The Rector's Corner

Night Prayer

2011-12-16T10:44:00.002-05:00

Lord, it is night.
The night is for stillness.
Let us be still in the presence of God.
It is night after a long day.
What has been done has been done;
what has not been done has not been done;
let it be.
The night is dark;
Let our fears of the darkness of the world

and our own lives rest in you.

The night is quiet.
Let the quietness of your peace enfold us,
all dear to us, and all who have no peace.
The night heralds the dawn.
Let us look expectantly to a new day,
new joys, new possibilities.
In your name we pray. Amen.

Leaving a Corner

2011-12-16T10:43:00.000-05:00

"So may you come to see that grace isn’t fair.

Redemption isn’t fair.

Liberation isn’t fair.

And may you extend this unfairness to others,

finding out that your overflow

is somebody else’s necessity.

May you find somebody who

needs what you have,

only to discover that they

had what you needed all along.”

~ Rob Bell

Nooma - "Corner"

Heeding the Prophets' Warnings

2011-12-07T09:02:00.000-05:00

During this Second Week of Advent, we are reminded of the ministry of God's prophets, both ancient and modern. Since the earliest days of God's covenant with Israel, God has raised up men and women who have served as the mouthpiece of the Lord. These prophetic witnesses have been the source of inspiration and hope for God's people in the midst of famine, national disunity, and exile. The prophets have also been the voice of exhortation and admonition, calling God's people to account for their actions (or inaction as the case may be).

In the collect for the Second Sunday of Advent we recognize the importance of this prophetic ministry and pray for "grace to heed their warnings and forsake our sins." What does it mean to heed the prophets' warnings? Throughout the history of God's people, the temptation to idolatry has been ever present. In the garden of Eden, the serpent taunted Eve with the promise of divinity; it was the idol of human pride that ultimately led to the "fall" of the human race. The prophets have consistently proclaimed a message of repentance and grace. The strong language of judgment and wrath found in the prophetic writings serves primarily to highlight the gravity of our sin and our need for repentance. To heed the warnings of the prophets is to acknowledge that apart from God we are nothing, to recognize our need for redemption and healing. To heed the warnings of the prophets is to see clearly the consequences of our sin, to have the eyes of our hearts opened to the reality of the human condition and God's promise of salvation.

Time and again, God's people have not heeded the warnings of the prophets; they have relied on human wisdom and, consequently, followed to much the devices and desires of their own hearts. As we prepare to hear once more the message of the Angels in Bethlehem, let us first hear once more the message of the Prophets, both ancient and modern, who call us to repentance and ammendment of life. Let us hear once more the call to seek the Lord, for in returning and rest we shall be saved, in quietness and in confience shall be our strength.

Where is God calling you to a deeper place of repentance? Have you grown distant in your relationship with Christ? How will you draw near to his presence this Advent?

Prophets of Israel

2011-12-04T16:16:00.001-05:00

The following illustration shows where the various prophets of Israel conducted their public ministries:

Map of Kingdoms

2011-12-04T16:10:00.002-05:00

* This is a flash movie and cannot be viewed on Apple devices.

The Promise of Salvation

2011-12-01T10:44:00.000-05:00

As the secular world turns its gaze almost exlusively toward Christmas, the church begins the season of Advent, a time to prepare ourselves to hear once more the message of the angels, to go to Bethlehem and see the Son of God lying in a manger.

This Advent, we will be exploring the story of salvation beginning with the promises made to our spiritual ancestors. The story of salvation has its roots in the creation story, but the covenant that God establishes with Abraham marks the beginning of a historical narrative that leads ultimately to the birth of Jesus. God promises that Abraham will be the father of many nations and that through Abraham God will bless all the peoples of the earth. Specifically, it is through the offspring of Abraham that God's promise will ultimately be fulfilled. This promise was the foundation for the history of the people of Israel. In the New Testament, we find Paul reflecting on this promise made to Abraham. For Paul, the offspring of Abraham is none other that Jesus himself (Galatians 3:16).

The promise made to Abraham and ultimately fulfilled in Christ was the source of great hope for God's people. A promise has the power to produce hope only when it is trustworthy and true. God's promises produce hope in the hearts of his people precisely because God is faithful, trustworthy, and true to his Word. In the New Testament, Jesus is called "our Hope" because he is the fulfillment of God's promise.

Finally, a promise implies waiting; a promise brings about encouragement and hope in the present as well as expectations for the future. God's people learned much about themselves and the nature of God through seasons of expectant waiting. Many of the well known biblical characters experienced the tension of spiritual waiting - the tension between promise and fulfillment. During seasons of spiritual waiting, God's people have, at times, rebelled and sought to "fulfill" the promise according to their own plans, but God, according to his faithfulness, continues to offer grace and forgiveness to his people. God never breaks his promise!

As we enter the season of Advent, may it be a time of reflection as we look back at the story of our salvation, as we contemplate the neverfailing promises of God. May this Advent also be a time of hope as we expectantly await the coming of our Savior.

Solomon's Temple

2011-05-18T15:31:00.000-04:00

Click on image to enlarge

National Day of Prayer

2011-05-05T17:25:00.004-04:00

Today is the National Day of Prayer, enacted by congress in 1952. I ran across the following ten reasons why we should pray, which were submitted by the Rev. Bill Schuler to Fox News. At the conclusion of this list, I have included the Prayer for our Country found in the Book of Common Prayer. Please join me in praying for our country and the world.

1. Prayer reminds us that we are not the solution to the challenges that grip our world but we have access to the one who transcends those challenges.

2. A prayerless nation has no hope beyond the headlines.

3. Prayer aligns us with God’s heart, purposes and blessings.

4. Prayer is an act of humility that precedes honor.

5. Prayer enlarges the heart beyond selfish motive.

6. Prayer provokes the heart to consider not only what is but what can be with God’s help.

7. Prayer is best prioritized when one asks God to change one’s own heart first.

8. No matters of eternal value will be accomplished outside of prayer.

9. Prayer is properly prioritized vigilance in a spiritually passive world.

10. Prayer at its best is an offering of one’s self to be used by God as a part of the answer.

Prayer for our Country

Almighty God, who has given us this good land for our heritage; We humbly ask that we may always prove ourselves a people mindful of your favor and glad to do your will. Bless our land with honorable industry, sound learning, and pure manners. Save us from violence, discord, and confusion; from pride and arrogance, and from every evil way. Defend our liberties, and fashion into one united people the multitudes brought together out of many kindreds and tongues. Endue with the spirit of wisdom those whom in your Name we entrust the authority of government, that there may be justice and peace at home, and that, through obedience to your law, we may show forth your praise among all the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in you to fail; all which we ask through Jesus Christ our Lord. Amen.

Seeking Peace

2011-05-03T22:22:00.002-04:00

Here is the quote attrubuted to Martin Luther King, Jr. Even though it has since been discovered that this attribution was an error, the sentiment of these words is still very appropriate as we reflect the death of Osama bin Laden.

‎"I mourn the loss of thousands of precious lives, but I will not rejoice in the death of one, not even an enemy. Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that."

From Darkness to Light: Reflections on Holy Week

2011-04-26T10:43:00.002-04:00

The busiest week of the church year is behind us. However, each year as I reflect on Holy Week I ask myself this question: Have I truly experienced the profound mystery of Holy Week or have I simply gone through a series of liturgical motions? The answer to this question varies from year to year with some years being extremely uplifting and enlightening, while others are rather dry and uninspiring.

As I ponder the events of the past week, I am struck by the symbolism of darkness and light. On Wednesday evening, during the Office of Tenebrae, the church became gradually darker and darker until only a single candle, representing the eternal light of Christ, remained. The darkness of that Tenebrae service remained present throughout the liturgies of Maundy Thursday and Good Friday as we contemplated Christ's acts of humble service and ultimate sacrifice. The darkness of these three services was tangible. I could feel the heaviness of God's heart as he watch his only Son endure the pain of rejection, betrayal, humilitation, and death. I could sense of powers of darkness that foolishly believed they had won the victory on that ominous Friday afternoon at Golgotha. I caught a glimpse of the blackness of sin and despair that was placed upon the shoulders of Jesus as he hung on the cross. I could see the darkness of our broken world longing to be healed, redeemed, and restored. However, I also came to realize that darkness is not a reality unto itself, but is rather the absence of light. Darkness has no true power. Darkness has no authority, because it has no substance.

On Saturday evening, we gathered outside the church to light the Easter fire, symbolizing the light of Christ breaking through our darkness. We then processed into the church, which remained shrouded in darkness. The Paschal light burned brightly in the midst of the darkness. After hearing the story of God's salvation, the resurrection was announced and the church was flooded with light. Alleluia! Christ is Risen! The Lord is risen indeed! Alleluia! I am continually struck by the fact that these declarations are made in the present tense. We are not announcing an event that occured 2,000 years ago, we are announcing the present reality of God's resurrection power in our lives, the power of life over death and light over darkness. We are no longer abiding in the absence of light, but we now dwell in the fullness of light, the very presence of the Risen Christ.

So, for me, this Holy Week has been a movement from darkness to light. We were once a people who dwelled in darkness, but we have seen a great light. Let us therefore walk in the light as He is in the light!

Ruth, David, & the Promise of a Savior

2011-04-08T14:17:00.003-04:00

In the midst of the heaviness of the historical narrative found in books such as Joshua and Judges we find refreshingly beautiful short stories such as the story of Ruth, which is described by one biblical commentator as "the classic love story of the bible." In addition to being a love story, the book of Ruth is someone unique in that it is told from a woman's point of view. The main protagonist in the story is Ruth, who is accompanied by an equally strong woman, namely her mother-in-law Naomi. These two women shared an intimate and abiding friendship which is expressed by Ruth's famous words spoken to Naomi, "For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God" (1:16).

The placement of Ruth within the biblical canon is significant. The book of Judges ends with "everyone doing what was right in their own eyes." Clearly the model of governance depicted in Judges would not be sustainable. However, before we reenter the historical narrative, which describes the rise of the monarchy in Israel, we have a "story of origins." The story of Ruth and Boaz (although written after the reign of David) has as its setting the time of the Judges and establishes the Davidic lineage. There are two significant theological points being made in the book of Ruth:

1. The Scope of Salvation: Ruth is described as a Moabite widow. As a Moabite, Ruth was a foreigner and therefore considered an "outsider." The term "Gentiles" would later be used to describe "outsiders" or non-Jews. The fact that Ruth, a Gentile, was the great grandmother of King David is a foreshadowing of the universal scope of salvation made possible through the death and resurrection of Jesus.

2. The History of Salvation: The story of Ruth points to the future Davidic dynasty, the reign of King David and his ancestors over God's people. God promises to raise up a Savior through David's lineage. Therefore, in the gospel according to Matthew, we find Ruth and Boaz listed as ancestors of Jesus: "and Salmon the father of Boaz by Rahab, and Boaz the father of Oded by Ruth, and Obed the father of Jesse, and Jesse the father of David the King" (Matthew 1:5-6).

From Joshua to Judges

2011-04-01T10:06:00.001-04:00

At the end of the Book of Joshua, the people of Israel boldly declared that they would remain faithful to the Lord their God and obey all his commandments. The Israelites pledge their committment to their covenant relationship with God. However, after the death of Joshua, the national and spiritual life of Israel began to rapidly spiral downward into chaos and apostasy. We are told in chapter two of Judges that the generation that had crossed over the Jordon River had died and "there arose another generation after them that did not know the Lord or the word that he had done for Israel" (2.10). In response to the apostasy of the Israelites, the Lord raised up judges who would provide temporary leadership during times of particular distress. Throughout the narrative of Judges we find the same cycle repeated over and over again:

This period in the life of Israel is one of transition between the leadership of Moses/Joshua and the era of kings, which will begin in the Book of First Samuel. In many ways, the Book of Judges demonstrates Israel's need for a king. Without a central source of leadership, the people consistantly strayed from the Lord and his commandments. Although the various judges were able bring about sporadic victories, the people of Israel fell deeper and deeper into sin and idolatry.

As we read the Book of Judges, it is important that we continue to recognize God's faithfulness to his covenant with Israel. In Judges 2.1, the Lord emphatically declares, "I will never break my covenant with you." Even when Israel utterly denies their committment to the Lord and commits idolatry, the Lord remains faithful to his promise. As Christians, we can look back at this period and see God's hand at work. We can see God preserving a faithful remnant among his people, for it is through the people of Israel that God will raise up the Savior. God is preparing the way!

NOTE: I am creating a Photo Gallery where I will be posting pictures and maps that relate to the readings. There is a link in the upper left hand corner of the page.

Leaving the Pentateuch

2011-03-19T22:14:00.001-04:00

Today we mark a significant transition within the biblical narrative as we complete our reading of the Pentateuch (first five books of the Bible). The book of Deuteronomy is the final book of the Pentateuch and although it is rather tedious to read, the book of Deuteronomy is the "interpretative key" to the Pentateuch as a whole as well as the succeeding historical books (Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings). The book of Deuteronomy contains the record of the Mosaic law that is to guide the people of Israel as they enter the Promised Land. Since Moses himself cannot enter the land, the record of the Mosaic law will serve a constant reminder of how the people of God are to conduct themselves in the land they are about to occupy. Moreover, the theological themes that are introduced in Deuteronomy will continue to be developed in the succeeding books. In fact, the the sequence of books of Joshua to 2 Kings as been referred to by scholars as the "Deuteronomistic History" (try saying that 10 times fast!). In all of its complexity and tedious repetition, the book of Deuteronomy is fundamentally about the people of God seeking to be faithful to the God who has called them and established his covenant with them. God desires a holy people, a people faithful and obedient to his word.

Now we turn to the book of Joshua, which recounts the fulfillment of the promises made to Abraham and Moses. The book recounts both the conquest and settlement of the Promised Land. Under the leadership of Joshua, the successor to Moses, the people of Israel cross over the Jordon River in order to possess the land that had been promised to Abraham so many years before. As we begin our reading of Joshua, pay attention to the following themes:

The Strength of God's Presence: Joshua is exhorted by the Lord to remain strong and courageous, because the Lord will be with him always (1:5,9).

The Faithfulness of God's Promise: The people of Israel have been waiting several generations for the fulfillment of God's promise to Abraham. The book of Joshua powerfully describes how God remained faithful to the covenant with his people.

The Importance of Obedience: Over and over again, Joshua will call God's people back to a place of obedience (i.e."choose this day whom you will serve" 24:5).

The Importance of Unity: Throughout the book of Joshua, the people of Israel will gather as the "whole congregation" to prayer & commit themselve to the ways of the Lord.

The Importance of Faithfulness: Finally, Joshua will continual exhort the people of Israel to remain faithful to Yahweh, the One True God, and not to turn to false idols. As we will see, it does take long for the Israelites to become destracted by "other gods."

Introducing Luke's Gospel

2011-03-19T21:37:00.000-04:00

Here is a helpful introductory video to the Gospel of Luke:

Lenten Humor

2011-03-10T09:05:00.000-05:00

Lenten Reflection Questions

2011-03-10T09:03:00.000-05:00

The season of Lent is a time of spiritual preparation and renewal as we prepare to celebrate the passion and resurrection of Jesus. Below you will find the questions I referenced in my Ash Wednesday homily. Take a moment to reflect on these questions as you begin your Lenten journey this year.

Where are you spiritually?
This question asks us examine our current spiritual condition as we begin our Lenten journey. Before we can figure out where we are going, we must first identity where we are.

Spiritual Practice - Self Examination
Start a Lenten journal and write about your spiritual condition. Are you growing spiritually? If so, how? Are there areas in your life where you are on "auto-pilot" - not fully engaged and connected?

Where are you focused more on "you" than God?
We live in a culture primarily concerned with the needs and desires of the individual. There are times when we fall into this pattern in our spiritual life as well, times when we are more concerned about "being fed" than worshipping and glorifying God through our lives.

Spiritual Practice - Self Denial
This spiritual practice requires us to identify those areas of our lives that are focused primarily on ourselves rather than the glory and honor of God. Where do you need to let go of some things (fear, control, anger, etc.) in order to more fully experience God's presence in your life?

Where do you need space in you life?
Our lives often lack adequate time and space in our lives for true spiritual transformation to take place. This "space" includes physical space in our homes as well as emotional space in our hearts. In order to truly experience God's power and presence in our lives we must be open and available; there must be room enough for God to move in our lives.

Spiritual Practice - Fasting
The practice of fasting is not simply about giving something up for the sake of giving something up, but rather fasting allows us to remove some activitiy from our lives, so that space can be made available to experience God's presence and love. For example, if you fast from TV during Lent, you may find several hours during the week suddenly available for prayer and reflection.

Where is God calling you to change direction?
Finally, this questions asks us to think about the direction of our lives. Are you moving toward greater intimacy with God and others? Are you intentional about the direction of your spiritual life? Where might God be calling you to change direction?

Spiritual Practice - Repentance
The Greek word for repentance literally means to "turn around and begin moving in a new direction." The season of Lent affords us the opportunity to stop and examine the direction of our lives. The church has always held that true confession and repentance must be accompanied by amendment of life - a change of direction!

Let the Children Come to Me

2011-03-04T10:57:00.000-05:00

Today we read one of the most beloved passages of the New Testament. Jesus, in the midst of his busy ministry of preaching and teaching, is suddenly surrounded by children. His disciples are annoyed and rebuke those who are bringing the children to Jesus, but Jesus lovingly invites the children into his presence and announces that the kingdom of God belongs to such as these. The disciples are then exhorted to receive the kingdom of God like a child.

At times, we are so caught up in the beauty of a particular biblical passage that we miss the profound implications the passage brings to bear on our lives. For so many people, their childhood was not a happy time, but rather a time of aloneness and uncertainty. Consequently, it is often difficult for these individuals to openly and freely receive the kingdom of God like a child, because they never truly experienced the joy and abandonment of being a child.

