Wednesday, December 17, 2014

Wednesday, December 17, 2014 (Ember Day*)

MARK 1:1-8

John the Baptist is both a necessary and a tragic character in Jesus’ story. Like Jesus, he is an outlier who preaches repentance. He stands apart from the powerful families and influential scholars who control the Temple worship in Jerusalem. Like Jesus, he too does not dress like, speak like or act like any of the religious leaders of his time. 

He lived entirely in the desert. He clothed himself with a robe of rough, camel’s hair, bound on with a wide leather belt. He ate locusts and wild honey, meaning he ate what the desert provided. We can assume he did not shave his beard or cut his hair. He was a Nazarite for life. It was easy for me to picture him and paint him for the mandala that hangs in the lower parish hall. But my interest in John goes far beyond his appearance.

He is a throwback to the Prophets of old who railed and ranted against the powers that be, calling down God’s judgement on rich and poor alike. Those prophets chastised those who refused to humble themselves and turn to God. But in this case, John brings condemnation AND he brings good news:

“I will send my messenger ahead of you, who will prepare your way.” (Mal. 3:1)
”a voice of one calling in the wilderness, Prepare the way for the Lord,
make straight paths for him.” (Isaiah 40:3)

He appears just before Jesus’ ministry begins, pointing to Jesus with every breath of his preaching. Even as he baptizes Our Lord in the chilly waters of the Jordan River, he deflects from himself and towards Jesus.

“I need to be baptized by you, and do you come to me?” (Matt.3:14)

John is necessary on many levels. First, he fulfills the prophesy of Isaiah. Then, he prepares the people of Israel for the coming of the Messiah by sharpening their sense of anticipation, so that when Jesus arrives, the people can expect and recognize him. For us, who come much later in the story, he sets a model of witnessing that is entirely about Jesus and not at all about himself.

John is tragic in the same way Jesus is tragic. He too was born to die. His purpose in life, to point to the saviour of the world, once fulfilled, he chooses not to retire but to clash with King Herod. Talking truth to power is never easy, and especially in a time when doing so could easily cost you your life. 

John boldly tells Herod that it is against God’s law for him to marry his brother’s wife. Thrown into the dungeon of Herod’s palace for this affront, his voice continues to echo up through the walls, demanding that Herod repent. Furious, Herod’s wife, Herodias, set up her daughter, Salome to dance for the king, and when he promised her anything as a reward, she asked for the head of John. Trapped in front of his guests, Herod had no choice and John was beheaded. (Matt: 14)    

Amazingly, this part of the story is left out of Mark’s gospel, as is the part where Jesus’ mother Mary visits John’s mother Elizabeth just before the baby is born. (Luke 1) Luke tells us Jesus and John were cousins, born six months apart. He explains how John’s father was struck silent before John’s birth and how an angel told his father to name him John. Matthew 3 gives us some of the Old Testament fire and brimstone preaching John broadcast to his audiences. No wonder huge crowds from Jerusalem and the surrounding countryside came to hear him.

What Mark does give us is perhaps the most powerful and succinct message John ever delivered.  

“After me comes the one more powerful than I, the straps of whose sandals
I am not worthy to stoop down and untie. I baptize you with water,
but he will baptize you with the Holy Spirit.” (v7,8)

What does it mean to be ‘baptized with the Holy Spirit’? Does it mean the same today as it did in John’s time? Was this the first time the people of Israel had heard this expression? There are times when I feel more awash with troubles than baptized with the Spirit, yet indeed I am baptized, and with God’s help I can rise up, like the folks John called to repent and start afresh. Advent means cleaning out the fears and doubts and preparing for the coming of the Lord. Even reading John’s story helps me get ready. So, John’s humility sets a standard for me. He continues to do his job, all these years later. He made the path straight.

Peter Mansell Advent 2014.

[* an Ember Day is a day on which we are encouraged to engage in deep, deliberate prayer. 'Mindfulness' might be a good term that we would use today. -Matt]

Tuesday, December 16, 2014

Tuesday, December 16, 2014

Zechariah 2:1-13

“For I will be a wall of fire all around Jerusalem, says the Lord, and I will be the glory within it.” Oh, what a marvelous vision! This, the third vision of Zechariah, tells of the rebuilding and future glory of Jerusalem. It opens with a young man intent on measuring the length and width of the city walls as if to preserve the exact measurements of the physical place as it stands. His actions speak of a hope for the renewed glory of the city, but his vision is limited to recreating it exactly as it was, where the walls mark off the limits of the city. 

There is a greater hope. A greater promise for us: the coming into the city as a metaphor for us existing together. We do not need walls to protect us when God is alive within and around us. God will be the glory inside: in the multitudes of nations and peoples that stream to this new place. And God will be the walls made of fire; not just protection, but a beacon as far as the eye can see, calling for us to “Come, and live in the light!” 

