We've talked about this story in class--about how Jesus sent the man to wash in Siloam when there was almost certainly water closer--a miracle that asked for a step of faith on the part of the recipient. But look closer at the first 3 verses in this chapter. Rabbi, who sinned, this man or his parents, that he was born blind? If you look at verse 34, the consensus among the religious folks seems to suggest his parents (lit. "In sins you were born, entirely!"). Even though I don't like the language, the force behind what they said to the man in verse 34 is something like, "Why, you bastard! How dare you lecture us?!" This was serious business. At any rate, the response Jesus gives in verse 3 is stunning: Neither this man nor his parents sinned, but this happened that the work of God might be displayed in his life. I still remember Tyler V.'s dad talking about this verse in particular before Tyler had his bone marrow transplant. I think this was part of the reason that I believed so strongly that God would completely heal Tyler.
But the healing is only part of the story. Most of the chapter deals with the conversations that took place after Jesus healed the man. I would like to point out that not all the religious folk were dead set against Jesus' actions. Look at verse 16. They were divided. As it turns out, this is not uncommon in Rabbinic Judaism. The man's parents chicken-out a little here, don't you think? But this man sure doesn't. He even gets himself tossed out of the synagogue for his words, but the pure simplicity of his testimony is beautiful: One thing I know. I was blind but now I see! When it boils down to it, this is, in a way, the common testimony of all who claim Jesus as Lord.
Sunday, October 28, 2007
Saturday, October 27, 2007
John 8
Even though the note in your Bible probably says that verses 7:53-8:11 are not included in the earliest manuscripts, people that I have talked with seem confident of this story's authenticity, even if it was originally a part of a different narrative. Look at it with me and I think you will find that it has deep Hebrew roots which argues for it's authentic setting being in first century Judaism (Jesus' world). As this story opens, the people bring before Jesus a woman caught in adultery and point out that the appropriate punishment is death. There is an interesting double standard given by the people here, since the Torah actually proscribes death for both the man and the woman caught in adultery. If she was caught in adultery, where's the guy? (see Lev. 20:10 and Deut. 22:22) They are trying to trap Jesus, but He doesn't even give them a verbal answer. Instead He writes in the dust. ?! What's He doing? I think Jesus is giving them a remez. Check out Jeremiah 17:13: O Lord, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the Lord, the spring of living water. Now remember that when a rabbi uses a remez, the main point is often in surrounding verses--look at Jeremiah 17:10-11. They don't get it right away, so Jesus delivers His famous line and goes down and writes in the dust again. Slowly, it begins to dawn on them what Jesus is saying, and it happens from the oldest to the youngest...very Jewish idea there. Notice also the word that is used in 8:9. At this, those who heard began to go away... Remember that the Hebrew word traslated "hear" is shema which implies not only hearing but also understanding. So they all leave and no one is left to condemn her. In case you think Jesus is going soft on sin, hear what he says in the last part of verse 11.
8:12 is especially cool when you consider that during the Feast of Tabernacles huge lamps were lit in the Temple courts.
Then Jesus gets into a big discussion about His Father. The people are all thinking Joseph and may even be questioning the moral circumstances surrounding His birth in verse 19 (think about how Jesus' birth must have looked to a human audience at that time).
Among some strong words by Jesus is a clear claim on His part to be divine in verse 58: Jesus using the phrase "I am" in reference to Himself is directly quoting the Name of God used in Exodus 3. This was as clear a claim to be God as any that He could have used--and His audience understood what He was saying which is why they were prepared to take action. Stoning would have been the appropriate action to take...except that in Jesus' case, He actually was God.
8:12 is especially cool when you consider that during the Feast of Tabernacles huge lamps were lit in the Temple courts.
Then Jesus gets into a big discussion about His Father. The people are all thinking Joseph and may even be questioning the moral circumstances surrounding His birth in verse 19 (think about how Jesus' birth must have looked to a human audience at that time).
Among some strong words by Jesus is a clear claim on His part to be divine in verse 58: Jesus using the phrase "I am" in reference to Himself is directly quoting the Name of God used in Exodus 3. This was as clear a claim to be God as any that He could have used--and His audience understood what He was saying which is why they were prepared to take action. Stoning would have been the appropriate action to take...except that in Jesus' case, He actually was God.
