This week I have been reading 1 and 2 Timothy and Titus.
When I first read these letters when I was in college I was a young man and read them as if they were from Paul to me. Now as I read I see them from the perspective of an older pastor who has been around for a while and wonder what I might add to the advise for younger pastors I minister with today.
The issues of the 1st century and the 21st century may be a bit different but there are still many similarities. There seems to be a bit more organization and structure to the emerging church. This translation uses some non-church terms like supervisor instead of bishop and servant instead of deacon. The letters seem to describe the qualities that these individuals should posess rather than job descriptions of how they were to function. And there are general descriptions for all of the church on how to behave as the church. They should act as a family, caring for one another. Specifically a concern for caring is addressed to widows. Those to be cared for by the church are the older widows as the younger ones are to be cared for by the immediate family or encouraged to remarry.
At the Bible study on Wed. night some were surprised to read that Paul advised Timothy to drink wine (1 Tim 5:23)
Beyond that there were several quotable quotes about:
1 Tim 1:15 Christ came to save sinners
1 Tim 4:4 all God's stuff is good
1 Tim 4:12 being young is okay
1 Tim 6:7 you can't take it with you
1 Tim 6:10 root of all evil
2 Tim 1:7 not to be timid
2 Tim 3:16-17 scripture is inspired by God
2 Tim 4:7 Paul fought the good fight
Titus 1:15 everything being clean
Titus 3:10 conflict
As you read these verses or the entire letters what are they saying to you? If you were to pass this along to a younger pastor or church leader, what words of experience or wisdom might you add?
Next time we will look at the book of Hebrews.
Thursday, May 19, 2011
Monday, March 21, 2011
17. Mark 9-10
Chapter 9 begins with the story of Jesus being transformed (transfigured in other versions.) This telling of the story is very close to the version in the gospel of Matthew. An interesting difference is who gets top billing, in Matthew's gospel Moses is named before Elijah whereas here they are reversed in verse 4. In the healing story of the demon-possessed boy there are some memorable lines shared by Jesus and the boy's father in verses 23 and 24. We read Jesus say, "All things are possible for the one who has faith." At that the boy's father cried out, "I have faith; help my lack of faith."
In the little story in verses 38-41 the disciple John points out to Jesus that there was a man casting out demons in Jesus' name. Jesus affirms the man by saying, "Whoever isn't against us is for us." This affirms any in the middle are counted in the positive side of this equation. But this differs totally of the perspective in Matthew 12:30 where Jesus says, "Whoever isn't with me is against me." Which way do you believe it is? I lean towards the former.
In the little story in verses 38-41 the disciple John points out to Jesus that there was a man casting out demons in Jesus' name. Jesus affirms the man by saying, "Whoever isn't against us is for us." This affirms any in the middle are counted in the positive side of this equation. But this differs totally of the perspective in Matthew 12:30 where Jesus says, "Whoever isn't with me is against me." Which way do you believe it is? I lean towards the former.
16. Mark 7-8
In chapter 7 we read another telling of this story which we read in Matthew however here there is a lengthy explanation not in that gospel but here in parentheses in verses 2-4. This gospel is clearly written for people who do not know these Jewish ritual cleansing practices. Also Mark has another explanation in the end of verse 19 that is omitted in Matthew which states clearly for Mark's readers, "By saying this, Jesus declared that no food could contaminate a person in God's sight." This may be true in Mark's day as we will read of Peter's vision in the book of Acts, but if Jesus had said and practiced this then I expect that there would have been more controversy over it with the Pharisees and elders than there was over his and his disciples' Sabbath rules infractions.
The sub title for the section starting in verse 24 jumped out at me especially with all the controversies around immigrants in this country. And looking back at the title in Matthew's gospel it is different - Canaanite woman! The story is virtually the same. And the chapter ends with a longer version of the healing of the deaf man. Jesus quote and the charge to not tell anyone were omitted by Matthew.
Chapter 8 begins with the feeding of the 4000 similar to what we read in Matthew but it will not be in Luke or John. But all four gospels will tell about the Pharisees looking for some sign from Jesus. As with Matthew Mark ties the request for a sign with a warning about the yeast of the Pharisees which is mistaken by the disciples to refer to the fact they have no bread which leads Jesus to talk to them about the 2 feeding stories and something they were to have learned but still don't. Was it like a little yeast raising a loaf of bread a little fish and loaves can raise a feast? Or maybe it is a little faith can perform a miracle. Or what do you think?
Then starting in verse 22 is a healing story only found in Mark, why Matthew and Luke left it out is left to the imagination. It is one of my favorites because it shows a more hands on Jesus in a healing process that takes 2 doses rather than the all at once miraculous kind. Maybe that is why it is omitted it shows a slightly less than a perfect one touch Jesus.
In verse 27 we read of Jesus asking who people say he is which is similar in the other gospels, though after Peter's affirmation of his being the Christ there is no praise from Jesus about how Peter is the rock on which the church is built like we read in Matthew's rendition. Then here in chapters 8, 9 and 10 around verse 30 we will read of three predictions of Jesus' death and resurrection.
The sub title for the section starting in verse 24 jumped out at me especially with all the controversies around immigrants in this country. And looking back at the title in Matthew's gospel it is different - Canaanite woman! The story is virtually the same. And the chapter ends with a longer version of the healing of the deaf man. Jesus quote and the charge to not tell anyone were omitted by Matthew.
Chapter 8 begins with the feeding of the 4000 similar to what we read in Matthew but it will not be in Luke or John. But all four gospels will tell about the Pharisees looking for some sign from Jesus. As with Matthew Mark ties the request for a sign with a warning about the yeast of the Pharisees which is mistaken by the disciples to refer to the fact they have no bread which leads Jesus to talk to them about the 2 feeding stories and something they were to have learned but still don't. Was it like a little yeast raising a loaf of bread a little fish and loaves can raise a feast? Or maybe it is a little faith can perform a miracle. Or what do you think?
Then starting in verse 22 is a healing story only found in Mark, why Matthew and Luke left it out is left to the imagination. It is one of my favorites because it shows a more hands on Jesus in a healing process that takes 2 doses rather than the all at once miraculous kind. Maybe that is why it is omitted it shows a slightly less than a perfect one touch Jesus.
In verse 27 we read of Jesus asking who people say he is which is similar in the other gospels, though after Peter's affirmation of his being the Christ there is no praise from Jesus about how Peter is the rock on which the church is built like we read in Matthew's rendition. Then here in chapters 8, 9 and 10 around verse 30 we will read of three predictions of Jesus' death and resurrection.
15. Mark 5-6
Chapter 5 begins with the longer version of the healing of the demon possessed man (where we saw 2 men described in Matthew 8.) Mark shares more details about the man and ends the story with Jesus encouraging the man to go and share the good news of what the Lord has done for him. Mark seems to care about him and the people in the Decapolis - ten Gentile cities on the East side of the Sea of Galilee. Matthews focus on the Jewish Christians sees less importance in these details. Luke will capture more of this story and the next two, but his gospel is to a Gentile audience of one!
Two more healings finish this chapter with again the longest version here in Mark, with Matthew cutting the detail down to a minimum even eliminating the name of Jairus noted here as a ruler of the synagogue. A former pastor in one of my congregations years ago would sometimes quote a line only in Marks telling of the story of the woman who had been bleeding for twelve years. He would quote verse 26, "She had suffered a lot under the care of many doctors, and had spent everything she had without getting any better. In fact she got worse." As you can imagine, Luke the doctor did not copy this line into his gospel, nor did Matthew.
In the raising of Jairus' daughter we hear Jesus speaking in Aramaic and then having the words translated for the reader. It is thought that this gospel and all the others were originally written in Greek and so phrases quoted directly in Aramaic are thus all translated for the readers' benefit.
In chapter 6 there is more strong language as in verse 3 the people of his hometown of Nazareth were "repulsed" by him. Then in verse 6 Jesus is "appalled" by their disbelief! And I find verse 5 curious as often we say something and then backpedal a little. After all Mark probably had no eraser and once he writes that Jesus was unable to do any miracles there, then he remembered that he actually did heal a few sick people. Paul will later write some similar retractions.
Similar to Matthew here Jesus sends out the 12 disciples and we read the story of the death of John the Baptist. But then only Mark tells of the 12 returning and Jesus inviting them to come away from the crowds and rest for a while. This is followed by the telling of the feeding of the 5000 which is one of the few stories outside the holy week stories that appears in all four gospels. This is quite similar to what we read in Matthew though here Peter is not invited to step out in faith and try it too. Incidentally, Luke deletes this story from his gospel. And the ending here is odd, so I can see why Matthew changes it to affirm that the disciples came to believe in Jesus because of this miracle. Mark's gospel only points out that they were so baffled because they had not understood about the loaves (in the feeding story jut told.)
Two more healings finish this chapter with again the longest version here in Mark, with Matthew cutting the detail down to a minimum even eliminating the name of Jairus noted here as a ruler of the synagogue. A former pastor in one of my congregations years ago would sometimes quote a line only in Marks telling of the story of the woman who had been bleeding for twelve years. He would quote verse 26, "She had suffered a lot under the care of many doctors, and had spent everything she had without getting any better. In fact she got worse." As you can imagine, Luke the doctor did not copy this line into his gospel, nor did Matthew.
In the raising of Jairus' daughter we hear Jesus speaking in Aramaic and then having the words translated for the reader. It is thought that this gospel and all the others were originally written in Greek and so phrases quoted directly in Aramaic are thus all translated for the readers' benefit.
In chapter 6 there is more strong language as in verse 3 the people of his hometown of Nazareth were "repulsed" by him. Then in verse 6 Jesus is "appalled" by their disbelief! And I find verse 5 curious as often we say something and then backpedal a little. After all Mark probably had no eraser and once he writes that Jesus was unable to do any miracles there, then he remembered that he actually did heal a few sick people. Paul will later write some similar retractions.
Similar to Matthew here Jesus sends out the 12 disciples and we read the story of the death of John the Baptist. But then only Mark tells of the 12 returning and Jesus inviting them to come away from the crowds and rest for a while. This is followed by the telling of the feeding of the 5000 which is one of the few stories outside the holy week stories that appears in all four gospels. This is quite similar to what we read in Matthew though here Peter is not invited to step out in faith and try it too. Incidentally, Luke deletes this story from his gospel. And the ending here is odd, so I can see why Matthew changes it to affirm that the disciples came to believe in Jesus because of this miracle. Mark's gospel only points out that they were so baffled because they had not understood about the loaves (in the feeding story jut told.)
