he is crucified, and after he is raised and ascends to God. The Comforter will come to you. The world will hate you. Do not be troubled. You will have trouble in the world. I have to go, for if I don't go away, the Comforter/Advocate will not come to you. There is room in my father's house. These are some of the things that Jesus says. But, if you read and re-read and re-re-read these three chapters, it's inescapable: the one most important theme keeps coming back: "Love one another as I have loved you."
Jesus has just washed their feet, bent down to serve them. He is about to die for them. He wants them to form a community where people are willing to die for each other, willing to live for each other, willing to serve one another. And, more than anything else, this commitment will be a witness to the world.
Jesus speaks of his love for the Father, and the Father's love for him. He speaks of abiding in his love, like branches draw life from the vine. He speaks of his love for them "greater love has no one than this: to lay down one's life for one's friends."
He calls them friends. I don't know how many examples of deep friendship we have in our culture, but it's worth pondering: Jesus is talking about friendship as a deep and chosen commitment. He is talking about people who are willing to trust each other with secrets. Jesus says we are his friends because he has entrusted us with "everything he has heard from his Father."
It all comes down to love. Three chapters of instructions; he needs to say it over and over and over.
And over.
For three chapters, Jesus teaches his disciples what are the most important things for them to know and to remember when he is crucified, and after he is raised and ascends to God. The Comforter will come to you. The world will hate you. Do not be troubled. You will have trouble in the world. I have to go, for if I don't go away, the Comforter/Advocate will not come to you. There is room in my father's house. These are some of the things that Jesus says. But, if you read and re-read and re-re-read these three chapters, it's inescapable: the one most important theme keeps coming back: "Love one another as I have loved you."Jesus has just washed their feet, bent down to serve them. He is about to die for them. He wants them to form a community where people are willing to die for each other, willing to live for each other, willing to serve one another. And, more than anything else, this commitment will be a witness to the world.
Jesus speaks of his love for the Father, and the Father's love for him. He speaks of abiding in his love, like branches draw life from the vine. He speaks of his love for them "greater love has no one than this: to lay down one's life for one's friends."
He calls them friends. I don't know how many examples of deep friendship we have in our culture, but it's worth pondering: Jesus is talking about friendship as a deep and chosen commitment. He is talking about people who are willing to trust each other with secrets. Jesus says we are his friends because he has entrusted us with "everything he has heard from his Father."
It all comes down to love. Three chapters of instructions; he needs to say it over and over and over.
And over.
Sunday, July 1, 2012
Day 31: Mary and Jesus Both Wash Feet
Reading both of these chapters together was sort of interesting because I noticed for the first time that the beginning of chapter 12, Mary anoints Jesus' feet, and in chapter 13, Jesus washes his disciples' feet. When Mary anoints Jesus' feet, she is at home with her sister and brother, Martha and Lazarus. Imagine -- just a chapter ago, Jesus has raised Lazarus from the dead, and now, they are having dinner together. Judas is the only disciple to complain about the waste (and he is named as a thief, so his motives are questioned right away).It's after this scene that Jesus enters Jerusalem to the cheering crowds. (Bethany, where Mary, Martha and Lazarus live, is just outside Jerusalem, by the way). Some of the cheering crowds are there because they heard about Lazarus' raising, actually. Jesus takes the opportunity to teach about his death (unless a grain of wheat falls into the earth and dies....). Also, it's interesting that some Greeks want to be introduced to Jesus. There are only a couple of references in John to followers of Jesus who are not Jewish. This is one of them. (The Samaritan woman in Chapter 4 is the other one.)
Though there is a lot of language in John about "The Jews", it is important to notice that all of the followers of Jesus are Jewish.
Finally, in chapter 13, Jesus begins his final teaching of his disciples before his crucifixion. He begins with an object lesson. He washes their feet. And then he tells them the most important thing he wants them to know: "Love one another as I have loved you."
Seems simple, right? Then why is it so hard to do?
Saturday, June 30, 2012
Day 30: The Blind Man, The Good Shepherd, Lazarus
These three chapters are so full that it seems a shame to have to read them all in one day. In fact, I'm feeling that a lot while I'm reading John: there are some single verses that I'd like to mull over for a long time, instead of having to hurry on through to the next portion.
I have to say, I like the extended stories in John: the woman at the well, the man born blind, the story of Mary and Martha and Lazarus. There's a lot of character development in these stories, and a lot of little details to pay attention to. For example, notice that by the time the blind man goes and obeys Jesus and comes back, Jesus is already gone. He doesn't actually see Jesus until about the end of Chapter 9.
The basic testimony of the man born blind remains the same throughout, and it's very simple, "I was blind, and now I see."
The story of the raising of Lazarus as well has many small details, from Thomas' brave statement, "let us go, that we may die with him," to Martha's objection to Jesus opening the tomb, "Lord, there will be a stench!" And in the middle, there's the simple sentence, "Jesus wept." Jesus is often portrayed in John's gospel as so God-like; he seems to know everything and be unmoved by the prospect of his own suffering. And yet, here in John chapter 11, He simply weeps.
In the middle Jesus calls himself both the gate and the Good Shepherd, the Good Shepherd who leads people out to good pasture and leads people in to the safe refuge. Jesus as shepherd calls his own by name -- but not just to gather them in. He also leads them out.
The question is: when he calls the sheep by name, where is he leading them?
There are many places in John's gospel where he calls people by name. In John 11, he calls "Lazarus, Come out!" Later on, He will say, simply, "Mary."
Now, as chapter 11 closes, Jesus is under fire, not because he over-turned tables in the temple, but because he raised Lazarus from the dead. Caiaphas prophecies (without knowing it) that Jesus death is necessary. But what does this mean?
To be continued....
I have to say, I like the extended stories in John: the woman at the well, the man born blind, the story of Mary and Martha and Lazarus. There's a lot of character development in these stories, and a lot of little details to pay attention to. For example, notice that by the time the blind man goes and obeys Jesus and comes back, Jesus is already gone. He doesn't actually see Jesus until about the end of Chapter 9.
The basic testimony of the man born blind remains the same throughout, and it's very simple, "I was blind, and now I see."
The story of the raising of Lazarus as well has many small details, from Thomas' brave statement, "let us go, that we may die with him," to Martha's objection to Jesus opening the tomb, "Lord, there will be a stench!" And in the middle, there's the simple sentence, "Jesus wept." Jesus is often portrayed in John's gospel as so God-like; he seems to know everything and be unmoved by the prospect of his own suffering. And yet, here in John chapter 11, He simply weeps. In the middle Jesus calls himself both the gate and the Good Shepherd, the Good Shepherd who leads people out to good pasture and leads people in to the safe refuge. Jesus as shepherd calls his own by name -- but not just to gather them in. He also leads them out.
The question is: when he calls the sheep by name, where is he leading them?
There are many places in John's gospel where he calls people by name. In John 11, he calls "Lazarus, Come out!" Later on, He will say, simply, "Mary."
Now, as chapter 11 closes, Jesus is under fire, not because he over-turned tables in the temple, but because he raised Lazarus from the dead. Caiaphas prophecies (without knowing it) that Jesus death is necessary. But what does this mean?
To be continued....
Friday, June 29, 2012
Day 29: Before Abraham Was, I Am
I have a confession to make: The Gospel of John used to be my favorite gospel. In fact, in my early college fervor, I did nightly devotions, reading and journaling my impressions of the Gospel of John. (I sure wish I had those writings now!)
I still like John, but reading and studying have made me appreciate other gospels (perhaps the ones I did not appreciate before). I think that I used to like the ethereal Jesus in John, the many, many memorable Bible verses found there, the deep spirituality (in John, a healing is never "just" a healing). Now, I'm looking at tiny details, and you know what I like?
I like that the gospel of John pays attention to a few other disciples. It's not all Peter, all the time. Philip and Andrew and Thomas and even Nathanael get to play a part. I like that.
