Hebrews 10:12-14
Christ has offered one single sacrifice for sins, and then taken his place forever, at the right hand of God, where he is now waiting until his enemies are made into a footstool for him. By virtue of that one single offering, he has achieved the eternal perfection of all whom he is sanctifying.
Christ the Lord, who died and rose again, is always ready to give us help. Let us trustingly pray to him:
- Victorious King, hear us.
Christ, the light and salvation of all people,
pour out the flame of your Spirit upon us as we proclaim your resurrection.
- Victorious King, hear us.
May Israel recognise in you the fulfilment of its hopes
and let all the world be filled with the knowledge of your glory.
- Victorious King, hear us.
Make us part of the communion of your saints
and let us rest from our labours in their company.
- Victorious King, hear us.
You defeated the enemy, Death. Defeat also the enemy who is within us,
let us be part of your undying victory.
- Victorious King, hear us.
Christ, our saviour, you were obedient even to death, you were raised up to the right hand of the Father.
- Victorious King, hear us.
Look kindly on your brethren and bring them to your glorious kingdom.
- Victorious King, hear us.
08 April 2007
Easter Sunday
John 20:1-9
It was very early on the first day of the week and still dark, when Mary of Magdala came to the tomb. She saw that the stone had been moved away from the tomb and came running to Simon Peter and the other disciple, the one Jesus loved. ‘They have taken the Lord out of the tomb’ she said ‘and we don’t know where they have put him.’
So Peter set out with the other disciple to go to the tomb. They ran together, but the other disciple, running faster than Peter, reached the tomb first; he bent down and saw the linen cloths lying on the ground, but did not go in. Simon Peter who was following now came up, went right into the tomb, saw the linen cloths on the ground, and also the cloth that had been over his head; this was not with the linen cloths but rolled up in a place by itself. Then the other disciple who had reached the tomb first also went in; he saw and he believed. Till this moment they had failed to understand the teaching of scripture, that he must rise from the dead.
It was very early on the first day of the week and still dark, when Mary of Magdala came to the tomb. She saw that the stone had been moved away from the tomb and came running to Simon Peter and the other disciple, the one Jesus loved. ‘They have taken the Lord out of the tomb’ she said ‘and we don’t know where they have put him.’
So Peter set out with the other disciple to go to the tomb. They ran together, but the other disciple, running faster than Peter, reached the tomb first; he bent down and saw the linen cloths lying on the ground, but did not go in. Simon Peter who was following now came up, went right into the tomb, saw the linen cloths on the ground, and also the cloth that had been over his head; this was not with the linen cloths but rolled up in a place by itself. Then the other disciple who had reached the tomb first also went in; he saw and he believed. Till this moment they had failed to understand the teaching of scripture, that he must rise from the dead.
07 April 2007
Holy Saturday
Hosea 6:1-3
In their affliction, they shall look for me:
"Come, let us return to the LORD,
For it is he who has rent, but he will heal us;
he has struck us, but he will bind our wounds.
He will revive us after two days;
on the third day he will raise us up,
to live in his presence.
Let us know, let us strive to know the LORD;
as certain as the dawn is his coming,
and his judgment shines forth like the light of day!
He will come to us like the rain,
like spring rain that waters the earth."
In their affliction, they shall look for me:
"Come, let us return to the LORD,
For it is he who has rent, but he will heal us;
he has struck us, but he will bind our wounds.
He will revive us after two days;
on the third day he will raise us up,
to live in his presence.
Let us know, let us strive to know the LORD;
as certain as the dawn is his coming,
and his judgment shines forth like the light of day!
He will come to us like the rain,
like spring rain that waters the earth."
05 April 2007
Maundy Thursday
Melito of Sardis: Easter homily
There was much proclaimed by the prophets about the mystery of Passover: that mystery is Christ, and to him be glory for ever and ever. Amen.
For the sake of suffering humanity he came down from heaven to earth, clothed himself in that humanity in the Virgin's womb, and was born a man. Having then a body capable of suffering, he took the pain of fallen man upon himself; he triumphed over the diseases of soul and body that were its cause, and by his Spirit, which was incapable of dying, he dealt man's destroyer, death, a fatal blow.
He was led forth like a lamb; he was slaughtered like a sheep. He ransomed us from our servitude to the world, as he had ransomed Israel from the land of Egypt; he freed us from slavery to the devil, as he had freed Israel from the hand of Pharaoh. He sealed our souls with his own Spirit, and the members of our body with his own blood.
He is the One who covered death with shame and cast the devil into mourning, as Moses cast Pharaoh into mourning. He is the One who smote sin and robbed iniquity of offspring, as Moses robbed the Egyptians of their offspring. He is the One who brought us out of slavery into freedom, out of darkness into light, out of death into life, out of tyranny and into an eternal kingdom; who made us a new priesthood, a people chosen to be his own for ever. He is the Passover that is our salvation.
It is he who endured every kind of suffering in all those who foreshadowed him. In Abel he was slain, in Isaac bound, in Jacob exiled, in Joseph sold, in Moses exposed to die. He was sacrificed in the Passover lamb, persecuted in David, dishonored in the prophets.
It is he who was made man of the Virgin, he who was hung on the tree; it is he who was buried in the earth, raised from the dead, and taken up to the heights of heaven. He is the mute lamb, the slain lamb, the lamb born of Mary, the fair ewe. He was seized from the flock, dragged off to be slaughtered, sacrificed in the evening, and buried at night. On the tree no bone of his was broken; in the earth his body knew no decay. He is the One who rose from the dead, and who raised man from the depths of the tomb.
There was much proclaimed by the prophets about the mystery of Passover: that mystery is Christ, and to him be glory for ever and ever. Amen.
For the sake of suffering humanity he came down from heaven to earth, clothed himself in that humanity in the Virgin's womb, and was born a man. Having then a body capable of suffering, he took the pain of fallen man upon himself; he triumphed over the diseases of soul and body that were its cause, and by his Spirit, which was incapable of dying, he dealt man's destroyer, death, a fatal blow.
He was led forth like a lamb; he was slaughtered like a sheep. He ransomed us from our servitude to the world, as he had ransomed Israel from the land of Egypt; he freed us from slavery to the devil, as he had freed Israel from the hand of Pharaoh. He sealed our souls with his own Spirit, and the members of our body with his own blood.
He is the One who covered death with shame and cast the devil into mourning, as Moses cast Pharaoh into mourning. He is the One who smote sin and robbed iniquity of offspring, as Moses robbed the Egyptians of their offspring. He is the One who brought us out of slavery into freedom, out of darkness into light, out of death into life, out of tyranny and into an eternal kingdom; who made us a new priesthood, a people chosen to be his own for ever. He is the Passover that is our salvation.
It is he who endured every kind of suffering in all those who foreshadowed him. In Abel he was slain, in Isaac bound, in Jacob exiled, in Joseph sold, in Moses exposed to die. He was sacrificed in the Passover lamb, persecuted in David, dishonored in the prophets.
It is he who was made man of the Virgin, he who was hung on the tree; it is he who was buried in the earth, raised from the dead, and taken up to the heights of heaven. He is the mute lamb, the slain lamb, the lamb born of Mary, the fair ewe. He was seized from the flock, dragged off to be slaughtered, sacrificed in the evening, and buried at night. On the tree no bone of his was broken; in the earth his body knew no decay. He is the One who rose from the dead, and who raised man from the depths of the tomb.
02 April 2007
John 6-11
Sorry again for the delay! No excuse!
As much as John focuses on the deity and divinity of Jesus throughout his gospel, to me this section highlights some of Jesus’ most poignantly human moments (as do some of the other gospels). It breaks my heart to imagine him saying “Do you also want to go away?” to the twelve when so many of his other disciples had abandoned him (6:67) or to see the intensely frustrating conversation between Jesus and those who sought him only to be fed with bread that perishes, and not with the Bread of Life (6:25-57). It’s hard to know how he must have felt when he observed that not even his own brothers believed in him (7:5) or that his own people dishonored him by claiming he was possessed (8:48-59). And how deeply must he have been touched by the grief of Lazarus’ death to weep at his tomb (11:35). Truly a man of sorrows, even before his brutal death.
One of my favorite scenes from this section takes place in the temple when the scribes and Pharisees brought to Jesus the woman caught in adultery (8:3-11). This event is so visceral and turbulent to me. I imagine the apalled and agog crowd parting as the Pharisees dragged this probably half-naked, sobbing woman into their midst. Jesus’ calm amid such an uprorious scene stands out to me. And one of the most intriguing moments is when he stoops to write on the ground. I can’t help but wonder what he might have written. Perhaps he listed sins that some accusers had committed? Whatever it was, Jesus’ silence twice threw into stark contrast the blaring noise of the crowd. Standing only for a moment to say “He who is without sin among you, let him throw a stone at her first,” and stooping again to write in the dirt... not looking up again until all of the accusers had gone. So bold and brilliant and perfect in patience! I suppose I’m basically reiterating the text, but the whole interaction is so fascinating to me!