It is important that we make a distinction between childlike and childish characteristics. We are called to embrace and cultivate a childlike faith and attitude toward life and particularly our relationship with God. We are also called to put away childish ways and to mature into the full stature of Christ. In his First Letter to the Corinthians, Paul writes, "when I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put away childish ways" (1 Corinthians 13:11). Paul is speaking about old behaviors and patterns, such as selfishness and lack of responsibility, that are "put away" as we grown and mature both physically and spiritually.

Jesus calls us to receive the kingdom of God like a child. Meditate on the following list of childlike characteristics. Identity areas of healing and future personal growth:

Emotionally open
Loving
Quick to forgive
Trusting
Imaginative
Spontaneous
Creative
Playful
Inquisitive
Unaffected
Free
Willing to try new things

Are we there yet?

2011-03-03T06:28:00.000-05:00

Journey through the Wilderness

2011-03-03T06:26:00.002-05:00

Accounting for Numbers

2011-03-03T06:25:00.000-05:00

As we approach the end of the Book of Numbers, I thought it might be helpful to offer a summary of the major themes of the book (since I didn't provide an introduction before we started Numbers). The Book of Numbers was given its name in reference to the numbering of the Israelites in the wilderness of Sinai and on the plains of Moab.The content of the Book of Numbers must be understood within the larger narrative framework of the Pentateuch (the first 5 books of the bible).

First, there are several parallels between Numbers and Exodus. For example, the stories recounting the manna from heaven and the water from the rock are found in both Number and Exodus. Also, the theme of the people complaining and grumbling against Moses is found in both books (some things never change!).

However, the Book of Numbers moves the story of Israel forward by focusing on the "promised land," the land that had been promised to Abraham, Isaac, and Jacob. The people of Israel are preparing to enter and conquer the land, but due to their disobedience, the entry into the promised land has been delayed. After leaving Mount Sinai, the Israelites make their way through the Sinai wilderness led by the fire of God's presence. They actually reach the southern border of the land and send spies to investigate (chapter 13). The spies return and report that there are Nephilim (giants) in the land and the Israelites, due to their fear and lack of faith, rebell against God and threaten to return to Egypt. In a climatic and dramatic exchange, Moses intercedes on behalf of the people and pleads for mercy and forgiveness. God responds by pardoning the people of Israel, but not without judgment - the Israelites will remain in the Sinai wilderness forty years (chapter 14).

The remainder of the book recounts the forty years of "wandering" in the wilderness. Ultimately, at the conclusion of Numbers, the people of Israel arrive at the eastern border of the promised land, marked by the Jordon River. The season of "wandering" is characterized by continual struggle between the Israelites and their leaders (Moses and Aaron) as well as between the Israelites and the Lord. However, in the midst of struggle and disobedience, God remains faithful to his covenant with the people of Israel. Repeatedly, the Lord says to the Israelites, "You shall be my people, and I will be your God." We see God's faithfulness manifested in his continual presence among his people, especially in the midst of crisis or a time of need.

So, as we near the end of the Book of Numbers, let us reflect on these two major themes: 1) the preparation of the Israelites to enter and possess the promised land and 2) the strenthening of the covenant relationship between God and his people.

The Messianic Secret

2011-03-01T14:36:00.000-05:00

One of the distinguishing characteristics of the gospel of Mark is what scholars call "the messianic secret," which refers to Jesus' seeming reluctance to disclose his identity. Over and over again Jesus tells his disciples to "tell no one about him." In today's reading, Peter dramatically identifies Jesus as the Messiah and then Jesus strictly orders them to tell one about the truth of his identity. Why would Jesus as the Messiah not want to disclose his identity? Isn't the whole point that the gospel is to be shared and proclaimed?

Many scholars agree that the best way to understand the "messianic secret" is as a literary device. Remember, we are reading Mark's version of the gospel narrative; therefore, we must pay attention to the way that Mark tells the story of Jesus.

Mark very clearly announces the identity of Jesus as the beginning of his gospel (Mark 1:1 - "The beginning of the good news of Jesus Christ" - Christ means "Messiah"). So, the reader of the gospel knows the true identity of Jesus from the very beginning. Also, the inhabitants of the spiritual realm know the identity of Jesus; the demons repeatedly identify Jesus as the Messiah, the Son of God. Finally, at the baptism of Jesus and the Transfiguration, God himself identifies Jesus as his son. So, the identity of Jesus is not a secret to the reader of Mark's gospel.

However, within the narrative of his gospel, Mark uses the reluntance of Jesus to fully disclose his identity to highlight the connection between Jesus' identity as the Messiah and his death on the cross. (Remember, the idea of a crucified messiah was radical in the first century.) Throughout Mark's gospel, Jesus is relunctant to disclose his identity UNTIL the fourteenth chapter, which describes the interogation of Jesus by the Jewish High Council. Jesus is asked by the high priest, "Are you the Messiah, the Son of the Blessed?" To which Jesus replies, "I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven" (14:62). After this pronouncement by Jesus, the high priest tears his clothes and condemns Jesus to death. Mark uses the literary motif of secrecy to emphasize this climatic moment when Jesus himself finally discloses publicly what the reader has known all along - He is the Messiah, the Son of God!

So, as you continue to read through Mark's gospel, remember that the entire narrative is moving toward a climax, the death of Jesus on the cross and his glorious resurrection, which both confirm his identity as the Messiah, God's Son.

Catching Up

2011-02-25T08:03:00.000-05:00

I apologize for the fact that I have not been adding new posts during the past week. I have been busy with some other projects and have not had the additional time to devote to the blog. However, I hope everyone is continuing their reading. I am "catching up" with both my reading and blogging. I hope to resume more regular blog entries next week.

What is the Synoptic Problem?

2011-02-18T16:19:00.001-05:00

As we continue our reading through the four gospels, it will become very clear that Matthew, Mark and Luke share a common narrative framework, while John's gospel possesses a very different character both in terms of its theology and narrative content. Since Matthew, Mark, and Luke share this basic narrative, they are referred to as the "synoptic" gospels. The word "synoptic" is derived from two Greek words that mean "seen together." However, among biblical scholars there is much disagreement concerning exactly how these three gospels developed, hence the "synoptic problem!" Which gospel was written first? Did Matthew use Mark and Luke or only Mark? Did Luke have Matthew's gospel or only Mark's version? These are a few of the questions that scholars debate when trying to solve the synoptic problem.

The prevailing theory that has dominated biblical scholarship for the last several decades is what is referred to as the "two source theory." The theory can be described in the following three points:

1. Mark was earliest gospel, written in the mid 60's AD.

2. Matthew and Luke both used Mark's gospel as the basis for their narratives. (Source 1)

3. Matthew and Luke also used another hypothetical source that has been lost to history. This second source has been referred to as "Q," which is derived from the German word quelle (meaning "source"). (Source 2)

So, Matthew and Luke used two sources for their gospels: Mark and "Q." Some scholars have insisted that Matthew and Luke had other sources besides Mark and "Q." However, it is difficult to determine exactly what these sources were, since we have no written evidence. More recently, biblical scholars have begun to reconsider the "two source" theory and the existence of "Q." Perhaps Luke had Matthew's gospel, which accounts for the material found in Matthew and Luke but not in Mark.

BOTTOM LINE: If you do not find all this scholarly stuff very interesting, simply remember that Matthew, Mark, and Luke very clearly share a basic narrative framework. Since all three gospel writers are telling the story of Jesus from a slightly different perspective, it is important for us to ask the questions "Why does Mark (or Matthew or Luke) include a particular story in his gospel and leave out other stories?" and "Why does Mark (or Matthew or Luke) arrange his narrative the way he does?" Asking ourselves these questions can help us to grasp the bigger picture that each gospel writer is trying to paint.

Introducing Mark's Gospel

2011-02-16T06:00:00.004-05:00

Today we begin reading the second book of the New Testament - the Gospel According to Mark. Although this gospel follows Matthew in the canonical arrangement of the books of the New Testament, most scholars agree that Mark is the earliest gospel, most likely written in mid 60's A.D. Unlike Matthew and Luke, Mark does not contain many of the teachings of Jesus, such as the Sermon on the Mount; nor does Mark include the birth narrative of Jesus and post-resurrection appearances.

However, as the earliest gospel, Mark gives us a glimpse into the the life and witness of the church in its formative stage of development. Whereas Matthew gives us a portrait of Jesus as the Jewish Messiah, the New Moses who has come to liberate God's people from the bondage of sin, Mark portrays Jesus in much more human terms. Jesus is portrayed as the "Suffering Servant," the one who has come to serve and give his life as a ransom for many. The passion narrative describing the suffering and death of Jesus consumes a large percentage of Mark's gospel.

The other major theme of Mark's gospel is that of discipleship. Just as Jesus came to serve, the true disciple is one who gives his life in the service of others. More than the other gospels, the gospel of Mark emphasizes that the fullness of the kingdom of God is yet to come. Consequently, as Jesus' followers, we are called to faithfulness and perseverance during this "in between time," the time between the resurrection of Jesus and the consumation of the kingdom of God.

In the history of biblical interpretation, the gospel of Mark has often been overlooked and looked down upon as simplistic and crude in its literary style. However, upon further examination and reflection, we find that Mark gives us the most fully human picture of Jesus. Although Mark certainly emphasizes Jesus' divine nature as "Son of God," he nevertheless vividly portrays the self-sacrificial love that Jesus exemplifiied by his life and, most importantly, his death.

The Resurrection of Jesus & God's New Creation

2011-02-15T07:47:00.002-05:00

DAY 46

Morning Readings - Leviticus 20-21

Evening Readings - Matthew 28

The resurrection of Jesus is the center of the Christian faith. Without the resurrection, Jesus would be just another failed Messiah and the early Christian movement would have faded quickly. As the Apostle Paul said, "If Christ has not been raised, then our preaching is in vain and your faith is in vain" (I Corinthians 15:14).

In the ancient world, there were many who believed that death was simply the end of life completely, while others believed in a nebulous and insubstantial existence in the underworld. The notion of a physical, embodied resurrection was considered foolishness by the educated and elite within the Greco-Roman world. However, for early Christians the physical resurrection of Jesus was the cornerstone of their entire belief system. As Paul argues in today's reading, "if Christ has not been raised, then our faith is futile and we are still in our sins!" The resurrection is proof that Christ's death was, in fact, God's victory over the power of sin and death. If Christ has not been raised then he is still dead, which means there is no victory!

The resurrection of Jesus is not simply a happy ending to an otherwise tragic story, but rather is the beginning of a new age, the age of the kingdom of God. The resurrection is a foretaste of God's new creation. As Christians, it is imperative that we understand the implications of the resurrection of Jesus. Our future hope is not simply that we will "go to heaven when we die," but rather our hope is that we will one day be raised with Christ in order to inhabit God's new creation.

In his first letter to the Corinthians, Paul addresses the essential character of Jesus' resurrection, and then goes on to discuss the future resurrection of dead. If Christ has been raised, then we can be assured that we will one day share in his resurrection; we will one day enjoy a renewed physical existence with God for all eternity. The language that Paul uses to describe this new physical reality is somewhat vague; however, it is important to remember that Paul is attempting to describe a future reality, the reality of God's new creation. No one has any first hand knowledge of this reality, so we can only speak in general terms. Paul's major point is that in this present world we experience sin and brokenness; consequently, our bodies are perishable and subject to decay. However, in the age to come where sin, death, and human brokenness are no more, we will experience a physicality that is imperishable. This is difficult for us to fully comprehend! The resurrection of Jesus is the “first fruits” of God’s future new creation.

Please take a moment to watch the videos I have posted in the sidebar. These are short clips featuring Bishop N.T. Wright, in which Bishop Wright explains his views on the resurrection and the Christian hope.

A Full, Perfect, and Sufficient Sacrifice

2011-02-12T06:00:00.006-05:00

It is very fitting that we are reading Leviticus 16 concerning the Day of Atonement as we prepare to reach the climax of Matthew's gospel and the crucifixion of Jesus. The sacrificial system described in Leviticus finds its fulfillment in the perfect sacrifice of Jesus. The word "atonement" refers to the reconciliation of God with humanity and all of creation. In his second to the Corinthians, the apostle Paul declares "in Christ God was reconciling himself to the world" (5:19). It may be helpful to think of atonement as "at-one-ment."

On the Day of Atonement the High Priest would enter into the Most Holy Place, the dwelling place of God, and offer a sacrifice to atone for the sins of the people. This atoning sacrifice was offered every year in addition to the various other sacrifices previously described in the book of Leviticus. Through his atoning work on the cross, Christ fulfills both the role of high priest and the sacrificial victim. Consequently, immediately following his death, the veil in the temple that represented the separation between God and humanity was torn in two. Jesus, our great High Priest, had entered into the Most Holy Place and offered the perfect sacrifice - himself. The hymn Alleluia, Sing to Jesus powerful captures this dual function of Christ:

Thou within the veil hast entered, robed in flesh our great High Priest;
Thou on earth both priest and victim in the Eucharistic feast.

The forgiveness and reconciliation that we have received through Christ is the fulfillment of what was only foreshadowed by the sacrificial system of the Old Testament. The sacrifices of the Old Testament were necessarily offered repeatedly because of their insufficiency. But we are the recipients of grace up on grace, because we abide in the presence of the One, who by his death and resurrection, has made all things news. I could fill this entire blog with reflections and comments about the atonement, but I will leave you to reflect on the following paragraph from the Rite I Eucharistic Prayer:

All glory be to thee, Almighty God, our heavenly Father, for

that thou, of thy tender mercy, didst give thine only Son Jesus

Christ to suffer death upon the cross for our redemption; who

made there, by his one oblation of himself once offered, a full,

perfect, and sufficient sacrifice, oblation, and satisfaction, for

the sins of the whole world; and did institute, and in his holy

Gospel command us to continue, a perpetual memory of that

his precious death and sacrifice, until his coming again.

Holy Humor

2011-02-10T11:53:00.000-05:00

The Least of These

2011-02-09T13:37:00.001-05:00

DAY 40

Morning Reading - Leviticus 7-9

Evening Reading - Matthew 25:31-46

Today we read one of the most profound passages of Matthew's gospel - the apocolyptic vision of the final judgment, in which God will separate the "sheep" from the "goats." In this vision, God's judgment is based on how we respond to the needs of "the least of these," those who are hungry, thirsty, naked, and sick. Jesus makes the startling declaration that in serving those less fortunate than us, we are actually serving Jesus himself. Therefore, the church's ministry of compassionate outreach is not simply another social justice initiative, but is rather an expression of our relationship with Christ and a foretaste of the coming Kingdom of God.

Some have been concerned that this passage promotes a mindset of "works-righteousness," the notion that it is by our good deeds that we earn our entrance into heaven. However, I don't believe that this is the case. First of all, those described in the parable do not know that they are serving Christ through their actions; they are unaware of their own righteousness. As Jesus said in Matthew 6:3, their "left hand doesn't know what their right hand is doing." So it seems clear that their good deeds were not done in order to earn the favor of the King. Therefore, if we interpret this passage in light of the larger theological framework of the New Testament, it makes more sense that the good deeds are being done in repsonse to God's grace and love. As my study bible points out, "The righteous will inherit the kingdom not because of the compassionate works that they have done but because their righteousness comes from their transformed hearts in response to Jesus' proclamation of the kingdom, as evidenced by their compassion for the “least of these."

We are challenged by Jesus to live out our faith in the service of others. This ministry of service requires sacrficial giving on our parts as we seek to care for "the least of these" in our communities. It is no accident that Jesus concludes his teaching ministry with this parable. As we enter into the passion narrative, in which Jesus will be betrayed and crucified, we discover that Jesus himself embodies this life of service and sacrifice. As we align our lives with Christ we are at the same time aligning ourselves with "the least of these" in our midst.

Holy Unto The Lord

2011-02-07T08:10:00.001-05:00

DAY 38

Morning Reading - Leviticus 1-3
Evening Reading - Matthew 24:23-51

Okay, let's be honest, most of us do not typically sit down for a restful afternoon and crack open the book of Leviticus. For the modern reader the book of Leviticus can be a difficult read. This difficulty is due to at least three factors:

1. The book of Leviticus provides detailed instructions regarding the ancient rituals and worship practices of the people of Israel. These detailed instructions can make for laborious reading!

2. Modern readers have no firsthand experience of these ancient practices. Unlike the very human stories found in Genesis and Exodus, the book of Leviticus is written more like a manual or handbook regarding practices and ceremononies that are completely forgeign to the modern reader.

3. For Christians, many of these laws no longer apply, specifically the sacrificial system, which is no longer required because of the "once and for all" sacrifice of Jesus. However, as we will discover, many aspects of the moral commandments in the book of Leviticus continue to inform Christian ethics and moral reflection.

At the conclusion of the book of Exodus, the glory of Lord descended and filled the Tabernacle. Remember, the construction of the Tabernacle was a response to the question "How can a holy God dwell in the midst of a sinful and disobedient people?" The levitical holiness code was a response to the same question. The Tabernacle provided a structure in which the people could worship God. The levitcal code provided the specific instructions regarding the sacrificial system as well as standards of ethical conduct. It is also important to note that the levitical code ("the law") was not a prerequisite for entry into the community of God's people, but was rather instruction on how a person was to live within the context of this covenant community.

As we read through the book of Leviticus, try not to get distracted by the details; remember, these are ancient rites that are foreign to the modern reader. Instead, focus on the overarching theme of the book, which is the call to holiness. One of the central passages of Leviticus contains the command from the Lord, "Be holy, as I am holy" (11:44). This command is repeated several times throughout the book of Leviticus and is quoted by Peter in the New Testament. As Christians, we know that we are made holy only through the perfect sacrifice of Jesus; however, just like the people of Israel, we are called to respond to God's grace by living lives that are "holy unto the Lord."