So there is more than enough spiritual depth in these three chapters of John, but I noticed that it is Philip that Jesus asks to figure out how to feed 5,000 people, and it is Andrew who finds the little boy who has the fish (a detail mentioned only in John.
Later (after Jesus walks on water, by the way), Jesus will spend many verses helping us to know that the feeding of five thousand people isn't just about feeding people, but has a deep spiritual meaning. But at the beginning, I really enjoyed how different disciples are involved in the story. And at the end of John 6, disciples are already beginning to desert Jesus, because they already can't get into what he is saying about being the bread of life.
And Jesus says, "well? Are you going to leave me too?" And Peter (yes, it's Peter this time) says, "Lord, to whom shall we go? You have the words of eternal life."
Jesus goes to Jerusalem (again), although notice he tries to go secretly. Even now, he realizes that he is not safe in Jerusalem. As in the other gospels, when he teaches, he's accused of having a demon. His answer is slightly different: he simply says that he only teaches what he hears from the Father, and he only does what he is told by the Father.
Chapter 7 has the wonderful verse, "Rivers of living waters will flow out from within him (Jesus)".
You notice that the very familiar story of the woman caught in adultery is not considered by some to be authentic. But there are so many wonderful details in the story: Jesus writing in the sand, the men ready to throw stones. What do you think Jesus could have been writing?
There's extended conversation with Jesus and the religious leaders regarding Abraham. Who has more authority, Jesus or Abraham? Jesus contests their authority and questions whether they are really followers of Abraham. Do they really know the Word that they say that they follow?
"If you continue in my word, you will know the truth, and the truth will set you free."
At the end of this chapter, Jesus gives his most explosive "I AM" statement yet; he says, "Before Abraham was, I AM."
There seems to be no doubt about what he is claiming.
I still like John, but reading and studying have made me appreciate other gospels (perhaps the ones I did not appreciate before). I think that I used to like the ethereal Jesus in John, the many, many memorable Bible verses found there, the deep spirituality (in John, a healing is never "just" a healing). Now, I'm looking at tiny details, and you know what I like?
I like that the gospel of John pays attention to a few other disciples. It's not all Peter, all the time. Philip and Andrew and Thomas and even Nathanael get to play a part. I like that.
So there is more than enough spiritual depth in these three chapters of John, but I noticed that it is Philip that Jesus asks to figure out how to feed 5,000 people, and it is Andrew who finds the little boy who has the fish (a detail mentioned only in John.
Later (after Jesus walks on water, by the way), Jesus will spend many verses helping us to know that the feeding of five thousand people isn't just about feeding people, but has a deep spiritual meaning. But at the beginning, I really enjoyed how different disciples are involved in the story. And at the end of John 6, disciples are already beginning to desert Jesus, because they already can't get into what he is saying about being the bread of life.And Jesus says, "well? Are you going to leave me too?" And Peter (yes, it's Peter this time) says, "Lord, to whom shall we go? You have the words of eternal life."
Jesus goes to Jerusalem (again), although notice he tries to go secretly. Even now, he realizes that he is not safe in Jerusalem. As in the other gospels, when he teaches, he's accused of having a demon. His answer is slightly different: he simply says that he only teaches what he hears from the Father, and he only does what he is told by the Father.
Chapter 7 has the wonderful verse, "Rivers of living waters will flow out from within him (Jesus)".
You notice that the very familiar story of the woman caught in adultery is not considered by some to be authentic. But there are so many wonderful details in the story: Jesus writing in the sand, the men ready to throw stones. What do you think Jesus could have been writing?
There's extended conversation with Jesus and the religious leaders regarding Abraham. Who has more authority, Jesus or Abraham? Jesus contests their authority and questions whether they are really followers of Abraham. Do they really know the Word that they say that they follow?
"If you continue in my word, you will know the truth, and the truth will set you free."
At the end of this chapter, Jesus gives his most explosive "I AM" statement yet; he says, "Before Abraham was, I AM."
There seems to be no doubt about what he is claiming.
Thursday, June 28, 2012
Day 28: For God so Loved the World...that he came and taught and healed
Okay, one of the things I am noticing about John is that there are so many familiar verses and stories here, but in between the familiar stories and familiar verses, there are some little sections of scripture with which I am not quite as familiar.
Take, for example, the very familiar story of Jesus and Nicodemus in John 3, and the extra-ordinarily verse within it, "For God so loved the world...." I know this story inside and out, and I suspect many of you do as well. I have studied the nuances of the meeting in the darkness, the questions Nicodemus asks, and the mysterious portion part of the story where Jesus begins to speak in the first person plural, "we speak about what we know...." But I have never paid much attention to what comes after this story in chapter three, which brings us back again to John the Baptist. John the Baptist is baptizing and still preaching at the beginning of Jesus' ministry, and people have questions about that, but he is gracious, and explains that his time is coming to an end: "he must increase, but I must decrease."
The story of the Samaritan woman takes up most of John chapter 4, except a brief digression after Jesus leaves the village, but before we hear the results of the woman's evangelism (she is very successful; we could take lessons from her). The digression has to do with the disciples trying to get Jesus to eat something, and Jesus telling them that he has food they don't know about. (This is John's Gospel, and we KNOW that he doesn't literally mean bread; it's spiritual food; it's a METAPHOR). As well (and it almost seems tacked on) there's the story about the healing of the royal official's son at the very end of chapter 4. It is Jesus' second sign (count the signs in John; he calls them signs in stead of miracles), and the idea is that the moment Jesus said the son was healed, he was healed, even though Jesus was far away at the time. But Jesus is the Word, and when the word is spoken, healing happens.
Chapter 5 includes the healing at the pool at Siloam (he's in Jerusalem again, by the way), and then the controversy because it was the Sabbath (notice that the initial controversy is because the man picked up his mat on the Sabbath, and only afterwards, did the fact that Jesus heal someone become a part of the equation). Jesus says that his father is still working, and that means that God is working too. (this implies a pretty close connectino with God, and this is another problem for the religious leaders).
Jesus makes some pretty pointed and provocative statements about himself her and later in John. After he does a sign (and often connected to a sign), he will speak about who he is and his relationship with the father. Often he will use the words, "I am...." I am the light. I am the bread of life. I am the resurrection and the life...." The Words "I Am" remind me of the Hebrew name for God, "Yahwah," which is often translated, 'I am.'
Jesus seems to dare people to hear his words, witness his signs, and believe in him -- or not.
Take, for example, the very familiar story of Jesus and Nicodemus in John 3, and the extra-ordinarily verse within it, "For God so loved the world...." I know this story inside and out, and I suspect many of you do as well. I have studied the nuances of the meeting in the darkness, the questions Nicodemus asks, and the mysterious portion part of the story where Jesus begins to speak in the first person plural, "we speak about what we know...." But I have never paid much attention to what comes after this story in chapter three, which brings us back again to John the Baptist. John the Baptist is baptizing and still preaching at the beginning of Jesus' ministry, and people have questions about that, but he is gracious, and explains that his time is coming to an end: "he must increase, but I must decrease." The story of the Samaritan woman takes up most of John chapter 4, except a brief digression after Jesus leaves the village, but before we hear the results of the woman's evangelism (she is very successful; we could take lessons from her). The digression has to do with the disciples trying to get Jesus to eat something, and Jesus telling them that he has food they don't know about. (This is John's Gospel, and we KNOW that he doesn't literally mean bread; it's spiritual food; it's a METAPHOR). As well (and it almost seems tacked on) there's the story about the healing of the royal official's son at the very end of chapter 4. It is Jesus' second sign (count the signs in John; he calls them signs in stead of miracles), and the idea is that the moment Jesus said the son was healed, he was healed, even though Jesus was far away at the time. But Jesus is the Word, and when the word is spoken, healing happens.