This whole gospel is so rich in theology, and i didn't really touch on that in this entry, so that might be something to discuss further--
As much as John focuses on the deity and divinity of Jesus throughout his gospel, to me this section highlights some of Jesus’ most poignantly human moments (as do some of the other gospels). It breaks my heart to imagine him saying “Do you also want to go away?” to the twelve when so many of his other disciples had abandoned him (6:67) or to see the intensely frustrating conversation between Jesus and those who sought him only to be fed with bread that perishes, and not with the Bread of Life (6:25-57). It’s hard to know how he must have felt when he observed that not even his own brothers believed in him (7:5) or that his own people dishonored him by claiming he was possessed (8:48-59). And how deeply must he have been touched by the grief of Lazarus’ death to weep at his tomb (11:35). Truly a man of sorrows, even before his brutal death.
One of my favorite scenes from this section takes place in the temple when the scribes and Pharisees brought to Jesus the woman caught in adultery (8:3-11). This event is so visceral and turbulent to me. I imagine the apalled and agog crowd parting as the Pharisees dragged this probably half-naked, sobbing woman into their midst. Jesus’ calm amid such an uprorious scene stands out to me. And one of the most intriguing moments is when he stoops to write on the ground. I can’t help but wonder what he might have written. Perhaps he listed sins that some accusers had committed? Whatever it was, Jesus’ silence twice threw into stark contrast the blaring noise of the crowd. Standing only for a moment to say “He who is without sin among you, let him throw a stone at her first,” and stooping again to write in the dirt... not looking up again until all of the accusers had gone. So bold and brilliant and perfect in patience! I suppose I’m basically reiterating the text, but the whole interaction is so fascinating to me!
This whole gospel is so rich in theology, and i didn't really touch on that in this entry, so that might be something to discuss further--
01 April 2007
We are soon going to share in the Passover
Gregory Naziazen: Homily
We are soon going to share in the Passover, and although we still do so only in a symbolic way, the symbolism already has more clarity than it possessed in former times because, under the law, the Passover was, if I may dare to say so, only a symbol of a symbol. Before long, however, when the Word drinks the new wine with us in the kingdom of his Father, we shall be keeping Passover in a yet more perfect way, and with deeper understanding. He will reveal to us and make clear what he has so far only partially disclosed. For this wine, so familiar to us now, is eternally new.
It is for us to learn what this drinking is, and for him to teach us. He has to communicate this knowledge to his disciples, because teaching is food, even for the teacher.
So let us take our part in the Passover prescribed by the law, not in a literal way, but according to the teaching of the Gospel; not in an imperfect way, but perfectly; not only for a time, but eternally. Let us regard as our home the heavenly Jerusalem, not the earthly one; the city glorified by angels, not the one laid waste by armies. We are not required to sacrifice young bulls or rams, beasts with horns and hoofs that are more dead than alive and devoid of feeling; but instead, let us join the choir of angels in offering God upon his heavenly altar a sacrifice of praise. We must now pass through the first veil and approach the second, turning our eyes toward the Holy of Holies. I will say more: we must sacrifice ourselves to God, each day and in everything we do, accepting all that happens to us for the sake of the Word, imitating his passion by our sufferings, and honoring his blood by the shedding of our own. We must be ready to be crucified.
If you are a Simon of Cyrene, take up your cross and follow Christ. If you are crucified beside him like one of the thieves, now, like the good thief, acknowledge your God. For your sake, and because of your sin, Christ himself was regarded as a sinner; for his sake, therefore, you must cease to sin. Worship him who was hung on the cross because of you, even if you are hanging there yourself. Derive some benefit from the very shame; purchase salvation with your death. Enter paradise with Jesus, and discover how far you have fallen. Contemplate the glories there, and leave the other scoffing thief to die outside in his blasphemy.
If you are a Joseph of Arimathea, go to the one who ordered his crucifixion, and ask for Christ's body. Make your own the expiation for the sins of the whole world. If you are a Nicodemus, like the man who worshiped God by night, bring spices and prepare Christ's body for burial. If you are one of the Marys, or Salome, or Joanna, weep in the early morning. Be the first to see the stone rolled back, and even the angels perhaps, and Jesus himself.
We are soon going to share in the Passover, and although we still do so only in a symbolic way, the symbolism already has more clarity than it possessed in former times because, under the law, the Passover was, if I may dare to say so, only a symbol of a symbol. Before long, however, when the Word drinks the new wine with us in the kingdom of his Father, we shall be keeping Passover in a yet more perfect way, and with deeper understanding. He will reveal to us and make clear what he has so far only partially disclosed. For this wine, so familiar to us now, is eternally new.
It is for us to learn what this drinking is, and for him to teach us. He has to communicate this knowledge to his disciples, because teaching is food, even for the teacher.
So let us take our part in the Passover prescribed by the law, not in a literal way, but according to the teaching of the Gospel; not in an imperfect way, but perfectly; not only for a time, but eternally. Let us regard as our home the heavenly Jerusalem, not the earthly one; the city glorified by angels, not the one laid waste by armies. We are not required to sacrifice young bulls or rams, beasts with horns and hoofs that are more dead than alive and devoid of feeling; but instead, let us join the choir of angels in offering God upon his heavenly altar a sacrifice of praise. We must now pass through the first veil and approach the second, turning our eyes toward the Holy of Holies. I will say more: we must sacrifice ourselves to God, each day and in everything we do, accepting all that happens to us for the sake of the Word, imitating his passion by our sufferings, and honoring his blood by the shedding of our own. We must be ready to be crucified.
If you are a Simon of Cyrene, take up your cross and follow Christ. If you are crucified beside him like one of the thieves, now, like the good thief, acknowledge your God. For your sake, and because of your sin, Christ himself was regarded as a sinner; for his sake, therefore, you must cease to sin. Worship him who was hung on the cross because of you, even if you are hanging there yourself. Derive some benefit from the very shame; purchase salvation with your death. Enter paradise with Jesus, and discover how far you have fallen. Contemplate the glories there, and leave the other scoffing thief to die outside in his blasphemy.
If you are a Joseph of Arimathea, go to the one who ordered his crucifixion, and ask for Christ's body. Make your own the expiation for the sins of the whole world. If you are a Nicodemus, like the man who worshiped God by night, bring spices and prepare Christ's body for burial. If you are one of the Marys, or Salome, or Joanna, weep in the early morning. Be the first to see the stone rolled back, and even the angels perhaps, and Jesus himself.
John 6-11 coming soon!
Sorry I haven't posted on this section yet-- Internet difficulties abound! I think I have everything working now, so look for an entry a little later on today!
29 March 2007
John 1-5
I will be working on this throughout Friday. This is just the beginning, and I also hope to add some (hopefully interesting) background information about the beginning of this Gospel. I think the the beginning of this Gospel is one of the most important passages for the basis of Christian theology. As everyone knows, it's very very very dense and deeply meaningful. I will try to break it down verse-by-verse and write what I think it all means, although I think this will involve a lot of repetition. I ask for patience. This is just the beginning.
The Gospel of John begins on quite a different note than the other three Gospels. Unlike the others, John begins his Gospel with the beginning and takes a spiritual and theological approach to the story of Christ on earth.
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. Jesus as the Word, the Word as God, all one being, existing from the beginning of time.
All things were made through Him, and without Him nothing was made that was made. God is the Creator of absolutely everything.
In Him was life, and the life was the light of men. Our life, our light, comes directly from God, and from no other source. He is our Creator.
And the light shines in the darkness, and the darkness did not comprehend it. This little verse confounds me a bit, but I think that it shows that the darkness is not God, is not of God, and cannot consume, extinguish, or modify in way the light of God. God is the ultimate Ruler.
There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light which gives light to every man coming into the world. The Son of God is the Light, the Light that is the life that is in God and in every single person in this world.
He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him. But as many as received Him, to them he gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Jesus came into the world to save all mankind, but was mocked and crucified instead. Each one of us has a choice to become His follower, to receive Him of our own free will. Nothing is forced. We only have to receive Him.
And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth…And of His fullness we have all received, and grace for grace. God sent His Son, the Word, the Light, and He actually became man, and lived a man’s life for our salvation. We have all received this salvation, if we have chosen to accept it. It was all done for us through the grace of God.