Of course, we don't live perfectly holy lives, but as we continue our spiritual journey of transformation, we are changed more and more into the image and likenss of Christ. Through this process of transformation we are sanctified and made holy in God's sight. The book of Leviticus reminds us of this central call to holiness.

The Jesus Creed

2011-02-03T10:18:00.001-05:00

DAY 34

Morning Reading - Exodus 31-33

Evening Reading - Matthew 22:23-46

In today's reading from Matthew, we hear Jesus conversing with the Pharisees regarding the "greatest commandment." Jesus responds to the inquiry of the Pharisees by quoting two passages from the Old Testament:

Deuteronomy 6:4-5

"Hear, O Israel, the Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your mind."

Leviticus 19:18

"You shall love your neighbor as yourself."

Every good first century Jew would have been familiar with both of these passages of scripture, but they would not have necessarily linked them together. The first passage from Deuteronomy was known as the shema, which is the Hebrew word for "hear" or "listen." This was the central passage of scripture that affirmed the covenant relationship between Israel and God; it affirmed their commitment to monotheism in the midst of a world dominated by polotheism. The shema was to be recited daily as part of the Jewish practice of prayer.

Yet Jesus surprisingly ammends this central belief of Judaism by adding the commandment to love our neighbors as ourselves. This combined statement is what New Testament scholar Scot McKnight calls the "Jesus Creed." As McKnight observes, "for Jesus, love of God and love of others is the core. Love, a term almost indefinable, is unconditional regard for a person that prompts and shapes behaviors in order to help that person to become what God desires. Love, when working properly, is both emotion and will, affection and action." If we look at the teaching of Jesus, we find that this combined commandment (love God and love others) is a central theme that provides the foundation for a life of continual spiritual formation.

As we will discover at the end of Matthew's gospel, the Great Commandment to love God and others will compel us to live out the Great Commission to go into the world and make disciples. It is the power of love that motivates us in our missional work.

The Dwelling Place of God

2011-02-02T08:47:00.000-05:00

DAY 33

Morning Reading - Exodus 29-30

Evening Reading - 22:1-22

This morning I am catching up on my reading and my blogging! As we continue our reading of the book of Exodus, it is important to observe that there are three major sections of the book:

Section 1 - The Exodus from Egypt

Section 2 - The Covenant at Mount Sinai / The Giving of the Law

Section 3 - Instructions for the Building of the Tabernacle

We are currently reading about the detailed instructions given to Moses regarding the construction of the tabernacle tent and the elaborate furniture that would be placed inside. In order understand the purpose of the tabernacle, it might be helpful to review the overall history of God's relationship with his people, paritcularly how God has chosen to dwell among his people. (Here I will attempt to summarize thousands of years of salvation history in a few paragraphs....wish me luck!)

The Garden of Eden and the Fall

We know that God created humanity in his image and that we were created to be in relationship with God. We are told that Adam and Eve "walked with God" in the garden and were intimately connected to their creator. However, due to their disobedience, Adam and Eve were expelled from the garden and, therefore, their intimate fellowship with God was broken. The "fall" also resulted in fractured human relationships as well as turmoil within the created order. After the "fall" a significant theological quandry developed: How can a holy God dwell in the midst of a sinful and disobedient people?

The Tabernacle Tent

In God's great love and tender mercy, he instructed Moses and the people of Israel to construct a "tent of meeting" or a "tabernacle." This "tent of meeting" would serve as the gathering place for the people where they would offer sacrifices to God and be reminded of the covenant they had made. God would dwell in the midst of his people; however, there remained a veil of separation. God's presence would only dwell in the Most Holy Place (the "Holy of Holies") and only the High Priest would have access to God's presence on behalf of the people. The tabernacle tent was portable, since the people of Israel were still on their journey through the Sinai wilderness.

Solomon's Temple

After several hundred years, the people of Israel were established in the Promised Land and were under the leadership of the great King David. God instructed David to build a house, a permanant dwelling place for God's presence. Although David was given the detailed plans for the Temple, it was David's son, Solomon, who would ultimately facilitate the contruction of the great Temple in the city of Jerusalem. The Temple was essentially a permanant version of the tabernacle that had been used during the exodus from Egypt.

Unfortunately, the people of Israel did not remain faithful to their covenant with God and, despite the warnings of a succession of prophets, the people turned from God to the worship of idols. In the year 586 BC, the city of Jerusalem was attacked by the Babylonian army and the Temple was destroyed. After years in exile, the people returned to Jerusalem and, under the leadership of Ezra and Nehemiah, rebuilt the Temple (this temple is creatively referred to as the Second Temple). King Herod significantly expanded the Temple just prior to the time of Jesus.

Jesus as the New Temple

Finally, Jesus comes on the scene! No longer is the presence of God confined to the inner sanctuary of the Temple, but God has become flesh "and dwells among us." After his death on the cross, the curtain, or veil, in the Temple was torn apart, which dramatically signified the abolishment of the spiritual division between God and his people. Through Christ, we now have access to the very throne of grace! Moreover, we are described by Peter as "living stones," which are being built into a "living Temple" for the Lord.

New Creation

Although we have been reconciled to God through Christ and we now have full access to his presence, there is a consumation of God's new creation that is yet to come. The book of Revelation describes a new creation, in which God and humanity will dwell together. This is our future hope, the hope of resurrection and a life lived in the fullness of God's presence and glory.

I know this was a long post, but it important that we able to place our biblical reading within the context of the grand narrative of God's plan of salvation, through which we are restored, renewed, and reconciled to God.

2011-01-29T06:00:00.002-05:00

The Ten Commandments

2011-01-29T06:00:00.001-05:00

DAY 29

Morning Reading - Exodus 19-21

Evening Reading - Matthew 20:1-16

Since we left Moses at the burning bush, much has happened in the life of the people of Israel. They continued to be persecuted as slaves in the land of Egypt and Pharoah's heart was consistently hardened against God's people. The first Passover was instituted by the Lord (Exodus 12) and ultimately the people of Israel were led out of Egypt. This exodus from Egypt took the Israelites to the Red Sea, where they miraculously crossed over on dry land, while Pharoah and his armies were thrown into the sea. As God's people continued their quest for the promised land, God handed down his Law, which was an essential component of the ongoing covenant relationship between God and his people.
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Now we come to one of the most well known passages of the Bible - The Ten Commandments. It is difficult to read the ten commandments and not think of Cecille B. DeMille's epic motion picture or the more recent debates over the politcal correctness of displaying the commandments in public buildings. Yet for the people of Israel these commandments were a central part of their covenant relationship with God. The ten commandments, also known as the decalogue ("ten words"), represent the core of the covenant stipulations revealed to Moses.
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When we read the ten commandments and the rest the law that is recorded in scripture, it is important that we recognize that adherence to the law was not a prerequisite for entry into the covenant community. Rather, the keeping of the law was an outward and visible sign that a person was already a member of the community. The keeping of the law was the defining characteristic of the Israelites over against the Gentiles. Therefore, the law was not a burden that weighed the people of God down, but rather the law was a joy and a blessing, because it defined the boundaries of their covenant relationship with God. Psalm 19 says, "The law of the Lord is perfect, reviving the soul [...], more to be desired than fine gold, sweeter than honey."
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However, although the law was a source of blessing and spiritual nourishment, the breaking of the law had significant consequences. Since the law was an outward and visible sign of the covenant relationship between God and his people, the breaking of the law was tantamount to breaking relationship with God. The language often used in the Old Testament to describe the breaking of relationship is the language of adultery. When the people of Israel chose to rebel and break God's law, they were fundementally being unfaithful in their relationship with God, whom they had vowed to love with all their heart, strength, and mind.
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What is the role of the law today?

In the New Testament, there is clearly a departure from traditional Jewish purity laws. Jesus himself ate and drank with sinners, which greatly perturbed the religious establishment. However, it is also very clear that the moral law of the Old Testment remains in effect and is even intensified in places. So, for example, Jesus said that adultery is to be defined as lusting in one's heart (i.e. "thinking lustful thoughts"). Many Christian theologians and biblical scholars have argued for a distinction between the moral law and purity/holiness code. The latter was done away with in the New Covenant, but the former remains in effect and should therefore govern our moral conduct.

2011-01-27T08:53:00.000-05:00

Forgive Us Our Trespasses

2011-01-27T08:51:00.000-05:00

DAY 27

Morning Reading - Exodus 13-15

Evening Reading - Matthew 19:1-15

Yesterday we read Matthew 18, which is identified by most scholars as the fourth major teaching discourse of Jesus in Matthew's gospel. The first three teaching discourses were the Sermon on the Mount (Matthew 5-7), the Teaching about Mission (Matthew 10), the Teaching about Parables (Matthew 13). This fourth teaching discourse focuses on the life of the Christian community, specifically the issue of forgiveness.

Peter addresses Jesus and asks, "Lord, how often will my brother sin against me, and I forgive him?" Peter thinks he is being quite generous by offering to forgive seven times, which far exceeds the expected three times with Judaism. Jesus responds by calling his disciples to forgive not simply seven times, but seventy times seven. (Some manuscripts say seventy seven times, but in either case the figure is exponentially higher than the prevailing social and cultural expectations.)

To further emphasize the importance of forgiveness, Jesus tells a parable in which he compares the kingdom of heaven to a King who mercifully forgives one his servants. We are told that this particular servant owes the King ten thousand talents. (One talent equalled approximately twenty years' wages for an average laborer, so a person would need to work 200,000 years to earn ten thousand talents.) Obviously, Jesus is using hyperbole to make an important theological point: just as the servant's debt far exceeds his ability to pay, in the same way our debt of sin is so great, that only by God's mercy are we forgiven and set free. After this servant is forgiven his debt, he goes out and finds a fellow servant who owes him one hundred denarii. (A denarius equalled approximately one day's wages for a laborer, so the debt of this fellow servant is insignificant compared to the ten thousand talents owed by the first servant.) Jesus is teaching his disciples that God's forgiveness and mercy is so great, that our refusal to forgive others is an affront to God. If God has freely forgiven us so great a debt, how can we refuse to forgive those who have trespassed against us? This teaching parallels the words of the Lord's Prayer in Matthew 6, "forgive us our debts as we also have forgiven our debtors."

The picture I have included with this post depicts members of the Amish community in southeastern Pennsylvania after the shooting at local school house in 2006. In the midst of tragedy and despair, this community was able to express profound forgiveness and mercy. They did not deny their anger or grief, but they knew that forgiveness was the only path to healing and wholeness.

As we continue to read the New Testament, the theme of forgiveness will continual, so I will lilkely post addiitional reflections and comments regarding this topic in the future.

Holy Moses!

2011-01-24T18:50:00.001-05:00

We are now several chapters into second book of the Bible entitled Exodus, so named because it chronicles the exodus of the people of Israel out of Egypt. The central figure of the book of Exodus is Moses. Although Moses was born of a young Hebrew woman, he was raised by the daughter of Pharaoh in Egypt. After murdering an Egyptian who was harassing and mistreating a Hebrew, Moses fled to Midian where he worked as a shepherd for his father-in-law, Jethro.
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The call of Moses occurs on "the mountain of God," which is referred to both as Mount Horeb and Mount Sinai. As we will see, this is same location where God will hand down the ten commandments to Moses and the people of Israel. The most memorable feature of this story is the spectacular appearance of a bush that was burning, yet was not consumed. In theological terms, this is referred to as a theophany, which is simply the appearance or manifestation of the presence of God. The burning bush is an outward and visible sign of God's power and presence. Throughout the book of Exodus, fire remains a sign of God's continual presence among the people; they are led by a pillar of cloud by day and pillar of fire by night.
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The most notable feature of this story is the revelation of the divine name to Moses. God refers to himself as "the God of Abraham, Isaac, and Jacob," which indicates that the ministry of Moses is connected to the covenant relationship established by God through Abraham. However, when Moses specifically asks the Lord "What is your name?," the Lord responds, "I AM WHO I AM." This divine name is written in Hebrew using only four consonants - YHWH, which is referred to by scholars as the tetragrammaton (Greek = "four letters"). The divine name is usually transliterated into English as Yahweh; however, for the ancient Hebrews as well as modern Jews, the divine name is so sacred that it is not to be spoken out loud.
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Another important feature of this story is the theme of imperfect leadership. Moses, like his ancestors before him, is flawed and exhibits fear and self-doubt as he wrestles with God's claim on his life. Moses has a sordid past; he is a murderer and fugitive, and by his own admission he is not an eloquent or persuasive speaker; and yet God has chosen Moses to lead the people of Israel out of their bondage in Egypt and into the promised land, the land sworn to his ancestor Abraham. As we have already discoverd in the book of Genesis, the bible is not filled with perfect and powerful heroes, but rather God chooses what the world sees as weakness in order to display his sovereign glory.

The End of the Beginning

2011-01-21T06:31:00.000-05:00

DAY 21

Morning Reading - Genesis 49-50

Evening Reading - Matthew 15:1-20

Today we complete our reading of Genesis, which has provided the foundation for our understanding and interpretation of the rest of the bible. Through our reading of Genesis, we have covered a lot of ground, beginning with the primordial history (Genesis 1-11), which described the creation of the world and the origin of sin. The rest of Genesis (12-50) related the story of Abraham and his descendents, through whom God established an everlasting covenant.

It is interesting to note that the narrrative of the book of Genesis begins "in the beginning" and ends "in Egypt." The reader is being prepared for the continuation of the story in the book of Exodus, which describes a time in Egypt when the descendants of Israel no longer enjoyed the privileged status they held under Joseph's leadership. With Joseph's death at the end of Genesis, it seems that things began to dramatically change for God's people and they ultimately were enslaved by the Egyptians.

Before we leave Genesis, take a moment today to reflect on what you have learned so far. What new insights have you gained? What questions do you still have? How has your faith been strengthened?

Joseph and the Providence of God

2011-01-20T12:23:00.000-05:00

As we approach the conclusion of the story of Joseph, I would like to take an opportunity to address the topic of God's providence. Traditionally, within Christian theology a distinction has been maintained between God's "general" providence, which refers to God's oversight and preservation of creation, and "special" providence, which refers to God's specific intervention into the lives of individuals.

After Joseph reveals his identity to his brothers, he says to them, "it was not you who brought me to Egypt, but God" (Genesis 45:8). This is a profound statement regarding the "special" providence of God. From a human point of view Joseph's presence in Egypt is the result of his brothers' jealously and their malicious attempt to end his life. However, Joseph sees God's hand at work through the circumstances of his life; Joseph is able to forgive his brothers, in part, because he sees a greater purpose in his suffering.

The doctrine of providence or divine sovereignty is difficult for us to understand. Throughout the history of Christianity, many theologians have debated the relationship between providence and human agency - How do we reconcile God's sovereignty with the assertion that humans possess free will? In the case of Joseph, it is important to note that Joseph does not claim that his suffering and mistreatment were part of God's will, but that God worked through the various circumstances of his life in order to bring about the fulfillment of God's will. It is also important to note that although Joseph experiences suffering and rejection, his story is ultimately one of restoration and reconciliation.

As we reflect upon our own lives, we all have experiences that cause us to doubt God's care and provision. However, more often than not, we are able to look back over the course of our lives and see the providential hand of God at work. As the apostle Paul reminds us, "we know that all things work together for good for those who love God, who are called according to his purpose" (Romans 8:22).

Great Video on the Parables of Jesus

2011-01-18T21:39:00.000-05:00

Graham Stanton and James Dunn are both gifted New Testament scholars. Stanton served at Cambridge University, while Dunn served at the Univserity of Durham. Enjoy!

Why did Jesus teach in parables?

2011-01-18T21:37:00.000-05:00

DAY 18

Morning Reading - Genesis 42-43

Evening Reading - Matthew 13:33-58

I have noted before that in Matthew's gospel narrative, Jesus is identitfied as the New Moses. Just as Moses was known as the great teacher of the Law and is traditionally identified as the author of the first five books of the Old Testament, so also is Jesus portrayed as a great teacher and Matthew intentionally structures his narrative around five distrinct teaching discourses of Jesus. Mattthew 13 is the third teaching discourse of Jesus and is primarily comprised of parables.

The parables of Jesus can broadly be divided into two categories: "kingdom" parables and "teaching" parables. The purpose of "kingdom" parables is to illustrate some characteristic of the kingdom of God. Often Jesus will begin these parables with a statement of comparison ("the kingdom of heaven is like...") or an inquiry ("to what shall I compare the kingdom of God?"). In Matthew 13, Jesus provides five brief parables regarding the kingdom of heaven. The other general category of parables can be referred to as "teaching" parables, which serve to illustrate some particular theme of the spiritual life (faith, discipleship, love, forgiveness, sin, etc.). Often the "teaching" parables have more complex story lines with mutilple characers.

The parables of Jesus are a distinctive element of his teaching. No other teacher in the Greco-Roman world used parables to the extent that Jesus did. The purpose of the parables seems to be to simultaneously conceal and reveal. For those whose ears and eyes are closed to the message of the kingdom, the parables will only further confuse the issue, but for those whose hearts are open to the kingdom message of Jesus, the parables can serve as a source of illumination. However, even if we think we understand what Jesus is saying in particular parable, we can never fully grasp of depth of the parable's meaning, which is part of the function of parabolic teaching.

New Testament scholar Felix Just provides the following observations regarding the nature of parables:

The meaning of most parables is not so obvious, or at least it shouldn't be. If we assume we know what Jesus is talking about, we are probably missing the main point; if we are too familiar with the story (having heard it so often before), we might not think carefully enough about its real meaning.