Wednesday, October 24, 2007
John 7
This chapter starts off with a strange little story about an interaction between Jesus and His brothers. As I think I have written before, passages like this create a problem for those who wish to deny the authenticity of the account, because it passes what's called, "the embarassment test." That is, if something is reported by Christianity that is embarassing to Christianity, then it is very likely to be true (if you're going to make something up, usually, it is to make yourself look better--not worse). So when the Gospels contain these (embarassing) verses about Jesus' close relatives not believing who He claimed to be, this is strong evidence of their authenticity and difficult to argue against. It is also interesting to note that "something" drastically, radically, and quickly changed their minds (because James, among others, is a leader of the early early church in Jerusalem). I believe that this "something" was Jesus' resurrection. This radical change in attitude is extrememly difficult to explain by those who deny the resurrection. But anyway, now I'm off topic...back to the text...Jesus' teachings at the Festival of Sukkoth. For a neat little Sukkoth story and a taste of how people in that culture still relate with each other and with God, check out the movie Ushpizin.
Remember that Sukkoth was one of the three pilgrimage festivals where every male would go up to Jerusalem. In v. 21-24, Jesus makes an argument for the command of pekuah nefesh (quality of life) being higher than Sabbath, which some of the people certainly would have agreed with, but others not.
(7:37-38) On the last and greatest day of the Feast [Sukkoth--the day was known as Hoshanna Rabbah and the ceremony of the day included an elaborate water drawing ceremony], Jesus stood and said in a loud voice, "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." Whether Jesus said this during or before or after the water drawing ceremony, it would have been powerful timing. For more on this ceremony, see Christ in the Feast of Tabernacles by Brickner--excellent little book.
So what "Scripture" is Jesus referring to here? First of all, living water is a symbol for the goodness and provision of God, so I think in here and in John 4, Jesus is issuing a claim to the divine, but what about the streams of living water flowing from other people? Check out Isaiah 32:1-2. This passage talks about the time of the coming of the King of Righteousness, and it is very interesting to note that in this age (the Messianic Age), the Bible contends that people will experience the goodness and provision of God (shelter, shade, refuge, living water) through other people. See the importance of community? Wow! Anyway, look at verse 40 and following. The people understood what Jesus was talking about. Not all of them believed Him (there seemed to be some confusion as to His geographical origin), but they understood the claims He was making.
Remember that Sukkoth was one of the three pilgrimage festivals where every male would go up to Jerusalem. In v. 21-24, Jesus makes an argument for the command of pekuah nefesh (quality of life) being higher than Sabbath, which some of the people certainly would have agreed with, but others not.
(7:37-38) On the last and greatest day of the Feast [Sukkoth--the day was known as Hoshanna Rabbah and the ceremony of the day included an elaborate water drawing ceremony], Jesus stood and said in a loud voice, "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him." Whether Jesus said this during or before or after the water drawing ceremony, it would have been powerful timing. For more on this ceremony, see Christ in the Feast of Tabernacles by Brickner--excellent little book.
So what "Scripture" is Jesus referring to here? First of all, living water is a symbol for the goodness and provision of God, so I think in here and in John 4, Jesus is issuing a claim to the divine, but what about the streams of living water flowing from other people? Check out Isaiah 32:1-2. This passage talks about the time of the coming of the King of Righteousness, and it is very interesting to note that in this age (the Messianic Age), the Bible contends that people will experience the goodness and provision of God (shelter, shade, refuge, living water) through other people. See the importance of community? Wow! Anyway, look at verse 40 and following. The people understood what Jesus was talking about. Not all of them believed Him (there seemed to be some confusion as to His geographical origin), but they understood the claims He was making.
Monday, October 22, 2007
John 6
The feeding of the 5000. Remember that this story reminds the Jewish people of Moses. Jesus picks up on this theme over and over again in the discourse that follows. His audiences pick up on this fact also and ask Him flat out about Moses. Jesus even hauls out "God's business card," as my pastor says ("I am..."). This clearly would have gotten his audience's attention and have had them thinking about Exodus 3:14. I encourage you to read through this again sometime, thinking about manna and Moses.
At the end of this passage, there is another verse that caught my attention. After this hard teaching of Jesus, He asks His talmidim, "You do not want to leave, too, do you?" Peter answered, "Lord, to whom shall we go? You have the words of eternal life..."
At the end of this passage, there is another verse that caught my attention. After this hard teaching of Jesus, He asks His talmidim, "You do not want to leave, too, do you?" Peter answered, "Lord, to whom shall we go? You have the words of eternal life..."
Sunday, October 21, 2007
John 5
Chapter 5 starts out with an interesting story. For all the talk I've had about healing following faith, here again we have an example of Jesus not being limited by a person's lack of faith. The verse comment in my Bible underscores this idea by pointing out in verse 13 that the man didn't have any idea who Jesus was.
Notice Jesus' use of the word "hear" in the discourse from v.19 to the end of the chapter. What if Jesus was using that word with the Hebrew understanding of shema (hear and obey). I think that adds to our understanding of the passage.
Notice Jesus' use of the word "hear" in the discourse from v.19 to the end of the chapter. What if Jesus was using that word with the Hebrew understanding of shema (hear and obey). I think that adds to our understanding of the passage.