John saw Jesus and immediately recognized Him because he “saw the Spirit descending from Heaven like a dove, and He remained upon Him” (
28 March 2007
Luke 19:28-24
This section of Luke provides a plethora of topics for discussion. Rather than attempt to take the entire section on, I’ll highlight a few aspects that struck me, and then allow the rest of you to either expand upon or add to those ideas via comments. Please feel free to do so, especially on Luke’s view of Jesus’ resurrection and subsequent appearances to believers.
I’ll begin by taking note of what has been said about Luke in some of our previous discussions. As Daniel noted in the last posting, geography is very important to Jesus’ journey, particularly his last week in Jerusalem. We celebrate these important places and landmarks during Holy Week, which is evidence of their continuing significance in the realization of the prophecy of Jesus as Saviour.
Fellowship with others takes place often through sharing meals, culminating in the Last Supper, which we celebrate regularly in our own worship services.
Luke's gospel pays special attention to Jesus' relationships with others, including the miracles he performs (I thought the soldier's sliced-off ear was a cool one). In characterizing Jesus in each gospel, Luke's gospel shows Jesus as the social justice advocate. Jesus ministers to all, men and women, poor, despised, ill, sinful. Even at the very end, when one of the criminals on Golgotha with Jesus displays forgiveness and faith, Jesus welcomes him into paradise.
Jesus’ last week in Jerusalem is an incredibly complex story. As Christians in the 21st century, we have the advantage of viewing those events in light of Jesus’ resurrection and the proliferation of his ministry thoroughout the world. We are able to look beyond the physical events to their symbolic and spiritual meaning. To the participants in the story however, their base understanding of Jesus’ prophecy limited their view of what was to come and even turned some against Jesus as events progressed through the week.
The reading begins with Jesus’ triumphant arrival in Jerusalem, riding upon a donkey among waving palms and cries of welcome. The manner of Jesus’ entrance into Jerusalem intentionally fulfilled the prophecy of Zechariah 9:9 as the King of the Jews. Many followers who honored Jesus’ arrival believed that he would be the political leader of Israel who would bring the downfall of the Romans. When Jesus shows his physical limitations as man in the abuses suffered at the hands of the Romans (soon to be superseded by his spiritual power), some followers lose their faith as they see him struck down by the Romans. The part I love about this story though, is that is also like a study in literature - looking for elements and greater themes than the plotline. In many instances, something that may appear to signal defeat is actually a symbol of God’s triumphant and power. In 23:38, the soldiers mock Jesus by posting “This is the King of the Jews” over him on the cross. Rather than signal a defeated king without a kingdom, Jesus inverts this slander by proving that he is truly the King of the entire universe. There are many examples of Jesus turning the wisdom or ideas of the world upside down and creating something much more powerful out of them. The cross is the most famous example of this - and I challenge you to look for such instances in both the readings and in your own life. Jesus triumphs over death, turning an initially horrible event into the greatest event in history.
I agree with Gabe that there should be a Luke-Acts continuum study. It would be convenient if the two were set next to each other or at least colour-coded to show that Acts is a sequel.
I’ll begin by taking note of what has been said about Luke in some of our previous discussions. As Daniel noted in the last posting, geography is very important to Jesus’ journey, particularly his last week in Jerusalem. We celebrate these important places and landmarks during Holy Week, which is evidence of their continuing significance in the realization of the prophecy of Jesus as Saviour.
Fellowship with others takes place often through sharing meals, culminating in the Last Supper, which we celebrate regularly in our own worship services.
Luke's gospel pays special attention to Jesus' relationships with others, including the miracles he performs (I thought the soldier's sliced-off ear was a cool one). In characterizing Jesus in each gospel, Luke's gospel shows Jesus as the social justice advocate. Jesus ministers to all, men and women, poor, despised, ill, sinful. Even at the very end, when one of the criminals on Golgotha with Jesus displays forgiveness and faith, Jesus welcomes him into paradise.
Jesus’ last week in Jerusalem is an incredibly complex story. As Christians in the 21st century, we have the advantage of viewing those events in light of Jesus’ resurrection and the proliferation of his ministry thoroughout the world. We are able to look beyond the physical events to their symbolic and spiritual meaning. To the participants in the story however, their base understanding of Jesus’ prophecy limited their view of what was to come and even turned some against Jesus as events progressed through the week.
The reading begins with Jesus’ triumphant arrival in Jerusalem, riding upon a donkey among waving palms and cries of welcome. The manner of Jesus’ entrance into Jerusalem intentionally fulfilled the prophecy of Zechariah 9:9 as the King of the Jews. Many followers who honored Jesus’ arrival believed that he would be the political leader of Israel who would bring the downfall of the Romans. When Jesus shows his physical limitations as man in the abuses suffered at the hands of the Romans (soon to be superseded by his spiritual power), some followers lose their faith as they see him struck down by the Romans. The part I love about this story though, is that is also like a study in literature - looking for elements and greater themes than the plotline. In many instances, something that may appear to signal defeat is actually a symbol of God’s triumphant and power. In 23:38, the soldiers mock Jesus by posting “This is the King of the Jews” over him on the cross. Rather than signal a defeated king without a kingdom, Jesus inverts this slander by proving that he is truly the King of the entire universe. There are many examples of Jesus turning the wisdom or ideas of the world upside down and creating something much more powerful out of them. The cross is the most famous example of this - and I challenge you to look for such instances in both the readings and in your own life. Jesus triumphs over death, turning an initially horrible event into the greatest event in history.
I agree with Gabe that there should be a Luke-Acts continuum study. It would be convenient if the two were set next to each other or at least colour-coded to show that Acts is a sequel.
Luke 19:28-24 (coming soon)
Hello friends -
Apologies for the tardiness of the last Luke post. I'll blame my university and lack of wireless Internet for that. The irony is that, even though I live within miles of Rivkah and Gabe, I'm about 15 years in the past in terms of technological process here at University College Dublin.
Stay tuned though. Luke is my favorite gospel, and there will be a post about the last section very soon.
Apologies for the tardiness of the last Luke post. I'll blame my university and lack of wireless Internet for that. The irony is that, even though I live within miles of Rivkah and Gabe, I'm about 15 years in the past in terms of technological process here at University College Dublin.
Stay tuned though. Luke is my favorite gospel, and there will be a post about the last section very soon.
22 March 2007
Luke 12-19:27
A priest of my parish was just this week preaching on the parable of the prodigal son. He pointed out a couple things about Luke's gospel which I had not previously noticed and which I think enhance the reading of it.
1. Throughout much of Luke's gospel, Christ is on a journey toward Jerusalem. He walks to his foretold end, teaching along the way. Look at these examples taken only from today's assigned portion:
"There is a baptism I must still receive, and how great is my distress till it is over!"
Luke 12:50
Through towns and villages he went teaching, making his way to Jerusalem.
Luke 13:22
"But for today and tomorrow and the next day I must go on, since it would not be right for a prophet to die outside Jerusalem."
Luke 13:33
Great crowds accompanied him on his way and he turned and spoke to them.
Luke 14:25
Now on the way to Jerusalem he traveled along the border between Samaria and Galilee.
Luke 17:11
Then taking the Twelve aside he said to them, "Now we are going up to Jerusalem, and everything written about the Son of Man is to come true."
Luke 18:31
2. Also, throughout the gospel, Christ eats a series of meals and much of the action of his parables revolves around meals. Just in today's portion:
"See that you are dressed for action and have your lamps lit. Be like men waiting for their master to return from the wedding feast, ready to open the door as soon as he comes and knocks."
12:35-36
Now on a sabbath day he had gone for a meal to the house of one of the leading Pharisees; and they watched him closely.
Luke 14:1
"When someone invites you to a wedding feast, do not take your seat in the place of honor."
Luke 14:8
Then he said to his host, "When you give a lunch or a dinner, do not ask your friends, brothers, relations, or rich neighbors, for fear they repay your courtesy by inviting you in return. No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again."
Luke 14:12-14
...and the Pharisees and the scribes complained. "This man," they said, "welcomes sinners and eats with them."
Luke 15:2
"But the father said to his servants, 'Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet. Bring the calf we have been fattening, and kill it; we are going to have a feast, a celebration, because this son of mine was dead and has come back to life; he was lost and is found.' And they began to celebrate."
Luke 15:22-24
I have to considerably pare down this list of citations because to insert them all would be too much for one post.
Luke organized so much of his gospel to point to the culmination of Christ life. Christ teaches on his way to his death, and he eats and speaks of suppers on his way to his last.
1. Throughout much of Luke's gospel, Christ is on a journey toward Jerusalem. He walks to his foretold end, teaching along the way. Look at these examples taken only from today's assigned portion:
"There is a baptism I must still receive, and how great is my distress till it is over!"
Luke 12:50
Through towns and villages he went teaching, making his way to Jerusalem.