Chapter 5 includes the healing at the pool at Siloam (he's in Jerusalem again, by the way), and then the controversy because it was the Sabbath (notice that the initial controversy is because the man picked up his mat on the Sabbath, and only afterwards, did the fact that Jesus heal someone become a part of the equation). Jesus says that his father is still working, and that means that God is working too. (this implies a pretty close connectino with God, and this is another problem for the religious leaders).
Jesus makes some pretty pointed and provocative statements about himself her and later in John. After he does a sign (and often connected to a sign), he will speak about who he is and his relationship with the father. Often he will use the words, "I am...." I am the light. I am the bread of life. I am the resurrection and the life...." The Words "I Am" remind me of the Hebrew name for God, "Yahwah," which is often translated, 'I am.'
Jesus seems to dare people to hear his words, witness his signs, and believe in him -- or not.
Wednesday, June 27, 2012
Day 27: The Word Becoming Flesh, In the Beginning
I have to like the version of the New Testament I'm reading right now (Common English Bible), if only because this first section of John is written as if it were a poem -- which, of course it is. It's not a miracle story, it's not a parable, it's not a genealogy, it's a poem, and it's meant to evoke the first chapter of Genesis (In the beginning, God created the heavens...) which, truth be told, has some poetic qualities itself. If not poetic, at least some liturgical qualities. "In the beginning was the Word, and the word was with God, and the Word was God." How this can be it appears that words cannot fully express, but John tries to share the beauty of the eternal One who walked with us, lived with us, suffered and died.... in these few opening words.
He then opens up his stories about Jesus' ministry, beginning (of course) with John the Baptist, but telling it at a slightly different angle. Jesus being baptized is mostly a parenthesis (yes, it did happen), but what John really wants us to know is that when he sees Jesus, he says, "This is the Lamb of God who takes away the sin of the world." John's first and haunting testimony is to the crowds, "standing in the midst of you is one you do not know." Still true, even today.
Jesus calls disciples, with the simple words, "Come and see." The same idea, but again, from a different angle. We don't hear anything about Jesus being tempted in John. And the words Jesus says to Nathanael at the end of chapter one, "You will see the angels ascending and descending on the son of man", is a reference to the story of Jacob and his dream of angels in Genesis 28. Jacob dreams of a ladder of angels, and wakes up to declare, "surely God was in this place, and I did not know it. This is the gate of heaven and the house of God." You will see, now and again, this verse on the doorway to a church. I would hope that the verse refers not to the church, but to Jesus.
Chapter 2 begins with the wonderful story of the wedding at Cana. This is Jesus' first sign, and it appears he is reluctant to do it, but he does, anyway. Everything in John is supposed to have a deep theological significance, and this story is no exception. The jars of water for purification are changed to wine, and I'm sure John means us to raise our eyebrows at this new wine that Jesus is creating out of something meant for another (religious) use. Still, I just love that Jesus makes wine for a wedding, so that people can continue having a good time. Is that so wrong?
You may be wondering (if you are paying attention) why Jesus is cleansing the temple now, early in his ministry, rather than when he is supposed to, during Holy Week. Again, the signal is that Jesus is the end of something old and the beginning of something new. From now on, (remember chapter 1) the gate of heaven and the house of God will be him, his body, and not one particular place. And I can't help noticing that instead of calling the temple "a den of thieves" Jesus calls it "a place of business." Again, it's a slightly different critique of what is going on there. What does it mean to you?
Finally, the last first of chapter 2 (in this translation) struck me "Jesus didn't need anyone to tell him about human nature, for he knew what human nature was."
Yes, he did.
(Icon is by Igor Stoyonov and is in the Public Domain)
He then opens up his stories about Jesus' ministry, beginning (of course) with John the Baptist, but telling it at a slightly different angle. Jesus being baptized is mostly a parenthesis (yes, it did happen), but what John really wants us to know is that when he sees Jesus, he says, "This is the Lamb of God who takes away the sin of the world." John's first and haunting testimony is to the crowds, "standing in the midst of you is one you do not know." Still true, even today.
Jesus calls disciples, with the simple words, "Come and see." The same idea, but again, from a different angle. We don't hear anything about Jesus being tempted in John. And the words Jesus says to Nathanael at the end of chapter one, "You will see the angels ascending and descending on the son of man", is a reference to the story of Jacob and his dream of angels in Genesis 28. Jacob dreams of a ladder of angels, and wakes up to declare, "surely God was in this place, and I did not know it. This is the gate of heaven and the house of God." You will see, now and again, this verse on the doorway to a church. I would hope that the verse refers not to the church, but to Jesus.
Chapter 2 begins with the wonderful story of the wedding at Cana. This is Jesus' first sign, and it appears he is reluctant to do it, but he does, anyway. Everything in John is supposed to have a deep theological significance, and this story is no exception. The jars of water for purification are changed to wine, and I'm sure John means us to raise our eyebrows at this new wine that Jesus is creating out of something meant for another (religious) use. Still, I just love that Jesus makes wine for a wedding, so that people can continue having a good time. Is that so wrong?You may be wondering (if you are paying attention) why Jesus is cleansing the temple now, early in his ministry, rather than when he is supposed to, during Holy Week. Again, the signal is that Jesus is the end of something old and the beginning of something new. From now on, (remember chapter 1) the gate of heaven and the house of God will be him, his body, and not one particular place. And I can't help noticing that instead of calling the temple "a den of thieves" Jesus calls it "a place of business." Again, it's a slightly different critique of what is going on there. What does it mean to you?
Finally, the last first of chapter 2 (in this translation) struck me "Jesus didn't need anyone to tell him about human nature, for he knew what human nature was."
Yes, he did.
(Icon is by Igor Stoyonov and is in the Public Domain)
Tuesday, June 26, 2012
Day 26: Necessary to Suffer and to Enter into His Glory
Jesus is sent to Pilate, and then to Herod, and then to the crowds, and then crucified. We've been through this now twice before. And yet....
Did you notice that when Herod and Pilate meet, they become friends? Formerly, Luke says, they were enemies, but as of today, they became friends. Hmmmm. What do you suppose that means?
When Simon helps Jesus carry his cross, Jesus has words for the women of Jerusalem, who follow him, weeping. "Weep for yourselves," he warns them. On Jesus' Last Day, he flashes forward to another Last Day that is coming: the destruction of Jerusalem.
In Matthew and Mark, the only words that Jesus says from the cross are these: "My God, My God, why have you forsaken me?" (Mark takes the trouble to translate it into Aramaic.) These words are a verse from Psalm 22, it's true, and if you read the whole lamenting Psalm, you will find comfort and hope there. But still, this is called The Cry of Dereliction for a reason.
Luke reports three different words from the cross: "Father, forgive them, for they know not what they do." (to those who are crucifying him), "Today you shall be with me in Paradise" (to the repentant thief), and "Father, into your hands I commit my Spirit." These words form a much different picture than the one in Matthew and Mark.
As in every single resurrection story, the women come to the tomb. They are so frightened when they see the angels that they fall on their faces. And, here's a twist: when they try to tell the disciples what they saw and heard, the disciples consider their words to be "nonsense." (in other translations: an idle tale.) By the way, did you know that in ancient times, a woman's testimony was not accepted in a court of law?
Everyone has favorite Bible stories: I happen to really like Matthew's account of Jesus and Peter walking on the water. The next story, about the two disciples walking to Emmaus, is close second. The story is full of surprise, humor and irony. The disciples are walking with Jesus and learning from him, but they don't know it. I imagine Jesus trying to keep a straight face when he asks them to tell him the story of the things that have happened during the past week. "Really?" he says. "Is that so?" And the two disciples begging the stranger to stay with them, and finally recognizing him once he breaks the bread. Then they run back to Jerusalem to tell the other disciples, who have the same news to share, "We have seen the Lord!"
Really, the brief recounting of Jesus' ascension is pretty anti-climactic after this. But, when we get to Luke's 2nd volume, (his second "orderly account"), we'll get a fuller version.
That would be Acts. Keep your finger in the page. We have one more gospel before we return to Luke's story.