Saturday, October 20, 2007
John 4
The story of the Samaritan woman at the well. Note that Jesus was tired when He got there and sent His talmidim into town to get food. I bet they weren't really keen on buying food from Samaritans. But while they were gone, Jesus gets caught up in this conversation with this woman, who then brings the people of her town out to meet Him. And despite Jesus tired state, He is not in need of food because of His great joy in obedience to God's will. So Jesus stays there two more days and many Samaritans come to believe in Him. They said to the woman, "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world."
Thursday, October 18, 2007
John 3
Perhaps the one Bible verse that "everyone" knows lies in this chapter: John 3:16. The conversation with Nicodemus is well worth a read and a re-read. In verses 13 and 14, Jesus makes 2 OT references: "the Son of Man" is a reference to Daniel 7, and the part about Moses is in Numbers 21.
Then Jesus begins baptizing near where John the Baptizer is preaching and there's this interesting exchange between John and His talmidim. The verse here that just sends a quiver down my spine is verse 30: He must become greater; I must become less. That just hits me between the eyes where I am right now. Recently I have re-subscribed to the "Coach's Mandate"--a code of ethics put out by Fellowship of Christian Athletes. One of the lines is: I cannot bring glory to both Jesus and myself at the same time. That rings in my ears as I read, He must become greater; I must become less.
He must become greater; I must become less.
He must become greater; I must become less.
Then Jesus begins baptizing near where John the Baptizer is preaching and there's this interesting exchange between John and His talmidim. The verse here that just sends a quiver down my spine is verse 30: He must become greater; I must become less. That just hits me between the eyes where I am right now. Recently I have re-subscribed to the "Coach's Mandate"--a code of ethics put out by Fellowship of Christian Athletes. One of the lines is: I cannot bring glory to both Jesus and myself at the same time. That rings in my ears as I read, He must become greater; I must become less.
He must become greater; I must become less.
He must become greater; I must become less.
Wednesday, October 17, 2007
John 2
(2:1) On the third day a wedding took place at Cana in Galilee... Do you remember talking about details in the text? What day of the week is the third day? Why would someone want to get married on that day? (The answer is in the Text--way early in the Text. Do you remember?)
Anyway, here are Jesus and His disciples and His mother all at this wedding when the wine runs out. And here John tells us about Jesus' water into wine miracle. Actually, John calls Jesus' miracles "signs," using a Greek word different than the other Gospel writers. One commentator that I read thought that maybe John liked to use Jesus' miracles to remind his audience that this was the ushering in of the Messianic age. This one in particular might have reminded the people that in the Messianic age, among other things, wine would be abundant (see Amos 9). This is very possible.
Remember that John was writing to the church in general, but also specifically to believers in Asia Minor. In the culture of that day, there was a god of the Roman pantheon called Dionysus. He was also called Bacchus, as well as a few other names, but he was associated with (among other things) wine, drinking, and debauchery. In the stories about the Dionysus cult, there are all sorts of obscene practices, but one of the miraculous signs that supposedly happened at the center of the his cult was that the god Dionysus changed water into wine. I believe, then, that one of the purposes for John telling this story about Jesus is to make the argument that Dionysus is a fake and Jesus is the real deal. Think about that.
(2:12-19) John records two "clearings of the Temple" by Jesus. This is the first. I love verse 17 in this part. His disciples remembered that it is written: "Zeal for your house will consume me." They remembered Psalm 69! Often times I catch myself reading the Gospels and saying or thinking ill of the disciples: C'mon guys! How do you not see Who Jesus is? But then I come across this verse and I realize that the disciples may not have been every rabbi's first pick, but they knew Psalm 69 from memory, so they're up on me in that category.
Anyway, here are Jesus and His disciples and His mother all at this wedding when the wine runs out. And here John tells us about Jesus' water into wine miracle. Actually, John calls Jesus' miracles "signs," using a Greek word different than the other Gospel writers. One commentator that I read thought that maybe John liked to use Jesus' miracles to remind his audience that this was the ushering in of the Messianic age. This one in particular might have reminded the people that in the Messianic age, among other things, wine would be abundant (see Amos 9). This is very possible.
Remember that John was writing to the church in general, but also specifically to believers in Asia Minor. In the culture of that day, there was a god of the Roman pantheon called Dionysus. He was also called Bacchus, as well as a few other names, but he was associated with (among other things) wine, drinking, and debauchery. In the stories about the Dionysus cult, there are all sorts of obscene practices, but one of the miraculous signs that supposedly happened at the center of the his cult was that the god Dionysus changed water into wine. I believe, then, that one of the purposes for John telling this story about Jesus is to make the argument that Dionysus is a fake and Jesus is the real deal. Think about that.