Luke 13:22
"But for today and tomorrow and the next day I must go on, since it would not be right for a prophet to die outside Jerusalem."
Luke 13:33
Great crowds accompanied him on his way and he turned and spoke to them.
Luke 14:25
Now on the way to Jerusalem he traveled along the border between Samaria and Galilee.
Luke 17:11
Then taking the Twelve aside he said to them, "Now we are going up to Jerusalem, and everything written about the Son of Man is to come true."
Luke 18:31
2. Also, throughout the gospel, Christ eats a series of meals and much of the action of his parables revolves around meals. Just in today's portion:
"See that you are dressed for action and have your lamps lit. Be like men waiting for their master to return from the wedding feast, ready to open the door as soon as he comes and knocks."
12:35-36
Now on a sabbath day he had gone for a meal to the house of one of the leading Pharisees; and they watched him closely.
Luke 14:1
"When someone invites you to a wedding feast, do not take your seat in the place of honor."
Luke 14:8
Then he said to his host, "When you give a lunch or a dinner, do not ask your friends, brothers, relations, or rich neighbors, for fear they repay your courtesy by inviting you in return. No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again."
Luke 14:12-14
...and the Pharisees and the scribes complained. "This man," they said, "welcomes sinners and eats with them."
Luke 15:2
"But the father said to his servants, 'Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet. Bring the calf we have been fattening, and kill it; we are going to have a feast, a celebration, because this son of mine was dead and has come back to life; he was lost and is found.' And they began to celebrate."
Luke 15:22-24
I have to considerably pare down this list of citations because to insert them all would be too much for one post.
Luke organized so much of his gospel to point to the culmination of Christ life. Christ teaches on his way to his death, and he eats and speaks of suppers on his way to his last.
20 March 2007
Luke 6-11
This segment of Luke is basically rehashing themes that have already been covered in both Matthew and Mark. There are some passages that particularly stand out to me, but if anyone has anything else to post on other passages, please do so. Different passages affect people different ways, and several parables are given in this section of the reading.
The first thing that strikes me is that Jesus is "Lord of the Sabbath" (6:5). This passage reminds me that it was the Father who created the Sabbath, and that Jesus, as the Son of God and part of the Holy Trinity, has complete power over anything that the Father has created. He is Lord over all. Even more amazing to think that He died a horrible death for us only because He loved us, which brings me to the next passage that I find very, very important.
6:27-42 commands us to love everyone, give to everyone what we can, and to judge others. It is not enough to only love those who love us (6:32) , but we must love our enemies as well. This is perhaps one of the hardest things to do. God loved mankind so much that He sacrificed His Son, sacrificed Him for the salvation of all, even those people who spat on and beat Him. This is the kind of love we are working towards achieving in ourselves. I think closely tied in with this is the commandment to not judge others. If we are to love others, we cannot spend our time pointing fingers at them in judgment, especially when we are nowhere near achieving perfection in ourselves.
Mercy is addressed in 10:30-37, which I think is also part of loving people. Jesus tells the parable of the Samaritan who cared for the man who was beaten and lying in the street. The Samaritan did all that was within his power to care for this stranger: he bandaged his wounds, brought him to an inn, and gave his money to the innkeeper to pay for whatever other needs may arise for this poor man. It is important that we do what we can for others, show mercy on them, and love them to the best of our abilities. This is what, I think, is most important about the Pascha season: love.
The first thing that strikes me is that Jesus is "Lord of the Sabbath" (6:5). This passage reminds me that it was the Father who created the Sabbath, and that Jesus, as the Son of God and part of the Holy Trinity, has complete power over anything that the Father has created. He is Lord over all. Even more amazing to think that He died a horrible death for us only because He loved us, which brings me to the next passage that I find very, very important.
6:27-42 commands us to love everyone, give to everyone what we can, and to judge others. It is not enough to only love those who love us (6:32) , but we must love our enemies as well. This is perhaps one of the hardest things to do. God loved mankind so much that He sacrificed His Son, sacrificed Him for the salvation of all, even those people who spat on and beat Him. This is the kind of love we are working towards achieving in ourselves. I think closely tied in with this is the commandment to not judge others. If we are to love others, we cannot spend our time pointing fingers at them in judgment, especially when we are nowhere near achieving perfection in ourselves.
Mercy is addressed in 10:30-37, which I think is also part of loving people. Jesus tells the parable of the Samaritan who cared for the man who was beaten and lying in the street. The Samaritan did all that was within his power to care for this stranger: he bandaged his wounds, brought him to an inn, and gave his money to the innkeeper to pay for whatever other needs may arise for this poor man. It is important that we do what we can for others, show mercy on them, and love them to the best of our abilities. This is what, I think, is most important about the Pascha season: love.
19 March 2007
Anybody want to take tomorrow's post?
I changed the schedule, but I forgot to make a post about it. If anyone wants to take tomorrow's post, I'd be grateful. Thanks.
17 March 2007
Luke 1 - 5
It's difficult not to note Luke's extensive attention to Christ's family and childhood. I believe his is the only gospel in which John the Baptist appears as Jesus' cousin, and Luke alone gives us the account of Jesus as a boy in the temple. He gives us the oft-read Christmas story and tells it differently than does Matthew (Mark skips it altogether). No Magi. No flight to Egypt. He settles it very much in an external political context and includes the circumcision. However, Luke attends more to the universal significance of Christ's redemptive work for mankind than does Matthew in this story. The Magi are indeed foreign but coming to submit themselves to the new king who is in Israel, and Egypts Old Testament significance hardly needs be stated. Luke includes in the very Judaic circumcision passage the prophecy of Simeon that He will be "the salvation which [God has] prepared for all the nations to see, a light to enlighten the pagans and the glory of [God's] people Israel" (2:30-32). Already the mercy and, well, the democracy of Christ's message is shining beyond the kinds of conflicts that will afflict the apostolic church in Luke's second book. Come to think of it, I've never really read Acts as a continuation of the themes of Luke. Maybe we should try that sometime. The arrangement of the gospels is a little unfortunate in that it would be difficult to separate Luke from Matthew and Mark for similarity's sake but difficult to place John at the beginning since his prologue assumes a little more of the background story and deals in spiritual matters more than temporal. The old line about saving the best for last also comes to mind.
The temptation in the wilderness seems like a strange thing, especially the second and third of Satan's temptations. One can easily believe that any human deprived of food would find the bread proposition enticing. I have a little trouble understanding why He who was with God in the beginning would find the power and the glory of the kingdoms of the world remotely interesting, especially considering the "kingdom of heaven" discussions to come. There just seems to be so little to gain potentially in the second and third temptations. Perhaps some of you have a better reading on them?
As in previous posts, I haven't commented on the whole reading, but feel free to bring up anything I have passed over.
The temptation in the wilderness seems like a strange thing, especially the second and third of Satan's temptations. One can easily believe that any human deprived of food would find the bread proposition enticing. I have a little trouble understanding why He who was with God in the beginning would find the power and the glory of the kingdoms of the world remotely interesting, especially considering the "kingdom of heaven" discussions to come. There just seems to be so little to gain potentially in the second and third temptations. Perhaps some of you have a better reading on them?
As in previous posts, I haven't commented on the whole reading, but feel free to bring up anything I have passed over.
13 March 2007
Mark 11 - 16
Please forgive me if this post is over-personal (is there such a thing in a Bible study?); I blame it all on the missionaries I hang out with here. Unfortunately, I cannot blame my tardiness or brevity on them so I humbly beg you to forgive me those.
"And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices." (12:33)
On this verse hinges my life. This love of which he speaks is a present and active will that is continually reaching out to everyone in all vulnerability (what is the phrase; "with open arms"?), hoping and believing in that which is sometimes maddeningly intangible. Far from the contained ceremonies of burnt sacrifices and ritual acts of forgiveness, this love is unconfined and unruly, wholly wild and alive. C. S. Lewis would call it "untamed", I think.
"And Jesus cried with a loud voice, and gave up the ghost. And the veil of the temple was rent in twain from the top to the bottom. " (15:37-38)
There! He was our sacrifice. There was complete vulnerability--by choice, though he did not want it--complete love, and the fulfilment of so many hopes.
"He is not the God of the dead, but the God of the living" (12:27).
And we are the living.
"And he said unto them, Go ye into all the world, and preach the gospel to every creature. [...] And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following." (16:15, 20)
And he said unto us, Go ye into all the world, and preach the gospel unto every creature. And we will go forth, and preach everywhere, the Lord working with us, and confirming the word with signs following. Our part is to love.