Did you notice that when Herod and Pilate meet, they become friends? Formerly, Luke says, they were enemies, but as of today, they became friends. Hmmmm. What do you suppose that means?
When Simon helps Jesus carry his cross, Jesus has words for the women of Jerusalem, who follow him, weeping. "Weep for yourselves," he warns them. On Jesus' Last Day, he flashes forward to another Last Day that is coming: the destruction of Jerusalem.
In Matthew and Mark, the only words that Jesus says from the cross are these: "My God, My God, why have you forsaken me?" (Mark takes the trouble to translate it into Aramaic.) These words are a verse from Psalm 22, it's true, and if you read the whole lamenting Psalm, you will find comfort and hope there. But still, this is called The Cry of Dereliction for a reason.
Luke reports three different words from the cross: "Father, forgive them, for they know not what they do." (to those who are crucifying him), "Today you shall be with me in Paradise" (to the repentant thief), and "Father, into your hands I commit my Spirit." These words form a much different picture than the one in Matthew and Mark.
As in every single resurrection story, the women come to the tomb. They are so frightened when they see the angels that they fall on their faces. And, here's a twist: when they try to tell the disciples what they saw and heard, the disciples consider their words to be "nonsense." (in other translations: an idle tale.) By the way, did you know that in ancient times, a woman's testimony was not accepted in a court of law? Everyone has favorite Bible stories: I happen to really like Matthew's account of Jesus and Peter walking on the water. The next story, about the two disciples walking to Emmaus, is close second. The story is full of surprise, humor and irony. The disciples are walking with Jesus and learning from him, but they don't know it. I imagine Jesus trying to keep a straight face when he asks them to tell him the story of the things that have happened during the past week. "Really?" he says. "Is that so?" And the two disciples begging the stranger to stay with them, and finally recognizing him once he breaks the bread. Then they run back to Jerusalem to tell the other disciples, who have the same news to share, "We have seen the Lord!"
Really, the brief recounting of Jesus' ascension is pretty anti-climactic after this. But, when we get to Luke's 2nd volume, (his second "orderly account"), we'll get a fuller version.
That would be Acts. Keep your finger in the page. We have one more gospel before we return to Luke's story.
Monday, June 25, 2012
Day 25: He is Always Near
There's a little story at the beginning of Luke 21 -- the widow and her two coins. We often use her as an example of good stewardship, because she gave all she had. But she's not an example of good stewardship. She's a victim of the corrupt temple system; she's taken advantage of by unscrupulous religious leaders who use her offerings to build up the temple (which is just going to be destroyed anyway)
And, she's also a picture of Jesus, who gave up everything to set us free from the power of sin and death.
Because He is always Near. Keep alert. Keep Awake.
This chapter immediately precedes the beginning of the passion story, starting with Jesus celebrating the passover with his disciples. Before that, Jesus warns the disciples that they need to always keep alert, because the end will come like a thief in the night, and they need to be ready always. There are signs everywhere of his presence -- in the stars and the changing of the seasons, in the fig tree, in the widow and her two coins.
The end is always near.
Then the story becomes familiar: Jesus eats with his disciples, and one of them goes to betray him. He predicts Peter's denial; he prays, and they cannot keep their eyes open. He is arrested, and he is mocked, and Peter does deny Jesus, and finally, he is brought before the religious leaders.
The end is always near.
We fall asleep, but he prays for us, and keeps telling us: keep your eyes peeled.
Where do you see him?
And, she's also a picture of Jesus, who gave up everything to set us free from the power of sin and death.
Because He is always Near. Keep alert. Keep Awake.
This chapter immediately precedes the beginning of the passion story, starting with Jesus celebrating the passover with his disciples. Before that, Jesus warns the disciples that they need to always keep alert, because the end will come like a thief in the night, and they need to be ready always. There are signs everywhere of his presence -- in the stars and the changing of the seasons, in the fig tree, in the widow and her two coins.
The end is always near.Then the story becomes familiar: Jesus eats with his disciples, and one of them goes to betray him. He predicts Peter's denial; he prays, and they cannot keep their eyes open. He is arrested, and he is mocked, and Peter does deny Jesus, and finally, he is brought before the religious leaders.
The end is always near.
We fall asleep, but he prays for us, and keeps telling us: keep your eyes peeled.
Where do you see him?
Sunday, June 24, 2012
Day 24: From Jericho to Jerusalem
Before Jesus rides into Jerusalem to begin Holy Week, he goes through Jericho, where he meets a short tax collector named Zacchaeus, who is not only short, but universally disliked by everyone else in town (probably becomes of what he does for a living). Zacchaeus wants to see Jesus so badly that he climbs a tree, and Jesus surprises evveryone by inviting himself over to Zacchaeus' house for dinner. I mean, really! Why couldn't Jesus have gone to the house of one of the deserving people!!!
Zacchaeus responds by offering to give half of his possesssions to the poor, and offering to repay what he has cheated four times. He must not consider money quite as important as he once did. Or perhaps he thinks that now he is rich, but in a different way....
The following parable (which is similar to Matthew's Parable of the Talents) also deals with money. Where Zacchaeus distributes his money to the poor (redistribution of wealth), the parable ends by stating that 'everyone who has will be given more, but from those who have nothing, even what they have will be taken away.' This is a scripture verse I've had a problem with since hearing Billie Holiday sing, "God Bless the Child." It seems to fly in the face of the extravagant grace-giving God that I encounter in other portions of scripture. I'm doing a little background study, and I'll get back to you. In the meantime, anyone who has an idea about this verse, let me know.
Jesus enters Jerusalem then, to cheering crowds and grumbling Pharisees. He weeps over Jerusalem, and then clears the temple. The house of prayer has become (in my version of the Bible) a house for crooks.
In Jerusalem, Jesus gets right into controversies, with Pharisees, Saducees and other legal experts. We have heard this before, and how he figures out how to answer every question, and confounds them all. He also tells the story of the tenant farmers who reject the son of the owner of the vineyard as well as all of the messengers he had sent before.
The stone that the builders rejected has become the chief cornerstone, Jesus quotes Psalm 118. A fitting entry to the next few days.
Zacchaeus responds by offering to give half of his possesssions to the poor, and offering to repay what he has cheated four times. He must not consider money quite as important as he once did. Or perhaps he thinks that now he is rich, but in a different way....The following parable (which is similar to Matthew's Parable of the Talents) also deals with money. Where Zacchaeus distributes his money to the poor (redistribution of wealth), the parable ends by stating that 'everyone who has will be given more, but from those who have nothing, even what they have will be taken away.' This is a scripture verse I've had a problem with since hearing Billie Holiday sing, "God Bless the Child." It seems to fly in the face of the extravagant grace-giving God that I encounter in other portions of scripture. I'm doing a little background study, and I'll get back to you. In the meantime, anyone who has an idea about this verse, let me know.
Jesus enters Jerusalem then, to cheering crowds and grumbling Pharisees. He weeps over Jerusalem, and then clears the temple. The house of prayer has become (in my version of the Bible) a house for crooks.
In Jerusalem, Jesus gets right into controversies, with Pharisees, Saducees and other legal experts. We have heard this before, and how he figures out how to answer every question, and confounds them all. He also tells the story of the tenant farmers who reject the son of the owner of the vineyard as well as all of the messengers he had sent before.
The stone that the builders rejected has become the chief cornerstone, Jesus quotes Psalm 118. A fitting entry to the next few days.
Saturday, June 23, 2012
Day 23: As Jesus Gets Nearer to Jerusalem....(Luke 17 -18)
The mustard seed re-appears again in this section of scripture -- if only we had that teeny amount of faith, we could uproot trees and plant them in the sea (why we would want to do that is another question). Chapter 17 opens with a number of small vignettes: about not causing a little one to stumble, about faith, about the servant not expecting a reward. How do they connect with one another?