14. Mark 3-4
In chapter 3 the Sabbath issues continue and the healings draw larger crowds to hear him preach. Then we have his listing of the disciples and where Matthew listed the sets of fishing brothers together, here notice Andrew is not with Peter, James and John ( the top three we will see later) but he comes listed fourth and next to Philip where we will see a real connection in the forth gospel.
And just as we saw a strong word in chapter one to describe how the Holy Spirit forced Jesus into the wilderness, here we see strong words in a story we hear about Mary and other relatives wanting to see Jesus, but it reads a little differently here than we often remember. Here "they come to take control of him" with a description, "He's out of his mind!" in verse 21. And then after another teaching we read in Matthew we hear in verse 31 and following the more benign story of Mary and family coming and only that Jesus affirms all who do God's will are his family.
In chapter 4 we read again the parable of the soils and the explanation of why he preaches in this manner and what this parable means similar to what we had in Matthew without the OT reference. Then he teachers other parables about the kingdom like we read in Matthew, but the story of the boat ride is slightly different. Matthew actually condenses this story taking some of Jesus' quotes out of the retelling of the story. Though it ends with the reader getting the same sense from those in the boat asking who can Jesus be who is obeyed by the seas and winds. A good question - who is he for you? How is Jesus at calming the storms and troubles in your life?
And just as we saw a strong word in chapter one to describe how the Holy Spirit forced Jesus into the wilderness, here we see strong words in a story we hear about Mary and other relatives wanting to see Jesus, but it reads a little differently here than we often remember. Here "they come to take control of him" with a description, "He's out of his mind!" in verse 21. And then after another teaching we read in Matthew we hear in verse 31 and following the more benign story of Mary and family coming and only that Jesus affirms all who do God's will are his family.
In chapter 4 we read again the parable of the soils and the explanation of why he preaches in this manner and what this parable means similar to what we had in Matthew without the OT reference. Then he teachers other parables about the kingdom like we read in Matthew, but the story of the boat ride is slightly different. Matthew actually condenses this story taking some of Jesus' quotes out of the retelling of the story. Though it ends with the reader getting the same sense from those in the boat asking who can Jesus be who is obeyed by the seas and winds. A good question - who is he for you? How is Jesus at calming the storms and troubles in your life?
Sunday, March 20, 2011
13. Mark 1-2
Today we move to the second gospel which was apparently the first of the 4 we have to be written though Paul's letters and other writings may have preceded even this gospel. Some scholars think that as many anticipated Jesus returning soon and the apostles were still living among them to tell the first hand stories so gospels did not need to be written down until later as the disciples were dying off and being executed.
Though the word does not pop up in this translation other translations are peppered frequently with the word "immediately" to let you know how quickly things progressed in the story or how quickly the author wanted the reader to read this story is just 16 chapters. This story is attributed to Mark also known as John Mark a follower of Paul's we will read about in the book of Acts. This gospel seems to have been known by both Matthew and Luke who took this as a basic format and then seemed to add additional materials in various places to tell other things they thought important for their readers to know (like birth stories) that are not recorded here.
Mark begins Chapter 1 with a grown up Jesus. It starts with the purpose of the gospel - to tell "the good news about Jesus Christ, God's Son just as it was written in the prophecy of Isaiah." He then tells of the grown up John the Baptist and a short story of Jesus being baptized by John. different than Matthew here the voice from the cloud comes to Jesus saying not "This is" but "You are my Son..." And then not immediately but at once the Spirit did not encourage Jesus into the wilderness or lead Jesus, but here it says forced! No temptations are listed but adds there were wild beasts - it was a wilderness after all and angels took care of Jesus. Does it remind you of Daniel in the lions' den?
Jesus then shares with people his purpose or mission 15 verses into the story, "Now is the time! Here comes God's kingdom! Change your hearts and lives, and trust this good news!" I note that Mark calls it God's kingdom here where Matthew used the kingdom of heaven presumably so with his Jewish Christian audience he would not have to write the name for God but just a heavenly reference for those who did not like using the holy name in case it might be taken in vain.
In this gospel Jesus is not so much a rabbi or teacher as a preacher as is noted in verses 38-39. He is also a miracle worker and healer though here he tries to keep that quiet as in verse 44. The focus seems to be on preaching not on healing. In chapter 2 the healing of the man let down through a hole made in the roof becomes a preachable moment, as in verse 2 it notes that he was speaking the word to them a good description of preaching. The healing becomes an illustration to the point that Jesus has the authority on earth to forgive sins.
The story of the tax collector here not named Matthew but Levi becomes a preachable story as Jesus goes to eat with other tax collectors at his home. After eating there is the lesson fasting we heard in Matthew. But then there is an interesting story with an illustration that is a bit problematic. The situation is about the disciples working on the Sabbath albeit picking grains of wheat while they walk through the field. and the moral of the story like we saw in Matthew is that Sabbath was created for humans and not the other way around. But the illustration was about David eating the holy bread and nothing about the Sabbath. And there is a technical error that when Luke retells this story he adjusts and deletes the name of the high priest as Abiathar was not high priest at that time according to 1 Samuel 21. So the question was, did Mark get it wrong or did Jesus make a mistake?
Though the word does not pop up in this translation other translations are peppered frequently with the word "immediately" to let you know how quickly things progressed in the story or how quickly the author wanted the reader to read this story is just 16 chapters. This story is attributed to Mark also known as John Mark a follower of Paul's we will read about in the book of Acts. This gospel seems to have been known by both Matthew and Luke who took this as a basic format and then seemed to add additional materials in various places to tell other things they thought important for their readers to know (like birth stories) that are not recorded here.
Mark begins Chapter 1 with a grown up Jesus. It starts with the purpose of the gospel - to tell "the good news about Jesus Christ, God's Son just as it was written in the prophecy of Isaiah." He then tells of the grown up John the Baptist and a short story of Jesus being baptized by John. different than Matthew here the voice from the cloud comes to Jesus saying not "This is" but "You are my Son..." And then not immediately but at once the Spirit did not encourage Jesus into the wilderness or lead Jesus, but here it says forced! No temptations are listed but adds there were wild beasts - it was a wilderness after all and angels took care of Jesus. Does it remind you of Daniel in the lions' den?
Jesus then shares with people his purpose or mission 15 verses into the story, "Now is the time! Here comes God's kingdom! Change your hearts and lives, and trust this good news!" I note that Mark calls it God's kingdom here where Matthew used the kingdom of heaven presumably so with his Jewish Christian audience he would not have to write the name for God but just a heavenly reference for those who did not like using the holy name in case it might be taken in vain.
In this gospel Jesus is not so much a rabbi or teacher as a preacher as is noted in verses 38-39. He is also a miracle worker and healer though here he tries to keep that quiet as in verse 44. The focus seems to be on preaching not on healing. In chapter 2 the healing of the man let down through a hole made in the roof becomes a preachable moment, as in verse 2 it notes that he was speaking the word to them a good description of preaching. The healing becomes an illustration to the point that Jesus has the authority on earth to forgive sins.
The story of the tax collector here not named Matthew but Levi becomes a preachable story as Jesus goes to eat with other tax collectors at his home. After eating there is the lesson fasting we heard in Matthew. But then there is an interesting story with an illustration that is a bit problematic. The situation is about the disciples working on the Sabbath albeit picking grains of wheat while they walk through the field. and the moral of the story like we saw in Matthew is that Sabbath was created for humans and not the other way around. But the illustration was about David eating the holy bread and nothing about the Sabbath. And there is a technical error that when Luke retells this story he adjusts and deletes the name of the high priest as Abiathar was not high priest at that time according to 1 Samuel 21. So the question was, did Mark get it wrong or did Jesus make a mistake?
12. Matt 26-28
Having just gone through a couple chapters talking about the end times, now we come to the final section of the gospel! The plot is hatched to kill Jesus, and he is aware the end is near. Perhaps for Matthew to prepare for the end a story is told here of a woman anointing Jesus. The story is told in the gospels but it is different some anoint his feet here it is his head. It is at Simon's house in Bethany though elsewhere it will be at Lazarus' house and Mary will do it, but here she is unnamed though elsewhere she will be referred to as a scandalous character here she is just a woman, but Jesus will proclaim that where ever the good news is told this story will be told about her! And here the disciples get upset about the waste of this valuable perfume, elsewhere that kind of talk is suited only for the likes of Judas. Keep reading the gospels and we will note these various versions in the blogs when we get there.
Then Judas does what Judas does. He goes to the chief priests and offers to turn Jesus in. Then the Passover meal is prepared and they gather together to feast. Jesus tells them that one of them will betray him, and they all thought they could have been the one as they all ask. And then we read of the common feeding practice in the middle east without knives or forks the bread is used to dip into the bowl and scoop up the meal. By using intinction for communion we have the opportunity to dip our hand into the chalice and take the elements of bread and wine, body and blood together, with all who fall short and could be the betrayers of Jesus through our sins of commission or omission. The words in verses 26-29 I often use during informal communion services when not reciting the text from the hymnal. And verse 30 reminds me that Jesus and the disciples, like many of us, were singers.
Then Peter and all the disciples say that they won't deny Jesus, though he predicts that Peter will 3 times before sunrise or the rooster crows. And then we see Jesus and the disciples in the garden of Gethsemane. From my pilgrimage there in January, there are 2000 year old olive trees still there. It is a quiet and reverent place to reflect on Jesus praying there near the sleeping disciples. One of my first memories of an adult Bible study I remember from my youth the teacher asked the class how they thought the gospel writers knew what Jesus was praying that night when they were asleep?! It is still a good question 40 years later! In verse 39 I realize that not only does Jesus not know everything the father knows as in the end times story earlier, but her his will or at least wants seem to be different than God's will. Maybe it is an inquiry if there is a secret plan B, and that this might be a good time to implement it. Finding the disciples asleep they wake up long enough to hear and remember another quotable quote in verse 41, "The spirit is eager, but the flesh is weak."
From so many retellings of the story of Holy Week - the arrest, trial and crucifixion, we think we know the story but as we now read through the Bible and read each of the 4 retellings of the story notice similarities and differences in what each one tells. Judas is the betrayer and he comes to the garden with a large crowd with swords and clubs to arrest Jesus. He had given assign to the crowd that he would point out Jesus to them by a kiss. So he greets Jesus in that customary manner. For me, this element breaks a stereotype that we often see in the famous Renaissance paintings showing Jesus with a halo and the only white robe in the crowd. No, Jesus was just one bearded guy in a robe who looked pretty much like the other 12 bearded guys in robes, and Judas had to point out to the crowd, like a witness in a police line up, which one they were to arrest. As we read the 4 gospels notice which ones do not actually have a kiss! Here a sword is used and an ear is cut off in the scuffle and in verse 52 we have another quotable quote from Jesus, "All those who use the sword will die by the sword."