Most parables contain some element that is strange or unusual. They should cause you to say, "Wait a minute! That's not how farmers do their work! That's not what kings usually do! That's not what normally happens in nature!" And this strange element should cause you to think!

Parables do not define things precisely, but rather use comparisons to describe some aspect of how God acts or interacts with human beings. Yet to say "A is like B" does not mean that "A is identical to B in all respects"; so one should be careful not to misinterpret or misapply the parables.

So, take some time this week to read and meditate on the parables of Jesus - there is always something new to learn!

Jacob and his Sons

2011-01-15T08:21:00.001-05:00

DAY 15

Morning Reading - Genesis 36-37

Evening Reading - Matthew 12:1-21

Yesterday we read the account of God renaming Jacob as Israel. Although Jacob's name was initially changed during his encounter with God described in Genesis 32, this is the formal point of transition where Jacob truly becomes Israel. This new name is the name which will identify the covenant people of God, so as we continue our bible reading, the names Jacob and Israel will be used to refer to the individual person as well as the corporate identity of God's people. When the kingdom of Israel divides into two kingdoms under the reign of Solomon, the northern kingdom will retain the name Israel, while the southern kingdom will take the name Judah.

Today the narrative of Genesis turns to the story of Joseph, which tells the story of how God's people ultimately become enslaved in Egypt. We once again see the pattern of hostility between brothers repeated (Cain and Abel / Jacob and Esau). The sons of Israel are angry with their brother, Joseph, because of his various dreams, which suggest that Joseph will one day rule over his elder brothers. His brothers are envious of Joseph, who is loved greatly by his father. Here is a simple timeline that helps me remember the story of Joseph:

PROMISE

Through the gift of dreams, God gives Joseph a PROMISE that one day he will be placed in a position of authority and power. The brothers of Joseph are greatly angered by Joseph's visions.

PIT

His brothers conspired to kill Joseph, but Reuben dissuades them and they throw Joseph into a PIT. In order to make some cash, Joseph's brothers sell him to the Ishmaelites, who are traveling to Egypt. (It is interesting to note that the Ishmaelites are the descendants of Ishmael.)

PRISON

Once in Egypt, Joseph was purchased by Potiphar, an officer of Pharoah. Joseph was falsely accused of attempted rape by Potiphar's wife and thrown into PRISON. Again, Joseph's gift of dreams enables him to assist Pharoah, which ultimately brings about his deliverance.

PALACE

Pharoah places Joseph in a position of power and authority within the land of Egypt. Joseph dwells in the PALACE of the Pharoah of Egypt and enjoys seven years of prosperity.

PROMISE FULFILLED

Due to a severe famine in the land, Jacob sends his sons to Egypt to buy grain. (Remember: Both Abraham and Isaac were forced to relocate due to famines in the land). Joseph's brothers come to Egypt, but do not recognize Joseph. Ultimately, Joseph and his brothers are reconciled and the family of Joseph settles in Egypt.

The Prayer Life of Jesus

2011-01-14T13:47:00.000-05:00

DAY 14

Morning Reading - Genesis 33-35

Evening Reading - Matthew 11

As we read through the gospels, it is easy for us to forget that although Jesus was God incarnate, he was living, in many ways, a very human life, a life lived in relationship with his heavenly Father. Although we are told that Jesus frequently went out early in the morning to pray, we are rarely given a glimpse into the actual prayer life of Jesus, the exception being Jesus' prayer in the Garden of Gethsemane and the lengthy High Priestly Prayer found in the gospel of John.

In today's reading, Jesus prays to his Father and thanks him that he has not revealed "these things" to the wise and intelligent, but to little children (some translations say "infants"). By "these things" Jesus is referring to the message of the kingdom of God that he has come to proclaim and embody through his ministry of teaching and healing. He has just listed several cities that refused to recognize his message even though "deeds of power" had been done in those cities. The message of the kingdom of God was embraced not by those in positions of power and authority, not by the wise and intelligent, but by infants - those who do not rely on their own resources.

Although Jesus previously taught his desciples to address their prayers to God as "Father," this is the first time we hear Jesus address God as his Father. This was breaking new ground within the context of first century Judaism. For an individual to address God in this familial tone was unprecentented. It is important to note that Jesus goes on to address his Father as "Lord of heaven and earth," which is expresses great awe and reverence. The familial tone of "Father" expresses the imminance of "God with us," while the reverential tone of "Lord of heaven and earth" expresses the trancendent power of God over the universe. Consequently, this short prayer gives us some insight into how Jesus understood himself in relation to God as his Father.

Finally, after this brief prayer, Jesus offers an invitation to his followers, which is worth repeating in its entirety: Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.For my yoke is easy, and my burden is light.

The Steadfast Love of the Lord Never Ceases

2011-01-13T11:40:00.000-05:00

DAY 13

Morning Reading - Genesis 31-32

Evening Reading - Matthew 10:24-42

I must admit that I fell a few days behind in my reading, so this morning I took some extra time to catch up. As I was reading through the story of Jacob, I noticed the phrase "steadfast love" appeared several times in the text. I have mentioned before that one of the prominant themes of the Old Testament is that of God's "steadfast love," which is expressed by the Hebrew word hesed. The steadfast love of God is what sustains the covenant relationship between God and the people of Israel. As one commentator notes, hesed is the defining characteristic of God in the Old Testament. Remember that in the Old Testament, other nations worshipped various gods other than the God of Israel. What primarily distinguished the God of Israel from these other gods was the characterisic of hesed - God's steadfast love and kindness. We will see this characteristic of God emphasized in the New Testament as well, particular in the Johannine literature (the gospel and letters of John), in which God is defined as "love" (see 1 John 4:8).

In today's reading from Genesis 32, Jacob fears for his life, because he receives word that Esau is coming to meet him. The last encounter between Jacob and Esau was after their father Isaac blessed Jacob instead of Esau. In the wake of this event, Esau was furious and threatened to kill his brother. When Jacob received word that Esau is coming, he prayed to God for deliverance. Jacob recognized that even though he had made mistakes and hurt those around him by his actions, God remained faithful and demonstrated his "steadfast love" to Jacob.

Once again, what we discover is that God is present and working out his purposes in the midst of a very human story. The story of Jacob and Esau (and their families) is characterized by human failure and broken relationships, and yet God's hesed remains; his steadfast love for his people never ceases. Jacob wrestles with God, which represents his ongoing spiritual struggle as one called by God. Jacob is forever changed by this encounter with God. No longer is God simply the God is his father, Isaac, and grandfather, Abraham, but now God is the God of Jacob. This new intimacy with God results in a name change, "you shall no longer be called Jacob, but Israel." As we will see, this new name will represent a new phase in Jacob's life as he continues to walk according to God's steadfast and unconditional love.

A Tale of Two Brothers

2011-01-11T13:20:00.000-05:00

DAY 11

Morning Reading - Genesis 27, 28

Evening Reading - Matthew 9:18-38

This morning we reach the climatic moment in the dramatic story of Jacob and Esau, which began in Genesis 25. The enmity between these twin sons of Isaac was evident even while they were still in Rebekah's womb. Beginning with the violent murder of Abel by his brother Cain in Genesis 4, we see conflict between brothers as a continual motif within the Old Testament.

The story of Jacob and Esau is one of deception, anger, and manipulation. However, there is ultimately reconciliation between Jacob and Esau (see chapter 33). In chapter 25, Esau willingly sells Isaac his birthright. Although Jacob may be faulted for taking advantage of Esau's weak position, Esau does not fully recognize and embrace his status as the firstborn son. Instead, we are told that Esau "despised his birthright." The tension between Jacob and Esau climaxes when their father Isaac unwittingly blesses Jacob, rather than Esau, who was the rightful recipient of his father's blessing as the eldest son. Although Rebekah encourages Jacob's deception, this does not release Jacob from his responsibility. Chapter 27 concludes with Esau expressing his intent to kill Jacob, which prompts Rebekah to send Jacob to his uncle's home in Haran.

As we continue our reading of Jacob's story and the subsequent story of his twelve sons, it is imperative that we remember that this is not simply a historical and biographical account, but is a theological commentary reflecting on the question, "How did the people of Israel become God's covenant people?" In other words, the authors of this early history of Israel are attempting to demonstrate that God ultimately fulfilled his promise to Abraham even though the human agents involved were so obviously broken and sinful. What we discover is that God exercises grace among his people in the Old Testament. The Hebrew word hesed means "loving kindness," which cannot be earned or deserved, but is freely given by God. Even in the midst of human brokenness, because of his great love for his people, God is faithful and fulfills his promises. So, as we read these stories of human deception and blatant immorality, it important that we focus on God's faithfulness and graciousness, rather than the fallibility of the human agents involved.

The Teaching and Early Ministry of Jesus

2011-01-10T16:08:00.000-05:00

DAY 10

Morning Reading - Genesis 25, 26

Evening Reading - Matthew 9:1-17

Today we continue our reading of Genesis, in which the story of Isaac and his two sons is beginning to unfold. I will offer some reflections on Jacob and Esau tomorrow, but today I would like to shift our attention back to the gospel of Matthew.

Over the weekend, we completed our reading of the Sermon on the Mount (chapters 5-7), which is the first of five major teachings of Jesus within Matthew's gospel narrative. The following quotation from my study bible helps to explain the various understandings of the purpose of this teaching:

"Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God's moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age." (English Standard Version Study Bible - Crossway Publishing)

The Sermon on the Mount provides a vision of life in the kingdom of God, which is not simply a future ideal, but is what we are called to embody, albeit imperfectly, in this present age. At the conclusion of his teaching, Jesus declares, "everyone who hears these words of mine and does them will be like a wise man who built his house on the rock" (7:24). This teaching of Jesus offers us challenging, yet practical, ways to respond to anger, unforgiveness, anxiety, fear, judgment, and many other issues that are significant hindrances to living the fullness of kingdom life. It is also important to note that in Matthew's gospel, Jesus states emphatically that he did not come to abolish the law or the prophets, but to the fulfill them, which means that although we are not longer bound by the law in terms of our justification before God, the law still functions as a source of order and blessing in our lives.

Finally, in today's reading (Matthew 8-9) we find Jesus continuing his ministry of teaching and preaching, but now Jesus is more frequently engaged in the ministry of healing. In these two chapters of alone, we find seven healing stories, which Matthew presents as further evidence that Jesus is the fulfillment of Old Testament messianic expectations (see 8:17). As we continue to read through the gospel narrative, we will find that the ministry of healing is a significant part of Jesus' overall ministry.

God's Faithfulness and Abraham's Faith

2011-01-10T15:41:00.000-05:00

Over the weekend we read about the birth of Isaac and the subsequent testing of Abraham's faith. However, the miraculous birth of Isaac was preceded by an episode of human impatience and lack of trust in God's provision, namely the conception and birth of Ishmael (Genesis 16). When it seemed that God was tarrying in providing Abraham and Sarah with offspring, they took matters into their own hands. Abraham had marital relations with Sarah's servant, Hagar, who conceived and gave birth to Ishmael. The Judeo-Christian tradition has maintained that Isaac, not Ishmael, is the true heir of Abraham. However, within the Islamic tradition, Ishmael is considered a prophet and the ancestor of the Arab people. It is important to note that while Isaac takes priority over Ishmael within the biblical narrative, God does not abandon Hagar and her son (see Genesis 21:8-21).

The birth of Isaac (Genesis 21) is a pivital turning point within the overal narrative of Genesis. Even in the face of human failure and brokenness, God remains faithful to the covenant. This is a key feature of Old Testament theology: God's purposes cannot be thwarted; even in the face of the most grievious unfaithfulness of Israel, God never abandons his purpose and promise. The name Isaac means "he laughs," since Sarah intially laughed at the prospect of conceiving a child in her old age.

However, the surprise and joy surrounding the birth of Isaac is quickly tempered when, in chapter 22, God asks Abraham to sacrifice his son, his only son, the son he loves. As one biblical scholar observes, "In chapter 12, Abraham was called to relinquish his past for the promise that he would be the father of a great nation. In the divine command to sacrifice Isaac in chapter 22, Abraham is directed to give up the future and the promise as well." The covenant relationship between Abraham and God is one that requires ultimate surrender and complete obedience.

As Abraham and Isaac are making their way up the mountain, Isaac asks his father, "Where is the lamb for a burnt offering?" To which Abraham responds, "God himself will provide the lamb." Many Christian theologians have interpreted Abraham's response as a foreshadowing of the coming of Christ, who was the Lamb provided by God to be sacrificed for the sins of the world. When Abraham is about to slay his son, an angel of the Lord commands Abraham to stop. Abraham sees a ram caught in the thicket and he sacrifices the ram as a substitute for Isaac. Again, many Christian theologians have seen similiarities between the substitution of the ram for Isaac and the substitution of Christ for humanity.

Finally, a word about the names of places. In the Old Testament, many important locations were named because of some great event or divine encounter that occurred there. So, in today's reading, Abraham names this place Jehovah Jireh - "The Lord Will Provide."

Staying the Course

2011-01-07T08:16:00.000-05:00

DAY 7

Morning Reading - Genesis 18-19

Evening Reading - Matthew 6

Today we complete the first week of our one year journey through the bible, which means we only have fifty one weeks to go! As I have mentioned before, this journey will require patience and endurance. If you fall behind in your reading, try to catch up OR just pick up where we are in the calendar. You may have time later in the year to go back and read the passages you missed. Don't feel guilty about missing a reading. The most important thing is that you stay "on board" and keep reading.

I will try to post helpful commentary and resources as much as possible. I truly love studying and meditating on God's word. Today I would encourage you to read the following collect from the Book of Common Prayer:

Blessed Lord, who caused all holy Scriptures to be written for

our learning: Grant us so to hear them, read, mark, learn, and inwardly digest them, that we may embrace and ever hold fast the blessed hope of everlasting life, which you have given us in our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

God's Covenant with Abraham

2011-01-06T06:39:00.002-05:00

DAY 6

Morning Reading - Genesis 15-17
Evening Reading - Matthew 5:27-48

This morning we arrive at Genesis 15 and the establishment of God's covenant relationship with Abram and his descendents. The promise given to Abram is one of both progeny and land. First, God promises that Abraham's decendants will be more numerous than the stars of the sky. As we have noted before, Matthew's geneology of Jesus is traced back to Abram. Second, the covenant includes the promise of land, which Abram's descendents will inherit. As we will see, God will call Moses to lead the people of Israel into this promised land, the land sworn to Abram.

One of the key verses in this passage is Genesis 15:6, "So Abram believed the Lord and the Lord counted it to him as righteousness." New Testament writers such as Paul and James will use this verse to demonstrate that we are made righteous by faith, not by works of the law (see Romans 4:3, Galatians 3:6, and James 2:23). They point out that the covenant of circumcision has not yet been implemented and yet Abram is still counted as righteous because of his faith and trust in God's promises. Therefore, Abram, as the forerunner of our faith, establishes the pattern of justification (being made righeous before God) by faith alone.

In Genesis 17, the Lord changes Abram's name to Abraham and Sarai's name to Sarah. As one biblical scholar observes, "the name changes of the ancestors to Abraham and Sarah imply both the authority of the giver of the name and the new destiny or mission indicated by the new name." So, by changing Abram's name to Abraham, the Lord claims Abraham as his own. Likewise, the Lord gives Abraham a new mission, namely to be the "father of many nations," which is the very meaning of the name Abraham.

Finally, a word about covenants. In the Old Testament, the Hebrew idiom for establishing a covenant is to "cut a covenant," which implies that a covenant requires sacrifice. Therefore, in Genesis 15, we find that Abram cuts the animals in half and the Lord passes through the carcasses. In Genesis 17, we find that the cutting of the covenant is connected to the act of circumcision (ouch!).

The covenant between God and Abraham is an extremely important part of our journey through the Bible, because it is through the descendants of Abraham that God's purposes are accomplished and ultimately the Messiah, the Christ, is born.

The Calling of Abraham

2011-01-05T14:24:00.002-05:00

DAY 5

Morning Reading - Genesis 12-14

Evening Reading - Matthew 5:1-26

In our morning reading from Genesis, we begin the "patriarchal" history, which recounts the lives of Abraham, Isaac, Jacob, and Joseph. These stories are full of human drama and tragedy; we witness God working through imperfect men and women to bring about the fulfillment of his promise.

The calling of Abram (later renamed Abraham) is sudden and unexpected. We don't know anything about Abram before his encounter with the Lord and we have no indication why the Lord selected Abram as the one through whom he would establish his covenant. Nevertheless, chapter 12 of Genesis sets the course for the entire history of salvation. You may recall that Matthew's genealogy that we read last Saturday traces the lineage of Jesus back to Abraham. The promises that were given to Abram and his descendants were ultimately fulfilled through the life, death, and resurrection of Jesus.

The challenge before Abram was to leave behind all the normal sources of identity, his family and land, in order to go to a land that the Lord would reveal in the future. In other words, Abram did not have a clear picture of where he was going before he began his journey, but rather stepped out in radical faith and dependence on God. As we continue to read the story of Abram and his descendants, we will witness the steadfast faithfulness of God even in the face of human disobedience.

The Gospels as Eyewitness Testimony

2011-01-04T14:06:00.002-05:00

Introducing Matthew's Gospel

2011-01-04T14:04:00.000-05:00

In addition to our daily readings from the book of Genesis, we are also reading the first book of the New Testament - Matthew's gospel. Before I begin my comments on Matthew's gospel, let me first say a few words about the genre of literature we call gospel.

The word gospel comes from the Greek word meaning "good news." The gospels of the New Testament have as their subject the "good news" of Jesus Christ. Therefore, these books were not written strictly as historical documents or even biographies, since they aim to articulate a specific theological message, the message that Jesus is the Messiah (the Christ) and that through his death and resurrection we have received forgiveness of our sins and been made citizens of God's Kingdom. It is important to recognize, however, that the gospels do, in fact, narrate a historically and biographically accurate protrayal of Jesus and his ministry, but their primary intent is to communicate the theological message of salvation and redemption.