An amazing healing follows: ten lepers are cleansed -- sort of matter-of-factly, actually. Jesus doesn't say anything but "go and show yourself to the priest," and they go, they obey. Just by going, they are cleansed. But one notices what has happened and turns back to give thanks. Only one -- a Samaritan. Huh.
After the amazing act of thanksgiving, Jesus warns his disciples about coming persecution. Jesus says, as in the days of Noah, there will be no warning given before the time of persecution. Don't try to go back and get your suitcases, don't hesitate. And the famous phrase, "Left behind" is in this section of scripture, as in "two women will be grinding grain together; one will be taken and one will be left behind." I remember that in college one of my friends told me that he thought "left behind" should be interpreted as just the opposite of the way we have heard it. The one who is left behind is the fortunate one, and the one taken is "taken away", as in the days of Noah. I find this idea intriguing.
The next two parables are both about prayer, although in different ways. The first, about the widow and the unjust judge, is one of the most haunting to me. Prayer and justice -- to Luke, these two go together. In modern life it often seems to me that those who are most concerned about prayer are not so concerned about justice (at least, justice for the poor); those who are concerned about justice often don't make much mention of prayer. But for Luke, they go together and are, in fact, the basis for faith. "Persist in seeking justice; persist in prayer." Both are difficult, maybe impossible, like the camel going through the eye of the needle, or the rich man getting into the kingdom.
But with God, all things are possible --- justice for the widow, justification for a tax collector.
Jesus is almost to Jerusalem. He heals a blind man -- his last reported miracle.
What will he do next?
An amazing healing follows: ten lepers are cleansed -- sort of matter-of-factly, actually. Jesus doesn't say anything but "go and show yourself to the priest," and they go, they obey. Just by going, they are cleansed. But one notices what has happened and turns back to give thanks. Only one -- a Samaritan. Huh.
After the amazing act of thanksgiving, Jesus warns his disciples about coming persecution. Jesus says, as in the days of Noah, there will be no warning given before the time of persecution. Don't try to go back and get your suitcases, don't hesitate. And the famous phrase, "Left behind" is in this section of scripture, as in "two women will be grinding grain together; one will be taken and one will be left behind." I remember that in college one of my friends told me that he thought "left behind" should be interpreted as just the opposite of the way we have heard it. The one who is left behind is the fortunate one, and the one taken is "taken away", as in the days of Noah. I find this idea intriguing.
The next two parables are both about prayer, although in different ways. The first, about the widow and the unjust judge, is one of the most haunting to me. Prayer and justice -- to Luke, these two go together. In modern life it often seems to me that those who are most concerned about prayer are not so concerned about justice (at least, justice for the poor); those who are concerned about justice often don't make much mention of prayer. But for Luke, they go together and are, in fact, the basis for faith. "Persist in seeking justice; persist in prayer." Both are difficult, maybe impossible, like the camel going through the eye of the needle, or the rich man getting into the kingdom.But with God, all things are possible --- justice for the widow, justification for a tax collector.
Jesus is almost to Jerusalem. He heals a blind man -- his last reported miracle.
What will he do next?
Friday, June 22, 2012
Day 22: Good News if You're Lost
May I say that the middle chapter of these three makes everything else in the other chapters in Luke worth it? There are many difficult things in Luke, as there are in Matthew and Mark. But the sheer grace of chapter 15 -- the images of the father with his arms wide open, the woman searching everywhere for her coin, the shepherd looking high and low for just one out of 100 sheep -- make every difficult saying worth it.
There's one catch though, you have to be lost. If you are a wandering son, a coin gathering dust in a dark corner, a sheep out in the wilderness, Luke chapter 15 is good news. If you are not lost, or you don't think you're lost, well, you might not understand what all of the fuss is about.
I notice reading these familiar stories again that the wandering son doesn't get to say his whole speech before his father interrupts him. (The part about "treat me like one of your slaves..." the father does not let him say.) I noticed that the woman who finds her lost coin goes out and has a party once she finds it. Presumably, she spends all the money she worked so hard to track down. huh. What did you notice?
A few words about chapters 14 and 16. Chapter 14 has some to do with table etiquette. The first "parable" Jesus tells doesn't seem too much like a parable to me, actually. It's just instructions about where to sit and who to invite. The second parable is another version of the one we heard in Mark, about the landowner who has a party and discovers that his invited guests are no longer interested. Then, Jesus changes the subject to "the cost of discipleship" -- Jesus warning potential disciples to count the cost before following him. Considering where Jesus' path will lead, it's understandable that Jesus would warn people. On the other hand, it's just the opposite of clever marketing.
Chapter 16 has two parables with some disconnected warnings between them (it seems to me, anyway). The parable of the dishonest manager has made commentators scratch their heads and do theological contortions for about 2,000 years. The idea is that the manager is dishonest, but clever. Jesus seems to think that disciples need to be creative and clever and that this is a part of faithfulness. But, it makes us scratch our heads. (and, I'm open to more suggestions on this parable).
The last parable is famous to some -- the parable of the rich man and Lazarus, the poor man, and how Lazarus goes to heaven (the bosom of Abraham), but the rich man -- doesn't. If you're Lazarus -- this is good news. But if you are the rich man -- it's pretty sobering. It's worth noting that the crowds that originally heard this parable would have been shocked when Jesus told them that the rich man was tormented in Hades. They would have assumed the opposite. Also, it's pretty unusual for the poor man to be the one who gets a name, and for the rich man to be anonymous. Usually, it's the poor who are the bit players in history, and the rich who get the starring roles.
But, not in Luke's "orderly account."
I'll admit, I gravitate to Luke's concern for and attention to the poor. But then I also have to admit, that I am not one of the poor. I may not be rich, but I'm not poor. Does it make a different how I hear Luke's words?
There's one catch though, you have to be lost. If you are a wandering son, a coin gathering dust in a dark corner, a sheep out in the wilderness, Luke chapter 15 is good news. If you are not lost, or you don't think you're lost, well, you might not understand what all of the fuss is about.
I notice reading these familiar stories again that the wandering son doesn't get to say his whole speech before his father interrupts him. (The part about "treat me like one of your slaves..." the father does not let him say.) I noticed that the woman who finds her lost coin goes out and has a party once she finds it. Presumably, she spends all the money she worked so hard to track down. huh. What did you notice?A few words about chapters 14 and 16. Chapter 14 has some to do with table etiquette. The first "parable" Jesus tells doesn't seem too much like a parable to me, actually. It's just instructions about where to sit and who to invite. The second parable is another version of the one we heard in Mark, about the landowner who has a party and discovers that his invited guests are no longer interested. Then, Jesus changes the subject to "the cost of discipleship" -- Jesus warning potential disciples to count the cost before following him. Considering where Jesus' path will lead, it's understandable that Jesus would warn people. On the other hand, it's just the opposite of clever marketing.
Chapter 16 has two parables with some disconnected warnings between them (it seems to me, anyway). The parable of the dishonest manager has made commentators scratch their heads and do theological contortions for about 2,000 years. The idea is that the manager is dishonest, but clever. Jesus seems to think that disciples need to be creative and clever and that this is a part of faithfulness. But, it makes us scratch our heads. (and, I'm open to more suggestions on this parable).
The last parable is famous to some -- the parable of the rich man and Lazarus, the poor man, and how Lazarus goes to heaven (the bosom of Abraham), but the rich man -- doesn't. If you're Lazarus -- this is good news. But if you are the rich man -- it's pretty sobering. It's worth noting that the crowds that originally heard this parable would have been shocked when Jesus told them that the rich man was tormented in Hades. They would have assumed the opposite. Also, it's pretty unusual for the poor man to be the one who gets a name, and for the rich man to be anonymous. Usually, it's the poor who are the bit players in history, and the rich who get the starring roles.
But, not in Luke's "orderly account."
I'll admit, I gravitate to Luke's concern for and attention to the poor. But then I also have to admit, that I am not one of the poor. I may not be rich, but I'm not poor. Does it make a different how I hear Luke's words?