(2:12-19) John records two "clearings of the Temple" by Jesus. This is the first. I love verse 17 in this part. His disciples remembered that it is written: "Zeal for your house will consume me." They remembered Psalm 69! Often times I catch myself reading the Gospels and saying or thinking ill of the disciples: C'mon guys! How do you not see Who Jesus is? But then I come across this verse and I realize that the disciples may not have been every rabbi's first pick, but they knew Psalm 69 from memory, so they're up on me in that category.
Monday, October 15, 2007
John 1
Right from the get-go, we will see that John tends to write quite differently from the other Gospel writers.
(1:1-3) The use of the Greek language in these three verses is exquisite. "Bible-believing" cults (JWs and Mormons) have a really difficult time getting around John's usage of the Greek here, if they are honest with themselves. If you're really interested, I can get more into it, but I'm not sure I want to launch into a precise discussion of it now or here.
(1:14) The Word became flesh and made his dwelling [lit. "tabernacled"] among us. Use of this word (tabernacled) would call to mind the journey through the desert on the way to the Promised Land as well as the Feast of Tabernacles and everything associated with God's presence and provision for His people.
(1:37-39) So cool! I just realized this a couple weeks ago when someone was talking about this passage. And my first thought was, They did what? No way! So I had to look for myself. Sure enough, these two guys, when asked a question by Jesus, respond with...a question! Jesus: What do you want? They: Rabbi, where are you staying? Wow!!! These guys can play the game.
(1:43-51) Exceedingly cool passage. From the context of this passage, I think it is possible that Nathaniel was maybe already studying under a rabbi when Philip found him...
(1:1-3) The use of the Greek language in these three verses is exquisite. "Bible-believing" cults (JWs and Mormons) have a really difficult time getting around John's usage of the Greek here, if they are honest with themselves. If you're really interested, I can get more into it, but I'm not sure I want to launch into a precise discussion of it now or here.
(1:14) The Word became flesh and made his dwelling [lit. "tabernacled"] among us. Use of this word (tabernacled) would call to mind the journey through the desert on the way to the Promised Land as well as the Feast of Tabernacles and everything associated with God's presence and provision for His people.
(1:37-39) So cool! I just realized this a couple weeks ago when someone was talking about this passage. And my first thought was, They did what? No way! So I had to look for myself. Sure enough, these two guys, when asked a question by Jesus, respond with...a question! Jesus: What do you want? They: Rabbi, where are you staying? Wow!!! These guys can play the game.
(1:43-51) Exceedingly cool passage. From the context of this passage, I think it is possible that Nathaniel was maybe already studying under a rabbi when Philip found him...
Friday, October 12, 2007
Luke 24
(24:1-12) The triumph! The Great Surprise! This story never gets old. I once heard that to commemorate this great act, Eastern Orthodox Christians will get together on the Saturday between Good Friday and Resurrection Day and tell their best jokes to remember the great joy and wondrous surprise it must have been for the women and the nasty surprise it must have been for the evil one (still a jerk!).
(24:13-35) I love this story as well. So these two guys are walking and Jesus comes up and walks with them. When He asks them what they're talking about, they actually stop altogether out of great despair: ...but we had hoped that he was the one who was going to redeem Israel. And I love berse 27: And beginning with Moses [Torah] and the Prophets [the rest of the OT] he explained to them what was said in all the Scriptures concerning himself. How would you have liked to be a part of that conversation?! So they get to Emmaus, and it's late, so they invite Jesus in to eat with them (still not recognizing Him) and Jesus took bread, gave thanks, broke it and began to give it to them. Do you remember the way first-century Jews pray in giving thanks for bread? "Blessed are you, O Lord our God, Ruler of the universe, Who brings forth bread from the earth." And that's when they recognize Jesus. And just like that, He's gone. Now look at verse 33: They got up and returned at once to Jerusalem. Remember that it's late now and that Jerusalem was 7 miles away! These guys weren't going to let anything stop them from getting the good news to their friends. And when they get there, Jesus shows up again.
Last verse in Luke: And they stayed continually at the temple, praising God. Because they saw the Jesus movement not as a new religion altogether, but as an extension of Judaism. While it's true that the early church had to learn a whole lot about the fact that this message was for Gentiles also, I think that it is one of the great shames of all time that we have largely divorced our faith from its Jewish roots. Of course, I don't think we need to become Jewish to be Christian, but I do think there's alot to learn stemming from the fact that Jesus was a first-century Jew.
This is the last chapter of Luke. If you're willing, John is next...let's start next Monday. A few of you have told me that you're "behind" in the readings or whatever, and I say, "Whatever you do, don't beat yourself up over it." And certainly this is not the only way to do devotions. Quite honestly, I feel like these postings have been as much (if not more) about my growth (and my need to grow) in my walk as they have been about benefiting those who read it. I am very glad for your comments as we go along, but by no means feel bad about "missing a day or three" or "falling behind" or whatever. I'm just one man doing devotions one way out of thousands of ways it could be done, and I'm deeply grateful for your partnership along the way, but by no means do I want to communicate that it has to be done like this.
