Day 88: More Worship, More Warnings, No Repentance

Again, John sees visions of the saints (the 144,000) worshipping around the throne of the Lamb.  I love the detail about the name of the Lamb and his father written on their foreheads.  They sing a "new song" in front to the throne and (here's something I'm going to remember, too) no one can learn the song except the 144,00).  It's not that I'm eager to exclude people who can't learn the song, it's just that lately I've become so aware of the power of music, and how God uses music to imprint the truth of his love on our hearts.

Three angels bring warnings to the earth about the coming judgment.  They warn people to worship God, to turn from following "The Beast", to watch out for Babylon.

(and do you notice this line?  "Favored are the dead who died int he Lord from now on."  "Yes, says the Spirit, so they can rest from their labors, because their deeds follow them." -- this is where we get our hymn, "For all the saints, who from their labors rest.")

Then there is the judgment, the two harvests.  The Human one has a sharp sickle in his hand, for the harvest is ready.  there is another angel as well, also reaping a harvest, but this is a harvest of judgment. The image is clusters of grapes, "cutting the vineyard of the earth" -- again, here's a song with which you may be familiar, "Mine eyes have seen the glory of the coming of the Lord/he is trampling out the vineyards where the grapes of wrath are stored".  This hymn was written during the civil war, a bloody conflict that must have seemed like the end of the world to those who were fighting.  Both sides felt that God was on their side, and that truth was on their side.  But this hymn was written by an abolitionist, and she used words from the Revelation to express God's judgment on the country for the sin of slavery.

After this there are seven bowls with plagues that will come over the earth.  To me, what I notice most in these chapters is not just the plagues, but the fact that it seems that no matter what plagues are unleashed on the earth, people do not repent.  (This reminds me of the story of the Pharaoh and the people of Israel in Egypt.  God sends many plagues, and yet Pharoah does not repent.  It also reminds me that the book of Revelation was written during a time of great persecution, and was written for a people who were being persecuted.)

We are nearing the end of the book of Revelation.  How much destruction is left?  What more can be said?

Day 86: The Terrible Things

Back on earth, the seventh seal is broken, and things begin to happen on the earth that no one prays for and no one hopes will happen.  Seven trumpets are ready to be blown, and each will unleash a new plague on the earth.  The first four plagues have to do with things that will happen in creation, and the last three will be plagues on the people.  And incredibly, the plagues do seem to have something to do with the incense, the prayers of the saints.  Are the terrible things that are happening a sort of repayment for what has been done to God's people?  I don't know.  And I'm not sure that it is good to try to think about it too hard, to figure it out too closely.  It is enough to know that Terrible Things are happening on the earth.  Some of the references will be familiar to those who read the Old Testament (regarding wormwood, and also locusts, and the day becoming like night).

It's a pretty dark picture, with people begging for death, but not dying, and yet not repenting of their sins, continuing to focus on themselves and on things that aren't lifegiving.  And if I thought that anyone gloated over such a scenario, and said, "they will get theirs!", I would want to throw the book of Revelation out of the Bible.

But then, I think about the Holocaust, and those who were vilified, and imprisoned, and killed.  The star of David was imprinted on them, but used as a means to seek them out and kill them.  And I wouldn't blame them at all if they thought of those who sent them to gas chambers, and if they thought, "they will get theirs!  They won't ever repent!"

That's the sort of time that Revelation was written for.

So during this dark time, those who had a seal on them will be saved.  It that seems heartless, think of it like a star of David, which at one time was used to identify those who would be killed.  But not it will be used to identify those who would be protected.  I think that's what John is doing.  "You were singling us out for death," he says.  "But later, God will single us out for protection."

Then (notice again) the scene shifts to heaven again, and the most awesome angel imaginable appears on the scene.  John is not allowed to record what he hears from the roaring of the voice of the angel.  And he orders John to eat the scroll, and he finds it both bitter and sweet, like the Word of God contains both promises and commands, both comfort and judgment.

And John is ordered to prophesy again.

Day 9: The End of the Parables, the Beginning of the Passion

The Parable of the wise and foolish virgins, the parable of the talents, the parable of the sheep and the goats:  all of Matthew chapter 25 is taken up with these stories.  The last of the three is the most well known: sheep and goats standing before the King at the end of time, judged and separated by how they treated the hungry and homeless, the imprisoned and the stranger.  As you have done (or not done) it to the least of these, so you have done it to me. 

It's almost a little too easy to draw moral lessons from the parable of the talents.  "Use your talents -- or else!" the story seems to shout. And it is hard not to feel sorry for that poor third servant, who loses is one measly talent, and wonder what kind of a master he has.  But remember it's a parable, which means it defies easy explanations, and works on us in strange ways.  Remember that a talent really is money, and that one talent is actually quite a lot of money.  Remember that the harsh words the servant has for his master -- they aren't necessarily a true description of the Master.  But it's what the servant believes.    Every time I read this particular parable, I am offended, frightened, and I also see something new:  perhaps today I heard something about what I trust, and am willing to risk.  Maybe yesterday I considered the question, "What if it the gospel itself that is being buried, not shared, hidden in the ground, or within the walls of our churches?"

The story of the suffering and death of Jesus begins immediately after these three parables, with events well known, and a few details we may not have noticed.  There is the woman who anoints Jesus' head, and his words that everyone would remember her action.  There is the plot by Judas, immediately followed by Jesus sharing the Passover with his disciples.

There is the prediction of betrayal, the prayer in the garden, disciples falling asleep, the soldiers coming, and Jesus' words that if he asked, his Father would send legions of angels.  But he will not ask.