Now back to Matthew's gospel. There are two important distinguishing characteristics of Matthew's account of the "good news" of Jesus:

Jesus the Jewish Messiah

More than the other three gospels, Matthew works hard to demonstrate that Jesus is the fulfillment of the Old Testament prophecies concerning the coming of the Messiah (the Anointed One). In just the first two chapters, there are several quotations from the Old Testament regarding Jesus as the fulfilment of the ancient prophecies. As the Jewish Messiah, Jesus did not come to abolish the law, but to fulfill the law; therefore, Matthew's gospel has a higher regard for the law than the other gospel accounts.

Jesus the Teacher

Matthew's gospel also presents the clearest and most comprehensive record of Jesus' teaching. In the Old Testament, Moses is regarded as the great teacher of the law and the first five books of the bible are traditionally attributed to Moses. In Matthew's gospel, Jesus presents five great topical sermons, linking him to the tradition of Moses. These five sermons or teachings are as follows:

The Sermon on the Mount (Chapters 5-7)

Teaching About Mission (Chapter 10)

Teaching About Parables (Chapter 13)

Teaching about Community (Chapter 18)

Teaching About the End Times (Chapters 24-25)

For more information about Matthew's gospel, visit the New Testament Gateway website.

Primordial What?

2011-01-04T06:37:00.000-05:00

DAY 4

Morning Reading - Genesis 9-11

Evening Reading - Matthew 4

Today's reading from Genesis concludes what is referred to as the "primordial history," which is contained in the first 11 chapters of Genesis. These chapters provide "stories of origin," stories that describe the origin of the world and human civilization as well as the origin of sin and brokenness within creation. Consequently, these chapters are not meant to be understood as recorded history, but rather as theological commentary on God and his work of creation. Taken as a whole, these chapters present a vision of a world lovingly fashioned by God the Creator and yet in turmoil due to human sin and pride.

More genealogies! In today's reading, we are provided with a list of the descendants of Noah's three sons (Ham, Japheth, and Shem). This list demonstrates how the descendants of Noah multiplied and populated the various regions of the earth. Again, this is a "story of origin," because it shows how the various enemies of Israel's came into existence. For example, Ham is referred to as the "the father of Canaan," a foreshadowing of the future struggle between the Israelites and Canaanites over the Promised Land. Also, the Egyptians, Babylonians, and Philistines, all future enemies of Israel, are also descendants of Ham.

At the conclusion of chapter 11, we are given a listing of Shem's descendants. This list is important because it demonstrates that Abraham was a descendant of Shem. The term Semitic comes from the Greek derivative of the Hebrew name Shem. Therefore, Semitic peoples are those who trace their ancestry back to Shem. The lineage of Shem provides a narrative bridge from the primordial history (Genesis 1-11) to the patriarchal history (beginning in Genesis 12).

NOTE: I realize that I have been focusing most of my blog entries on the Old Testament readings, so later today I will be posting some information regarding Matthew's gospel.

Leaving Comments

2011-01-03T15:48:00.001-05:00

As we study the bible together in the coming year, I want to encourage you to make comments on my blog. You can ask questions or offer your own reflections on the daily readings. I have attempted to make posting comments as easy as possible. Just follow these simple instructions.

1. Click on "Comments" at the bottom the Post you which to comment on.

2. Write your question or reflection in the comment box.

3. Click the box marked "Select Profile"

4. Scroll down and select "Name/URL"

5. Type your name in the box marked "Name" (do not type in box marked "URL")

6. Click "Continue"

7. Click "Post Comment"

It's that easy! Please join the conversation!

Noah's Flood and Baptism

2011-01-03T08:52:00.006-05:00

DAY 3

Morning Reading - Genesis 6-8

Evening Reading - Matthew 3

Most of us are familiar with the story of Noah and the great flood that destroyed the earth. This is a story of restoration and renewal in which God redeems his creation and establishes a covenant with Noah and his descendants.

Did you know that some early Christians understood the story of Noah's ark and the flood as a foreshadowing of baptism? In the days of Noah, the earth was filled with violence and disobedience, yet God saved Noah and his family through water, a symbol of both death and life. Although the flood waters brought about death and destruction, the ultimate result was new life and a new covenant between God and his people. In the same way, the waters of baptism represent both death and new life. Through the waters of baptism, we become dead to sin and are made alive in Christ.

Also, Noah and his family were saved because they abided within the ark. In the New Testament, Christ becomes the "ark" in which we dwell and are thereby saved and rescued from the power of sin and death.

God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ. - 1 Peter 3:20-21

As we continue our journey through the bible, it will be important for us to make these connections between the stories of the Old Testament and the story of Jesus and the church in the New Testament.

Order on the Ark

2011-01-03T08:50:00.001-05:00

About Genealogies

2011-01-02T05:30:00.007-05:00

DAY 2

Morning Reading - Genesis 3-5

Evening Reading - Matthew 2

Since this is a journey through the entire Bible, we will be reading everything, including the dreaded genealogies (so-and-so begat so-and-so and so on...). However, it is important to recognize that genealogies played an important role in the ancient world, a world based mostly on oral communication.

Richard Jensen writes in his commentary on Matthew's gospel, "Genealogies were one of the chief ways that oral people understood issues of identity. We can be sure that people read and heard this first chapter of Matthew with excited anticipation. Matthew opens his Gospel in this exciting way!" The genealogy of Jesus in Matthew's gospel clearly identifies Jesus as the promised Messiah, the Son of David.

Also, it is important to note that Matthew uses the genealogy of Jesus to demonstrate the universal reach of God's grace. For example, there are several women listed in Jesus' genealogy, which represented a break from the normal pattern found in Old Testament genealogies, which were made up mostly of men. The genealogy of Jesus also includes several Gentile figures, which demonstrates that the gospel message is to be proclaimed beyond the boundaries of Israel. Finally, the genealogy of Jesus includes notorious sinners, men and women involved in scandalous behavior. Ultimately, Matthew's genealogy of Jesus demonstrates that God's purposes will be fulfilled despite our human limitations and brokenness.

SO...don't skip the genealogies!

For more information about Matthew's genealogy, CLICK HERE to listen to Mark Goodacre's podcast from the New Testament Gateway.

The Beginning

2011-01-01T01:30:00.011-05:00

DAY 1

Morning Reading - Genesis 1-2

Our year long journey through the bible naturally begins at the beginning. The Book of Genesis provides the basic framework in which we interpret and understand the whole of the bible. The themes and theological concepts that are presented in Genesis will be developed and interpreted by all of the subsequent biblical writers. In fact, one biblical scholar refers to the Book of Gensis as "the Old Testament in miniature." Therefore, a working knowledge of the content of Genesis is essential for understanding the rest of the biblical narrative.
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The first two chapters of the Book of Genesis describe God's creation of the world and humanity. These two chapters are part of a larger unit that is referred to by biblical scholars as the primordial history (chs. 1-11), which describes the creation of the world, the origin of sin, and the intitial stages of civilization. The account of creation found in chapters 1-2 of Genesis depicts God not only as Creator, but as the One who brings order and structure to the world. Prior to God's ordering of the universe, things were without form or structure; there was only darkness and chaos.
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The momentum of the creation account in Genesis moves us towards the creation of humanity in the image of God. The basic theological truth that we are created in the image of God provides the foundation for the Christian understanding of what it means to be human. As we will see tomorrow, the disobedience of Adam and Eve will also influence how we understand ourselves and our purpose in the world.

Evening Reading - Matthew 1

The first chapter of the gospel of Matthew recounts the geneology of Jesus. Interestingly, Matthew uses the word genesis in the opening verse of his gospel. While there are other Greek words that Matthew could have used, he intentionally wants his readers to think of Jesus as inaugurating a new genesis, a new beginning, a new creation.

Matthew draws heavily upon the themes of the Old Testament, which makes his gospel somewhat of a "bridge" document between the two testaments. Therefore, although Matthew is not the earliest gospel account, his book is given primacy within the New Testament canon because it serves as a link between the narratives of the Old and New Testaments.

Happy reading!

Books Referenced in Sunday's Sermon

2010-11-09T22:19:00.007-05:00

Here are the two books I referenced in Sunday's sermon:

Let Your Life Speak: Listening for the Voice of Vocation
Parker J. Palmer

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The Practice of the Presence of God
Brother Lawrence

Reaching Out

2010-08-30T14:28:00.006-04:00

The book I referenced in Sunday's sermon is Reaching Out: The Three Movements of the Spiritual Life by Henri Nouwen.

Click here to see more information on Amazon.com

Sermon Notes: From Hostility to Hospitality

2010-08-29T20:57:00.007-04:00

Introduction

When we think of the major themes of the New Testament, we typically think of words such as faith, grace, salvation, and justification - significant theological terms that describe our relationship with God through Christ. However, there is another significant theme that runs throughout the New Testament - HOSPITALITY.
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Henri Nouwen defines hospitality as the "creation of free space into which the stranger is welcomed and where there is the potential for transformation to take place" (see blog entry above for information about Nouwen's writings on hospitality).

The theme of hospitality has its roots in the Old Testament, specifically the story of Abraham, in which three strangers visit Abraham and announce God's promise that Abraham's wife, Sarah, will bear a son. In the New Testament we have the famous story of the two disciples who encounter a stranger on the road to Emmaus. As the disciples share a meal with this stranger, they recognize that the stranger is Jesus in their midst. Finally, the most famous scripture about hospitality is found in the letter to the Hebrews where it says, "Do not neglect to offer hospitality to strangers, for in doing so some have entertained angels without knowing it."
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We Live in a World of Strangers

Even though we are able to connect and share information in ways never before possible, the spiritual hunger for authentic and meaningful relationships remains the same. In fact, many have observed that as we become more "virtually" connected, our capacity for true emotional connection has actually decreased. In the context of this "world of strangers," we are called to the ministry of hospitality.

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We Live in a Culture of Hostility

The challenge we face is the culture of hostility in which we live. Our world is so often motivated by fear, agression, and competition. The stranger among us if often viewed with suspicion and anxious speculation. It is important to note that our suspicion can be warranted (we tell our children "Don't talk to strangers!" for a reason). However, we can become consumed and held captive by this fear and suspicion.

Moving from Hostility to Hosptality by Creating Space

Our challenge is to break down walls of hostility and begin opening doors of hospitality. We can begin this transformation in our lives by creating space for the stranger among us. This is exactly what Jesus modeled in his ministry. He broke down walls of hostility and made space for those who had no space. He invited the lame, crippled, blind, and deaf. He invited prostitutes and taxcollectors. Jesus broke down walls of sin and disobedience. He broke down walls of indifference and pride. He broke down walls of pain and brokenness. Jesus created open space in the presence of God into which we are invited.

Introducing the New Bulletin

2010-08-27T10:41:00.009-04:00

This Sunday we are introducing a new bulletin format. We will no longer be publishing the entire liturgy, which will require us to use the Book of Common Prayer. The Book of Common Prayer contains the various liturgies that we use throughout the church year and is an important part of our history and identity as members of the Episcopal Church.

When Do I Use the Book of Common Prayer?

The opening section of the service, known as the "entrance rite," will be printed in the bulletin, so you will not need the Book of Common Prayer. In addition, at the conclusion of the service, the post communion prayer and dismissal are also printed in the bulletin. This means that the Book of Common Prayer will be used in the middle of the service for the Nicene Creed, the Prayers of the People, and the Confession. Also, if you would like to follow the Eucharistic Prayer, you are encouraged to use the Prayer Book. If you have a Prayer Book at home, please take a moment to familiarize yourself with these sections of the service.

Why Aren't The Biblical Readings Printed?

The biblical texts were orginally experienced aurally, which means they were intended to be heard. In early Christian communities, there were no written texts, so the scriptures were read aloud in public worship. Rather than looking down at a printed page, worshippers were focused on the reader who was proclaiming the Word of God. It is highly recommended that you read the biblical readings at home before and after our time of corporate worship on Sunday. Take you bulletin home and read the assigned readings. Then meditate on God's Word throughout the week!

Here is a preview of the Order of Service for this Sunday!

Click on image to view larger version.

New Heaven and New Earth

2010-05-22T06:53:00.000-04:00

We began our journey through the Bible almost seven weeks ago at the beginning - the origin of creation! The account of creation found in the book of Genesis clearly identifies God as the creator of the heavens and the earth. Now, in the final book of the Bible, Revelation, we find that God is in the process of recreating and renewing all of creation, which will ultimately result in a new heaven and new earth.

The promise of new creation is found throughout the New Testament, but has only recently been explored and developed by theologians and biblical scholars. In Revelation 21:5, we hear the words of the One seated on the throne as he proclaims, "Behold, I am making all things new." As we look at the world around us full of brokenness, these words provide us with great hope. We have hope in the promise that God is, even now, in the process of restoring all things; God is making all things new in preparation for the unveiling of his new creation. At the conclusion of the book of Revelation, we hear the promise of Jesus, "Behold, I am coming soon," to which the church throughout the ages has responded "Amen! Come, Lord Jesus!"

The book of Revelation is also referred to as the apocalypse. In the ancient world, apocalyptic literature did not have the same connotation that it has today. Movies that are referred to as apocalyptic typically focus on the doom and destruction associated with the end of the world. To the contrary, apocalyptic literature in the ancient world was intended to offer hope in the midst of the trials and tribulation of the world. This type of literature focused on the fact that although life is difficult and hard, one day God will victorious overcome evil and establish his kingdom forever. The book of Revelation fits clearly within the genre of apocalyptic literature. It important to remember that within this genre, future historical events are described through imagery and allegory, which are not intended to be taken as literal descriptions of these events.

Finally, a word of thanks to all those who faithfully followed this journey through the bible. I have enjoyed writing the daily blog entries and I hope they were helpful to you. God bless you all as you continue to explore God's holy and life-giving Word.

God is Love

2010-05-21T06:04:00.000-04:00

As we have discovered in previous readings, the theme of love runs throughout the New Testament. In today's reading, the very nature of God is described as love. In fact, to know love is to know God, according to John. However, it is very important that we recognize that John is referring to a specific kind of love, which was manifested by God in the giving of his Son, Jesus Christ. As we have previously observed, the love that was manifested through Christ was agape - self-giving, sacrifical love. It is this self-giving, sacrificial love that constitutes the very essence of God himself.

In the Christian life, the agape love that has been manifested through Christ is not confined to our private, individual relationship with God. But rather, this amazing love must now be manifested in our lives as children of God. In fact, John tells us that even though no one has seen God, the very life of God is present among those who love each other. The language of John's epistles evokes a sense of intimacy with God and one another, an intimacy that is only possible through Christ. We do not naturally love as Christ has loved us, but his love is formed in us as we abide in him and we, in turn, love one another in the same manner.

Now for a word about heresy! In the early Church there were numerous and various responses to the question "Who is Jesus?" By the end of fifth century, the belief that Jesus was both fully divine and fully human was fairly well established as Christian orthodoxy. However, in the first few centuries of the Church, these issues were hotly debated. One group believed that Jesus was fully divine, but only appeared to be physically human. This belief became known as docetism, which comes from a Greek word that means "to appear or to seem." According to docetism, Jesus only appeared to have a physical body and therefore only appeared to actually die on the cross. This view was rejected by the early Church as heresy. Portions of the First Letter of John may have been directed at this particular issue. John says, "every spirit that confesses that Jesus Christ has come in the flesh is from God" (4:2). The emphasis placed on the language "in the flesh" may be a direct attack against the heresy of docetism.

The Day of the Lord

2010-05-20T07:36:00.008-04:00

Paul's First Letter to the Thessalonians is most likely the earliest of Paul's letters and may be the earliest Christian document ever found. Consequently, this letter can offer some insight into the issues and concerns of the earliest Christian communities.

One of the central concerns reflected in Paul's correspondence with the Thessalonians is that of eschatology, which is the technical terms meaning "the study of the end." In simpler terms, the Thessalonians were unclear about exactly what happened after a person died and what would happen when Jesus returned. It is important to note that many early Christians anticipated the return of Jesus during their lifetime. Consequently, there was some confusion regarding the state of those who had died. Paul offers words of encouragement and uses the analogy of "falling asleep" to describe the experience of those who have died and are awaiting the final resurrection of the dead. Paul vividly describes the coming of Jesus and the gathering of all those who belong to him. These words are intended to comfort and offer hope to those who are grieving the loss of a loved one.

It is extremely important to note that although Paul is describing a future historical event, he is not attempted to provide a literal timeline for this event. In other words, Paul is drawing on numerous and various images found in the prophetic literature of the Old Testament. Paul is seeking to use these images to describe an event that truly defies description in human terms. Therefore, any attempt to use Paul's language as a literal timeline (example: the "Left Behind" fictional book series) is a misreading of Paul's words. Even Paul reminds the Thessalonians not be concerned with dates and times (5:1).

Even though the details regarding our experience after death remain somewhat vague, we can have confidence and hope in the promise of Jesus' return and the final resurrection of the dead. In just two days, we will read about the glorious new creation that awaits us, so keep reading!

Pure Religion

2010-05-19T06:13:00.000-04:00

The Book of James has not always enjoyed widespread acceptance as part of the canon of Holy Scripture. This was especially true during the Protestant Reformation of the sixteenth century. The major theological dispute of the Reformation revolved around the doctrine of justification, specifically whether we are justified (or made righteous) by faith or works of the law. The medieval church had imposed heavy burdens on the people in the form of false teachings and malpractices, particularly the sale of indulgences, which was paramount to purchasing the remission of sin and release from the resultant punishment.
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Martin Luther was dismayed by the teachings and practices of the medieval church and in 1517 nailed Ninety-Five Theses to a church door in Wittenburg, Saxony (present day Germany). Luther argued vehemently against the notion that a person could receive salvation by adhering to the law. Rather, according to Luther, justification is a free gift of grace that is received by faith. This was the heart of the gospel message for Luther - we are saved by grace through faith, not by good works.