Okay, so that paragraph wasn't very clear, but I can't think of how to phrase it better
Praise God for His Word!
(24:13-35) I love this story as well. So these two guys are walking and Jesus comes up and walks with them. When He asks them what they're talking about, they actually stop altogether out of great despair: ...but we had hoped that he was the one who was going to redeem Israel. And I love berse 27: And beginning with Moses [Torah] and the Prophets [the rest of the OT] he explained to them what was said in all the Scriptures concerning himself. How would you have liked to be a part of that conversation?! So they get to Emmaus, and it's late, so they invite Jesus in to eat with them (still not recognizing Him) and Jesus took bread, gave thanks, broke it and began to give it to them. Do you remember the way first-century Jews pray in giving thanks for bread? "Blessed are you, O Lord our God, Ruler of the universe, Who brings forth bread from the earth." And that's when they recognize Jesus. And just like that, He's gone. Now look at verse 33: They got up and returned at once to Jerusalem. Remember that it's late now and that Jerusalem was 7 miles away! These guys weren't going to let anything stop them from getting the good news to their friends. And when they get there, Jesus shows up again.
Last verse in Luke: And they stayed continually at the temple, praising God. Because they saw the Jesus movement not as a new religion altogether, but as an extension of Judaism. While it's true that the early church had to learn a whole lot about the fact that this message was for Gentiles also, I think that it is one of the great shames of all time that we have largely divorced our faith from its Jewish roots. Of course, I don't think we need to become Jewish to be Christian, but I do think there's alot to learn stemming from the fact that Jesus was a first-century Jew.
This is the last chapter of Luke. If you're willing, John is next...let's start next Monday. A few of you have told me that you're "behind" in the readings or whatever, and I say, "Whatever you do, don't beat yourself up over it." And certainly this is not the only way to do devotions. Quite honestly, I feel like these postings have been as much (if not more) about my growth (and my need to grow) in my walk as they have been about benefiting those who read it. I am very glad for your comments as we go along, but by no means feel bad about "missing a day or three" or "falling behind" or whatever. I'm just one man doing devotions one way out of thousands of ways it could be done, and I'm deeply grateful for your partnership along the way, but by no means do I want to communicate that it has to be done like this.
Okay, so that paragraph wasn't very clear, but I can't think of how to phrase it better
Praise God for His Word!
Thursday, October 11, 2007
Luke 23
(23:1-2) In my attempt to beat a dead horse, from what I have heard about the party of Pharisees in general, it is difficult to believe that all Pharisees (even most Pharisees?) would go along with this. Luke doesn't say here it was the Pharisees which is consistent with my argument.
Pilate we already talked about (see our Mark or Matthew discussion on the other website). While his words may sound fair, he's far from a "nice guy." His apparent desire to let Jesus off the hook may have come from something his wife said to him (check Matthew 27:19).
(23:26) As I read this verse, I was reminded of that scene from The Passion of the Christ movie. It's poetic license, of course, but when the Romans ask Simon to carry the cross in the movie, he makes this loud address to the crowd which went something like, "Just so you know, I am an innocent man carrying this cross for a guilty man." Actually that statement is profoundly false. Simon was a guilty man carrying the cross for an innocent man. And Jesus (innocent) hung on that cross for us (guilty).
After reading this, read Psalm 22 sometime. As I'm writing this, I've got a wicked-bad cough, my eye hurts, and I'm running a temperature, but reading this is perfect timing, because it's a reminder to me that all this is nothing compared to what Jesus went through for us.
(23:50) This was actually a very bold move on Joseph's part and a generous one. A tomb was a major investment in those days, since one cut in the rock could be used by one's family for generations (remember our discussion about secondary burial?). However, once a tomb had someone not from the owners family buried in it, it could not be used again. So this was a huge gift on Joseph's part--the equivalent of giving away a house, except multiply it by 10 because no one in Joseph's family (the generations after him) could use it either.
Pilate we already talked about (see our Mark or Matthew discussion on the other website). While his words may sound fair, he's far from a "nice guy." His apparent desire to let Jesus off the hook may have come from something his wife said to him (check Matthew 27:19).
(23:26) As I read this verse, I was reminded of that scene from The Passion of the Christ movie. It's poetic license, of course, but when the Romans ask Simon to carry the cross in the movie, he makes this loud address to the crowd which went something like, "Just so you know, I am an innocent man carrying this cross for a guilty man." Actually that statement is profoundly false. Simon was a guilty man carrying the cross for an innocent man. And Jesus (innocent) hung on that cross for us (guilty).