Thursday, June 21, 2012
Day 21: Teach us to Pray, and Die, and Live
So chapter 11 begins with Jesus teaching his disciples the Lord's prayer. (You may want to turn back to Matthew, chapter 6, for another version of this prayer.) Only in Luke's Orderly Account, the disciples observe Jesus in prayer, and ask him, "Teach us to pray."
I love this. (I think that I love the simple, but not easy, sentences in scripture, sentences like "Love your enemies." "Pray without ceasing." "Jesus wept.")
Luke just keeps reminding us not only that Jesus saves, but that Jesus prays. Afterwards, Jesus tells a story about a man who goes to his friend in the middle of the night begging for bread. Even if the friend doesn't want to get up, the noise of his friend pleading from out in the courtyard where everyone can hear will finally convince him to get up and give him what he wants. (This is another one of those stories unque to Luke.)
If you remember Jesus saying really recently, "Whoever is not against us is for us" really recently, you might be surprised that now Jesus says that 'whoever is not for me is against me.' However, this is a different situation, when Jesus himself is being accused of using the power of the devil to cast out demons.
Jesus speaks out against the Pharisees here in Luke, but it doesn't seem quite as over-the-top as in Matthew somehow. And please note, that at the end of chapter 13, it is some of the Pharisees who warn Jesus about Herod.
It's interesting to me that Jesus places the warning about the unforgivable sin in this section of Luke, in the middle of his warnings about persecution, and at the same time as he assures his disciples that, when persecution comes, the Holy Spirit will give them the words to speak.
Another parable that only Luke tells is the one about the man with many barns, who accumulates a lot of "stuff" and then finds out it won't help him in the world to come. Afterwards, is the familiar teaching about the birds of the air and the flowers of the field.
And in chapter 13, the story of the bent-over woman (another healing on the Sabbath) only Luke tells.
The fig tree parable might sound familiar from Mark, but notice that in Luke, Jesus is willing to give it another year to bear fruit.
I also like the story about the faithful servants who the master finds hard at work. Did you notice that in the end, the master will serve them?
What are some of the details and the larger themes that you are noticing in Luke?
I love this. (I think that I love the simple, but not easy, sentences in scripture, sentences like "Love your enemies." "Pray without ceasing." "Jesus wept.")
Luke just keeps reminding us not only that Jesus saves, but that Jesus prays. Afterwards, Jesus tells a story about a man who goes to his friend in the middle of the night begging for bread. Even if the friend doesn't want to get up, the noise of his friend pleading from out in the courtyard where everyone can hear will finally convince him to get up and give him what he wants. (This is another one of those stories unque to Luke.) If you remember Jesus saying really recently, "Whoever is not against us is for us" really recently, you might be surprised that now Jesus says that 'whoever is not for me is against me.' However, this is a different situation, when Jesus himself is being accused of using the power of the devil to cast out demons.
Jesus speaks out against the Pharisees here in Luke, but it doesn't seem quite as over-the-top as in Matthew somehow. And please note, that at the end of chapter 13, it is some of the Pharisees who warn Jesus about Herod.
It's interesting to me that Jesus places the warning about the unforgivable sin in this section of Luke, in the middle of his warnings about persecution, and at the same time as he assures his disciples that, when persecution comes, the Holy Spirit will give them the words to speak.
Another parable that only Luke tells is the one about the man with many barns, who accumulates a lot of "stuff" and then finds out it won't help him in the world to come. Afterwards, is the familiar teaching about the birds of the air and the flowers of the field.
And in chapter 13, the story of the bent-over woman (another healing on the Sabbath) only Luke tells.
The fig tree parable might sound familiar from Mark, but notice that in Luke, Jesus is willing to give it another year to bear fruit.
I also like the story about the faithful servants who the master finds hard at work. Did you notice that in the end, the master will serve them?
What are some of the details and the larger themes that you are noticing in Luke?
Wednesday, June 20, 2012
Day 20: The Twelve and the Seventy-Two, Sent Out, Two Familiar Stories
At the beginning of chapter 9, the twelve disciples are commissioned and sent out with the power to heal and preach. At the beginning of the next chapter, 72 disciples (missionaries) are sent out with the power to heal and preach, and with instructions. I never noticed this before: the multiplication of ministry in one short chapter.
And it continues even today.
What else do I notice in these two chapters, which have more than enough material that seems familiar? There are certain details that are unique to Luke, even in the middle of familiar stories. There are also stories that only Luke will tell.
For example, Luke reports that Jesus had gone away to pray when the disciples find him, and he asks the well-known question, "Who do the crowds say that I am? Who do you say that I am?"
Shortly afterwards, Jesus begins to predict his death and resurrection, and also to urge the people that want to follow him to "take up their cross daily and follow me." Only Luke adds the little word "daily" to this sentence. Do you think this little word is important?
In the transfiguration story, while Jesus is talking to Moses and Elijah, they are talking with him about the things that would happen when Jesus goes to Jerusalem. Clearly, the trip to Jerusalem, and what will happen there, are important to Luke.
Jesus "sets his face toward Jerusalem", and we begin to see that there are people who say they will follow him, but aren't ready to give up the life that they already have. It is a sobering thought.
After Jesus "multiplies the ministry" with the 72 missionaries (who are stunningly successful, by the way), there are two stories unique to Luke: the story of the lawyer who wants to test Jesus' knowledge becomes the parable of the Good Samaritan, one of the most familiar stories in scripture. Immediately following, is the story of Mary and Martha. (Notice how Luke again tells a story that features men, followed by a story that features women.)
I'm remembering that Jesus told the lawyer that the greatest commandment is to love the Lord your God with all your heart, mind, soul and strength -- and your neighbor as yourself. Some people wonder if the two stories taken together illustrate both those commandments. What do you think?
As we go along, pay attention to details, if you can: even if is only the word "daily," or the presence of two women, or Jesus going away to pray. It's not just the devil that may be in the details; sometimes the gospel is there, too.
And it continues even today.
What else do I notice in these two chapters, which have more than enough material that seems familiar? There are certain details that are unique to Luke, even in the middle of familiar stories. There are also stories that only Luke will tell.
For example, Luke reports that Jesus had gone away to pray when the disciples find him, and he asks the well-known question, "Who do the crowds say that I am? Who do you say that I am?"
Shortly afterwards, Jesus begins to predict his death and resurrection, and also to urge the people that want to follow him to "take up their cross daily and follow me." Only Luke adds the little word "daily" to this sentence. Do you think this little word is important?
In the transfiguration story, while Jesus is talking to Moses and Elijah, they are talking with him about the things that would happen when Jesus goes to Jerusalem. Clearly, the trip to Jerusalem, and what will happen there, are important to Luke.
Jesus "sets his face toward Jerusalem", and we begin to see that there are people who say they will follow him, but aren't ready to give up the life that they already have. It is a sobering thought.
After Jesus "multiplies the ministry" with the 72 missionaries (who are stunningly successful, by the way), there are two stories unique to Luke: the story of the lawyer who wants to test Jesus' knowledge becomes the parable of the Good Samaritan, one of the most familiar stories in scripture. Immediately following, is the story of Mary and Martha. (Notice how Luke again tells a story that features men, followed by a story that features women.)
As we go along, pay attention to details, if you can: even if is only the word "daily," or the presence of two women, or Jesus going away to pray. It's not just the devil that may be in the details; sometimes the gospel is there, too.
Tuesday, June 19, 2012
Day 19: Jesus Preaches, Heals, Casts Out Demons....and Prays
You may find much of this section of Luke somewhat familiar, as many of the stories you have heard before, either in Matthew or in Mark, or in both. But, as you read along, you might notice some additions, some differences, and different things might leap out at you.
As for me, the controversy involved in Jesus healing on the Sabbath becomes more prominent. Jesus makes the point that it should be valid to save a life, even on the Sabbath (and in fact, the Jewish rabbis speak in favor of this), but the man with the withered hand did not have a life-endangering injury. So, something else may be going on. What is it?