"And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices." (12:33)
On this verse hinges my life. This love of which he speaks is a present and active will that is continually reaching out to everyone in all vulnerability (what is the phrase; "with open arms"?), hoping and believing in that which is sometimes maddeningly intangible. Far from the contained ceremonies of burnt sacrifices and ritual acts of forgiveness, this love is unconfined and unruly, wholly wild and alive. C. S. Lewis would call it "untamed", I think.
"And Jesus cried with a loud voice, and gave up the ghost. And the veil of the temple was rent in twain from the top to the bottom. " (15:37-38)
There! He was our sacrifice. There was complete vulnerability--by choice, though he did not want it--complete love, and the fulfilment of so many hopes.
"He is not the God of the dead, but the God of the living" (12:27).
And we are the living.
"And he said unto them, Go ye into all the world, and preach the gospel to every creature. [...] And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following." (16:15, 20)
And he said unto us, Go ye into all the world, and preach the gospel unto every creature. And we will go forth, and preach everywhere, the Lord working with us, and confirming the word with signs following. Our part is to love.
11 March 2007
Mark 6-10
Ok, so I lied. I technically didn't get this in before the day was up, but here goes anyway. I guess I should preclude this by saying that many of my ideas on this are by no means error-free, so anyone is welcome to scrutinize them after reading this. In fact, if it would help me grow in my love, appreciation and knowledge of God, I fully encourage you to do so.
After Jesus sat down and told the twelve disciples to gather around him, he said, "If you want the place of honor you must become a slave and serve others!" (Mark 9:35)
But Jesus called the disciples together and said: "You know those foreigners who call themselves kings like to order their people around. And their great leaders have full power over the people they rule. But don't act like them. If you want to be great, you must be the servant of all the others. And if you want to be first, you must be everyone's slave. The Son of Man did not come to be a slave master but a slave who will give his life to rescue many people."
(Mark 10:43 - 45)
Both of these teachings by Jesus came as a response to the disciples bickering about who will be first in God's kingdom, who will sit at Christ's right and left side when he returns and basically who is going to be the greatest. He then answers them in the most beautifully humbling way… a way in which all of this thirst for power or prestige or whatever you want to call it becomes a moot point. In order to be the greatest, you must be willing to serve everyone. The homeless man asking you for change, fellow students or co-workers, the money-grubbing and condemning preacher, the alcoholic father... everyone. Many times my pride will get in the way of me doing this. There is a part of me that feels there are those out there that are lower than I am on the totem pole (be it socially, intellectually, spiritually, etc.). However, Jesus gave us the perfect example of this with his life and crucifixion. Christ, being God in flesh—actually far and away better than all humans—heals the sick, feeds the poor, washes the feet of His disciples and gives up His life for the entire human race... for you and for me. By seeing it this way, how could we ever justify not feeling the need to serve all those around us, even those we don't like and sometimes feel better than?
Jesus then told the crowd and disciples to come closer, and he said: "If any of you want to be my followers, you must forget about yourself. You must take up your cross and follow me. If you want to save your life, you will destroy it. But if you give up your life for me and for the good news, you will save it. What will you gain, if you own the whole world but destroy yourself? What could you give to get back your soul?" (Mark 34-38)
"I promise you that you cannot get into God's kingdom unless you accept it the way a child does." (Mark 10:15)
By being sacrificed, Jesus again shows us the ultimate example of giving up your life for the good news and its saving effects. However, practically speaking I can see the significance of these ideas in my own life. I see that when there are things in my life that are not being used as a means to serve God, but ends upon themselves (school, relationships, favor from others, etc.) I feel burdened and not in tune with God. But by letting them go and not setting them up as a measurement stick for success in my life, I feel closer to God, and I feel more at peace with my life. So for the what-seems-like 2% of my life when I really love God through my actions more than everything else, I feel most complete. I kind of threw the verse about accepting God with the faith of a child because to me it relates to this idea of giving up your life for the gospel pretty well. To me there is hardly any rhyme or reason to put God—an abstract deity that I never physically see or hear or feel—as the most important care in my life, and the only way I can think to do this is to just accept it like a child accepts the words of his father who knows what's best for him.
Again here is a warning that what I'm about to say are my thoughts, which may or may not be right, and if you have good reason to think I'm wrong, please tell me. But I often get upset with the idea of being a Christian either to get to Heaven or get away from Hell. To me, that seems pretty cheap. I bring this up now, because it seems that Jesus talks about the
My last point is about Jesus' miracles and healings. There are many things I can get into when talking about this, like how much we may or may not need healing these days as opposed to the need in Jesus' days and who does or does not "deserve" to be healed and why, but I would go on forever if I did, so I'll simply leave you with this. Miracles and healing seem to be a huge part of Jesus' ministry, and this is a big deal in the Book of Mark, which seems to put a bigger emphasis on Jesus’ actions. To me, there seem to be two extreme sides of opinions on miracles today. One side is that God wants to heal all sick and ailing in the world, and that we're just not doing our job to see everyone cured. Either that or we or they don't have enough faith to see it happen. The other is that these healings and miracles were stuff that people in the Bible did, and that they can no longer happen. I have thoughts that kind of lean toward both sides of that argument, but I think they're both wrong. I feel that we cannot neglect the miracles that Jesus performed, and if we are to take Jesus' life and ministry as an example we should have them be a part of spreading the gospel. At the same time, I feel that there are many out there who are going through sickness and suffering that God may be using to develop His people. I realize that that is pretty easy for me to say, seeing as I'm not deathly ill or going through a lot of suffering. If I were, maybe I wouldn't be so quick so say something like that. But something else to look at is that Jesus did not seem very selective on who He chose to heal. In fact, there are times that Jesus simply walked into a crowd and all who touched His clothes were healed (see Mark 6:53 - 56). I also realize that this does not simply explain away a lot of the questions we have about suffering in the world and why God would either allow or cause that to happen. On that I can only trust that God knows what's best for everyone and that His idea of justice is far beyond my own. However, that should not be used as an excuse not to reach out to those who are suffering and in need of help by feeding them, clothing them, giving them shelter and, yes, even praying for their healing with the faith that God will heal them if He is willing.
A man with leprosy came to Jesus and knelt down. He begged, "You have the power to make me well, if only you wanted to." Jesus felt sorry for the man. So he put his hand on him and said, "I want to! Now you are well." At once the man's leprosy disappeared, and he was well.
(Mark 1:40 - 42)
10 March 2007
Mark 6 - 10 (Intro)
Hey guys,
Sorry about taking so long to get to this. I've been pretty busy this week, and it took me a while to figure out how to finally post on this website. And now that I'm finally able to, I have to get going to some plans I've already made. I will be posting later today, though, and I want to talk about Jesus' ideas of leading by serving others, giving up your life to save it and accepting Him with the faith of a child. I also want to share my thoughts on the idea of living the Christian life as a pursuit of Heaven (or as a fear of Hell) and His miracles (feeding 5000, raising from the dead, healing and whatnot) and why they don't seem to happen as much today (and if they should be). Unfortunately, like I said, I don't have time right now to get into all of it, but I will be posting before the day's up. In the mean time, if any one of you want to comment on any of these ideas, it would be interesting to hear your thoughts before I post. But if you'd rather wait until afterwards, then that's fine, too. Again, sorry for the delay.
Sorry about taking so long to get to this. I've been pretty busy this week, and it took me a while to figure out how to finally post on this website. And now that I'm finally able to, I have to get going to some plans I've already made. I will be posting later today, though, and I want to talk about Jesus' ideas of leading by serving others, giving up your life to save it and accepting Him with the faith of a child. I also want to share my thoughts on the idea of living the Christian life as a pursuit of Heaven (or as a fear of Hell) and His miracles (feeding 5000, raising from the dead, healing and whatnot) and why they don't seem to happen as much today (and if they should be). Unfortunately, like I said, I don't have time right now to get into all of it, but I will be posting before the day's up. In the mean time, if any one of you want to comment on any of these ideas, it would be interesting to hear your thoughts before I post. But if you'd rather wait until afterwards, then that's fine, too. Again, sorry for the delay.
06 March 2007
Mark 1 - 5
One of the things that struck me in this reading is how often the crowds and their affect on Jesus are mentioned. In the story of the healing of the paralytic whom Jesus forgives of his sins (chapter 2), Mark notes that the crowds are so great that the friends of the afflicted man "stripped off the roof over the place where Jesus was" in order to get to him. In the next chapter, He removes Himself from the crowds in order that He will not be crushed (3:9-10) A few verses later, His relatives become concerned that he's mad because of the crowds attending him (3:20-21). It is a bit difficult to understand the nature of their suspicions, but I imagine that they saw a fanatical throng and assume their leader must be a madman. And, of course, the beautiful story of the healing of the woman with an issue of blood occurs in the midst of a pressing crowd. Something in Jesus drew these people to Him. I expect that beyond the fish and barley loaves, the emotional healings or the spectacular exorcisms, these crowds at least vaguely suspected that the Hope for humanity, the One for Whom and through Whom we exist was in their presence. At the heart of it, that was what all the fuss was about.