In this time of the Advent of Christ, Zechariah’s vision is our prayer to God: “Come!” Advent is not just about awaiting the coming of the Christ child. It is also about expecting the coming of God among us, alive in the past and future city of Jerusalem. 

- Joshua Zentner-Barrett

Sunday, December 14, 2014

Sunday, December 14  2014

Isaiah 13:6-13

Today's passage is  a poem, attributed to Isaiah within a proclamation against Babylon . Likely it has no necessary connection with the overthrow of Babylon by the Medes but is complete in itself, coming from a pre-exilic time describing the awful Day of Yahweh (Peake's Commentary). This day was a popular hope that  there  would be vengence on the foes of Israel and the establishment  of God's  kingly rule. It would be  a day of cruel slaughter on earth and cataclysms in heaven, bringing punishment to the wicked and arrogant tyrants. 

But for some of us today, the later parts of the book of Isaiah from chapter 40 onwards, presents an evolution in Isaiah's understanding of God: One who will provide comfort, who will feed his flock like  a  shepherd, and in many ways, was laying prophetic Advent  groundwork for the incarnation of God as Emmanuel, God with us... in Christ. 

May this month of December be special time for our souls to ponder and cultivate a receptiveness to the mystery of a loving God... moving, stirring, & touching the face of the earth and the heavens, and our  hearts and minds.

Archdeacon Ken Cardwell

Saturday December 13, 2014

Haggai 2:1-9

Today's reading is populated by a cast of characters who might be unfamiliar so, in order of appearance, we have:

King Darius:  

• The third king of the Persian Achaemenid Empire, aka Darius the Great or Darius I 
• Also mentioned in the biblical books of Zechariah, Ezra, Nehemiah, and Daniel.  
• A Zoroastrian who exercised religious tolerance and funded the restoration of the Israelite temple.

Haggai:  

• a Jewish prophet.
• name derived from the Hebrew verbal root hgg, which means "to make a pilgrimage". (this is equivalent to the Arabic root hajj, which also means to make a pilgrimage).
• encouraged the Jewish community to work on rebuilding the temple and to understand why the temple was important now at this time in their history and life together as a community.

Zerubbabel

• Jewish Governor of the Persian province of Judah.
• led the first group of Jews who returned from the Babylonian captivity.
• laid the foundation for the second temple in Jerusalem.
• always associated with Joshua (see below).

Joshua

• Jewish high priest.
• worked in partnership with Zerubbabel.

The story so far:  

• The first temple was destroyed by the Babylonians in 587 BCE; the Jewish people were in captivity in Babylon where they developed a new understanding of God; Cyrus, a Persian Emperor before Darius, allowed the Jewish people to return to Judah; some of the people did return to Judah.
• Haggai has stirred up the Jewish community in Judah - the governor (civil authority), high priest (religious authority), and all the people of the land - to work on rebuilding the temple.
• After about 28 days of working on the temple the people were discouraged.  Haggai encourages the community to continue working.

How does Haggai encourage the community?

• Haggai reminds them of how God has acted in the past - bringing them out of slavery in Egypt and restoring them to the land of Judah - and assures them that God's presence is still here, God's spirit is still abiding in them bringing them to freedom!
• Haggai  draws parallels between the building of the first temple by Solomon (e.g., treasures coming from around the world) and the rebuilding of the temple.  However, Haggai emphasizes that it is God, in partnership with the community, who will rebuild the temple.  And he reminds the people why this project is important - its about honouring God.
• Haggai  urges the community to work together by sharing leadership and collaborating, and to "take courage" - translated by Tim Meadowcroft as "be strong and effective".

"Yet now take courage, O Zerubbabel, says the Lord; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the Lord; work, for I am with you, says the Lord of hosts, . . . My spirit abides among you; do not fear".

So what?  

• As I listen to this story in the midst of this Advent season I am challenged to reflect on my motivation for working or not working on various "projects".  You may want to reflect on the various projects in which you are involved.  Are they, in some way, about bringing honour to God? Might they help the world to see that God is still present and active in our world and longs to bring us to a place of freedom? 
• How can we be "strong and effective" together - especially in the face of discouragement when a "project"  seems too large - and what is the role of community and collaboration?
• Where do we need to hear a prophetic voice in the midst of our work and ministry?  And are we listening to the words of en-couragement around us?

Friday, December 12, 2014

Friday, December 12, 2014

Isaiah 7:10-25

If you remember a few years ago, when Dubya was President, there was a lot of talk about Iraq and a) weapons of mass destruction that could hurt the USA, or others, and b) regime change. Hussein was unpredictable, prone to violence, circumvented international law, and so on. (Like, some might be inclined to point out, Dubya himself.) So he had to be replaced. I bring this up because it might help us to get a small taste of what the mood and political climate was like in the time of Isaiah. 