You know what else I noticed? Jesus goes up the mountain to pray, and he prays all night long. You may notice references to Jesus praying often in Luke.
Then he chooses his apostles and goes back down the mountain to teach. That's right: it's not the Sermon on the Mount. It's called "The Sermon on the Plain." There are very many similarities between the Sermon on the Mount and the Sermon on the Plain. Luke's version is shorter (for example), and instead of simply saying "Blessed are the poor in spirit" for example, Jesus has three "Blesseds" and three "Woes." And forget about the "Poor in Spirit" -- Jesus says, "Blessed are you who are POOR." Not spiritual. Literally.
Jesus heals the centurion's servant, a story we might be familiar with. Then he balances that story with one about Jesus raising a widow's son from the dead. Luke is careful to include many stories about women in his gospel.
There's also the unnamed woman who anoints Jesus' feet with her tears while he's dining at Simon's house. She is identified as a "sinner", which leads many people to consider he to be a prostitute. Really, is prostitution the only sin open to women? Also, I still wonder about identifying people as "sinners." To me, it's like saying, that person is a "human being."
Mary Magdalene is named as one of the followers of Jesus at the beginning of Luke 8. Luke also mentions (without saying much more) that several women travelled with him and supported his ministry.
The next two stories are familiar ones: the man healed of a legion of demons (notice how the people want Jesus to leave after he does this great miracle?) and the little girl and the woman who are both healed. Unlike Mark, Luke doesn't portray Jesus' words to her in his native language of Aramaic, "Talitha cum."
As for me, the controversy involved in Jesus healing on the Sabbath becomes more prominent. Jesus makes the point that it should be valid to save a life, even on the Sabbath (and in fact, the Jewish rabbis speak in favor of this), but the man with the withered hand did not have a life-endangering injury. So, something else may be going on. What is it?
You know what else I noticed? Jesus goes up the mountain to pray, and he prays all night long. You may notice references to Jesus praying often in Luke.
Then he chooses his apostles and goes back down the mountain to teach. That's right: it's not the Sermon on the Mount. It's called "The Sermon on the Plain." There are very many similarities between the Sermon on the Mount and the Sermon on the Plain. Luke's version is shorter (for example), and instead of simply saying "Blessed are the poor in spirit" for example, Jesus has three "Blesseds" and three "Woes." And forget about the "Poor in Spirit" -- Jesus says, "Blessed are you who are POOR." Not spiritual. Literally.Jesus heals the centurion's servant, a story we might be familiar with. Then he balances that story with one about Jesus raising a widow's son from the dead. Luke is careful to include many stories about women in his gospel.
There's also the unnamed woman who anoints Jesus' feet with her tears while he's dining at Simon's house. She is identified as a "sinner", which leads many people to consider he to be a prostitute. Really, is prostitution the only sin open to women? Also, I still wonder about identifying people as "sinners." To me, it's like saying, that person is a "human being."
Mary Magdalene is named as one of the followers of Jesus at the beginning of Luke 8. Luke also mentions (without saying much more) that several women travelled with him and supported his ministry.
The next two stories are familiar ones: the man healed of a legion of demons (notice how the people want Jesus to leave after he does this great miracle?) and the little girl and the woman who are both healed. Unlike Mark, Luke doesn't portray Jesus' words to her in his native language of Aramaic, "Talitha cum."
Monday, June 18, 2012
Day 18: More Background, and Jesus begins his Ministry
.... in an orderly way, of course.
Chapter three starts off, as you'd expect (by this time, anyway), with the arrival of the adult John the Baptist on the scene. His presence is announced, almost as if the Court is announcing, "Hear ye! hear ye! In the 15th year of the reign of emperor Tiberias....." Do we expect some royal personage, in purple robes and aristocratic bearing, to enter the scene? Instead, it is the lowly and humble John, appearing not in the seats of power but in the wilderness, preaching not prosperity but repentance.
But, that's Luke, for you.
Luke also has a geneaology, but notice that Luke works backwards from Joseph and arrives at Adam (instead of at Abraham), and, if you are brave, notice that some of the names are different, too. What do you suppose the purpose of working backwards and ending at Adam would be for Luke? what's the point?
In Luke 4, Jesus is tempted. The content of the temptations is very similar to Matthew, but they are in a different order (an orderly account, remember?) Afterwards, Jesus begins his ministry by going to his hometown, wowing them all with his preaching, and, within the space of a few minutes, making everyone angry enough to want to kill him. The theme of Jesus' ministry is set then from the beginning. The sentence we hear him read in the synagogue, "The Spirit of the Lord is upon me, because he has anointed me. He has sent me to preach Good news to the poor....." is the theme of his ministry. Large, appreciative crowds, and anger and rejection also appear right here in Luke 4.
In Luke 5, Jesus calls disciples. John has already been put in prison (see Luke 3), so their ministries do not overlap. When Jesus calls Simon, the fisherman immediately recognizes that he is in the presence of holiness, "I am a man of unclean lips", he says. Then, Jesus begins healing and casting out demons.
Luke 5 ends with the saying (we may recognize) about the new and old wineskins. May I say that on one level I understand this metaphor (Jesus is the new wine, and the old wineskins will not be able to hold him), but on the other hand, there's more than meets the eye. So what does the last verse mean: "No one who drinks a well-aged wine wants new wine, but says, "The well-aged wine is better." (It's literally true, of course, but otherwise, what does it mean?) What do you think?
By the way, when I was looking for images, I found this great blog post about the miraculous catch of fish.
Chapter three starts off, as you'd expect (by this time, anyway), with the arrival of the adult John the Baptist on the scene. His presence is announced, almost as if the Court is announcing, "Hear ye! hear ye! In the 15th year of the reign of emperor Tiberias....." Do we expect some royal personage, in purple robes and aristocratic bearing, to enter the scene? Instead, it is the lowly and humble John, appearing not in the seats of power but in the wilderness, preaching not prosperity but repentance.
But, that's Luke, for you.
Luke also has a geneaology, but notice that Luke works backwards from Joseph and arrives at Adam (instead of at Abraham), and, if you are brave, notice that some of the names are different, too. What do you suppose the purpose of working backwards and ending at Adam would be for Luke? what's the point?
In Luke 4, Jesus is tempted. The content of the temptations is very similar to Matthew, but they are in a different order (an orderly account, remember?) Afterwards, Jesus begins his ministry by going to his hometown, wowing them all with his preaching, and, within the space of a few minutes, making everyone angry enough to want to kill him. The theme of Jesus' ministry is set then from the beginning. The sentence we hear him read in the synagogue, "The Spirit of the Lord is upon me, because he has anointed me. He has sent me to preach Good news to the poor....." is the theme of his ministry. Large, appreciative crowds, and anger and rejection also appear right here in Luke 4.In Luke 5, Jesus calls disciples. John has already been put in prison (see Luke 3), so their ministries do not overlap. When Jesus calls Simon, the fisherman immediately recognizes that he is in the presence of holiness, "I am a man of unclean lips", he says. Then, Jesus begins healing and casting out demons.
Luke 5 ends with the saying (we may recognize) about the new and old wineskins. May I say that on one level I understand this metaphor (Jesus is the new wine, and the old wineskins will not be able to hold him), but on the other hand, there's more than meets the eye. So what does the last verse mean: "No one who drinks a well-aged wine wants new wine, but says, "The well-aged wine is better." (It's literally true, of course, but otherwise, what does it mean?) What do you think?
By the way, when I was looking for images, I found this great blog post about the miraculous catch of fish.
Sunday, June 17, 2012
Day 17: The "Orderly Account" of Luke, beginning with Birth Announcements
Unlike Mark, but like Matthew, Luke begins well before the beginning of Jesus' ministry. He begins by telling us that he too is going to write about Jesus, and that his account is going to be an orderly one. He writes to tell someone called "Theophilos" about Jesus (by the way, Theophilos means "Lover of God".)