Mark gives fuller and more personal anecdotes surrounding the miracles of Christ than does Matthew. My favorite Marcan miracle account from these passages is the story of the Geresene demoniac. At the end of the accout, after Jesus has banished the evil spirits into the pigs, and the pigs have drowned in the lake, the former demoniac "begged to be allowed to stay with [Jesus]" (5:18). Instead of allowing him to join his disciples, Jesus sends him into the city to proclaim "all that the Lord in his mercy has done for [him]" (5:19). I hope I'm not reading too much into the story to suggest that if these people had pigs, they probably were not Jews. I think this story beautifully compliments the story of the Canaanite woman and her daughter (who was also afflicted by devils) which Matthew relates between the two miracles of the loaves. Instead of speaking of throwing the children's food to the dogs (Mt. 15:27), He sends this man out as a witness to the non-Jews. The placement of the harsh-sounding story of the Canaanite woman and use of food imagery in the surrounding chapters should largely dispel qualms that might arise from Jesus' words in Mt. 15. If not, Marks account of Jesus' compassion for the Gerasene demoniac and His insistance that the Lord's mercy be proclaimed through their land reveals His compassion for those people.
Mark gives fuller and more personal anecdotes surrounding the miracles of Christ than does Matthew. My favorite Marcan miracle account from these passages is the story of the Geresene demoniac. At the end of the accout, after Jesus has banished the evil spirits into the pigs, and the pigs have drowned in the lake, the former demoniac "begged to be allowed to stay with [Jesus]" (5:18). Instead of allowing him to join his disciples, Jesus sends him into the city to proclaim "all that the Lord in his mercy has done for [him]" (5:19). I hope I'm not reading too much into the story to suggest that if these people had pigs, they probably were not Jews. I think this story beautifully compliments the story of the Canaanite woman and her daughter (who was also afflicted by devils) which Matthew relates between the two miracles of the loaves. Instead of speaking of throwing the children's food to the dogs (Mt. 15:27), He sends this man out as a witness to the non-Jews. The placement of the harsh-sounding story of the Canaanite woman and use of food imagery in the surrounding chapters should largely dispel qualms that might arise from Jesus' words in Mt. 15. If not, Marks account of Jesus' compassion for the Gerasene demoniac and His insistance that the Lord's mercy be proclaimed through their land reveals His compassion for those people.
05 March 2007
Some Business Matters
Sorry for the confusion over the last post, guys. I've updated the schedule. I'll do the first Mark passage, and Mikey will do the second one. I'll gladly accept volunteers for the posts after that one. I would be particularly grateful to anyone who would take the March 19th, 22nd, and 25th posts because my parents and brother will be in Ireland with me during that time. I might not be close to my computer while they're here. Thanks to all who have participated to this point. I've enjoyed and benefitted from your posts and comments.
03 March 2007
Matt 22-28 cont'd
I must admit, I don’t really know how best to approach the discussion of the betrayal, trial, crucifixion, and resurrection of Jesus, so I’ll just write about a few of the many many lessons I take from these events and hope everyone else will share how they perceive these passages.
I realize that it is in these verses that I begin to comprehend how man and God were one in Jesus. Jesus’ deep and intense human emotions of fear, anxiety, and depression-- and of courage, and faith, and determination—coupled with the strength of will to fulfill divine plan and prophecy show me over and over that he is the perfect example of what I should strive for. And that as he was tested in all things as we are, but did not sin, he is the only one qualified to be our advocate before God.
Also, as I was re-reading these passages, something jumped out at me that I had never really noticed before. In Chapter 27:4, when Judas remorsefully returns the money he received for betraying Jesus’ innocent blood, the chief priests and elders say, “What is that to us? It is your responsibility!” And a few verses later (27:24) when the crowds are standing before Pilate shouting for Jesus’ execution, Pilate says to them, “I am innocent of the blood of this person. It is your responsibility!” This phrase, translated sometimes as “You see to it!” strikes me in a very personal way. Here were men who had the power to make a difference in the course of these events (although of course I take into account the necessary fulfillment of the prophecies and the fruition of God’s plan of salvation that came through Jesus’ death). The chief priests could have called off their cry for Jesus’ blood. Pilate could have chosen to risk the anger of the people to save the life of an innocent and just man. But neither chose the right way—they chose the selfish way. By placing the responsibility and consequences of their actions on others, they attempted to justify their sins. I’ve done this too, and that’s why it strikes so close to home.
What a powerful series of events!! I feel so inadequate to discuss them!!
I realize that it is in these verses that I begin to comprehend how man and God were one in Jesus. Jesus’ deep and intense human emotions of fear, anxiety, and depression-- and of courage, and faith, and determination—coupled with the strength of will to fulfill divine plan and prophecy show me over and over that he is the perfect example of what I should strive for. And that as he was tested in all things as we are, but did not sin, he is the only one qualified to be our advocate before God.
Also, as I was re-reading these passages, something jumped out at me that I had never really noticed before. In Chapter 27:4, when Judas remorsefully returns the money he received for betraying Jesus’ innocent blood, the chief priests and elders say, “What is that to us? It is your responsibility!” And a few verses later (27:24) when the crowds are standing before Pilate shouting for Jesus’ execution, Pilate says to them, “I am innocent of the blood of this person. It is your responsibility!” This phrase, translated sometimes as “You see to it!” strikes me in a very personal way. Here were men who had the power to make a difference in the course of these events (although of course I take into account the necessary fulfillment of the prophecies and the fruition of God’s plan of salvation that came through Jesus’ death). The chief priests could have called off their cry for Jesus’ blood. Pilate could have chosen to risk the anger of the people to save the life of an innocent and just man. But neither chose the right way—they chose the selfish way. By placing the responsibility and consequences of their actions on others, they attempted to justify their sins. I’ve done this too, and that’s why it strikes so close to home.
What a powerful series of events!! I feel so inadequate to discuss them!!
Matthew 22-28 (Steph)
Matthew 22-28
Before I get into the text, I just wanted to apologize for my lack of (conspicuous) participation in the group so far. I’ve been observing but not commenting, but here I am now!
One of the things I find most fascinating about these passages is the intensity with which Jesus warns his disciples of what they will face when he’s not physically present with them. It was mentioned earlier that there seems to be a quickening of time and an urgency as the climax of Jesus’ life approaches, and I definitely see that in the parables and instruction that Jesus chooses to impart to his disciples as he sees his crucifixion drawing nearer.
So much of his ministry to this point has been authoritative insight for living, instruction on God’s plan for man’s redemption and what will please the Lord as we walk as pilgrims through this world. But it seems Jesus’ tone shifts as his earthly life draws to a close to the attitude of a worried father. It seems to me that he might have looked on the hopeful, trusting faces of his disciples and see what lay ahead for those who claimed to love him. (22:6) They would be used spitefully and even killed for sending out the King’s invitation. (Ch 24) They would endure the destruction of Jerusalem, the surge of false prophets, and the hatred of the nations for Jesus’ name’s sake.
Also, Jesus gives a warning that I’ve read over several times without thinking of the gravity of his statement: (24:10) “Many [[of the disciples]] will be offended, will betray one another, and will hate one another.” There is trouble ahead from within and without, and Jesus implores his disciples to be faithful and wise servants (24:45), soberly prepared watchers for Jesus’ return (25:1-13), and industrious stewards of the talents God’s given them/us (25:14-30). And in all of this Jesus’ emphasizes the necessity of complete sincerity (25:31-46).
((ps I'll post more in a little while!!))
Before I get into the text, I just wanted to apologize for my lack of (conspicuous) participation in the group so far. I’ve been observing but not commenting, but here I am now!
One of the things I find most fascinating about these passages is the intensity with which Jesus warns his disciples of what they will face when he’s not physically present with them. It was mentioned earlier that there seems to be a quickening of time and an urgency as the climax of Jesus’ life approaches, and I definitely see that in the parables and instruction that Jesus chooses to impart to his disciples as he sees his crucifixion drawing nearer.
So much of his ministry to this point has been authoritative insight for living, instruction on God’s plan for man’s redemption and what will please the Lord as we walk as pilgrims through this world. But it seems Jesus’ tone shifts as his earthly life draws to a close to the attitude of a worried father. It seems to me that he might have looked on the hopeful, trusting faces of his disciples and see what lay ahead for those who claimed to love him. (22:6) They would be used spitefully and even killed for sending out the King’s invitation. (Ch 24) They would endure the destruction of Jerusalem, the surge of false prophets, and the hatred of the nations for Jesus’ name’s sake.