Jesus is taken to the home of Caiaphas the high priest. This gospel points out they were looking for false testimony or trumped up charges against Jesus. None of them stick, but when questioned further as to whether or not Jesus is the Christ, when he affirms the prophecy of Daniel being fulfilled, the high priest tears his clothes in a symbolic gesture showing that the holy covenant which separates the holy from the profane is torn or broken. Keep reading we will hear of another tearing apart of the cloth in the next chapter. but meanwhile outside in the courtyard Peter is on trial, by those who ask if he was with Jesus. 3 times he denies it even claiming twice, "I don't know the man!" and then the rooster crows and what Peter denied he would ever do, he had just done, and he went and wept uncontrollably.
Chapter 27 tells the story of what happened on Good Friday. It is called "Good" because of the classical understanding of the sacrificial good Jesus did by dying on the cross that day to save us from our sins. Jesu is taken before Pilate early in the morning and then there is an aside as we hear the rest of the story of Judas - at least in this gospel. We will watch for what others do and do not say. Judas felt deep regret and wanted to undo his part which could not be undone and so he throws back the money he was paid and goes and hangs himself. And the story is told of what the blood money was used to buy what used to be called the potter's field for the burial of strangers just as described in the book of Jeremiah. But notice there is a new name by the time the gospel is written it is known as the "Field of Blood." to this very day! Here we can only assume that the blood refers to the blood of Jesus as Judas died by hanging. None of the other gospels tell this story, but there is another version in the sequel to the Gospel of Luke which has a different meaning to the name of this field and no OT reference, just keep reading and we'll get there.
Jesus is questioned by Pilate and there are a couple things in this gospel as we read of Pilate's wife sent a message to leave Jesus alone because she had a bad dream. And then we see Pilate symbolically washing his hands of the situation and telling the crowd how he is innocent of this man's blood but it's their problem. He tries to pass the buck and the crowd accepts it claiming that his blood would be upon them and their children. So who killed Jesus - really the Romans executed him but the Jews or the Jewish leaders have been blamed through the centuries as being the ones who killed Jesus. This text then affirms their accepting the blame.
In this gospel a "red military coat" is put on Jesus elsewhere we will read it is a purple robe, but Matthew has a different recollection of this detail. A crown of thorns is put on his head which is then struck by a stick as he is mocked. Note he is not whipped in this story. Simon is forced to carry his cross to Golgotha where he is crucified between two outlaws. He is insulted by the crowd following along, the chief priests elders and both criminals, too.
Matthew gives the time stamp from noon until 3pm Jesus hangs on the cross and then cries out in a load voice we read in Hebrew a quote of Psalm 22:1. Then he cries out with a loud shout and dies. In the gospels there are 7 things Jesus says on the cross, in Matthew we just hear this one of them. And then some interesting things happen in this version of the story. Like Caiaphas with his robe, the temple curtain is torn in two presumably signifying God's tearing the cloth in the breech of the covenant. The earth shakes, rocks are split and boies of dead people are raised! Did you remember that detail, it is only here in Matthew. We do read the classic line from the centurion, though here it includes a chorus of voices from all the guards, "This was certainly God's Son." And Matthew notes many women were there watching from a distance.
Then we read of Joseph of Arimathea who had become a disciple - there were more than 12 you know! He asks Pilate for the body, takes it down, wraps it and places it in his own tomb. Then he closes the tomb with the large round rock used like a door and leaves. Matthew notes a couple more things unique to his retelling. Mary Magdalene and the other Mary were there just sitting. But the next day the chief priests and Pharisees go to Pilate and ask for guards to protect the tomb thinking that the disciples will steal the body away and claim that he was raised from the dead thus deceiving the people. Pilate grants their request and posts the guard.
On Easter morning we usually read the text from the Gospel of John, so the details in this version might seem different to you. Here Mary Magdalene and the other Mary come back not with spices to further the wrapping and embalming, but rather to just again sit and "look at the tomb." There is an aftershock from Fridays quake perhaps and an angel comes down and rolls the stone away and sits on it outside the tomb. The guards are terrified, but the angel calls for the women and maybe the guards too to not be afraid, and that Jesus is not here, but raised from the dead. The women are to go tell the disciples that Jesus has been raised and to go meet him back in Galilee. As they head back they meet Jesus who tells them the same to meet him in Galilee. So the women go to tell the disciples and the guards go to then tell the chief priests and elders who decide to bribe them into saying that the disciples snuck in during the night and stole the body a rumor that seems to still be told at the time of the gospels writing.
And the gospel ends presumably some days later when they get to the mountain in Galilee where we recall the Great Commission. Some of the disciples believe, but some doubted it says. Could that have been Thomas, wrong place wrong time wrong gospel - that story is in John in Jerusalem a week after Easter. The disciples are sent out to go and make disciples of all nations, to baptize in the name of the Trinity and to teach them Jesus' commandments. And the story ends with an affirmation that Jesus will be with them (and us) until the end "of this present age." I prefer other translations that say until the end of the age, or the end of time. I like the touching of eternity of the promise to be with us rather than in essence for the time being. But as all things we will take Jesus presence one day at a time. And tomorrow we will read the story from the beginning in the gospel of Mark.
Then Judas does what Judas does. He goes to the chief priests and offers to turn Jesus in. Then the Passover meal is prepared and they gather together to feast. Jesus tells them that one of them will betray him, and they all thought they could have been the one as they all ask. And then we read of the common feeding practice in the middle east without knives or forks the bread is used to dip into the bowl and scoop up the meal. By using intinction for communion we have the opportunity to dip our hand into the chalice and take the elements of bread and wine, body and blood together, with all who fall short and could be the betrayers of Jesus through our sins of commission or omission. The words in verses 26-29 I often use during informal communion services when not reciting the text from the hymnal. And verse 30 reminds me that Jesus and the disciples, like many of us, were singers.
Then Peter and all the disciples say that they won't deny Jesus, though he predicts that Peter will 3 times before sunrise or the rooster crows. And then we see Jesus and the disciples in the garden of Gethsemane. From my pilgrimage there in January, there are 2000 year old olive trees still there. It is a quiet and reverent place to reflect on Jesus praying there near the sleeping disciples. One of my first memories of an adult Bible study I remember from my youth the teacher asked the class how they thought the gospel writers knew what Jesus was praying that night when they were asleep?! It is still a good question 40 years later! In verse 39 I realize that not only does Jesus not know everything the father knows as in the end times story earlier, but her his will or at least wants seem to be different than God's will. Maybe it is an inquiry if there is a secret plan B, and that this might be a good time to implement it. Finding the disciples asleep they wake up long enough to hear and remember another quotable quote in verse 41, "The spirit is eager, but the flesh is weak."
From so many retellings of the story of Holy Week - the arrest, trial and crucifixion, we think we know the story but as we now read through the Bible and read each of the 4 retellings of the story notice similarities and differences in what each one tells. Judas is the betrayer and he comes to the garden with a large crowd with swords and clubs to arrest Jesus. He had given assign to the crowd that he would point out Jesus to them by a kiss. So he greets Jesus in that customary manner. For me, this element breaks a stereotype that we often see in the famous Renaissance paintings showing Jesus with a halo and the only white robe in the crowd. No, Jesus was just one bearded guy in a robe who looked pretty much like the other 12 bearded guys in robes, and Judas had to point out to the crowd, like a witness in a police line up, which one they were to arrest. As we read the 4 gospels notice which ones do not actually have a kiss! Here a sword is used and an ear is cut off in the scuffle and in verse 52 we have another quotable quote from Jesus, "All those who use the sword will die by the sword."
Jesus is taken to the home of Caiaphas the high priest. This gospel points out they were looking for false testimony or trumped up charges against Jesus. None of them stick, but when questioned further as to whether or not Jesus is the Christ, when he affirms the prophecy of Daniel being fulfilled, the high priest tears his clothes in a symbolic gesture showing that the holy covenant which separates the holy from the profane is torn or broken. Keep reading we will hear of another tearing apart of the cloth in the next chapter. but meanwhile outside in the courtyard Peter is on trial, by those who ask if he was with Jesus. 3 times he denies it even claiming twice, "I don't know the man!" and then the rooster crows and what Peter denied he would ever do, he had just done, and he went and wept uncontrollably.
Chapter 27 tells the story of what happened on Good Friday. It is called "Good" because of the classical understanding of the sacrificial good Jesus did by dying on the cross that day to save us from our sins. Jesu is taken before Pilate early in the morning and then there is an aside as we hear the rest of the story of Judas - at least in this gospel. We will watch for what others do and do not say. Judas felt deep regret and wanted to undo his part which could not be undone and so he throws back the money he was paid and goes and hangs himself. And the story is told of what the blood money was used to buy what used to be called the potter's field for the burial of strangers just as described in the book of Jeremiah. But notice there is a new name by the time the gospel is written it is known as the "Field of Blood." to this very day! Here we can only assume that the blood refers to the blood of Jesus as Judas died by hanging. None of the other gospels tell this story, but there is another version in the sequel to the Gospel of Luke which has a different meaning to the name of this field and no OT reference, just keep reading and we'll get there.
Jesus is questioned by Pilate and there are a couple things in this gospel as we read of Pilate's wife sent a message to leave Jesus alone because she had a bad dream. And then we see Pilate symbolically washing his hands of the situation and telling the crowd how he is innocent of this man's blood but it's their problem. He tries to pass the buck and the crowd accepts it claiming that his blood would be upon them and their children. So who killed Jesus - really the Romans executed him but the Jews or the Jewish leaders have been blamed through the centuries as being the ones who killed Jesus. This text then affirms their accepting the blame.
In this gospel a "red military coat" is put on Jesus elsewhere we will read it is a purple robe, but Matthew has a different recollection of this detail. A crown of thorns is put on his head which is then struck by a stick as he is mocked. Note he is not whipped in this story. Simon is forced to carry his cross to Golgotha where he is crucified between two outlaws. He is insulted by the crowd following along, the chief priests elders and both criminals, too.
Matthew gives the time stamp from noon until 3pm Jesus hangs on the cross and then cries out in a load voice we read in Hebrew a quote of Psalm 22:1. Then he cries out with a loud shout and dies. In the gospels there are 7 things Jesus says on the cross, in Matthew we just hear this one of them. And then some interesting things happen in this version of the story. Like Caiaphas with his robe, the temple curtain is torn in two presumably signifying God's tearing the cloth in the breech of the covenant. The earth shakes, rocks are split and boies of dead people are raised! Did you remember that detail, it is only here in Matthew. We do read the classic line from the centurion, though here it includes a chorus of voices from all the guards, "This was certainly God's Son." And Matthew notes many women were there watching from a distance.