There's a combination of well-known and less-well-known stories in these first two chapters of Luke. I know I had the first few verses of Luke 2, the Christmas story, almost known by heart. But what about the story of Zechariah and Elizabeth, the parents of John the Baptist? Unlike Mary, Elizabeth and her husband were not young, but an older couple who had long ago given up hope that they would have a child. Like Mary, Zechariah meets an angel who tells him the good news, but he responds, "How will I know? After all, my wife and I are getting on in years...." To me, this is a nice way of saying, "Give me a break. How am I supposed to believe that?"
So the angel strikes him dumb until his son, John is born, (by the way, at the end of Luke 1.) Then, Zechariah goes on to praise God in words of prophecy and poetry. The church has made Zechariah's words into a song, called the "Benedictus."
Zechariah and Elizabeth's story forms the beginning and end of Luke 1. In the middle is Mary's story (I can't help saying -- there's the meat in the middle of the sandwich again.) Mary's response, "My soul magnifies the Lord..." I find striking in many ways, not the least because she speaks as if everything God has promised has already happened. "God has filled the hungry with good things, and sent the rich away empty." She is bringing the future into the present.
Then there is Luke 2, the story so familiar that maybe we don't pay attention to the details, the ones that are there, and the ones that are not there (for example, did you notice that there is no mention of Mary riding a donkey, and that Luke never mentions a star?)
In Luke 2, the angels proclaim, and then Anna and Simeon proclaim. Then, in the end, twelve-year-old Jesus loses his parents and ends up in the temple.
One thing to notice -- Luke is often careful to balance out men and women in stories about encounters with Jesus. So we see both the wisdom of Simeon and Anna. Pay attention to that as you read along.
Did you notice any different details in these familiar stories as you read them today? If so, what were they?
Why do you suppose Luke tells stories from before John the Baptist and Jesus were even born?
There's a combination of well-known and less-well-known stories in these first two chapters of Luke. I know I had the first few verses of Luke 2, the Christmas story, almost known by heart. But what about the story of Zechariah and Elizabeth, the parents of John the Baptist? Unlike Mary, Elizabeth and her husband were not young, but an older couple who had long ago given up hope that they would have a child. Like Mary, Zechariah meets an angel who tells him the good news, but he responds, "How will I know? After all, my wife and I are getting on in years...." To me, this is a nice way of saying, "Give me a break. How am I supposed to believe that?"
So the angel strikes him dumb until his son, John is born, (by the way, at the end of Luke 1.) Then, Zechariah goes on to praise God in words of prophecy and poetry. The church has made Zechariah's words into a song, called the "Benedictus."
Zechariah and Elizabeth's story forms the beginning and end of Luke 1. In the middle is Mary's story (I can't help saying -- there's the meat in the middle of the sandwich again.) Mary's response, "My soul magnifies the Lord..." I find striking in many ways, not the least because she speaks as if everything God has promised has already happened. "God has filled the hungry with good things, and sent the rich away empty." She is bringing the future into the present. Then there is Luke 2, the story so familiar that maybe we don't pay attention to the details, the ones that are there, and the ones that are not there (for example, did you notice that there is no mention of Mary riding a donkey, and that Luke never mentions a star?)
In Luke 2, the angels proclaim, and then Anna and Simeon proclaim. Then, in the end, twelve-year-old Jesus loses his parents and ends up in the temple.
One thing to notice -- Luke is often careful to balance out men and women in stories about encounters with Jesus. So we see both the wisdom of Simeon and Anna. Pay attention to that as you read along.
Did you notice any different details in these familiar stories as you read them today? If so, what were they?
Why do you suppose Luke tells stories from before John the Baptist and Jesus were even born?
Saturday, June 16, 2012
Day 16: Death and Resurrection, short and long endings
Didn't we just start reading Mark? And today we are coming to the end of this shortest of Gospels. Jesus didn't "hang around" much, if you read Mark's gospel; he was always on the go, healing people, helping people, celebrating. His teachings were short and pithy (not like in the Gospel of John, but, I'm getting ahead of myself).
The story of Jesus' crucifixion is told simply as well. Though to me, it seems as if time does finally slow down. The Jesus who has been on the go, going from place to place "immediately", now walks slowly, dragging a cross.
So Jesus is handed over to Pilate, who tries to hand him back. The shouts of "crucify him!" Ring in the air.
It's the small things that I notice: There's Simon of Cyrene, forced to carry Jesus' cross. It is only in Mark's gospel that Simon is named as the "father of Rufus and Alexander": a small detail not carried over to the later gospels of Luke and Matthew. Even though we don't know anything about Rufus and Alexander, it's interesting that Mark includes their names, as if he is saying to his readers, "You know, Simon: Rufus and Alexander's dad!" Possibly these two men were well-known to Mark's community.
As in Matthew, Jesus' only words from the cross are of abandonment: "My God, My God, why have you forsaken me?"
And a roman centurion sees Jesus hanging dead from a cross and says, "Surely this was God's Son." He tells the truth. But is he speaking sincerely? Or derisively?
In Mark, chapter 16, we have the shorter ending (most certainly the genuine one) and the longer ending. Both present problems. If we end with verse 8, we have no appearnce of Jesus after the resurrection, and the women run away, afraid, saying nothing to anyone. (Although this does beg the question, if they really didn't say anything, how do we know?)
In the longer ending, Jesus does appear, but one of the things he does is scold the disciples for their lack of belief. (In the longer ending, Mary Magdalene does spread the news, but the other disciples don't believe her.) In the longer ending you have all these weird signs associated with the disciples: drinking poision, snake handling, as well as speaking in new languages and healing people.
And oh, in the last two verses of the longer ending, there are these lovely words, "But they went out and proclaimed the message everywhere. The Lord worked with them.."
I don't know how your translation puts it, but I love these words, "the Lord worked with them..."
I hope it still is true today. "The Lord works with us."
What strikes you most in these last two chapters of Mark? And what is your overall impression of this gospel? What do you think of Jesus after reading the Gospel of Mark?
The story of Jesus' crucifixion is told simply as well. Though to me, it seems as if time does finally slow down. The Jesus who has been on the go, going from place to place "immediately", now walks slowly, dragging a cross.
So Jesus is handed over to Pilate, who tries to hand him back. The shouts of "crucify him!" Ring in the air.
It's the small things that I notice: There's Simon of Cyrene, forced to carry Jesus' cross. It is only in Mark's gospel that Simon is named as the "father of Rufus and Alexander": a small detail not carried over to the later gospels of Luke and Matthew. Even though we don't know anything about Rufus and Alexander, it's interesting that Mark includes their names, as if he is saying to his readers, "You know, Simon: Rufus and Alexander's dad!" Possibly these two men were well-known to Mark's community.As in Matthew, Jesus' only words from the cross are of abandonment: "My God, My God, why have you forsaken me?"
And a roman centurion sees Jesus hanging dead from a cross and says, "Surely this was God's Son." He tells the truth. But is he speaking sincerely? Or derisively?
In Mark, chapter 16, we have the shorter ending (most certainly the genuine one) and the longer ending. Both present problems. If we end with verse 8, we have no appearnce of Jesus after the resurrection, and the women run away, afraid, saying nothing to anyone. (Although this does beg the question, if they really didn't say anything, how do we know?)
In the longer ending, Jesus does appear, but one of the things he does is scold the disciples for their lack of belief. (In the longer ending, Mary Magdalene does spread the news, but the other disciples don't believe her.) In the longer ending you have all these weird signs associated with the disciples: drinking poision, snake handling, as well as speaking in new languages and healing people.
And oh, in the last two verses of the longer ending, there are these lovely words, "But they went out and proclaimed the message everywhere. The Lord worked with them.."
I don't know how your translation puts it, but I love these words, "the Lord worked with them..."
I hope it still is true today. "The Lord works with us."
What strikes you most in these last two chapters of Mark? And what is your overall impression of this gospel? What do you think of Jesus after reading the Gospel of Mark?
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