Also, Jesus gives a warning that I’ve read over several times without thinking of the gravity of his statement: (24:10) “Many [[of the disciples]] will be offended, will betray one another, and will hate one another.” There is trouble ahead from within and without, and Jesus implores his disciples to be faithful and wise servants (24:45), soberly prepared watchers for Jesus’ return (25:1-13), and industrious stewards of the talents God’s given them/us (25:14-30). And in all of this Jesus’ emphasizes the necessity of complete sincerity (25:31-46).
((ps I'll post more in a little while!!))
Matthew 22-28
Of the all the gospels, Matthew is the one most like a transcript of Christ's teachings. To the evangelist, the narrative portions of his gospel must have seemed a necessary but almost regrettable intrusion into the discourses of Christ. Indeed, the gospel ends not with a narration of the Ascension, but instead with the words of the Great Commission, the last instructions being "and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time." Christ entrusted the teaching of His commands to His apostles, and Matthew, in the writing of his dialogue-laden gospel, proved to be a meticulously obedient servant of Christ. With so much "red-letter" text in the gospel, it is difficult to glean from our lengthy reading just one particular point - so many things pop out. I am thankful for our ability to comment in this community since we are able to continue bringing up points for consideration and are not left to just the first post.
Anyhow, Christ is made to endure another three-part trial in Matthew 22:15-40 - this time it is not in the desert with Satan, but in Jerusalem with the civil and religious leaders. The leaders mean to entrap Christ in a misstatement. First they intend for Him to speak against Roman rule, and then they mean to embroil Him in the principal argument which divided the Saducees and Pharisees, the resurrection of the dead, and finally they try Him on His understanding of the Law. In each attempt, they fail to make Christ stumble, and instead Christ succeeds in demonstrating their own lack of understanding by questioning their intrepretation of a messianic psalm.
After silencing his would-be opponents, Christ turns His attention to "the people and his disciples" and begins a harrowing rebuke of those who have tried Him. Christ, in 23:13-32, is very precise in His condemnation of their actions and their authority - His list of "woes" reads almost like a series of inverse beatitudes. I am particularly impressed by Christ's words in verses 27-32:
Alas for you, scribes and Pharisees, you hypocrites! You who are like whitewashed tombs that look handsome on the outside, but inside are full of dead men's bones and every kind of corruption. In the same way you appear to people from the outside like good honest men, but inside you are full of hypocrisy and lawlessness.
Alas for you, scribes and Pharisees, you hypocrites! You who build the sepulchers of the prophets and decorate the tombs of holy men, saying, "We would never have joined in shedding the blood of the prophets, had we lived in our father's day." So! Your own evidence tell against you! You are the sons of those who murdered the prophets! Very well, then, finish off the work that your fathers began.
We must remember that "What goes into the mouth does not make a man unclean; it is what comes out of the mouth that makes him unclean. (Matthew 15:10-20)" And we must remember that Christ ends his proclamation of woes with:
Jerusalem, Jerusalem, you that kill the prophets and stone those who are sent to you! How often have I longed to gather your children, as a hen gathers her chicks, and you have refused!
Matt. 23:37
And we must remember that Christ called St. Paul, the strictest of Pharisees, away from the side of Stephen's murderers to be His apostle to the Gentiles.
Anyhow, Christ is made to endure another three-part trial in Matthew 22:15-40 - this time it is not in the desert with Satan, but in Jerusalem with the civil and religious leaders. The leaders mean to entrap Christ in a misstatement. First they intend for Him to speak against Roman rule, and then they mean to embroil Him in the principal argument which divided the Saducees and Pharisees, the resurrection of the dead, and finally they try Him on His understanding of the Law. In each attempt, they fail to make Christ stumble, and instead Christ succeeds in demonstrating their own lack of understanding by questioning their intrepretation of a messianic psalm.
After silencing his would-be opponents, Christ turns His attention to "the people and his disciples" and begins a harrowing rebuke of those who have tried Him. Christ, in 23:13-32, is very precise in His condemnation of their actions and their authority - His list of "woes" reads almost like a series of inverse beatitudes. I am particularly impressed by Christ's words in verses 27-32:
Alas for you, scribes and Pharisees, you hypocrites! You who are like whitewashed tombs that look handsome on the outside, but inside are full of dead men's bones and every kind of corruption. In the same way you appear to people from the outside like good honest men, but inside you are full of hypocrisy and lawlessness.
Alas for you, scribes and Pharisees, you hypocrites! You who build the sepulchers of the prophets and decorate the tombs of holy men, saying, "We would never have joined in shedding the blood of the prophets, had we lived in our father's day." So! Your own evidence tell against you! You are the sons of those who murdered the prophets! Very well, then, finish off the work that your fathers began.
We must remember that "What goes into the mouth does not make a man unclean; it is what comes out of the mouth that makes him unclean. (Matthew 15:10-20)" And we must remember that Christ ends his proclamation of woes with:
Jerusalem, Jerusalem, you that kill the prophets and stone those who are sent to you! How often have I longed to gather your children, as a hen gathers her chicks, and you have refused!
Matt. 23:37
And we must remember that Christ called St. Paul, the strictest of Pharisees, away from the side of Stephen's murderers to be His apostle to the Gentiles.
28 February 2007
Matthew 14-21
Again in these chapters, we see miracles performed, the faithful being rewarded, and the faithless, who are often the disciples, are explained to over and over again the simple yet mysterious ways of the Kingdom of Heaven. Who else would tell someone, a Pharisee at that, that a prostitute and a tax collector would enter the Kingdom first, and that to have faith and humility like a little child is something worth owning? These were Jews who loved to argue and study and trump one another over the Torah and God's teachings, and here this upstart from Nazareth is telling them that their ways are wrong, and it is what comes from the heart that matters. The people of faith are often the poor and ill, and want to believe in a Master so virtuous that He would actually descend from His throne and heal them. Jesus tells His disciples to take up the cross and "Follow me," and that still holds true in 2007. "For whoever wants to save his life will lose it, but whoever loses his life for me will find it." (Matt 16:25) To an ordinary person, that makes absolutely no sense. Perhaps that is why Jesus' teachings give such hope to the poor, the lonely, and the desperate. Having already lost a life in this world, they can only gain a life in Heaven by following Jesus. Those who don't have a lot to lose are willing to risk. Those who have treasures on Earth are a little suspicious of Jesus. You mean we'd have to sell everything we own, and be poor, and eat with sinners and the unclean, to be rewarded in the Kingdom of Heaven? (Matthe 19:21-25) Absolutely. I imagine that upset quite a few people among Jesus' listeners. Being told that the first will be last, and the last will be first? (Matt. 20:16) No way. But if we believe Jesus' message, then we are called to live outside our comfort zones and take up His cross.
25 February 2007
Matthew 8 - 13
"They that be whole need not a physician, but they that are sick" (1).
It was pointed out in the previous post that God incarnate came/comes not to those righteous and unbroken but to a fallen people. In Matthew 8-13 there are descriptions of many individuals that Christ healed; among them a leper he met on his way down the mountain (2), Peter's mother in her home (3), an old woman in the midst of a crowd (4), a maiden in a house that mourned her (5), as well as those physically disabled, ill or demon-possessed (6, 7, 8, 9). These were not only high and lofty representatives of royal courts or high priesthood with which Christ walked but also the common and even unclean people; some were outcasts--one was even a Gentile.
"And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour" (10).
The majority of the incidents in these chapters that are concerned with healing are dependent upon faith of those that desire healing; Jesus says to the centurion "as thou hast believed, so be it done unto thee" (10), and to the old woman "thy faith hath made thee whole" (11). In his own country Jesus refrained from doing as much as he had done elsewhere "because of their unbelief" (12). Because of the unbelief of his own community, Jesus left them.
Christ repeats throughout these chapters that time is short, and the world is changing; "Follow me; and let the dead bury their dead" (13). He talks about how exceptions must be made in the natural order of the world that He is in our midst--his disciples did not fast when the bridegroom was present (14), but neither did they "provide [...] gold, nor silver, nor brass in [their] purses" (15). Such a life of immediacy and unabashed faith is somewhat thrilling, no?
There's an urgency to these passages, as if the world was quickening in expectation of the Passion. That speaks to me not only as a reader, that I see prophecies being fulfilled and Christ's ministry growing in power and strength, but also as a woman alive in my own time as our celebration of the resurrection approaches.
"That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses" (16).
Please feel free to continue posting in the discussion on the previous posting!