There's the trial, where the Pharisees have trouble finding someone who will testify against Jesus.  But, finally they do.

And, at the end of chapter 26, the prediction is fulfilled:  Peter denies his friend and his Teacher.

Until tomorrow, friends. 

Just how well do you know this story, the story of Jesus' suffering and death?  Were there any details that seemed new to you as you read today?

Which of the three parables in chapter 25 is most challenging for you?  Why do you suppose they are all together in chapter 25?  (It is almost as if Jesus disappears inside the parables in chapter 25, only to re-emerge at the beginning of chapter 26.)

Day 8: The Plot, and the Parables, Thicken (Chapters 22-24)

You know how it's getting worse with the religious leaders?  The middle of these three chapters is devoted to a long and passionate harangue against the hypocrisy of those who lead others, who put heavy religious obligations on others, but (in Jesus' view) do not follow their own teachings.    In some versions, this chapter contains this phrase, over and over, "Woe to you!" 

The most vivid of Jesus' sayings in this chapter is the one that describes the Pharisees as a cup whose outside has been cleaned and shiny, but who, on the inside, keep getting dirtier and dirtier.   I have to wonder:  were the Pharisees all really this evil?  What is going on?  (I am considering Nicodemus and Joseph of Arimathea, both religious leaders themselves who appeared to be friends of Jesus, though they are featured in another Gospel.)

I can't help but think of these as angry words of Jesus, which does (I can't help it) make me think back on Jesus' words in the Sermon on the Mount:  "Everyone who is angry with their brother or sister will be in danger of judgment."  Hmmmm.

In chapter 22, is the first of three parables of judgment:  the wedding banquet.  On the one hand, there is the king who sends a gracious invitation to a huge and wonderful party.  Why would anyone not come?  Then, on the hand, there is the inexplicable indifference and hostility of the intended guests (killing the messengers?  Isn't this a little over the top?)  And then there is the terrible reaction of the king.  Then again, there is the great scene of the servants going out and calling EVERYONE -- good and evil, to come to the wedding banquet.  No checking to see who is acceptable and who is not.  But then there is the one poor soul without wedding clothes.  Good news?  Bad news?  pick your verse.

And chapter 24 is a small sample of what we call apocalyptic writing:  Jesus warning people about what will happen at the end of times.  There are wars and rumors of wars, visions and images of fear and destruction.  And though many people have tried to name the day and the hour, "nobody knows when that day or hour will come, not the heavenly angels and not the Son.  Only the father knows."   Still, it seems that we are fascinated with trying to figure it out.  Why?

Two things to think about when we read chapter 24: 1) the destruction of the temple in Jerusalem in 70 A.D. probably seemed like the beginning of the end of times to many of the early Christians, and 2) soon will be the day and hour of the destruction of Jesus' body on the cross.

Day 7: Coming into Jerusalem (Matthew 19-21)

By the end of Matthew, chapter 21, Jesus has entered Jerusalem.  He's still speaking in parables, but (it seems to me) they are becoming more urgent.  In the next couple of days, as you read Jesus' parables, imagine the cross in the background.  We are only a few days away. 

Theologian Robert Farar Capon calls the upcoming parables "The Parables of Judgment."  The parables we heard earlier, in Matthew chapter 13, are parables of the Kingdom. (Because they all start with the words, "the Kingdom of heaven is like...").  I'm not sure we can divide them all so neatly, but as you read ahead, and perhaps consider what you are reading to be harsh and difficult, remember that others have wrestled with the same thoughts.

I couldn't help thinking about the juxtaposition between the familiar and the odd in these passages of Scripture.  Despite the fact that I have preached on the Gospel of Matthew for several years now (but who's counting), the verses about being eunuch for the Kingdom of God still sounds foreign to me.  Does Jesus mean more than those who are either voluntarily or involuntarily celibate?  What do you think?

There's the familiar story about the rich young man who asks Jesus what he must do to be saved?  Give all you have to the poor, Jesus says.  The young man goes away sad.  But somehow I am not as familiar with Peter's exchange with Jesus, "Lord, we've given up everything for you?  What are we going to get?" and Jesus' answer, "In my kingdom you will sit on twelve thrones and receive back one hundred-fold everything you gave up."  Well, then.  (I thought I remembered that Jesus also promises persecutions, but that must be in another Gospel.  Let's watch for that one, later.)

It sort of makes more sense when the mother of James and John tries to secure the best seats for her sons, a little later.

The parable of the tenants who worked all day and the ones who worked for one hour:  is it a parable of generosity?  or a parable of unfairness?

YES.

There is more teaching and less healing going on, now, although Jesus does stop to heal two blind men who ask him.  But it's worth noting that the action is far more skewed toward teaching than to healing.

Then Jesus rides into Jerusalem, heals people, cleanses the temple, hears the praises of children, angers the religious leaders.  (This is getting worse and worse.)

He curses the fig tree, which seems to me the opposite of healing. 

We close with two parables.  The less familiar of the two is the story of two sons, one who says he will obey his father, and then goes out and does whatever he wants.  The second who publicly disrespects his father, and then later goes and does what his father wants.  Which would you want as your son? 

Jesus makes it sound like a no-brainer, but actually in a culture that values honor, being publicly disrespected by your children (even though secretly obeyed) is not a very attractive option. 

As you read through Matthew now, what sort of picture of Jesus do you have?  What adjectives would you use to describe him?  What attracts you to Jesus?  What might give you pause about him?

Do you think you would follow him?