Then we read of Joseph of Arimathea who had become a disciple - there were more than 12 you know! He asks Pilate for the body, takes it down, wraps it and places it in his own tomb. Then he closes the tomb with the large round rock used like a door and leaves. Matthew notes a couple more things unique to his retelling. Mary Magdalene and the other Mary were there just sitting. But the next day the chief priests and Pharisees go to Pilate and ask for guards to protect the tomb thinking that the disciples will steal the body away and claim that he was raised from the dead thus deceiving the people. Pilate grants their request and posts the guard.
On Easter morning we usually read the text from the Gospel of John, so the details in this version might seem different to you. Here Mary Magdalene and the other Mary come back not with spices to further the wrapping and embalming, but rather to just again sit and "look at the tomb." There is an aftershock from Fridays quake perhaps and an angel comes down and rolls the stone away and sits on it outside the tomb. The guards are terrified, but the angel calls for the women and maybe the guards too to not be afraid, and that Jesus is not here, but raised from the dead. The women are to go tell the disciples that Jesus has been raised and to go meet him back in Galilee. As they head back they meet Jesus who tells them the same to meet him in Galilee. So the women go to tell the disciples and the guards go to then tell the chief priests and elders who decide to bribe them into saying that the disciples snuck in during the night and stole the body a rumor that seems to still be told at the time of the gospels writing.
And the gospel ends presumably some days later when they get to the mountain in Galilee where we recall the Great Commission. Some of the disciples believe, but some doubted it says. Could that have been Thomas, wrong place wrong time wrong gospel - that story is in John in Jerusalem a week after Easter. The disciples are sent out to go and make disciples of all nations, to baptize in the name of the Trinity and to teach them Jesus' commandments. And the story ends with an affirmation that Jesus will be with them (and us) until the end "of this present age." I prefer other translations that say until the end of the age, or the end of time. I like the touching of eternity of the promise to be with us rather than in essence for the time being. But as all things we will take Jesus presence one day at a time. And tomorrow we will read the story from the beginning in the gospel of Mark.
11. Matt 24-25
Chapter 24 begins with an eye to the future and the end times. With the wars and earthquakes and tsunamis lately around the world people are wondering yet again if we are living in these end times. I think we always live in these times and much not waste time as we do not know how much or little we have left, but not really any to waste. But there is an interesting note in parenthesis in verse 15 that the first gospel readers should have understood that something had already happened that Jesus was foretelling about - probably the destruction of the temple and the erection of a Roman temple on holy ground. There is a lesson from the fig tree designed to help the readers tell the signs of the times and an interesting assurance from Jesus in line 34 that the people of that generation would live to see the end time and heaven and earth passing away.
In verse 36 we come to realize that Jesus does not know everything. God knows the day but not the Son nor the angels nor anybody else. His parable about the servants would help us to always be ready and fulfill our responsibilities. As John Wesley would say, "Do all the good you can..." The chapter ends with more weeping and grinding of teeth.
Chapter 25 begins with another parable about being prepared and fulfilling our tasks, keeping alert because we do not know the day or hour. The old parable of the talents is now the parable of the valuable coins - loses something in the translation though adds clarity that the only talent is the ability to wisely use the valuable coins as shown by the first two servants. The words of the Master in verse 23 are words to memorize and listen for, "Well done! You are a good and faithful servant." May God say the same of you and me all in good time. They sound much better than those at the end of the story in verse 30 about the weeping and grinding again!
The parable that ends this chapter is one of my favorites noting how the king judges the sheep and the goats on whether or not those who were hurting or in need were ministered to or not. Another memorable line is there in verse 40, "I assure you that when you have done it for one of the least of these brothers and sisters of mine, you have done it for me." And those who do not well it is only implied with eternal punishment, but I expect some weeping and grinding of teeth. But the righteous get to enter into the kingdom of heaven prepared for them (verse 34.)
In verse 36 we come to realize that Jesus does not know everything. God knows the day but not the Son nor the angels nor anybody else. His parable about the servants would help us to always be ready and fulfill our responsibilities. As John Wesley would say, "Do all the good you can..." The chapter ends with more weeping and grinding of teeth.
Chapter 25 begins with another parable about being prepared and fulfilling our tasks, keeping alert because we do not know the day or hour. The old parable of the talents is now the parable of the valuable coins - loses something in the translation though adds clarity that the only talent is the ability to wisely use the valuable coins as shown by the first two servants. The words of the Master in verse 23 are words to memorize and listen for, "Well done! You are a good and faithful servant." May God say the same of you and me all in good time. They sound much better than those at the end of the story in verse 30 about the weeping and grinding again!
The parable that ends this chapter is one of my favorites noting how the king judges the sheep and the goats on whether or not those who were hurting or in need were ministered to or not. Another memorable line is there in verse 40, "I assure you that when you have done it for one of the least of these brothers and sisters of mine, you have done it for me." And those who do not well it is only implied with eternal punishment, but I expect some weeping and grinding of teeth. But the righteous get to enter into the kingdom of heaven prepared for them (verse 34.)
10. Matt 21-23
This section of the gospel begins with Jesus entry into Jerusalem the story we remember on Palm Sunday. Matthew tries to fit the story of Jesus riding in on a donkey with the prophecy of Zechariah 9.9 as noted in the footnote. But that scripture not only lists a donkey and a colt so both are mentioned in this gospel and in fact somehow Jesus rides them both into the city in verse 7! Other than that detail the rest of the story with the palm branches and shouting Hosanna seems to fit the most familiar recollection of the events of that day. However, here when the city is stirred up asking who this is, the crowds acknowledge him as the "prophet" Jesus in verse 11. We will see that reference again in verse 46.
The first thing Jesus does in Jerusalem is go to the temple and there he turns over the tables of the money changers and sacrifice sellers reminding all of the word of God spoken by the prophets that, "My house will be called a house of prayer." The children in the temple in this gospel are still shouting, "Hosanna" and then Jesus quotes a Greek version of the Old Testament the LXX which differs from what is in our Bibles in Psalm 8:2 translated from the Hebrew text! So do not be surprised if you never read the verse as it was quoted.
In the cursing of the fig tree story as it is told here the tree dries up immediately! In other versions it is fond dried up the next day when they pass by again. verse 22 seems to be loaded with a promise that whatever is prayed for will be granted if one has faith. Hence if it doesn't happen, you obviously just don't have the faith. (I have faith that God will do what God will do and I pray that God's will be done and that I learn to accept that rather that try to change God's behavior.)
Jesus' authority is called into question and though he does not directly answer it he turns the tables on the ones who ask by asking about where they thought John's authority came from. Could he be doing more temple cleansing here? He talks about 2 sons and it is not like the parable of the prodigal and his brother we will get from Luke's gospel, but here he turns the tables as he pronounces that the tax collectors and prostitutes will get into the kingdom before the chief priests and elders. When he told a parable about the tenant farmers they realized that he was really talking about them with this parable, too.
In chapter 22 is another parable in which the kingdom of heaven is like a wedding party, but the invited guests do not want to come. It gets so bad they abuse and kill the inviting servants (prophets) so the party throwing king destroys the invited guests and their city. (Now by the time this gospel is written, Jerusalem was destroyed by the Romans in 70AD and the readers might hear this even though 40 years earlier when Jesus was in the temple it may have sounded like ancient destruction by the Babylonians.) It seems odd that the parable ends with another parable about a guest not wearing the proper wedding attire with a totally different purpose or moral to that story than the first one. Verse 14 seems out of place and would better refer to the story ending in verse 10. And watch for repeats of verse 13 throughout the rest of this gospel there will be much weeping and grinding of teeth.
A great line is offered in the trick question asked about paying taxes. Jesus slips past the slippery slope of their baited question with the words, "Give to Caesar what belongs to Caesar and to God what belongs to God." (And I would add that everything is God's we are only stewards taking good care of it for awhile.) So then the Saducees had a question about how to solve a purplexing question about the matrimonial ties in eternity. Jesus dismisses their concern by noting a difference in relationships in heaven, but affirms belief in the resurrection noting the use of the present tense rather than the past tense in reference to being the God of the patriarchs.
And if you do not know the Great Commandment the section from verse 34-40 is worth committing to memory. Then after the questions are posed to Jesus he turns the tables again to ask them a stumper about who David's Lords are in Psalm 110. After this Q and A period they do not dare ask any more questions period.
Chapter 23 opens with Jesus using this as a teachable moment for the crowds reminding them to do what the leaders tell them to do but not to act like they act! And then points out that the greatest should be a servant. Then in the rest of the chapter Jesus pronounces "Woes" or here translated as "How terrible" on the actions and practices of the Pharisees. Then this section ends after Jesus' triumphant entry into Jerusalem in the beginning with a story of Jesus lamenting over Jerusalem and how the people will not be gathered to Jesus like he would have wanted it like a hen gathering the chicks. (Sometimes do you scatter away from Jesus rather than running to him?)
The first thing Jesus does in Jerusalem is go to the temple and there he turns over the tables of the money changers and sacrifice sellers reminding all of the word of God spoken by the prophets that, "My house will be called a house of prayer." The children in the temple in this gospel are still shouting, "Hosanna" and then Jesus quotes a Greek version of the Old Testament the LXX which differs from what is in our Bibles in Psalm 8:2 translated from the Hebrew text! So do not be surprised if you never read the verse as it was quoted.
In the cursing of the fig tree story as it is told here the tree dries up immediately! In other versions it is fond dried up the next day when they pass by again. verse 22 seems to be loaded with a promise that whatever is prayed for will be granted if one has faith. Hence if it doesn't happen, you obviously just don't have the faith. (I have faith that God will do what God will do and I pray that God's will be done and that I learn to accept that rather that try to change God's behavior.)
Jesus' authority is called into question and though he does not directly answer it he turns the tables on the ones who ask by asking about where they thought John's authority came from. Could he be doing more temple cleansing here? He talks about 2 sons and it is not like the parable of the prodigal and his brother we will get from Luke's gospel, but here he turns the tables as he pronounces that the tax collectors and prostitutes will get into the kingdom before the chief priests and elders. When he told a parable about the tenant farmers they realized that he was really talking about them with this parable, too.
In chapter 22 is another parable in which the kingdom of heaven is like a wedding party, but the invited guests do not want to come. It gets so bad they abuse and kill the inviting servants (prophets) so the party throwing king destroys the invited guests and their city. (Now by the time this gospel is written, Jerusalem was destroyed by the Romans in 70AD and the readers might hear this even though 40 years earlier when Jesus was in the temple it may have sounded like ancient destruction by the Babylonians.) It seems odd that the parable ends with another parable about a guest not wearing the proper wedding attire with a totally different purpose or moral to that story than the first one. Verse 14 seems out of place and would better refer to the story ending in verse 10. And watch for repeats of verse 13 throughout the rest of this gospel there will be much weeping and grinding of teeth.