It was pointed out in the previous post that God incarnate came/comes not to those righteous and unbroken but to a fallen people. In Matthew 8-13 there are descriptions of many individuals that Christ healed; among them a leper he met on his way down the mountain (2), Peter's mother in her home (3), an old woman in the midst of a crowd (4), a maiden in a house that mourned her (5), as well as those physically disabled, ill or demon-possessed (6, 7, 8, 9). These were not only high and lofty representatives of royal courts or high priesthood with which Christ walked but also the common and even unclean people; some were outcasts--one was even a Gentile.
"And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour" (10).
The majority of the incidents in these chapters that are concerned with healing are dependent upon faith of those that desire healing; Jesus says to the centurion "as thou hast believed, so be it done unto thee" (10), and to the old woman "thy faith hath made thee whole" (11). In his own country Jesus refrained from doing as much as he had done elsewhere "because of their unbelief" (12). Because of the unbelief of his own community, Jesus left them.
Christ repeats throughout these chapters that time is short, and the world is changing; "Follow me; and let the dead bury their dead" (13). He talks about how exceptions must be made in the natural order of the world that He is in our midst--his disciples did not fast when the bridegroom was present (14), but neither did they "provide [...] gold, nor silver, nor brass in [their] purses" (15). Such a life of immediacy and unabashed faith is somewhat thrilling, no?
There's an urgency to these passages, as if the world was quickening in expectation of the Passion. That speaks to me not only as a reader, that I see prophecies being fulfilled and Christ's ministry growing in power and strength, but also as a woman alive in my own time as our celebration of the resurrection approaches.
"That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses" (16).
Please feel free to continue posting in the discussion on the previous posting!
22 February 2007
Matthew 1 - 7
A deceiver, a prostitute, murderers, adulterers, one who coupled with his son’s widow, thinking her a prostitute, a thousandfold polygamist, his idolater son, and many wicked kings all have their place in the long passage of the ancestry of Jesus Christ. The royal bloodline of Messiah reads like a series of case studies in why humanity needed a Someone to save them from sin which had its grips even upon holiest patriarchs and the greatest of kings. What perhaps amazes still more than even His condescention into a lowly stable in Judea is His proceeding into the midst of a once-great people, sudjugated many times over and most recently by the Romans, from this nasty bunch of sinners.
Matthew brings the Babylonian captivity and Roman bureaucracy into his Story knowing that Messiah will not vanquish the current occupationary force with the sword (as crowds and followers so often hope). His conquest is broader and more significant. The evangelist of the first gospel quickly introduces a notion of a “kingdom” into Jesus’ ministry late in chapter four, and Jesus expands on it in chapter five in such a way to make it quite clear that Roman expulsion or Jewish sovereignty is not what He has in mind by any means. Instead, He blesses the downtrodden and the devout in his famous Beatitudes and positions them as denizens in this kingdom of heaven of which He speaks.
Christ’s Sermon on the mount calls His followers to a life of love and values but little the merits of a religion that is primarily external in nature. Acts of devotion – such as prayers, fastings and almsgivings – are to be done in secret. It is their kindness and their treatment of those less fortunate and even of those unpleasant or hostile towards themselves that will characterize them as Christ’s followers. His “Golden Rule” is, above all else, a law to be followed in spirit, not merely in letter.
One of the great beauties of this story is that Christ himself (as Matthew tells His Story) brings the ill and the troubled to Himself and ministers to them before His great sermon. Ever the most excellent and perfect Master, He lives out lessons in charity before the crowds. His message of blessing to the “poor in spirit” and to “those who mourn” was action before it was word. Jesus Christ certainly issues the difficult imperative to “be perfect just as [our] heavenly Father is perfect” but not before descending into flesh in order that we might overcome sin.
Matthew brings the Babylonian captivity and Roman bureaucracy into his Story knowing that Messiah will not vanquish the current occupationary force with the sword (as crowds and followers so often hope). His conquest is broader and more significant. The evangelist of the first gospel quickly introduces a notion of a “kingdom” into Jesus’ ministry late in chapter four, and Jesus expands on it in chapter five in such a way to make it quite clear that Roman expulsion or Jewish sovereignty is not what He has in mind by any means. Instead, He blesses the downtrodden and the devout in his famous Beatitudes and positions them as denizens in this kingdom of heaven of which He speaks.
Christ’s Sermon on the mount calls His followers to a life of love and values but little the merits of a religion that is primarily external in nature. Acts of devotion – such as prayers, fastings and almsgivings – are to be done in secret. It is their kindness and their treatment of those less fortunate and even of those unpleasant or hostile towards themselves that will characterize them as Christ’s followers. His “Golden Rule” is, above all else, a law to be followed in spirit, not merely in letter.
One of the great beauties of this story is that Christ himself (as Matthew tells His Story) brings the ill and the troubled to Himself and ministers to them before His great sermon. Ever the most excellent and perfect Master, He lives out lessons in charity before the crowds. His message of blessing to the “poor in spirit” and to “those who mourn” was action before it was word. Jesus Christ certainly issues the difficult imperative to “be perfect just as [our] heavenly Father is perfect” but not before descending into flesh in order that we might overcome sin.
19 February 2007
Schedule
I'm giving myself posting duty for the first reading. I got sort of a late start organizing this (story of my life, really), so I'm not going to hand out all of the duties right away. As for the gameplan, I think that it would be best if we complete the reading by the time that each contributer makes their post on the text. There will be quizzes at the end. (There really won't be). Don't be shy about commenting on posts and other comments.
One more thing: if you see your name next to a text, and it turns out that I've wrongly assumed that you want to do a post, just email me, and I'll fix it directly.
Matthew
Thursday, February 22: chapters 1 - 7 - Gabriel
Sunday, February 25: chapters 8 - 13 - Rivkah
Wednesday, February 28: chapters 14 - 21 - Sarah
Saturday, March 3: chapters 22 - 28 - Stephanie
Mark
Tuesday, March 6 - chapters 1 - 5 - Gabriel
Friday, March 9 - chapters 6 - 10 - Mikey Hannon
Tuesday, March 13 - chapters 11 - 16 - Rivkah
Luke
Friday, March 16 - chapters 1 -5 - Gabriel
Monday, March 19 - chapters 6 - 11 - Caddy
Thursday, March 22 - chapters 12 - 19:27 - Daniel
Sunday, March 25 - chapters 19:28 - 24 - Kate
John
Wednesday, March 28 - chapters 1 -5 - Caddy
Saturday, March 31 - chapters 6 - 11
Tuesday, April 3 - chapters 11 - 16
Friday, April 6 - chapters 17 - 21
One more thing: if you see your name next to a text, and it turns out that I've wrongly assumed that you want to do a post, just email me, and I'll fix it directly.
Matthew
Thursday, February 22: chapters 1 - 7 - Gabriel
Sunday, February 25: chapters 8 - 13 - Rivkah
Wednesday, February 28: chapters 14 - 21 - Sarah
Saturday, March 3: chapters 22 - 28 - Stephanie
Mark
Tuesday, March 6 - chapters 1 - 5 - Gabriel
Friday, March 9 - chapters 6 - 10 - Mikey Hannon
Tuesday, March 13 - chapters 11 - 16 - Rivkah
Luke
Friday, March 16 - chapters 1 -5 - Gabriel
Monday, March 19 - chapters 6 - 11 - Caddy
Thursday, March 22 - chapters 12 - 19:27 - Daniel
Sunday, March 25 - chapters 19:28 - 24 - Kate
John
Wednesday, March 28 - chapters 1 -5 - Caddy
Saturday, March 31 - chapters 6 - 11
Tuesday, April 3 - chapters 11 - 16
Friday, April 6 - chapters 17 - 21
17 February 2007
Intro
I was thinking that reading the Gospels and talking about them with some friends during Lent would be a good way of preparing for Easter. Granted I should have started this process much sooner than I did, but I think we still have time to get something organized. I was thinking that we would divide the Gospels into sections such that we could focus on two or three sections per week and take turns writing the main post for each section. Then we all would comment. I certainly don't think of this project as an exclusive thing, so if you think of anyone who would enjoy this or benefit from it or contribute to it, bring them in. For that reason (and because as a rule I don't plan longterm), I don't want to get to far ahead of myself with this in case some people come on board midway through, but I'll figure out the sections by Monday evening and take the first one. My post for the first reading should be up on Wednesday or Thursday.
And I'm sure that some of you have noticed that I'm unable to set up an online journal without a Gerard Manley Hopkins-inspired title. This one comes from stanza 35 of The Wreck of the Deutschland. I'll refrain from quoting it here, but you can look it up if you're interested.
And I'm sure that some of you have noticed that I'm unable to set up an online journal without a Gerard Manley Hopkins-inspired title. This one comes from stanza 35 of The Wreck of the Deutschland. I'll refrain from quoting it here, but you can look it up if you're interested.
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