After reading this, read Psalm 22 sometime. As I'm writing this, I've got a wicked-bad cough, my eye hurts, and I'm running a temperature, but reading this is perfect timing, because it's a reminder to me that all this is nothing compared to what Jesus went through for us.
(23:50) This was actually a very bold move on Joseph's part and a generous one. A tomb was a major investment in those days, since one cut in the rock could be used by one's family for generations (remember our discussion about secondary burial?). However, once a tomb had someone not from the owners family buried in it, it could not be used again. So this was a huge gift on Joseph's part--the equivalent of giving away a house, except multiply it by 10 because no one in Joseph's family (the generations after him) could use it either.
Wednesday, October 10, 2007
Luke 22
When I read this passage, so many thoughts come to my mind. One of them is the Passover celebration we shared as a class. Do you remember it? Reading this while thinking about that jogs so many thoughts.
Simon, Simon, Satan has asked to sift you as wheat. But I have prayerd for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.
Father, if you are willing, take this cup from me; yet not my will, but yours be done.
In the garden, we give Peter a hard time for denying Jesus, but as we discussed in class, do you really think Peter (22:50) thought he was going to live after taking a swing at the servant of the high priest unless Jesus intervened. I think in that moment, Peter was willing to die for who he thought Jesus was going to be. I'm certainly not excusing Peter's denial, but maybe it's more understandable in the framework of Peter's confusion as to who Jesus was.
Simon, Simon, Satan has asked to sift you as wheat. But I have prayerd for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.
Father, if you are willing, take this cup from me; yet not my will, but yours be done.
In the garden, we give Peter a hard time for denying Jesus, but as we discussed in class, do you really think Peter (22:50) thought he was going to live after taking a swing at the servant of the high priest unless Jesus intervened. I think in that moment, Peter was willing to die for who he thought Jesus was going to be. I'm certainly not excusing Peter's denial, but maybe it's more understandable in the framework of Peter's confusion as to who Jesus was.
Tuesday, October 9, 2007
Luke 21
Again, I'm not sure it's prudent to comment extensively on Jesus' prophetic discourse if for no other reason than several others have done such a poor job of it. But there are a few things that caught my attention as I read through the chapter:
(21:12-15 and following)--Jesus is talking to His talmidim about how they can expect persecution because of Jesus and His message through them. But look again at what He says: "This will result in your being witnesses to them." Wow! I must admit that it is awesome (and also infuriating at times) that God will put His people through undesirable things for the benefit of others' spiritual condition, even that of our enemies. But wait, there's more... "Make up your mind not to worry beforehand how you will defend yourselves. For I will give you words and wisdom that none of your adversaries will be able to resist or contradict." While I don't think this absolves us of doing our homework (see 1 Peter 3:15-16, which also talks about giving a defense in the midst of suffering), I think it is comforting to know that it's not my job to convert people, but that the Holy Spirit speaking through me can affect that change in someone's life.
(21:12-15 and following)--Jesus is talking to His talmidim about how they can expect persecution because of Jesus and His message through them. But look again at what He says: "This will result in your being witnesses to them." Wow! I must admit that it is awesome (and also infuriating at times) that God will put His people through undesirable things for the benefit of others' spiritual condition, even that of our enemies. But wait, there's more... "Make up your mind not to worry beforehand how you will defend yourselves. For I will give you words and wisdom that none of your adversaries will be able to resist or contradict." While I don't think this absolves us of doing our homework (see 1 Peter 3:15-16, which also talks about giving a defense in the midst of suffering), I think it is comforting to know that it's not my job to convert people, but that the Holy Spirit speaking through me can affect that change in someone's life.
Monday, October 8, 2007
Luke 20
Chief priests again asking Jesus where He got His smichah (authority). Notice again the answering a question with a question. Jesus also tells them another parable involving a vineyard (reference to Isaiah 5:1-7). The point of the parable (explained in the NIV study Bible text note) is apparently not lost on the listeners as they exclaim, "May this never be!" Notice also in verse 19 that the Pharisees are not here included in the groups of people that want to have him arrested. Notice also that from verse 39 in this chapter that apparently some of the teachers of the law were not in this group either.
As we talked about in class, 20:25 is astonishing given that several of the disciples of Jesus (and the disciples of the disciples) died because they would not hail Caesar as Lord.
Also verses 34-38 is just a brilliant response on so many levels.
In verses 41-44, Jesus is really stretching their ontological understanding of who the Messiah is. Most if not all the people who believed Jesus was the Messiah did not understand His deity also.