A great line is offered in the trick question asked about paying taxes. Jesus slips past the slippery slope of their baited question with the words, "Give to Caesar what belongs to Caesar and to God what belongs to God." (And I would add that everything is God's we are only stewards taking good care of it for awhile.) So then the Saducees had a question about how to solve a purplexing question about the matrimonial ties in eternity. Jesus dismisses their concern by noting a difference in relationships in heaven, but affirms belief in the resurrection noting the use of the present tense rather than the past tense in reference to being the God of the patriarchs.
And if you do not know the Great Commandment the section from verse 34-40 is worth committing to memory. Then after the questions are posed to Jesus he turns the tables again to ask them a stumper about who David's Lords are in Psalm 110. After this Q and A period they do not dare ask any more questions period.
Chapter 23 opens with Jesus using this as a teachable moment for the crowds reminding them to do what the leaders tell them to do but not to act like they act! And then points out that the greatest should be a servant. Then in the rest of the chapter Jesus pronounces "Woes" or here translated as "How terrible" on the actions and practices of the Pharisees. Then this section ends after Jesus' triumphant entry into Jerusalem in the beginning with a story of Jesus lamenting over Jerusalem and how the people will not be gathered to Jesus like he would have wanted it like a hen gathering the chicks. (Sometimes do you scatter away from Jesus rather than running to him?)
09. Matt 19-20
Chapter 19 begins with a teaching about divorce following a question posed by the Pharisees. Where as the laws and their interpretations allowed for it Jesus called for his followers to a higher understanding based on the story of creation and Adam and Eve becoming one not to be separated. And the disciples raise an age old question about is it better to not marry in the first place. Paul will raise that issue in his letters also and we will read those next month.
Then we have a marvelous story of one who almost became a disciple but just couldn't do it. In the story Jesus lifts up only certain ones of the ten commandments as rules to follow. Did you notice any patterns on the ones he recited? He also added the second half of what we know as the great commandment about loving our neighbors.And then Jesus posed the toughest challenge to him to go and sell all he possessed and give the money to the poor and come and follow. And he just couldn't do it. Jesus points out how difficult it will be for the rich to get into the kingdom of heaven, why it's light squeezing a camel through the eye of a needle. Of course the disciples exclaim that's impossible but Jesus responds with another quotable quote, "all things are possible for God."
The chapter ends with a familiar notion of the kingdom and how it is a role reversal from the way things are in this world. Just as Jesus had pointed out that the littlest child was the greatest in the kingdom, here he affirms that the first will be last and the last will be first.
In chapter 20 we find a parable that many find difficult not in understanding but accepting. The workers are all paid the same whether they were first or last whether they worked all day or just the last hour. Jesus affirms that they are all given the same in the end. Might this suggest that we all get to heaven whether we have been workers in the faith for decades or make a deathbed conversion? So if you are working hard in your faith journey hoping to get a better mansion in heaven, you will presumably be among the least and last. So work hard on the faith journey just for the sake of the journey not any reward you expect will come to you, live your faith for the living of it.
Then for a second time Jesus predicts his coming death. And then we read about the mother of James and John asking for a favor of Jesus. Elsewhere we will read that it was the brothers who ask, but here Jesus hears it from Mom. Note in the dialogue, Jesus responds to the sons and they actually reply not the mother. The request is for her boys to get to be number 1 and 2 in the kingdom. They want to be the greatest. Now as I watch the scoreboard as they got to go with Jesus up on the mountain of the transformation, they are probably 2 and 3 and what they really want is to edge out Peter! At any rate when the others hear about the request they become angry and Jesus uses it as a teachable moment about the first being last and the ones wanting to be great need to be the servants of all.
This chapter and section ends with a final healing story of two blind men who were crying out for help. Jesus gives them sight. Might it signal that through his teaching ministry Jesus was helping the disciples to see in a new light the way of the kingdom of heaven? They now are ready to enter Jerusalem and the final section of the gospel.
Then we have a marvelous story of one who almost became a disciple but just couldn't do it. In the story Jesus lifts up only certain ones of the ten commandments as rules to follow. Did you notice any patterns on the ones he recited? He also added the second half of what we know as the great commandment about loving our neighbors.And then Jesus posed the toughest challenge to him to go and sell all he possessed and give the money to the poor and come and follow. And he just couldn't do it. Jesus points out how difficult it will be for the rich to get into the kingdom of heaven, why it's light squeezing a camel through the eye of a needle. Of course the disciples exclaim that's impossible but Jesus responds with another quotable quote, "all things are possible for God."
The chapter ends with a familiar notion of the kingdom and how it is a role reversal from the way things are in this world. Just as Jesus had pointed out that the littlest child was the greatest in the kingdom, here he affirms that the first will be last and the last will be first.
In chapter 20 we find a parable that many find difficult not in understanding but accepting. The workers are all paid the same whether they were first or last whether they worked all day or just the last hour. Jesus affirms that they are all given the same in the end. Might this suggest that we all get to heaven whether we have been workers in the faith for decades or make a deathbed conversion? So if you are working hard in your faith journey hoping to get a better mansion in heaven, you will presumably be among the least and last. So work hard on the faith journey just for the sake of the journey not any reward you expect will come to you, live your faith for the living of it.
Then for a second time Jesus predicts his coming death. And then we read about the mother of James and John asking for a favor of Jesus. Elsewhere we will read that it was the brothers who ask, but here Jesus hears it from Mom. Note in the dialogue, Jesus responds to the sons and they actually reply not the mother. The request is for her boys to get to be number 1 and 2 in the kingdom. They want to be the greatest. Now as I watch the scoreboard as they got to go with Jesus up on the mountain of the transformation, they are probably 2 and 3 and what they really want is to edge out Peter! At any rate when the others hear about the request they become angry and Jesus uses it as a teachable moment about the first being last and the ones wanting to be great need to be the servants of all.
This chapter and section ends with a final healing story of two blind men who were crying out for help. Jesus gives them sight. Might it signal that through his teaching ministry Jesus was helping the disciples to see in a new light the way of the kingdom of heaven? They now are ready to enter Jerusalem and the final section of the gospel.
Tuesday, March 15, 2011
08. Matt 17-18
In chapter 17 we finally get the sign that the Pharisees have been asking for but only three disciples get it as Peter, James and John are seen here as the inner circle. Classically this is called the Transfiguration, but here in this translation it is called the transformation as a more modern term. Before their eyes Jesus is transformed and he reveals his glory as he converses with Moses and Elijah. For the readers a connection is now made to the major portions of the Old Testament namely the Law and the Prophets.
I like to point out to people that verse 21 is one of my favorites. As you read through the text you will find it is not there anymore. It has been removed and put in the bottom footnotes with an explanation that it is not found in some of the original texts and appears that it was added in by someone who was making a copy of the text. Then later copies all added in this verse including the version used to number the chapters and verses.
The chapter ends with a little miracle story and a discussion on paying the Temple tax. Peter the fisherman is instructed by Jesus to catch a fish and a coin to pay the tax will be in its mouth. he does it is and it's paid. There is a little aside note that though Jesus does not believe they should have to pay it, they will so that they do not offend others. Are there times when we do things just to not create waves? Jesus did too.
Chapter 18 begins with an odd question from the disciples and a puzzling answer to them. Who is greatest in the kingdom of God could only be the King or God. but as that is not the answer I do not believe this to be the gist of the question, but rather which people or maybe which of the disciples will be which will come up later in the story. This might be something they really wanted to know. And then Jesus pulls a reversal on them it is not the greatest one on earth it is the simplest and humblest like a little child he has called over into the discussion.
Jesus then does a 180 as he turns from talking about welcoming to the children in his name to warn those who would cause these children to stumble and lose their faith. Though many people see the descriptions of blinding and maiming to prevent sinning allegorically, I see them as a possible reference to the community of faith and how that might be seen later as the body of Christ in Paul's letters. Is the writer here alluding to times when for the good of the whole body the member causing harm needs to be removed from the fellowship?
Next we have one of the favorite parables the lost sheep. The story is depicted in stained glass windows with a lamb gently carried on Jesus' shoulders. And the notion of the little one being found ties these three sections together about the little child being greatest in heaven and the warning about not causing one to be lost and then the great rejoicing in heaven when the lost is found.
And though this next little section to me seems to be later and not original to Jesus it is in the early manuscripts though I struggle with it being written by Matthew because the negative statement made about tax collectors of which he was one. This section may add commentary to Jesus statements earlier about removing sinful parts of the body which in this section is called the church. It does end with another quotable quote, "For where two or three are gathered in my name, I'm there with them."
Jesus then teaches about forgiveness and raises the bar to a much higher level that Jewish law called for. He shows that forgiveness is a hallmark of the kingdom of God and in the Lord's prayer it becomes a measuring stick based on how we forgive, God forgives us. In the parable God forgives but when the forgiven one will not forgive another he finds himself back before God and judged harshly for that. Jesus warns that God will do the same for us if we do not forgive.
I like to point out to people that verse 21 is one of my favorites. As you read through the text you will find it is not there anymore. It has been removed and put in the bottom footnotes with an explanation that it is not found in some of the original texts and appears that it was added in by someone who was making a copy of the text. Then later copies all added in this verse including the version used to number the chapters and verses.
The chapter ends with a little miracle story and a discussion on paying the Temple tax. Peter the fisherman is instructed by Jesus to catch a fish and a coin to pay the tax will be in its mouth. he does it is and it's paid. There is a little aside note that though Jesus does not believe they should have to pay it, they will so that they do not offend others. Are there times when we do things just to not create waves? Jesus did too.
Chapter 18 begins with an odd question from the disciples and a puzzling answer to them. Who is greatest in the kingdom of God could only be the King or God. but as that is not the answer I do not believe this to be the gist of the question, but rather which people or maybe which of the disciples will be which will come up later in the story. This might be something they really wanted to know. And then Jesus pulls a reversal on them it is not the greatest one on earth it is the simplest and humblest like a little child he has called over into the discussion.
Jesus then does a 180 as he turns from talking about welcoming to the children in his name to warn those who would cause these children to stumble and lose their faith. Though many people see the descriptions of blinding and maiming to prevent sinning allegorically, I see them as a possible reference to the community of faith and how that might be seen later as the body of Christ in Paul's letters. Is the writer here alluding to times when for the good of the whole body the member causing harm needs to be removed from the fellowship?