It is no surprise then that Luther was troubled by the Epistle of James, which claims that faith without works is dead. For Luther, this assertion by James ran contrary to everything he understood to be true about the gift of grace we have received through Christ. Luther famously said, "St. James' Epistle is really an epistle of straw, for it has nothing of the nature of the Gospel about it." For Luther, the epistle of James was straw in the sense that is was easily consumed by fire, and when the straw was burned away, one did not find the pure gold nugget of the gospel remaining. In other words, according the Luther, the Epistle of James did not contain the central message of the gospel that we are justified by grace through faith.

Most commentators since the time of the Reformation have agreed that Luther's statement was ill-advised and that the epistle of James does not contradict the doctrine of justification by faith, but rather it provides a helpful supplemental understanding of the role of good works in the Christian life. Although we are saved or justified by faith, we are still called to bear the fruit of good works, such as acts of service and generosity.

Putting on the New Self

2010-05-18T09:31:00.006-04:00

Today is a busy day, so here are just a few brief comments about today's reading!

Our mission statement at Holy Innocents' is Transforming Lives, Transforming the World. The theme of transformation runs throughout the New Testament. In today's reading from Colossians the image of transformation is that of the old self versus the new self. The old self was enslaved to sin and immorality, and therefore must be put to death. Paul frequently speaks of dying to the old way of life, in order that we might walk in newness of life in Christ. For example, in his letter to the Galatians, Paul declares that he has been crucified with Christ. In other words, he has put to death his old self, his old way of life.

In Greek, the word that is translated as "self" is simply the singular generic word "man." Many theologians interpret this to refer to the old "man" (Adam) and the new "man" (Christ). In others words, apart from Christ we are controlled by our old Adamic nature, but through Christ we are given a new nature, a new self. In any event, this passage provides a clear description of our movement from one kind of life to another and this new life is a sign and foretaste of God's new creation to come.

Christ's Example

2010-05-17T21:07:00.006-04:00

Today we begin the final leg of our journey through the Bible. Our reading today is taken from Paul's letter to the Philippians. This letter represents one of the most intimate relationships between Paul and one of his congregations. In fact, the letter to the Philippians as been cited as an example of the "rhetoric of friendship."

However, even though Paul expresses his great affection for the Christians at Philippi, he also references various sources of potential conflict, both internal and external. It seems likely that Paul believed that much of this conflict was motivated by personal ambition and arrogance. Consequently, he exhorts the Philippians to "do nothing from rivalry or conceit, but in humility count others as more significant than yourselves." Paul presents the humility of Christ as the example or model that the Philippians should strive to emulate. Jesus, who was in the very form of God, relinquished his claim to divinity and took the form of a human being. His humility was ultimately demonstrated through his radical obedience, which resulted in his death on the cross. In response to this supreme example of humility and obedience, God has exalted Christ and given him the Name that is above every name.

Paul may also be contrasting the obedience of Christ with the disobedience of Adam. In the garden of Eden, Adam and Eve sought to be "like God" and through their disobedience were made lower (cursed and expelled from the garden). However, Christ relinquished his claim to divinity and through his obedience is made higher (exalted and seated at the right hand of the Father).

Finally, a word about hymns in the New Testament. Unlike the Old Testament, which contains a whole book of hymns (the book of Psalms), the New Testament contains mostly prose literature (letters, gospels, sermons, etc.). However, embedded within this prose scholars have detected what are possibly early Christian hymns. Philippians 2:5-10 is one such possible hymn. If one examines this passage in Greek, one finds a remarkably poetic structure. Many scholars speculate that this passage was an early hymn that Paul is quoting to make his point to the Philippians. If this is true, then Philippians 2:5-10 might represent one of the earliest liturgical forms of the church.

The Whole Armor of God

2010-05-15T06:42:00.004-04:00

The central theme of today's reading is that of spiritual warfare. However, I would be remiss if I did not first say a word about slavery. At the beginning of Ephesians 6, Paul instructs children to obey their parents and slaves to obey their masters. This is part of a much larger section of Paul's letter (beginning at 5:21), which deals with issues of submission and obedience. During the civil rights era of the mid-twentieth century and the abolitionist movement of the mid-late nineteenth century, passages such as Ephesians 6 were used to condone the practice of slavery. However, it is essential that we understand the socio-historical background of this passage before making hasty judgments regarding Paul and the issue of slavery. In the Greco-Roman world of the first century, slaves made up about 1/3 of the population and were an integral part of the family and household structure. The sudden abolition of slavery would have brought about devastating social and economic consequences. Paul knew this and therefore advocated that Christian slaveholders should treat their slaves with dignity and respect, because ultimately God is the Master of all of us. Eventually, due in part to the influence of early Christianity, slavery slowly died out in antiquity. It is clear that Paul would not have condoned the abuse and human degradation that frequently characterized the institution of slavery in the American south.

Now a word about spiritual warfare. The Christian life is described in terms of warfare against spiritual powers (i.e. rulers, authorities, darkness), which are defended against using spiritual weapons (i.e. truth, righteousness, peace, faith). For many Episcopalians, the idea of spiritual warfare seems strange and bizarre. And yet, in our baptismal liturgy, we renounce Satan and all the spiritual forces of wickedness that rebel against God. We also renounce the evil powers of this world that corrupt and destroy the creatures of God. These statements are not simply metaphorical, but rather they address a fundamental truth about the Christian life, namely that our struggles always have a spiritual component. As Paul reminds us, we do not wrestle against flesh and blood, but against rulers, authorities and spiritual forces of evil. It is easy to see these forces at work in world around us, yet we are often unaware of the spiritual warfare taking place in our own lives...our families, our homes, our churches. Consequently, it is imperative that we clothe ourselves daily in the whole armor of God, in order to "stand against the schemes of the devil."

Note: I have referred to Paul as the author of the Letter to the Ephesians. However, there are many biblical scholars who question Paul's authorship of this letter. If Paul did write this letter himself, then it was likely written by close followers of Paul. It is also possible that Paul wrote portions of this letter during his lifetime, which were then compiled after his death.

Freedom in Christ

2010-05-14T06:03:00.001-04:00

Today's reading is taken from Paul's letter to the Galatians, which is one of the most polemical of all the New Testament writings. In the book of Acts, we read about the dispute regarding the inclusion of Gentiles into the church. Paul's letter to the Galatians deals with same dispute and Paul argues vehemently against the requirement of circumcision for Gentiles who wish to follow Christ.

Paul's main argument is the argument of freedom, specifically the freedom we have through Jesus Christ. For Paul, obedience to the law was a form of bondage and, although the law was necessary for a time, Christ has now set us free. This freedom that Paul is describing is not freedom from the moral and ethical standards that are found consistently throughout scripture, but rather freedom from the Jewish ceremonial laws and regulations. For Paul, anything that might potentially cause us to "boast in the flesh" is to be rejected. Our freedom has been made possible exclusively through the gift of Christ.

In addition, the freedom that we have through Christ does not give us license to sin. To the contrary, our lives are to be controlled and led by the Holy Spirit, the fruit of which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. It is important to understand that we are not only free from the bondage of sin, but we are free to live a radically different kind of life. In other words, our freedom is not simply retrospective, but prospective. We are now free to walk in the Spirit and to bear the abundant fruit of the Spirit. We are now free to live authentic lives, all the while being transformed more and more into the image and likeness of Christ.

The Power of the Resurrection

2010-05-13T05:00:00.000-04:00

After Paul has established the essential character of Jesus' resurrection, he goes on to discuss the future resurrection of dead. If Christ has been raised, then we can be assured that we will one day share in his resurrection; we will one day enjoy a renewed physical existence with God for all eternity. The language that Paul uses to describe this new physical reality is somewhat vague; however, it is important to remember that Paul is attempting to describe a future reality, the reality of God's new creation. No one has any first hand knowledge of this reality, so we can only speak in general terms. Paul's major point is that in this present world we experience sin and brokenness; consequently, our bodies are perishable and subject to decay. However, in the age to come where sin, death, and human brokenness are no more, we will experience a physicality that is imperishable. This is difficult for us to fully comprehend!

Early Creedal Statement?

The major Creeds of church (Nicene Creed and Apostles Creed) were not develop until several centuries after the death and resurrection of Jesus. However, we do find evidence that some of the basic beliefs about Jesus were already being codified within just a few decades after his death. For example, Paul says in today' reading, "I delivered to you as of first importance what I also received," which implies that this tradition preceded Paul's own ministry. In other words, this basic statement that Jesus died, was buried, and raised according to the scriptures may represent an early creedal statement, an early statement that described the essential beliefs about Jesus.

The Way of Love

2010-05-12T07:00:00.002-04:00

Most people recognize the words of First Corinthians 13 as one of the standard lectionary readings at many weddings. The description of love that Paul so eloquently presents to us is both poetically beautiful and theologically profound. Moreover, the theme of love is one that is consistently found throughout the New Testament. However, many readers of this passage fail to fully recognize both the content and context of Paul's words.

The Content

Paul is not describing romantic love or personal affection. In the Greek language of the first century, there were three words that are typically translated as "love" in our English versions of the bible. The first, eros, means romantic/sexual love. The second, phileo, usually means "friendship" or "brotherly love" (hence, Phila-delphia is the "city of brotherly love."). Finally, the third Greek word, agape, refers to sacrificial, self-giving love. Agape love is characterized by commitment and humility; it requires a person to put the needs and concerns of others before there own. It is this third type of love that Paul is referring to First Corinthians 13. It might be helpful to re-read this chapter with this definition of love in mind; simply replace the word love with agape.

The Context

In addition to the content described above, many people also fail to understand the context of Paul's words. The thirteenth chapter of First Corinthians naturally falls between chapters twelve and fourteen, both of which deal with the subject of spiritual gifts and how they are to be appropriately exercised within the church. Consequently, chapters 12-14 form what is referred to by scholars as an A-B-A pattern:

A - Spiritual Gifts (Chapter 12)

B - LOVE (Chapter 13)

A - Spiritual Gifts (Chapter 14)

The theme of the middle chapter is the interpretive lens through which the surrounding chapters are to be viewed. Thus, Paul's famous chapter on love is actually his commentary on how spiritual gifts (knowledge, wisdom, healing, prophecy, tongues, etc.) are to be used within the context of Christian worship. Love (agape) should characterize how we treat one another and fellow members of the Body of Christ. Our relationships within the context of the church should be reflective of agape love (self-giving, sacrificial love). Even if we have powerful gifts of healing, wisdom, and prophecy....they are nothing without the foundation of love.

The Letter to the Romans

2010-05-11T13:36:00.010-04:00

I apologize that I am a day behind already! The readings for yesterday and today both come from Paul's letter to the Romans. Considered one of Paul's latest letters, the letter to the Romans contains the most extensive development of Paul's doctrine of justification. In Christian theology, justification refers to God's act of declaring a sinner righteous. We have been forgiven and justified (made righteous) through the death and resurrection of Jesus Christ. In his letter to the Romans, Paul uses the metaphor of the legal proceeding of a trial, with Paul himself acting as the prosecutor. As prosecutor, Paul demonstrates that "no one is righteous - all have sinned and fallen short of the glory of God." However, through Christ, we have been "justified by his grace as a gift." The major theological point that Paul is making is that we are forgiven and made holy in God's sight not because of our own righteousness (good works), but only by the grace of God freely given through his Son, Jesus Christ. We simply receive this gift by faith!

However, as today's reading from chapters 7-8 reminds us, the free gift of justification that we receive by faith does not mean that we are free to live as we choose. We will continue to struggle with sin in our lives and we will continue to experience suffering. Yet, in spite of our experiences of failure and persecution, there is nothing that can separate from the love of God which has been freely bestowed upon us through Christ.

In order to persevere in the midst of sin and suffering, we must live according to the Spirit. The Holy Spirit...

Dwells in us (8:9)
Gives us life (8:11)
Transforms us (8:15)
Confirms the truth of our idenity (8:16)
Helps us in our weakness (8:26)
Intercedes for us (8:26)

God has sent his Spirit into our hearts crying "Abba, Father," so that we might no longer live as slaves to sin, but as sons and daughters of the living God. Paul's use of the term "Abba" most likely stems from Jesus' use of the term in Mark 14:36. The term "Abba" was an intimate form of address similar to the modern word "daddy." The same God who has justified us by his grace has given us the gift of his Spirit to be us and to enable us to abide in his presence and love. As Paul so boldly proclaimed, "If God is for us, who can be against us?"

A Few Days Off

2010-05-07T05:00:00.001-04:00

I will not be posting extended blog entries for today or tomorrow. Please keep reading the assigned readings from the book of Acts, which describe the continued expansion of the early Christian movement. Next week, we will begin reading selections from the letters of Paul. These letter provide us with a glimpse of the development of the early Christian communities, which were planted by Paul and other apostles. So, please log in Monday morning as we dive into Paul's letters and continue our journey through God's Word. God bless you all!

The Gospel Preached to the Gentiles

2010-05-06T05:00:00.000-04:00

The book of Acts follows the geographical expansion of the Church as described in Acts 1:8, where Jesus said, "You will be my witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth." Since the Church began in Jerusalem, the first converts to Christianity were primarily Jewish. In fact, most early Christians did not think of themselves as changing religions. They considered their belief in Jesus as the Messiah as a continuation and culmination of their Jewish faith. After all, the promise of the Messiah was given to the Jewish people. However, this would prove to be a source of contention between Jewish and Gentile believers.

In the New Testament, the term "Gentile" was used to describe any one who was not a Jew. It is a translation of the Greek word ethne, which simply means "the nations." So, in the book of Acts, we find that one of the earliest controversies in the Church was over the inclusion of Gentiles (non-Jews). As Peter states in today's reading, the Jews were not to associate with non-Jews. And yet Jesus had commanded them to preach the gospel to all nations (ethne).

Today's reading describes the conversion of Cornelius, who was a God-fearing Gentile. In the first century, there was a category of people known as "God-fearers." These individuals were Gentiles who worshipped the God of Israel and were in some way attached to a synagogue, yet they did not submit to Jewish conversion rites, specifically the rite of circumcision. So, even though Cornelius was a Gentile, he already was attached to the Jewish worshipping community.

God chooses Simon Peter to be the one to proclaim the gospel to Cornelius. Peter was a devout Jewish man and, therefore, had reservations about associating with a Gentile. God gives Peter a vision of a large sheet filled with animals, many of which would have been considered "unclean" and therefore unfit to eat by a law-observing Jew living the first century. However, God instructs Peter to "Rise, Kill, and Eat" and declares that all of God's creation is "clean." This vision prepared Peter for his encounter with Cornelius, who would have been considered "unclean" as a Gentile. After hearing Peter's proclamation of the story of Jesus, Cornelius and all who were present received the gift of the Holy Spirit, an outward and visible sign of genuine saving faith. Consequently, Peter commands that they be baptized with water in the name of Jesus.

This encounter between Cornelius and Peter is only the first step toward the inclusion of Gentiles into the Church. The question of whether Gentiles should still be required to be circumcised remained a point of debate. Finally, in Acts 15, a gathering of Church leaders was held in Jerusalem, where it was decided the Gentile converts did not need to be circumcised in order to be full members of the Church. As Peter said in today's reading, "God shows no partiality."

The Conversion of Saul

2010-05-05T05:00:00.002-04:00

As we move through the narrative of the book of Acts, one central character emerges to the forefront, namely the Apostle Paul. After just a brief perusal of the New Testament, one can tell that Paul had a tremendous influence on the development of early Christianity. Nearly one-fourth of the New Testament canon was authored by Paul and his associates. Therefore, it is imperative that we know something about this central figure in the early Christian movement.

Paul was born around 5 AD in the city of Tarsus, which was located outside the region of Palestine. Therefore, Paul would have been exposed not only to Jewish history and tradition, but also to the world of Greek culture and philosophy. During his childhood, Paul likely received formal training in Greek rhetoric, which is evident in his letter writing style. As a young man, Paul was also trained as a Pharisee. The Pharisees emphasized the importance of keeping the Torah (the Law of God).

Prior to his encounter with the risen Christ on the road to Damascus, Paul was a persecutor of the early Christian movement. In fact, he was sent to Damascus to identify and arrest those who claimed to follow the Way (the earliest Christians were often referred to as followers of the Way). It was during this journey that Paul encounter the presence of Jesus and was dramatically transformed. After this experience, those who knew Paul before his encounter with Jesus remained suspicious of the sincerity of his conversion. The date of Paul's conversion is difficult to determine, but most scholar believe it occurred in the mid-late 30's AD.

It is difficult to overstate the influence of Paul on the life of the early Church. By the end of the first century, it seems clear that Paul's letter were already being circulated and read in the context of corporate worship. However, it is important to recognize that Paul did not write essays or treatises regarding Christian faith and practice; he wrote letters to particular communities dealing with local issues. Therefore, as we read the letters of Paul, we must be mindful that we are, in many ways, listening in on a conversation between Paul and his congregation. However, these conversations are rich and meaningful, because in them we see the struggle of the early Church to find its way in a vast world that was changing rapidly. As we read Paul's letter, we discover a man who knew his own brokenness and his subsequent need for God's amazing grace in his life.

The Coming of the Holy Spirit

2010-05-04T06:42:00.010-04:00

Just prior to his ascension into heaven, Jesus instructed his disciples to remain in Jerusalem until they were "clothed with power from on high" (Luke 24:49). Consequently, at the beginning of the book of Acts (the sequel to Luke's gospel), we find the disciples gathered in the upper room praying and waiting. This is the same upper room where the disciples shared the Last Supper with Jesus.