Now it's time to take a look back at that remez I cited last time. Luke 19:40: "I tell you," he replied, "if they keep quiet, the stones will cry out." For stones crying out, check Habakkuk 2:9-11. When will the stones cry out? Woe to him who builds his realm by unjust gain to set his nest high, to escape the clutches of ruin! You have plotted the ruin of many people shaming your own house and forfeiting your life. The stones of the wall will cry out, and the beams of the woodwork will echo it. Woe to him who builds a city with bloodshed and establishes a town by crime! So more than appreciating the accalades of the crowd, Jesus is making a point of the lack of justice by the religious establishment. Quite a powerful condemnation.
As we talked about in class, 20:25 is astonishing given that several of the disciples of Jesus (and the disciples of the disciples) died because they would not hail Caesar as Lord.
Also verses 34-38 is just a brilliant response on so many levels.
In verses 41-44, Jesus is really stretching their ontological understanding of who the Messiah is. Most if not all the people who believed Jesus was the Messiah did not understand His deity also.
Now it's time to take a look back at that remez I cited last time. Luke 19:40: "I tell you," he replied, "if they keep quiet, the stones will cry out." For stones crying out, check Habakkuk 2:9-11. When will the stones cry out? Woe to him who builds his realm by unjust gain to set his nest high, to escape the clutches of ruin! You have plotted the ruin of many people shaming your own house and forfeiting your life. The stones of the wall will cry out, and the beams of the woodwork will echo it. Woe to him who builds a city with bloodshed and establishes a town by crime! So more than appreciating the accalades of the crowd, Jesus is making a point of the lack of justice by the religious establishment. Quite a powerful condemnation.
Thursday, October 4, 2007
Luke 19
Zacchaeus (was a wee-little man...). We read his story here. Probably you're all at least minimally familiar with this story. But let's look at some things a little deeper. First of all, I can't say for sure, but I've always wondered why Luke takes the time to tell us what kind of tree it was Zaki climbed into: a sycamore-fig tree. It is at least interesting to note that there is a prophet associated with this kind of tree. Any guesses? That's right, it's Amos! Check Amos 7:14. Tending this kind of tree was one of Amos' two occupations before God called him to prophesy against Israel (for their mistreatment of the poor and disenfranchised). Amos' other occupation is also interesting for this passage, so perhaps Luke is trying to draw our attention to something.
(19:5) I must stay at your house today. Must! Wow.
(19:9) Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save what was lost. Seek and save the lost. This is a clear remez to Ezekiel 34. Read that passage sometime. It talks about how God is mad at the shepherds of Israel because they are abusing the sheep. Because of that, God is going to deal with the shepherds and HIMSELF SHEPHERD HIS PEOPLE and in doing so, seek and save the ones who are lost. So Jesus is at least hinting at His divine nature here as well rebuking the established leadership, pointing out that people like Zaki are lost because they are put on the outside by the bad shepherds. And God's not happy about it!
(19:40) There's a pretty profound remez in this verse. Can you find it? Look closely at your NIV Study Bibles (that little column between the two columns of text). What is Jesus saying?
(19:41-44) During the "Triumphal Entry" we read this powerful excerpt only here in Luke. Jesus weeps bitterly over the city (as opposed to the quiet sobbing He does at Lazarus' funeral turned party--John 11:35). The things that Jesus refers to here happened in AD 70 when the Romans laid seige to and conquered Jerusalem.
Next post: Sunday, Oct. 7
(19:5) I must stay at your house today. Must! Wow.
(19:9) Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save what was lost. Seek and save the lost. This is a clear remez to Ezekiel 34. Read that passage sometime. It talks about how God is mad at the shepherds of Israel because they are abusing the sheep. Because of that, God is going to deal with the shepherds and HIMSELF SHEPHERD HIS PEOPLE and in doing so, seek and save the ones who are lost. So Jesus is at least hinting at His divine nature here as well rebuking the established leadership, pointing out that people like Zaki are lost because they are put on the outside by the bad shepherds. And God's not happy about it!
(19:40) There's a pretty profound remez in this verse. Can you find it? Look closely at your NIV Study Bibles (that little column between the two columns of text). What is Jesus saying?
(19:41-44) During the "Triumphal Entry" we read this powerful excerpt only here in Luke. Jesus weeps bitterly over the city (as opposed to the quiet sobbing He does at Lazarus' funeral turned party--John 11:35). The things that Jesus refers to here happened in AD 70 when the Romans laid seige to and conquered Jerusalem.
Next post: Sunday, Oct. 7
Wednesday, October 3, 2007
Luke 18
Several compelling parables here. The parable of the persistent widow is framed by two great verses: Then Jesus told his disciples a parable to show them that they should always pray and not give up...... "However, when the Son of Man comes, will he find faith on the earth?" I still find it amazing that Jesus tells us to pray this way. We talked about the parable of the Pharisee and the Tax Collector early on in our semester together. They went up to the temple "to pray" meaning to worship God. In the shadow of the sacrifice system, the tax collector prayed, "God, have mercy on me, a sinner." To Jesus' Jewish audience, that's really significant.