Next we have one of the favorite parables the lost sheep. The story is depicted in stained glass windows with a lamb gently carried on Jesus' shoulders. And the notion of the little one being found ties these three sections together about the little child being greatest in heaven and the warning about not causing one to be lost and then the great rejoicing in heaven when the lost is found.
And though this next little section to me seems to be later and not original to Jesus it is in the early manuscripts though I struggle with it being written by Matthew because the negative statement made about tax collectors of which he was one. This section may add commentary to Jesus statements earlier about removing sinful parts of the body which in this section is called the church. It does end with another quotable quote, "For where two or three are gathered in my name, I'm there with them."
Jesus then teaches about forgiveness and raises the bar to a much higher level that Jewish law called for. He shows that forgiveness is a hallmark of the kingdom of God and in the Lord's prayer it becomes a measuring stick based on how we forgive, God forgives us. In the parable God forgives but when the forgiven one will not forgive another he finds himself back before God and judged harshly for that. Jesus warns that God will do the same for us if we do not forgive.
07. Matt 14-16
Here in Chapter 14 we hear the rest of the story of John the Baptist including his beheading. It was told under the pretext that Herod now thinks that Jesus is John raised from the dead in verse 2. Following the story of John's death we read of the miraculous feeding of the five thousand from 2 fish and 5 loaves. We read that Jesus had compassion on the crowd, and that he challenged the disciples to feed them, but they were overwhelmed by the large crowd. Jesus blesses and breaks the bread (perhaps a foreshadowing of communion for the early church) and then the crowd is fed with 12 baskets of food left over. Interesting it does not mention what happened to the fish.
After that miraculous event then we read of Jesus walking on the water. And more than Jesus walking on the water we see Peter testing his sea legs by coming out to meet Jesus, only to lose his focus on Jesus and begin to sink as he focused on his doubts and fears. What might we do if we keep focused on Jesus?
In chapter 15 Jesus has disagreements with the rules and regulations of the Pharisees. One point he raises is that it is not what a person eats or if hands are ritually clean that matters to God, but what is spoken out of the mouth from the heart and in verse 19 a number of vile things are listed. Though in this gospel to the Jewish Christians it is not said, but elsewhere in the gospels we will read a notation that by this Jesus disclaimed the kosher food laws. There are a couple healing stories and the dialogue with the Canaanite woman is interesting as she is able to retort back to Jesus and the healing occurs because of her persistence and faith.
Then we come to one of the puzzling texts of scripture - the feeding of the four thousand. We again see Jesus with a large crowd and when it comes time to feed them the disciples seem to be puzzled about how to feed them all. Now are they so stupid that they do not remember the story from a chapter ago and the feeding of the five thousand with less bread and fish? What is going on here? Some scholars note that they had crossed the sea and now were in Gentile territory. Perhaps the disciples did not think the Gentiles would share the food or that Jesus could not perform miracles here. What do you think? Why might they doubt here after Jesus had already done this miracle before? Note that here there are 7 baskets of leftovers gathered. There were 12 baskets on the other side of the sea. Remember there are 12 disciples and 12 baskets were gathered in the other story. Later in Acts 6 we will read of the Greek-speaking disciples were concerned for the Greek-speaking widows not getting the food distribution 7 Greek-speaking disciples are chosen to be deacons to care for them. Coincidence? I doubt it.
In Chapter 16 we read again of the Pharisees asking Jesus for a sign. and though he shares some common understanding we may all know as "red sky at night, sailors delight." But then he reaffirms the sign will be the one of Jonah. We have a funny little story of the disciples misinterpretation of the point of a parable to help us understand that though these sayings seem simple sometimes we misunderstand completely.
The story turns serious as the whole gospel seems to pivot right here as Jesus asks who people say he is and who the disciples believe he is. And Peter gets it claiming Jesus is the Christ (or Messiah in Hebrew) the Son of the living God. Jesus affirms him for his insight and notes that his name is Peter which means Rock as in "Petrified" and how Jesus will build his church on this solid rock. Some scholars would note that it does not sound like Jesus but a later construct as there were no churches at this time and Jesus did not come to build a church but rather to bring in the kingdom of God.
So for the first time Jesus now tells the disciples about going to Jerusalem and his going to be killed and raised on the third day. Peter is shocked and begins to scold him. maybe he did not hear it when Jesus talked with the Pharisees twice about the sign of Jonah. But anyway Jesus puts Peter in his place by calling him Satan - remember the one who did the tempting in the wilderness with alternatives to the will of God? - here Peter is trying to offer a plan B when Jesus knows he needs to follow God's A plan. And here is a description of the eternal human struggle choosing our way instead of God's way.
There is another quotable quote in verse 24 "All who want to come after me must say no to themselves, take up their cross, and follow me." and then the chapter ends with an interesting note that Jesus claims that some of the followers will not die before they see the Human One coming in his kingdom. We will later see in some of the letters the hope and anticipation of that day coming soon. And some today are wondering if it is near as they see wars and natural disasters on the earth. I think it is always a state of preparedness as the day is always near. I expect it will happen tomorrow. But when we wake up tomorrow it will be today and tomorrow will be just the next day.
After that miraculous event then we read of Jesus walking on the water. And more than Jesus walking on the water we see Peter testing his sea legs by coming out to meet Jesus, only to lose his focus on Jesus and begin to sink as he focused on his doubts and fears. What might we do if we keep focused on Jesus?
In chapter 15 Jesus has disagreements with the rules and regulations of the Pharisees. One point he raises is that it is not what a person eats or if hands are ritually clean that matters to God, but what is spoken out of the mouth from the heart and in verse 19 a number of vile things are listed. Though in this gospel to the Jewish Christians it is not said, but elsewhere in the gospels we will read a notation that by this Jesus disclaimed the kosher food laws. There are a couple healing stories and the dialogue with the Canaanite woman is interesting as she is able to retort back to Jesus and the healing occurs because of her persistence and faith.
Then we come to one of the puzzling texts of scripture - the feeding of the four thousand. We again see Jesus with a large crowd and when it comes time to feed them the disciples seem to be puzzled about how to feed them all. Now are they so stupid that they do not remember the story from a chapter ago and the feeding of the five thousand with less bread and fish? What is going on here? Some scholars note that they had crossed the sea and now were in Gentile territory. Perhaps the disciples did not think the Gentiles would share the food or that Jesus could not perform miracles here. What do you think? Why might they doubt here after Jesus had already done this miracle before? Note that here there are 7 baskets of leftovers gathered. There were 12 baskets on the other side of the sea. Remember there are 12 disciples and 12 baskets were gathered in the other story. Later in Acts 6 we will read of the Greek-speaking disciples were concerned for the Greek-speaking widows not getting the food distribution 7 Greek-speaking disciples are chosen to be deacons to care for them. Coincidence? I doubt it.
In Chapter 16 we read again of the Pharisees asking Jesus for a sign. and though he shares some common understanding we may all know as "red sky at night, sailors delight." But then he reaffirms the sign will be the one of Jonah. We have a funny little story of the disciples misinterpretation of the point of a parable to help us understand that though these sayings seem simple sometimes we misunderstand completely.
The story turns serious as the whole gospel seems to pivot right here as Jesus asks who people say he is and who the disciples believe he is. And Peter gets it claiming Jesus is the Christ (or Messiah in Hebrew) the Son of the living God. Jesus affirms him for his insight and notes that his name is Peter which means Rock as in "Petrified" and how Jesus will build his church on this solid rock. Some scholars would note that it does not sound like Jesus but a later construct as there were no churches at this time and Jesus did not come to build a church but rather to bring in the kingdom of God.
So for the first time Jesus now tells the disciples about going to Jerusalem and his going to be killed and raised on the third day. Peter is shocked and begins to scold him. maybe he did not hear it when Jesus talked with the Pharisees twice about the sign of Jonah. But anyway Jesus puts Peter in his place by calling him Satan - remember the one who did the tempting in the wilderness with alternatives to the will of God? - here Peter is trying to offer a plan B when Jesus knows he needs to follow God's A plan. And here is a description of the eternal human struggle choosing our way instead of God's way.
There is another quotable quote in verse 24 "All who want to come after me must say no to themselves, take up their cross, and follow me." and then the chapter ends with an interesting note that Jesus claims that some of the followers will not die before they see the Human One coming in his kingdom. We will later see in some of the letters the hope and anticipation of that day coming soon. And some today are wondering if it is near as they see wars and natural disasters on the earth. I think it is always a state of preparedness as the day is always near. I expect it will happen tomorrow. But when we wake up tomorrow it will be today and tomorrow will be just the next day.
06. Matt 12-13
Just after the last chapter ends with the easy yoke of Jesus' law of love, here in Chapter 12 we find Jesus and his disciples being accused of breaking one of the Jewish laws one of the ten commandments not fully resting on the Sabbath! And so Jesus defends their actions on the Sabbath using Old Testament illustrations. Jesus goes on to heal on the Sabbath noting that there is no law against doing good even on the Sabbath. In verse 14 we find the Pharisees beginning to find ways to destroy Jesus, and then that Jesus seems to know what they are thinking and intending to do to him as a fulfillment of the prophesies.
There is a particular pronouncement in verse 30 noting that all who are not for Jesus are against him, we will see a slightly different version elsewhere in the gospels noting that those in the middle who are not against him are being counted as for him, but not in this version.
Some interpretation seems to be needed for the next section on the notion of insulting the Holy Spirit being unforgivable. In the previous section on those who had claimed that Jesus was casting out demons by the power of demons or Beelzebul, implied that Jesus did not have a holy Spirit but an evil one. Now there are many instances where I have found people quite willing to accept insults about themselves, but insult their parents or spouse is not acceptable. He is saying you can insult him, but you better not insult the Holy Spirit!
This leads into a discussion of us and what do we say holy or evil things, good or bad words? Good people like good trees bear and share good fruit or good words. Have you put in a few good words lately? May people know you by the words you share from your heart.
In verse 38 there is a request for a "sign." When I preached on the Transfiguration story which comes in chapter 17 I noted that there was the sign to the three disciples that seemed to have been asked for here. And here Jesus does not offer a sign, but notes the sign of Jonah who was three days in the the belly of a big fish (here called a whale but that is not a best translation in my opinion.) So the ultimate sign will be raising from the day on the third day after Jesus' crucifixion.
The chapter ends with a note about Jesus' family trying to speak with him. In Mark's gospel we will see a little more about this, here it is condensed and does not seem to have the same context. Jesus affirms that we who do God's will become brothers and sisters of Jesus or in a sense children of God!