As they were praying, the Holy Spirit came upon them in great power and they began to speak in other tongues. The gift of the Holy Spirit was the fulfillment of Jesus' promise as well as what the prophets spoke about centuries before. The prophet Joel is quoted in Acts 2, but other prophets such as Ezekiel and Jeremiah spoke about a time when God would give to his people a new heart and a new spirit, a time when God would put his Spirit within his people. This prophetic promise was fulfilled on the day of Pentecost and the early apostles were empowered to carry out their mission in the world. In fact, the book of Acts is traditionally referred to as the Acts of the Apostles; however, there are many who point out that the main character/actor in the narrative of Acts is the Holy Spirit. The preaching, teaching, and miraculous signs recorded in the book of Acts are all performed in the power of the Spirit.

The events of the day of Pentecost are also unique because the disciples are filled with the Spirit. In the Old Testament, the Holy Spirit would come upon an individual for a specific purpose at a specific time, but an individual was not continually filled with the Spirit. However, in the New Testament, the disciples are permanantly indwelt with the Spirit; they become the Temple of the Holy Spirit, the very dwelling place of God's presence. Therefore, as Christians, we are called to walk daily in the Spirit. Our lives are meant to be controlled and led by the presence and power of Holy Spirit.

The experience of the presence and power of the Holy Spirit in the lives of the early Christians led them to believe that the Spirit was the very presence of God in their midst and a continuation of the presence of Jesus. Consequently, by the fourth century, the doctrine of the Trinity was established, which recognizes that the fullness of God is expressed in three persons: the Father, the Son, and the Holy Spirit.

I have included on my sidebar a brief video in which Rowan Williams, the Archbishop of Canterbury, offers his reflections on Pentecost.

The Ascension of Jesus

2010-05-03T13:12:00.009-04:00

Most of Luke 24 is devoted to the resurrection of Jesus and his subsequent appearances to the disciples. However, the last four verses (24:50-53) briefly describe his ascent into heaven. Within the liturgical life of the Church, the Feast of the Ascension is considered a principal feast, on par with Christmas, Easter, and Pentecost. However, many Christians have only a vague understanding of the ascension and its significance within Christian doctrine, even though we proclaim every Sunday in the Nicene Creed that Jesus "ascended into heaven and is seated at the right hand of the Father."

From Resurrection to Ascension

What was Jesus doing on earth after his resurrection? We know that he appeared to the disciples on several occasions, but it also seems likely that Jesus continued his ministry of teaching between his resurrection and ascension into heaven, a period that lasted, according to tradition, approximately forty days. In Acts 1:3 we learn that Jesus "presented himself alive to [the disciples] after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God." Jesus began his earthly ministry by proclaiming the good news of the kingdom and it seems that he concluded his ministry in the same fashion. The most significant point to be made is that the New Testament suggests that the activity of Jesus after his resurrection was not limited to a few isolated appearances, but was a continuation of his ministry of teaching and preaching.

The Incarnation and the Ascension

Traditional Christian teaching is that Jesus ascended into heaven in bodily form. In other words, Jesus retained his physical human body even as he ascended to the presence of his Father in heaven. Later in Acts 1:11, Jesus says that he will return in the same way that he went into heaven, which suggests that he will return in physical form. This means that the miracle of the incarnation is not just that the eternal Son of God took upon himself our sinful human nature, but also that he will remain both fully divine and fully human forever. This doctrine is confirmed in our Catechism (BCP 850) where it states that "Jesus took our human nature into heaven where he now reigns with the Father and intercedes for us."

The doctrine of the ascension means that Jesus now abides in physical form in the presence of his Father. When we speak of Jesus being with us always, we speak about his continuing presence through his Spirit (the Holy Spirit), which we will explore tomorrow!

Timeline from Easter to Pentecost

2010-05-02T18:43:00.002-04:00

The Resurrection of Jesus

2010-05-01T07:07:00.004-04:00

There is so much more I could say, but I am running short on time this morning. Please take a moment to watch the videos I have posted in the sidebar. These are short clips featuring Bishop N.T.Wright, in which Bishop Wright explains his views on the resurrection and the Christian hope. I will write more about resurrection later this weekend and on Monday when we read about the Ascension of Jesus. Have a blessed day!

The Arrest and Crucifixion of Jesus

2010-04-30T05:15:00.002-04:00

The crucifixion of Jesus is not only the climax of the gospel story, but it is also the climax the whole biblical narrative. It is almost impossible to overemphasize the centrality of the cross in Christian faith and practice. The cross, an instrument of torture and death, has become for us a symbol of life and freedom.

Why Did Jesus Die?

This is one of the central questions of Christian theology. Throughout the history of the church, various theologians have offered different theories to explain in theological terms the necessity of Christ's death. The theological term that describes how sin can be forgiven by God is the term atonement. We have seen this term in the Old Testament; once a year the high priest entered the Holy of Holies to offer the sacrifice of atonement for the forgiveness of sins.

Therefore, the question "Why did Jesus die?" is connected to the question "How did Jesus make atonement for the sins of humanity?" As I mentioned above, Christian theologians have offered different models or theories to explain the atonement of Jesus. Below I have provided a link to a website that explains these various models or theories of atonement in more detail. For the sake of time and space, I will provide here a summary response to the question "Why did Jesus die?"

The Problem

The problem began back in Genesis 3 when Adam and Eve disobeyed the commandment of God and ate from the Tree of the Knowledge of Good and Evil. The result of that sinful act of disobedience was that sin entered the world and the ultimate effect of sin is death, both spiritual and physical. In the Old Testament, the problem of sin was addressed through the Law and sacrificial system, but the sacrifices of the Old Testament were imperfect. The solution to the problem of sin was a perfect sacrifice, which would pay the debt of sin. This perfect sacrifice would bring about the forgiveness of sins and overcome the power of death. Who could offer such a sacrifice? As Saint Anselm of Canterbury pointed out, only a human being could rightfully offer this sacrifice and pay the debt that was owed due to our sin. Yet a human sacrifice would be imperfect precisely because of our sin. Only God could offer a perfect sacrifice, because only God is perfect.

The Solution

The incarnation of Jesus is God's response to this dilemma. Jesus is what Anselm calls the "God-Man," because he is simultaneously fully divine and fully human. Therefore, Jesus could rightfully offer the sacrifice and pay the debt of humanity, because he was fully human. AND his sacrifice would be perfect, because he was fully divine. So, Jesus died as the perfect sacrifice for the sins of the world. He died for us. He took the punishment that we deserved. He died that we might have life. Through his sacrifice, we have received the forgiveness of our sins. However, as we will see tomorrow, his death is not the end of the story. The cross cannot be fully understood apart from the empty tomb!

For more information on the various theories of atonement, CLICK HERE!

Jesus' High Priestly Prayer

2010-04-29T09:27:00.005-04:00

As we continue our exploration of the Gospel of John, we come to what has traditionally been called "The High Priestly Prayer." The identification of Jesus as a "High Priest" connects the ministry of Jesus with that of Temple priests in the Old Testament. According to the Jewish tradition, one priest was identified as the High Priest, who was given the task of annually entering the Holy of Holies in order to make atonement for the sins of the people. (The book of Hebrews provides an extended theological reflection on Jesus as our "great High Priest.") Before offering the sacrifice of atonement, the High Priest would offer prayers to God on behalf of the people, prayers of intercession for the forgiveness of sin, for the restoration of fellowship between God and his people, and for God's continual blessing in the future. The final prayer of Jesus in the Gospel of John fits this traditional pattern. Immediately after Jesus concludes the "High Priestly Prayer" he is arrested, put on trial, and, ultimately crucified for the sins of the whole world. What makes the sacrifice of Jesus so remarkable is that he fulfills BOTH the role of priest and victim. As the great High Priest, Jesus is offering himself as the sacrifice.

Jesus' Prayer for Unity

One of the central themes of Jesus' High Priestly Prayer is that of unity. Jesus prays that his disciples will be one as he and the Father are one. In Christian theology, the perfect unity of the Trinity is the foundation and source of our unity as the Body of Christ. In other words, just as the Father, Son, and Holy Spirit are three persons, yet one God, so we are called to be distinct persons unified through our shared fellowship with the Triune God. The unity of the Church is an expression of the very nature of God.

In addition, Jesus prays that our unity would serve as a witness to the world that he truly is the Son of God, the One sent from the Father. The disunity of the Church not only hurts our relationships with one another as brothers and sisters in Christ, it severely diminishes our public witness in the world. Jesus calls us to embody the oneness of God. And as we embody the oneness of God, the world will see and know that Jesus is truly the One who has come to bring life to all people.

The Christian Life

2010-04-28T07:36:00.012-04:00

As I mentioned in Monday's posting, a central theme found throughout the Gospel of John is the divinity of Jesus. The claim that Jesus is fully divine is expressed through John's use of two words - "I AM." To understand the theolgical importance of these two words we must go back and examine the calling of Moses (Exodus 3), in which the Lord reveals his name as "I AM WHO I AM." The divine name that was revealed to Moses provides the theological background for understanding John's claim that Jesus is the fully divine Son of God.

Within the narrative of John's gospel, we find seven "I AM" statements attributed to Jesus:

I AM the Bread of Life
I AM the Light of the World
I AM the Door of the Sheep
I AM the Good Shepherd
I AM the Resurrection and the Life
I AM the Way, the Truth, and the Life
I AM the True Vine

All of these statements are descriptive of the divine nature of Jesus. The series of "I AM" statements culminates in John 18:5-6, when Jesus is arrested in the Garden of Gethsemane. Jesus asks the guards, "Whom they are looking for,?" to which they respond, " Jesus of Nazareth." Jesus says, "I AM," and all those who were standing before him fell to the ground. In the Old Testament, when the presence of God was manifested, those who were standing fell to the ground. John is clearly identifing Jesus as God.

Jesus as the Vine

The image of the grapevine is used to describe the people of Israel. The true people of God are now those who belong to Jesus, those who abide in his presence and obey his commandments. The image of the vine powerfully describes the nature of the Christian life. Just as a branch must remain connected the vine, which is the source of its life and nourishment, so must we as Christians remain connected to the presence of Jesus, who is the source of our life.

Jesus' Power Over Death

2010-04-27T09:48:00.004-04:00

Our journey through the Bible continues to focus on the gospel of John, the most theologically oriented of the four gospel accounts. Today's reading includes the story of the raising of Lazarus, which demonstrates that Jesus not only has power to forgive sins and heal diseases, but that he has dominion over death itself. The gospel of John, more than the other three gospels, seeks to demonstrate that belief in Jesus is truly a matter of life and death. The most famous verse of the bible, John 3:16, states that God's love for the world is revealed through his Son, who came that all who believe in him should not perish, but have eternal life. Jesus is the one who holds the power of life and death in his hands. Jesus himself said that he came that we might have life and have it abundantly (10:10).

The eternal life that Jesus offers is indeed the promise of a future existence after our physical death, but we begin to live into the meaning of that promise in this present life. In other words, eternal life begins the moment we come into relationship with Jesus, continues throughout our earthly life, and is perfected after our death, when we will abide completely in the presence of Jesus. This is precisely the point that Jesus is making to Martha, the sister of Lazarus. When Jesus speaks of Lazarus rising again, Martha immediately assumes that Jesus is referring to a future event. What she doesn't fully realize is that the embodiment of resurrection life is standing in front of her. Jesus declares that the promise of resurrection is not something relegated to the distant future, but is rather a present reality in our lives through his abiding presence with us. Therefore, according to John's gospel, the rejection of Jesus is not only the rejection of eternal life after death, but it is the rejection of what it means to be truly alive and human in this present life.

Finally, a word about Lazarus. Although we refer to the raising of Lazarus, scholars are quick to point out that what happened to Lazarus is markedly different than what happened to Jesus. For Lazarus, his life was extended for a period, but he ultimately died (physically) again. The resurrection of Jesus was a permanent change of state. Jesus was dead, but is now alive and will be alive forever. For us as Christians, our hope is in the resurrection of Jesus. Our hope is that we will someday share in his resurrection and abide with him in God's new creation. But I will talk more about that on Saturday!

The Authority of Jesus

2010-04-26T09:59:00.008-04:00

As we begin week four of our journey through the Bible, we encounter Jesus by a pool called Bethesda (which means "House of Mercy"). The pool of Bethesda was located within the city of Jerusalem and it was believed that this pool was a source of physical healing. On this particular day, Jesus addresses a man who has been an invalid for 38 years and has been lying near the pool for "a long time" in the hope of receiving healing. Jesus simply says to the man, "Get up, take up your bed, and walk" and the man immediately complies with Jesus' directive. The fallout following this healing miracle illustrates the two main controversies surrounding the ministry of Jesus, namely his authority and divinity.

The Authority of Jesus

The tension between the authority of Jesus and that of the Law of Moses is found in all four canonical gospels, because the religious are seeking a way to bring charges against Jesus. In today's reading, Jesus is accused of violating the prohibition against working on the Sabbath. By instructing the man by the pool to "take up his bed and walk" Jesus was encouraging the man to violate the Torah (the Law). However, there is nothing in the Old Testament that prohibits such an innocent activity as carrying one's bedroll on the Sabbath. This "law" was a later tradition that had been developed by the religious leaders, specifically the Pharisees. Jesus claims that he is working, just as his Father (God) is still working. Therefore, Jesus is claiming, as he does in the gospel of Matthew, to be the "Lord of the Sabbath." The wisdom and authority that Jesus demonstrates in his ministry is inspiring to some (his followers) and threatening to others (the religious leaders). Moreover, Jesus claims that his authority is given to him by God, his Father, which brings us to the second controversy surrounding the ministry of Jesus - his divinity.

The Divinity of Jesus

The other gospel accounts (Matthew, Mark, and Luke) contain mostly indirect claims to the divinity of Jesus; however, the gospel of John very explicitly claims that Jesus is the fully divine Son of God. This claim is found at the very beginning of John's gospel (the prologue), which we read last week. We also heard this claim in Sunday's gospel reading from John 10, in which Jesus says, "The Father and I are one." In today's reading, Jesus clearly identifies himself as equal with God, his Father. Jesus claims that whatever the Father is doing, that is what the Son must also do. Consequently, in John's gospel, we see Jesus doing the work of the Father - he forgives sins, he heals, he raises the dead, he offers eternal life to all who believe in him. These are all divine attributes that are being demonstrated by Jesus during his earthly ministry. Later Christian theologians will draw heavily upon John's gospel for the formulation of the doctrine of the Trinity.

A Blogless Day

2010-04-24T05:00:00.000-04:00

I will be teaching a class today in Sarasota on the Apostle Paul, so I will not be posting a daily commentary. I will be returing to the blogging world on Monday morning. Enjoy your weekend!

The Core of Jesus Teaching

2010-04-23T06:08:00.002-04:00

Today's reading from the gospel of Matthew is traditionally referred to as the "Sermon on the Mount." This portion of Jesus' teaching is one the most beloved passages of scripture and has inspired theologians and philosophers for nearly two thousand years. The "Sermon on the Mount" contains well known passages such as "The Beatitudes" and "The Lord's Prayer." However, I would like to focus on how this sermon helps us to understand the identity of Jesus in the gospel of Matthew.

Jesus as the New Moses

Matthew very intentionally depicts Jesus as a new Moses. The book of Deuteronomy spoke of one who would be raised up as a "prophet like Moses" and many early Christians saw Jesus as the fulfillment of this promise. Just as Moses led the people of Israel out their bondage in Egypt, so Jesus would lead God's people out their bondage to sin and the power of death. Here are a few examples of how Jesus is depicted as the new Moses in Matthew's gospel account.

The Pharaoh of Egypt killed all the male children; Moses was saved.
King Herod killed all the male children (the Holy Innocents); Jesus was saved.

Moses is the traditional author of the 5 books of the law (Genesis - Deuteronomy)
Jesus gives 5 teaching discourses (Matthew 5-7, 10, 13, 18, 22-25)

Moses goes up to the mount to receive the law from God.
Jesus goes up a mountain to give a new law (Sermon on the Mount)

Jesus as Teacher

More than any of the other gospel accounts Matthew depicts Jesus as the teacher. As mentioned above, Matthew includes 5 extended discourses, in which Jesus expounds upon the purpose of his mission. Much of this teaching describes the coming kingdom of God, which is being inaugurated through the ministry of Jesus. However, the measure of any good teacher is the success of his or her students. Therefore, the gospel of Matthew calls us to become students or disciples of Jesus, the Great Teacher. The "Sermon on the Mount" is not a idealistic vision of a distant future, but rather it provides us with a blueprint for the Christian life of discipleship. At the conclusion of the "Sermon on the Mount" Jesus describes two kinds of people, those who build their lives on the foundation of his teaching and those who do not. The former are like those who build their house on the rock, and when the storms of life come, that house will stand!

Jesus Begins His Ministry

2010-04-22T10:10:00.006-04:00

After his baptism by John in the Jordon River, Jesus was led by the Holy Spirit into the desert where he was tempted by the devil. Now Jesus returns to his hometown of Nazareth "in the power of the Spirit." The anointing and empowerment of the Holy Spirit will be continual themes throughout the Gospel of Luke and the Acts of the Apostles.

The public ministry of Jesus begins in a synagogue in Nazareth. The synagogue is the local house of worship, where God's people gather on the Sabbath to hear scripture read and expounded upon. While there was only one Temple in Jerusalem, there were synagogues found throughout the Mediterranean world, wherever ten Jewish males wished so to constitute themselves. Luke tells us that Jesus went to the synagogue, as "was his custom," which suggests that the synagogue was a central part of Jesus' own life and ministry. In fact, we will see in Luke's gospel that Jesus is frequently found teaching and preaching in the synagogue.