(18:22) The call to be a talmid of Jesus supercedes any and every other thing. For this man, his great wealth held him back.
(18:38-43) Again with the theme of faith leading Jesus to act with power. Given the title that this man calls Jesus ("Son of David") I'm not convinced that this man had a clear understanding of Jesus' mission. The zealots would have seen Jesus as the "Son of David" coming to kick the Romans out. Even so, this man's confession of Jesus as the Messiah, even apparently not a complete understanding is recognized by Jesus as faith. A comforting thought, indeed.
(18:22) The call to be a talmid of Jesus supercedes any and every other thing. For this man, his great wealth held him back.
(18:38-43) Again with the theme of faith leading Jesus to act with power. Given the title that this man calls Jesus ("Son of David") I'm not convinced that this man had a clear understanding of Jesus' mission. The zealots would have seen Jesus as the "Son of David" coming to kick the Romans out. Even so, this man's confession of Jesus as the Messiah, even apparently not a complete understanding is recognized by Jesus as faith. A comforting thought, indeed.
Tuesday, October 2, 2007
Luke 17
I'm still always struck by the story of the 10 lepers--9 of whom did not return to give thanks. But what about me? How many good things do I accept from God's hand without return of my thanks?
At the end of the chapter, another verse that warrants a second look: "Where, Lord?" they asked. He replied, "Where there is a dead body, there the vultures will gather."
At the end of the chapter, another verse that warrants a second look: "Where, Lord?" they asked. He replied, "Where there is a dead body, there the vultures will gather."
Monday, October 1, 2007
Luke 16
Wow. My apologies that it's been so long since my last post. In fact the last few have been pretty spotty here over the past few weeks. I believe this is important so I really want to commit myself to getting back into a daily routine. I'd also like to comment more on Luke 15, but rather than stop there, I'll move on and comment back to Luke 15 as we do.
Luke 16...
Jesus starts off with a strange sounding parable, huh? "The master commended the dishonest manager because he had acted shrewdly." A little shocking, don't you think? Well, I'm not sure that "being dishonest" is the point of the parable. Look at what Jesus says next: "Use worldly wealth to gain friends for yourselves, so that when it is gone you will be welcomed into eternal dwellings." Maybe the point is simply, don't hold on too tightly to worldly wealth, but use it to advance the Kingdom.
The next major parable is also a bit of a shocker. Lazarus was laid at his gate. Also worth pointing out is that the beggar is named (Lazarus) while the rich man is not. Someone once referred to this story in an article entitled, "Tripping over Lazarus." While service trips and projects to other places in the world have great value and lend a broader perspective on life, the author wondered if, on our mission to help those far away, we are "tripping over Lazarus" at our own gate. He raises an interesting point. I wonder how many people are in severe chaos within a 1 mile radius of where I live. I suspect that if I opened my eyes, the number would be stunning. Again, this is not to discount the value of service/mission trips (I would still love to hear about Shiloh's trip to Africa), but it is a striking call to keep our eyes close to home.
Also, the revelation by Jesus (v.31) that more compelling than a ghost coming back from the dead are the words of the Tanakh (Moses [the Torah] and the Prophets [the rest of the OT combined]). Wow! The power of the Text, no?
Luke 16...
Jesus starts off with a strange sounding parable, huh? "The master commended the dishonest manager because he had acted shrewdly." A little shocking, don't you think? Well, I'm not sure that "being dishonest" is the point of the parable. Look at what Jesus says next: "Use worldly wealth to gain friends for yourselves, so that when it is gone you will be welcomed into eternal dwellings." Maybe the point is simply, don't hold on too tightly to worldly wealth, but use it to advance the Kingdom.
The next major parable is also a bit of a shocker. Lazarus was laid at his gate. Also worth pointing out is that the beggar is named (Lazarus) while the rich man is not. Someone once referred to this story in an article entitled, "Tripping over Lazarus." While service trips and projects to other places in the world have great value and lend a broader perspective on life, the author wondered if, on our mission to help those far away, we are "tripping over Lazarus" at our own gate. He raises an interesting point. I wonder how many people are in severe chaos within a 1 mile radius of where I live. I suspect that if I opened my eyes, the number would be stunning. Again, this is not to discount the value of service/mission trips (I would still love to hear about Shiloh's trip to Africa), but it is a striking call to keep our eyes close to home.
Also, the revelation by Jesus (v.31) that more compelling than a ghost coming back from the dead are the words of the Tanakh (Moses [the Torah] and the Prophets [the rest of the OT combined]). Wow! The power of the Text, no?
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