In chapter 13 what used to be referred to as the parable of the sower is referred to here as the parable of the soils which better describes the story. Between the telling of the story and its explanation there is a section that describes why Jesus teaches in parables. In essence they are told for those who get them to get them and those who don't to not. The deeper meaning is revealed only to some, and my hope is that we are all now included in that number as we hear sermons preached on their meanings and interpretation for our day. Each of these parables tells something about the kingdom of God and how it grows or how we enter into it as disciples. As you read a parable reflect on what that mean for you in your life how might you apply it to your own spiritual growth experiences?
This section ends with Jesus returning home to Nazareth and not being well received. There is some difficulty for Roman Catholics who believe that Jesus was the only son of Mary to read in this section of 4 brothers and some sisters in verses 55-6 and so they would be interpreted as extended family more like cousins. For Protestants these would be seen as half brothers and sisters, children of Mary and Joseph. The chapter ends with the note that Jesus was unable to perform miracles there because of their disbelief. I wonder what Jesus might be unable today because of all the disbelief in the world?
There is a particular pronouncement in verse 30 noting that all who are not for Jesus are against him, we will see a slightly different version elsewhere in the gospels noting that those in the middle who are not against him are being counted as for him, but not in this version.
Some interpretation seems to be needed for the next section on the notion of insulting the Holy Spirit being unforgivable. In the previous section on those who had claimed that Jesus was casting out demons by the power of demons or Beelzebul, implied that Jesus did not have a holy Spirit but an evil one. Now there are many instances where I have found people quite willing to accept insults about themselves, but insult their parents or spouse is not acceptable. He is saying you can insult him, but you better not insult the Holy Spirit!
This leads into a discussion of us and what do we say holy or evil things, good or bad words? Good people like good trees bear and share good fruit or good words. Have you put in a few good words lately? May people know you by the words you share from your heart.
In verse 38 there is a request for a "sign." When I preached on the Transfiguration story which comes in chapter 17 I noted that there was the sign to the three disciples that seemed to have been asked for here. And here Jesus does not offer a sign, but notes the sign of Jonah who was three days in the the belly of a big fish (here called a whale but that is not a best translation in my opinion.) So the ultimate sign will be raising from the day on the third day after Jesus' crucifixion.
The chapter ends with a note about Jesus' family trying to speak with him. In Mark's gospel we will see a little more about this, here it is condensed and does not seem to have the same context. Jesus affirms that we who do God's will become brothers and sisters of Jesus or in a sense children of God!
In chapter 13 what used to be referred to as the parable of the sower is referred to here as the parable of the soils which better describes the story. Between the telling of the story and its explanation there is a section that describes why Jesus teaches in parables. In essence they are told for those who get them to get them and those who don't to not. The deeper meaning is revealed only to some, and my hope is that we are all now included in that number as we hear sermons preached on their meanings and interpretation for our day. Each of these parables tells something about the kingdom of God and how it grows or how we enter into it as disciples. As you read a parable reflect on what that mean for you in your life how might you apply it to your own spiritual growth experiences?
This section ends with Jesus returning home to Nazareth and not being well received. There is some difficulty for Roman Catholics who believe that Jesus was the only son of Mary to read in this section of 4 brothers and some sisters in verses 55-6 and so they would be interpreted as extended family more like cousins. For Protestants these would be seen as half brothers and sisters, children of Mary and Joseph. The chapter ends with the note that Jesus was unable to perform miracles there because of their disbelief. I wonder what Jesus might be unable today because of all the disbelief in the world?
05. Matt 10-11
Here we have the list of the 12 disciples, note they are listed in pairs and Matthew is the only one with a former profession named. Once they are named they are sent out in to the "lost sheep" of Israel not to the other areas. They are to announce the coming of the kingdom of heaven and perform miracles. They are to go and trust that the people they preach to will receive them and take care of them. Some of the situations in the chapter seem to tell of what the disciples and early church were experiencing after Jesus' death and resurrection in terms of persecution and punishment. The job of being a disciple or follower of Jesus would not be easy then nor is it today, to radically life for him is counter cultural and has its consequences from family and friends and the rest of society to which one lives contrary.
The troubles in the families may have arisen after AD 70 when the Christians were no longer accepted as a part of the Jewish faith for having let non circumcised Jews into their faith communities. Some families were split apart by one generation belonging to one faith and another belonging to another. Sometimes we see similar tensions in families today when children choose a different path than their parents.
At the end of Chapter 10 Jesus affirms that people who receive his disciples also receive him and God who sent him. And they shall be thus rewarded. For me this chapter has a focus on the future and what will happen in the end rather than a pep talk to send the twelve on their mission.
The next chapter begins with Jesus finishing the teaching and then he goes on to other places and presumably the disciples go on their own ways, too. We hear an odd question coming from John who is now in prison, we will hear more about this in chapter 14, but for now John sends word asking if Jesus is in fact the one or if John should be looking for another Messiah. Perhaps John had a sense that the Messiah would do something and do it quickly and he has not seen or heard of it yet. Jesus report back is that the scriptures (in italics) and more are being fulfilled by him. Jesus then affirms John's mission and ministry to the crowds that have gathered to hear him.
Jesus has rather harsh words for the communities where he teaches and performs miraculous signs yet the people do not seem to believe and change their hearts and lives to follow him and his teaching. The chapter ends with a quotable quote describing for those who are struggling with heavy burdens how Jesus will give us rest. He is gentle and his yoke is easy to bear and his burden is light. I see this referencing the burden of following the old Mosaic law and all of its minutia of interpretations laid on by the scribes and Pharisees, Jesus offers a yoke on which to carry the double commandment to love God and to love neighbor as yourself.
The troubles in the families may have arisen after AD 70 when the Christians were no longer accepted as a part of the Jewish faith for having let non circumcised Jews into their faith communities. Some families were split apart by one generation belonging to one faith and another belonging to another. Sometimes we see similar tensions in families today when children choose a different path than their parents.
At the end of Chapter 10 Jesus affirms that people who receive his disciples also receive him and God who sent him. And they shall be thus rewarded. For me this chapter has a focus on the future and what will happen in the end rather than a pep talk to send the twelve on their mission.
The next chapter begins with Jesus finishing the teaching and then he goes on to other places and presumably the disciples go on their own ways, too. We hear an odd question coming from John who is now in prison, we will hear more about this in chapter 14, but for now John sends word asking if Jesus is in fact the one or if John should be looking for another Messiah. Perhaps John had a sense that the Messiah would do something and do it quickly and he has not seen or heard of it yet. Jesus report back is that the scriptures (in italics) and more are being fulfilled by him. Jesus then affirms John's mission and ministry to the crowds that have gathered to hear him.
Jesus has rather harsh words for the communities where he teaches and performs miraculous signs yet the people do not seem to believe and change their hearts and lives to follow him and his teaching. The chapter ends with a quotable quote describing for those who are struggling with heavy burdens how Jesus will give us rest. He is gentle and his yoke is easy to bear and his burden is light. I see this referencing the burden of following the old Mosaic law and all of its minutia of interpretations laid on by the scribes and Pharisees, Jesus offers a yoke on which to carry the double commandment to love God and to love neighbor as yourself.
04. Matt 8-9
Matthew tells most of the healing stories of Jesus in these two chapters. Each one has its own story to tell of the individual and their ailment and the ways in which they approach Jesus and are ultimately healed. A few significant things I read included the healing of the centurion's servant in chapter 8. Jesus shares with his followers an affirmation of this man's faith and contrary to it the lack of a serious faith which he saw in all of Israel. In verse 12 I note what becomes a recurring theme of those who will be left on the outside, "weeping and grinding their teeth."
There is a little insert within the healing stories of a couple people who want to follow Jesus and in each situation we discover how hard it is. Perhaps this section is not just written about these two individuals but about all of us who have something that is holding us back. What will it take for you to become a radical disciple of Jesus?
At the end of the little section on Jesus calming the storm we find that people are amazed that the, "winds and the lake obey him." I am amazed, however, that though the natural elements obey him, so many people do not!
In chapter 9 we have a great healing story which many of us remember from our childhoods. Friends help a friend by carrying him on a cot because he is paralyzed. Jesus heals him by saying, "your sins are forgiven." The legal experts consider this to be insulting to God. I consider this to be a model for our mission and ministry. If you pray the Lord's Prayer, you should realize that we are in the forgiving business. And though many Christians believe that Jesus died on the cross to save us from our sins, I note that although Jesus would talk three times in this gospel about his coming death he did not tell this man, "just wait till I die on the cross, then your sins will be forgiven." Here Jesus has the power to forgive sins without sacrificing himself!
In this section we find the title of this gospel as the tax collector called is named Matthew. Other gospels will name him Levi, but this author knew him by this name, so the book is attributed to him. Wait till you read the Gospel of Mark and what scholars believe about a description in that gospel about him!
I will preach on Sunday about fasting as a spiritual discipline noting not only the 40 days in the wilderness when Jesus fasted, but also the story here in verses 14-15 and a couple other references about fasting in this gospel. With this section I note that the season of Lent is 40 days but there are actually 46 days between Ash Wed. and Easter because the 6 Sundays do not count. You cannot fast when the bridegroom is present and on Sunday, when 2 or more are gathered Jesus is present, and we feast at the table in communion and cannot fast just as it says in this section of the gospel.
This section ends showing Jesus having compassion on the crowds. And not the amount of work to do to share and proclaim the good news of the coming kingdom he calls for his followers to pray for more to answer God's call to become workers for God's harvest. In a day when I find many Christians sitting on the sidelines or as pew potatoes, how might this story of Jesus' compassion for the crowds on this crowded planet call us to pray and work to add more workers for the kingdom ministry?
There is a little insert within the healing stories of a couple people who want to follow Jesus and in each situation we discover how hard it is. Perhaps this section is not just written about these two individuals but about all of us who have something that is holding us back. What will it take for you to become a radical disciple of Jesus?
At the end of the little section on Jesus calming the storm we find that people are amazed that the, "winds and the lake obey him." I am amazed, however, that though the natural elements obey him, so many people do not!
In chapter 9 we have a great healing story which many of us remember from our childhoods. Friends help a friend by carrying him on a cot because he is paralyzed. Jesus heals him by saying, "your sins are forgiven." The legal experts consider this to be insulting to God. I consider this to be a model for our mission and ministry. If you pray the Lord's Prayer, you should realize that we are in the forgiving business. And though many Christians believe that Jesus died on the cross to save us from our sins, I note that although Jesus would talk three times in this gospel about his coming death he did not tell this man, "just wait till I die on the cross, then your sins will be forgiven." Here Jesus has the power to forgive sins without sacrificing himself!
In this section we find the title of this gospel as the tax collector called is named Matthew. Other gospels will name him Levi, but this author knew him by this name, so the book is attributed to him. Wait till you read the Gospel of Mark and what scholars believe about a description in that gospel about him!