The text that is handed to Jesus is the scroll of the prophet Isaiah, specifically the portion of Isaiah we know as chapter 61:1-2. The words of Isaiah describe the One anointed by the Holy Spirit and sent to preach a message of hope, freedom, and healing. After reading these words, Jesus declares, "Today this scripture has been fulfilled in your hearing." Jesus boldly claims that his own life and ministry are the fulfillment of Isaiah's prophetic vision. In response this declaration, the people are astounded and amazed.

However, these sentiments quickly change when Jesus expounds on his own mission and purpose. The people gathered in the synagogue in Nazareth assume that this message of "good news" is reserved for the Jewish people, those chosen by God. Yet Jesus implies that his message is intended for Jews and Gentiles alike, indeed the message of Jesus is for all people. He reminds his listeners that Elijah was sent to "a widow in Zarephath in the region of Sidon," a non-Jews. Likewise, Elisha was sent to Naaman the Syrian, also a non-Jew. Jesus is emphasizing that his message of "good news" is not only for the religious establishment, the privileged and elite of his society, but this "good news" embraces the widow, the unclean, the Gentile, those of the lowest status.

And so the ministry of Jesus begins...a ministry that will bring the good news of God's kingdom to all people!

The Identity of Jesus

2010-04-21T09:00:00.000-04:00

The gospels of Matthew and Luke both begin with infancy narratives, while Mark begins with Jesus as an adult just prior to his baptism by John the Baptist. However, the gospel of John begins very differently. John begins with a prologue, which introduces the central theme of his gospel. This prologue, or theological introduction, describes Jesus as the pre-existent, eternal Word of God that has now become incarnate (the Word became flesh).

When John describes Jesus as the Word of God, he is specifically referencing the Greek philosophical concept of the Logos. The Logos, in Greek thought, represented divine wisdom or reason, which brought order and purpose to the universe. John makes the theological claim that the Logos in fully divine (the Word was God) and that the Logos was now incarnate in the person of Jesus. It is often difficult for modern readers to grasp the theological depth of these claims, since we are so far removed from the Greek philosophical world from which these concepts were drawn. Nevertheless, the prologue of John's gospel clearly presents Jesus as the fully divine Son of God who has come into the world to live and die as one of us. The doctrine that Jesus was both fully human and fully divine is an essential part of the Christian faith.

Like the other gospel writers, John connects the life of Jesus to the history of God's people found in the Old Testament. The opening sentence of John's gospel ("In the beginning...") mirrors the opening lines of the book of Genesis. Jesus is described as the fulfillment of the law of Moses (1:17). However, the most striking allusion to the Old Testament is often lost in most English translations. In verse 14, John famously declares, "The Word became flesh and dwelt among us." The Greek word that is translated "dwelt" literally means "to camp in a tent." This is a reference to the Old Testament tabernacle, the tent that was used as a house of worship during the Israelite's journey through the wilderness of Sinai. The tabernacle/tent was ultimately replaced by the permanent Temple in Jerusalem under the leadership of King Solomon. The theological point that John is attempting to make is that Jesus is the very presence of God dwelling on earth. Just as the presence of God was present in the tabernacle and, subsequently, the Temple, so now the presence of God has become incarnate in the person of Jesus.

The Birth of Jesus

2010-04-20T06:00:00.002-04:00

We have finally arrived at the New Testament and the birth of Jesus. The promises and prophecies of the Old Testament have pointed us to this hinge moment in history when God came and lived among us. Only two of the gospels (Matthew and Luke) include infancy narratives, descriptions of the events surrounding the conception and birth of Jesus. Today's reading is from the first two chapters of Luke's gospel account, which includes not only the birth narrative of Jesus, but that of John the Baptist as well.

The theological points that could be made about these two chapters are too numerous to expound upon here, but let me address two important themes:

The Temple: The opening section of the birth narrative of John the Baptist (1:8-23) begins in the temple where Zechariah was serving as a priest of the Lord. The conclusion of the birth narrative of Jesus (2:21-38) also takes place in the temple where Jesus is presented to the Lord. At the age of twelve, Jesus is found in temple and declares "I must be in my Father's house" (1:39-52). The image of the temple will be a central theme in the gospel of Luke, a theme which is found in the final verse of the gospel, which describes the disciples as "continually in the temple blessing God." For Luke, the story of Jesus is a continuation and culmination of the story of the covenant relationship between God and his people, of which the temple is significant symbol.

Mary the Virgin: Both Matthew and Luke refer to Mary as a virgin and emphasize the miraculous events surrounding the birth of Jesus. The early church fathers universally accepted the doctrine of the virgin birth as an essential component of orthodox Christianity. This is reflected in the early creeds of the church such as the Nicene Creed, which states that "by the power of the Holy Spirit [Jesus] became incarnate from the Virgin Mary." The doctrine of the virgin birth was not widely challenged until the Enlightenment of the eighteenth century. It is important to distinguish the doctrine of the virgin birth from the Roman Catholic belief in the Immaculate Conception, which states that although Mary was conceived naturally (through sexual intercourse), she was born without the "stain" of original sin.

Things Unique to Luke's Infancy Narrative:

The Story of John the Baptist's Birth
The Census Decreed by Caesar Augustus
The Journey to Bethlehem
The Birth of Jesus in a Manger
The Announcement to the Shepherds
The Story of Jesus as a Boy in the Temple

As you can see, without Luke's infancy narrative, the annual Children's Christmas pageant would be sorely lacking!!!

The Coming Messiah

2010-04-19T09:00:00.008-04:00

The prophet Isaiah exercised his ministry in the 8th century BC; however, many scholars believe that the present form of the book of Isaiah reflects the compilation of various sources over several centuries. Therefore, many scholars divide the book of Isaiah into three sections:

First Isaiah: Chapters 1-39

Second Isaiah: Chapters 40-55

Third Isaiah: Chapters 56-66

Our readings this morning are taken from three chapters of Isaiah (9, 53, and 61), which reflect the three distinct sections of the book. These sections are also reflected in our liturgical life in the office of Morning Prayer:

The First Song of Isaiah - 12:2-6 (BCP, Page 86)

The Second Song of Isaiah - 55:6-11 (BCP, Page 86-87)

The Third Song of Isaiah - 60:1-19 (BCP, Page 87-88)

Once again, we see that these three "songs" from Isaiah found in our liturgy represent the three distinct sections recognized by most biblical scholars. However, even if the book of Isaiah reflects a compilation of various sources, the book remains theologically and thematically coherent.

The central theme of today's reading is the coming of the Messiah, the Anointed One of God. Isaiah describes this messianic figure as the descendant of David, the One who would establish God's reign over all the earth. However, the most striking descriptions of the Messiah come from chapter 53 of Isaiah, which describes the "suffering servant of the Lord." As early Christians attempted to understand the ramifications of a crucified Messiah, the words of the prophet Isaiah were a primary source of inspiration. We find passages from Isaiah 53 frequently quoted in the New Testament as commentary on the crucifixion of Jesus (Acts 8, 1 Peter 2). The text of Isaiah 53 is also commonly read during Holy Week, because it so aptly describes the redemptive nature of Christ's suffering (i.e. He was wounded for our trangressions; he was crushed for our iniquities.)

Finally, Isaiah 61 describes the Messiah as the One who will come into the world preaching "good news." He will bring about freedom and peace among those who have experienced oppression and degradation. As we will see later this week, in Luke's gospel, Jesus will begin his public ministry by reading Isaiah 61 and declaring "Today this Scripture has been fulfilled in your hearing!"

Rebuilding the Temple in Jerusalem

2010-04-17T20:52:00.001-04:00

It is good to be back online after a few days away. Since my last blog entry on Wednesday, much has happened in the corporate life of God's people. After the reign of King Solomon, the kingdom was divided into two kingdoms: the Kingdom of Israel in the north and the Kingdom of Judah in the south. After the division of the kingdom, the northern kingdom (Israel) lasted about 200 years before it was overtaken by the Assyrian Empire in 722 BC. The southern kingdom of Judah lasted almost 350 years before it was ultimately taken captive by the Babylonians in 586 BC (see map of divided kingdom below).

As the kingdoms of Israel and Judah declined, the various prophets of the Old Testament attempted to bring restoration to the covenant relationship between God and his people. The prophet Elijah was a significant prophetic voice during the time preceeding the Babylonian exile. However, the people of God repeatedly rejected the appeal of the prophets to repent and return to the Lord, which ultimately led to the destruction of the city of Jerusalem and the Temple of the Lord. The people were led away into captivity in the land of Babylon (see map of Babylonian Exile below). Second Kings, chapter 25 (yesterday's reading) describes the final years of the kingdom of Judah. The last King of Judah was Zedekiah, who was taken away into captivity by the Babylonians (Note: Here the terms Chaldeans and Babylonians are essentially interchangable).

Today's reading from the book of Ezra describes the rebuilding of the Temple in Jerusalem after the Israelites were allowed to return to their homeland (the captivity in Babylon lasted approximately 50 years). This return to Jerusalem was made possible by King Cyrus of Persia, who had recently conquered the Babylonian Empire. The Edic of Cyrus allowed the Israelites to return to their homeland in order to rebuild the city of Jerusalem and the Temple. The reconstruction of the Temple was a significant outward and visible sign of the reconstituted relationship between God and his people. However, the book of Ezra emphasizes the need not only for outward piety, but inward conversion. The covenant relationship between God and the Israelites would need to be reestablished on the foundation of faithfulness, both in worship and in keeping the law of God.

The Babylonian Exile

2010-04-17T20:50:00.003-04:00

Divided Kingdom of Israel & Judah

2010-04-17T20:49:00.002-04:00

A Few Days of Silence

2010-04-14T07:33:00.003-04:00

IMPORTANT: I will be leaving later today for a camping trip with my family. Consequently, I will not be able to update the blog for the next two days (Thursday and Friday). I will resume my blogging adventures on Saturday. PLEASE KEEP READING! God bless you all!

Please read today's blog entry below.

Solomon's Wisdom and the Temple

2010-04-14T07:05:00.006-04:00

Today we read about Solomon, David's son and successor to the throne. Solomon is remembered for his request for divine wisdom and as the one who oversaw the construction of the first Temple in Jerusalem. The Lord offered Solomon anything he wanted, such as long life or great wealth, but his request was for an "understanding mind to govern God's people." The Lord was pleased with this request and granted Solomon not only wisdom, but riches and honor as well. Solomon's reputation spread throughout the land and soon "the whole earth sought the presence of Solomon to hear his wisdom, which God had put into his mind" (1 Kings 10:24).

However, most significantly, Solomon is remembered as the one built the great Temple of the Lord in Jerusalem. During the journey through the wilderness and throughout the initial period in the land of Canaan, the worship of the Lord took place in a Tabernacle, a temporary structure that could be moved from place to place. However, under Solomon's leadership, the first permanent Temple was constructed. The Temple was the place of prayer and worship as well as the location where sacrifices were offered to the Lord. The inner sanctuary of the Temple was known as the Holy of Holies, which housed the Ark of Covenant (essentially a gold vessel that contained the ten commandments). The presence and glory of the Lord dwelled permenantly in the Holy of Holies. It is difficult to understimate the importance of the Temple in the corporate life of the people of Israel.

In the year 597 BC, the city of Jerusalem was seiged by the Babylonians. The Temple was destroyed and God's people were led into exile. As will see later this week, after the Israelites returned from exile in Babylon, their first priority was the rebuilding of the city of Jerusalem and the Lord's Temple.

After Solomon died, his son Rehoboam assumed the throne. However, conflict arose among the people of Israel and soon the kingdom became divided. Solomon was the last king to rule over a united Kingdom of Israel. During the reign of Rehoboam, the ten tribes in the northern part of the kingdom rebelled and enthroned their own king, Jeroboam, while the tribes in the south were ruled by Rehoboam. Thus, God's people were divided: the Kingdom of Israel in the north and the Kingdom of Judah in the south.

Illustration of Solomon's Temple

2010-04-14T00:15:00.000-04:00

David and Goliath

2010-04-13T14:13:00.000-04:00

Once the people of Israel settled in the land of Canaan, their focus began to shift toward the need for internal order and governance. For the first 150 years, their was no centralized government, but rather the various tribes of Israel were ruled by judges. The book of Judges chronicles the history of this period, which includes some of the more well known judges such as Deborah, Gideon, and Samson. Although the period of judges provided relative stability for the people, they soon longed for a more centralized form of government. Therefore, in the book of First Samuel, we find the Israelites demanding a king "like all the other nations" (1 Samuel 8:5). The Lord reluctantly grants this request and appoints Saul as the first King of Israel. Ultimately, due to Saul's disobedience, his kingship was rejected by the Lord.

First Samuel, chapter 16, describes the selection of David as the next King of Israel. Like his ancestor Moses, David was called by God while he was tending sheep. The fact that David was a shepherd also foreshadows the Messiah, who will be called the Good Shepherd, the one who will lay down his life for his sheep. It is also significant that God did not choose the oldest and most qualified son, but God chose David, who was the youngest and smallest of Jesse's sons. As the Lord says to Samuel, "man looks on the outward appearance, but the Lord looks on the heart" (I Samuel 16:7). The youth and inexperience of David were immediately tested when he volunteered to confront Goliath, the Philistine who threatened to destroy the armies of Israel. As David prepared to fight and ultimately defeat Goliath, Saul attempted to place his own armor on David (17:38), but David could not fight with Saul's armor. This symbolized that David's kingship would be very different than that of Saul; David could not walk in Saul's anointing.

Although David was anointed by Samuel in First Samuel 16, he was not formally enthroned as king until after the death of Saul. Once enthroned as king, David became yet another example of imperfect leadership. David commited adultery with Bathsheba, the wife of Uriah, and then murdered Uriah in an attempt to conceal his sin. A child was conceived by that adulterous act, but that child ultimately died. Yet in spite of his flaws, David reigned over the glory days of the kingdom of Israel, a kingdom united under one Lord and King. David was the one given the plans for the building of the great Temple of the Lord, which would ultimately be built by Solomon, David's son and eventual successor to the throne.

Conquering the Promised Land

2010-04-12T09:45:00.006-04:00

Now that we have reviewed the events preceding the conquest of the promised land (see earlier post below), it is time to examine the central themes and events found in the book of Joshua. Under the leadership of Moses, the Lord redeemed his people from their bondage in Egypt and established his everlasting covenant with them at Sinai. However, Moses and the vast majority of those who left Egypt never saw the promised land. It was only after the death of Moses, under the leadership of Joshua, that the people of God entered into the land of promise, the land sworn to their ancestor Abraham (see map on sidebar).

The book of Joshua is the first in a series of books referred to either as the "former prophets" or the "historical books." The purpose of the book of Joshua is to recount the events surrounding the conquest and settlement of the land of Canaan ("the promised land"). In chapter 1, which is the reading for today, Joshua is commissioned by God and given the promise that the Lord will be with him wherever he goes. Joshua then begins to prepare the leaders of the tribe of Israel for the crossing of the Jordan River into the land of Canaan.

The book of Joshua powerfully describes the victory of the people of Israel as they boldly possess the land the Lord their God has given them. However, there also are significant moral and theological questions that arise from a careful reading of this book. The most important question centers around the annihilation of the Canannite inhabitants of the land. Those who are antagonistic toward the bible see in the book of Joshua an example of "ethnic cleansing" and a barbaric god who tolerates genicide. How do we handle these challenges?

First, it is important that we acknowledge that these questions are important and legitimate. Next, it is imperative that we understand the book of Joshua both within its literary and historical context. Within the literary context, we find that although the command to utterly destroy the Canaanites appears implacable, there are exceptions and examples where the Canaanites were allowed to remain. It is also important that we understand the theological point that is being made. God is not being depicted as a barbarian who ruthlessly destroys nations, but rather God is the one who has chosen the Israelites as his covenant people, through whom he will bless all nations. The conquest of the promised land is part of this much larger plan of salvation and blessing. Within its historical context, we find that the rules and regulations of warfare that are outlined in the book of Joshua are in accordance with widely accepted customs within the ancient Near Eastern world. There is much more that could be said in response to these issues, but it must be emphatically stated that the bible does not condone practices of ethnic cleansing or genocide and the conquest account found in the book of Joshua must not be used to defend these injustices.

Preparing for the Promised Land

2010-04-12T09:16:00.006-04:00

Before we examine the conquest of the promised land as it is described in the book of Joshua, let me offer a few brief words about the 3 biblical books between Exodus and Joshua, namely Leviticus, Numbers, and Deuteronomy. The book of Leviticus is very difficult for the modern reader to understand, because it describes specific rituals concerning purity and personal holiness, which are foreign to the modern reader. The primary aim of the book of Leviticus is to describe what it means to be the holy people of a holy God. Moving along to the book of Numbers, we return to the narrative structure that we found in the book of Exodus. In fact, the narrative of Numbers parallels, in many ways, that of Exodus and continues the story of the people of Israel as they travel through the wilderness of Sinai. In chapter 27 of the book of Numbers, Joshua is commissioned as the successor to Moses. Finally, a word about the book of Deuteronomy. In some ways, the book of Deuteronomy functions as the sequel to the book of Numbers. Moses offers words of instruction and exhortation to the people of Israel as they prepare to enter the promised land. The book of Deuteronomy is a "bridge" book; it summarizes many of the themes and promises found in Genesis - Numbers and sets the stage for the next phase in the history of God's people. In fact, the theology of the book of Deuteronomy undergirds the narrative structure found in the historical books of Joshua -Second Kings; therefore, this series of books is often referred to by scholars as the deuteronomistic history. The book of Deuteronomy ends with the death of Moses, thus setting the stage for the rise of Joshua, who will lead the people into the promised land.

Are We There Yet?

2010-04-11T14:15:00.009-04:00