I will preach on Sunday about fasting as a spiritual discipline noting not only the 40 days in the wilderness when Jesus fasted, but also the story here in verses 14-15 and a couple other references about fasting in this gospel. With this section I note that the season of Lent is 40 days but there are actually 46 days between Ash Wed. and Easter because the 6 Sundays do not count. You cannot fast when the bridegroom is present and on Sunday, when 2 or more are gathered Jesus is present, and we feast at the table in communion and cannot fast just as it says in this section of the gospel.
This section ends showing Jesus having compassion on the crowds. And not the amount of work to do to share and proclaim the good news of the coming kingdom he calls for his followers to pray for more to answer God's call to become workers for God's harvest. In a day when I find many Christians sitting on the sidelines or as pew potatoes, how might this story of Jesus' compassion for the crowds on this crowded planet call us to pray and work to add more workers for the kingdom ministry?
03. Matt 5-7
Today we read one of my favorite scriptures. While we were in the Holy Land we spent some time up on the hillside above the sea of Galilee known as the Mount of the Beatitudes. As I read these scriptures again my mind went back to place, and I thought of what Jesus had said there. In today's reading I was disappointed to find the word happy having replaced the word and the notion of blessed in other translations. I would have preferred a word like honored which might better convey the meaning today. The people or the situations that Jesus speaks about do not conjure up images happiness but rather a sense of purposefulness in the outcome or consequences of those situations..
Since I have preached on these texts many times I find this familiar territory. We find Jesus calling the disciples to supersede the law of the Old Testament and the traditions defined in law. Although not explicitly addressed here, Jesus is really teaching about the law of love. In chapter 6 Jesus teaches them to pray. Note how the words in this prayer differ from what we say when we pray the Lord's Prayer on Sunday. As you read it here does it help you to understand the meaning behind what we pray?
In chapter 7 there were words I had memorized of scripture that now are different. Judge not has become don't judge. Search has become the new word for seek. Which verses have you memorized? Which ones from this translation will you now memorize? Go ahead and underline them and remember them.
This whole teaching section ends with an impression. Jesus teaches like someone with authority or I might say like someone who knows what he or she's talking about. Doesn't it make you want to read more tomorrow?
Since I have preached on these texts many times I find this familiar territory. We find Jesus calling the disciples to supersede the law of the Old Testament and the traditions defined in law. Although not explicitly addressed here, Jesus is really teaching about the law of love. In chapter 6 Jesus teaches them to pray. Note how the words in this prayer differ from what we say when we pray the Lord's Prayer on Sunday. As you read it here does it help you to understand the meaning behind what we pray?
In chapter 7 there were words I had memorized of scripture that now are different. Judge not has become don't judge. Search has become the new word for seek. Which verses have you memorized? Which ones from this translation will you now memorize? Go ahead and underline them and remember them.
This whole teaching section ends with an impression. Jesus teaches like someone with authority or I might say like someone who knows what he or she's talking about. Doesn't it make you want to read more tomorrow?
Saturday, March 12, 2011
02. Matt 3-4
As we move from chapter 2 to chapter 3, many years have passed as now we find John the Baptist at the River Jordan (again fulfilling Old Testament prophecy) and Jesus as a young man coming to be baptized. I do like the way some phrases are translated in this version. The old "You brood of vipers" becomes "you children of snakes." The chapter ends after the baptism with the voice of God coming down from heaven saying, "this is my son whom I dearly love; I find happiness in him." I believe that God loves us all, but I wonder if God finds happiness in what we do and how we live our faith?
I will be preaching on the first 11 verses of chapter 4 this coming Sunday. The story of the temptation of Jesus and the 40 days in the wilderness help us to begin the season of Lent. Immediately after the baptism the Holy Spirit, which had descended like a dove, now leads Jesus into the wilderness. When we were in the Holy Land in January, we saw where this wilderness has historically been said to be. It was a dry and rocky place. And though no stones looked like bread to me, after not eating for 40 days and nights they may have looked tempting to Jesus. With such hunger a temptation to satisfy his appetite with just a little miracle, much smaller than feeding 5000, yet Jesus does not succumb to the temptation to satisfy his own wishes or wants. Instead he quotes scripture by simply saying it's written, "people won't live only by bread, but by every word spoken by God."
With the second temptation the devil also quotes Scripture, noting how it's written and if only Jesus would jump from the highest point of the Temple surely God's angels will protect him. What a sign or miracle this would be for all to see. But again Jesus declines the temptation simply because it's written, "don't test the Lord your God."
But the devil is not finish and for a third time from a high mountain with all the world before them, what an offer, the whole world could be under Jesus' control. He would just need to bow down and worship the devil. Could this have been an offer to end hunger, poverty and war around the world? but the price was too high as Jesus again reminds the devil that it's written, "you will worship the Lord your God and serve only him." And so the devil leaves and we read that angels came and took care of Jesus.
Jesus goes back to Galilee and leaves his boyhood home of Nazareth and goes to Capernaum. Once again I like the translation of how Jesus announces the coming kingdom. He says, "change your hearts and lives! Here comes the kingdom of heaven!" he goes and calls fishermen Peter and Andrew and offers to show them how to fish for people. And then he calls another set of brothers James and John they were repairing their nets. I wonder if Jesus invited them to come and follow that he might teach them how to be repairers of networks and communities of faith? This section of his early ministry ends as Jesus begins to gather a crowd and a large following.
The old saying is that, "All's well that ends well." But here all is well that begins well with the ministry of Jesus. I hope all is well also as you begin reading these scriptures.
I will be preaching on the first 11 verses of chapter 4 this coming Sunday. The story of the temptation of Jesus and the 40 days in the wilderness help us to begin the season of Lent. Immediately after the baptism the Holy Spirit, which had descended like a dove, now leads Jesus into the wilderness. When we were in the Holy Land in January, we saw where this wilderness has historically been said to be. It was a dry and rocky place. And though no stones looked like bread to me, after not eating for 40 days and nights they may have looked tempting to Jesus. With such hunger a temptation to satisfy his appetite with just a little miracle, much smaller than feeding 5000, yet Jesus does not succumb to the temptation to satisfy his own wishes or wants. Instead he quotes scripture by simply saying it's written, "people won't live only by bread, but by every word spoken by God."
With the second temptation the devil also quotes Scripture, noting how it's written and if only Jesus would jump from the highest point of the Temple surely God's angels will protect him. What a sign or miracle this would be for all to see. But again Jesus declines the temptation simply because it's written, "don't test the Lord your God."
But the devil is not finish and for a third time from a high mountain with all the world before them, what an offer, the whole world could be under Jesus' control. He would just need to bow down and worship the devil. Could this have been an offer to end hunger, poverty and war around the world? but the price was too high as Jesus again reminds the devil that it's written, "you will worship the Lord your God and serve only him." And so the devil leaves and we read that angels came and took care of Jesus.
Jesus goes back to Galilee and leaves his boyhood home of Nazareth and goes to Capernaum. Once again I like the translation of how Jesus announces the coming kingdom. He says, "change your hearts and lives! Here comes the kingdom of heaven!" he goes and calls fishermen Peter and Andrew and offers to show them how to fish for people. And then he calls another set of brothers James and John they were repairing their nets. I wonder if Jesus invited them to come and follow that he might teach them how to be repairers of networks and communities of faith? This section of his early ministry ends as Jesus begins to gather a crowd and a large following.
The old saying is that, "All's well that ends well." But here all is well that begins well with the ministry of Jesus. I hope all is well also as you begin reading these scriptures.
01. Matt 1-2
Welcome to our journey with Jesus. It was interesting reading texts of Advent, Christmas and Epiphany at this time of year. We begin our 90 day reading with the gospel of Matthew. Chapter 1 begins with a long list of the genealogy of Jesus. I find it interesting to note there are four women named Tamar, Rahab, Ruth and Mary and one alluded to as Bathsheba is not named. Although the Gospel of Luke will focus on the story of Mary and the Annunciation of the birth of Jesus, this gospel is written from Joseph's perspective with revelations coming to him in dreams. We also see in this gospel how Old Testament prophecies are being realized in Jesus' birth and life.
Chapter 2 tells of the coming of the wise men from the East here called Magi. Here we also have two quotes from the Old Testament from the prophet Micah and Jeremiah. There are also two more dreams of Joseph warning him to flee to Egypt and then to go to the region of Galilee where they settled in the city of Nazareth. And in each of these references are made to other Old Testament prophecies and their fulfillment, "I have called my son out of Egypt" and "he will be called a Nazarene."
It is clear from these first two chapters that the author wants to show the readers that Jesus is connected to and descended from both King David and Abraham and that Jesus was the fulfillment of the Old Testament prophecies. Also with the Magi coming from the East and Jesus living as a foreign refugee in Egypt there is also a connection here with the wider world. Perhaps the name Emmanuel meaning "God with us" might include more of us rather than some of us.
Chapter 2 tells of the coming of the wise men from the East here called Magi. Here we also have two quotes from the Old Testament from the prophet Micah and Jeremiah. There are also two more dreams of Joseph warning him to flee to Egypt and then to go to the region of Galilee where they settled in the city of Nazareth. And in each of these references are made to other Old Testament prophecies and their fulfillment, "I have called my son out of Egypt" and "he will be called a Nazarene."
It is clear from these first two chapters that the author wants to show the readers that Jesus is connected to and descended from both King David and Abraham and that Jesus was the fulfillment of the Old Testament prophecies. Also with the Magi coming from the East and Jesus living as a foreign refugee in Egypt there is also a connection here with the wider world. Perhaps the name Emmanuel meaning "God with us" might include more of us rather than some of us.
Wednesday, March 9, 2011
Week 1 March 6-12, 2011
On Sunday we handed out over 150 copies of the new Common English Bibles at Trinity UMC, Grand Island NY. A 90 reading program was included in the smaller print version on page xxii, and an inserted copy was added to the larger print copies. We began reading on Sunday 2 or 3 chapters a day beginning with Matthew 1. Our goal is to have everyone finish the book by Pentecost Sunday June 12, 2011.
An electronic version of this translation is available at commonenglishbible.com
This blog has been added for readers to post questions or comments on what they are reading each day or week. Time is also being set aside on Wednesday evenings at the church following the Wonderful Wednesday Dinner at 6:00pm to have time for questions and reflections on the week's readings. Come and join us on the blog or in person if you are able as we read the New Testament.
An electronic version of this translation is available at commonenglishbible.com
This blog has been added for readers to post questions or comments on what they are reading each day or week. Time is also being set aside on Wednesday evenings at the church following the Wonderful Wednesday Dinner at 6:00pm to have time for questions and reflections on the week's readings. Come and join us on the blog or in person if you are able as we read the New Testament.
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