In Isaiah’s day Israel was split into two kingdoms: North and South, or Israel and Judah. Jerusalem was in the southern part, Judah. Israel, the whole thing, North and South, is in a pretty nice, fertile area that also served as a land bridge between continents. So it was a desirable, strategic place to be. And the Bible is, in part, so full of action (you might have to trust me on this) because of all of the enemies that kept popping up all around Israel. And literally, all around Israel -- on every side. In the 8th century BCE the Assyrians, to the south-east, were rising to power and causing trouble. Killing people, taking land and other things that weren’t theirs. Not good folks. Not good happenings.

Up in the Northern Kingdom they wanted to get ready, and fight back. So a coalition of the Northern Kingdom and some other states went to King Ahaz of the Southern Kingdom, asking him to join their ‘coalition of the willing,’ to pick a name. King Ahaz was a young guy, so they figured he could be bullied into joining. But he didn’t! So what ended up happening was the Northern Kingdom and their friends in the coalition ended up attacking the South, in the name of regime change, with their justification being the greater threat of the Assyrians. They wanted a guy they could deal with (i.e. manipulate) running things in the South. Someone willing to play ball.

So that’s some of what’s going on here. 

And then we have Isaiah, a prophet. I imagine he's bearded. Isaiah is speaking with Ahaz, reassuring him that God is in charge. Bad things will happen. And good things will happen. That’s life. And in life, follow God. Go ahead and ask for a sign. Ahaz says 'aww, shucks, I can't do that!'

What did King Ahaz end up doing? Believe it or not, he went to the Assyrians for help! Abraham Heschel summarizes it powerfully:

No other ruler would have acted differently. The state was in peril, so he appealed to a great power for military aid. Isaiah offered words; Assyria had an army. To rely on God rather than on weapons would have been to subordinate political wisdom to faith. [...] So Ahaz decided that it was more expedient to be ‘son and servant’ to the king of Assyria than son and servant to the invisible God. He took refuge in a lie (cf. 28:15). The independence of Judah was surrendered to Assyria.*

Isaiah’s message about following God came out of this terrible situation. In today’s reading we have some famous words about a young woman giving birth to a son, and about people being reassured of God’s presence in the midst of trials. It appears that the latter parts of the Book of Isaiah come out of different historical periods, with references to different characters, different enemies. But this message of trusting in God is one that people need to keep hearing. And so we turn, as others have before us, to Isaiah, one of the most famous Hebrew prophets. Isaiah 7:14, about the young woman and the child, Immanuel, have of course been cherished by Christians, and are found in the New Testament (slightly altered) in reference to Jesus and Mary. I don’t think we’re getting the whole point when we look at it as a simple proof text for Jesus’s divinity. Let’s ask some questions, like why did the early Christians turn to this portion of Isaiah? How was Jesus’s context, Roman-occupied Palestine, similar to the situation of Isaiah and Ahaz? How are we challenged and reassured of God’s presence with us today? How do we go about following God’s will, and not a lie?

- Matthew Kieswetter

* Abraham Joshua Heschel, The Prophets (1962; repr., Peabody: Hendrickson Publishers Marketing LLC, 2010), 64-65.

Thursday, December 11, 2014

Thursday, December 11, 2014

2 Thessalonians 2:1-12

Thessalonica was the second town (Philippi was the first) Paul and his companions visited on their missionary journey to the area that is now northern Greece.  Paul was poorly received at the Jewish synagogue (see Acts 17:1-15), and the church he started was mainly Greek people, who would not have known the Hebrew Scriptures very well.  Because of mob violence, Paul soon had to flee south (via Beroea to Athens and then Corinth), leaving an infant church of new believers in Thessalonica.  Paul was concerned about them and left his companions Timothy and Silas to continue teaching and guiding the new church.  Timothy, being younger than Paul and with a Greek father, could travel more safely and easily between Thessalonica and Athens/Corinth; he would not be seen as foreign like Paul, who was Jewish.

It was during this time that both Paul’s first and second letters to the Thessalonians were written. In the first letter, Paul says (1 Thess. 3:1-6) that Timothy has just arrived from Thessalonica, and the letter is clearly responding to Timothy’s report.  I think it’s likely that Timothy, carrying Paul’s letter, then went back to Thessalonica, continuing to teach and coach the believers there.

The second letter has form and contents rather similar to the first, and it too may be following up a report Timothy brought to Paul on a later visit to Athens or Corinth.  This second letter may be Paul’s response to this second visit, and again it may have been taken back to Thessalonica by Timothy (or by Silvanus = Silas, now also mentioned as being with Paul).  If this is correct, the purpose of 2 Thessalonians is to re-emphasize parts of the first letter, answer some of the questions from the church, and help them through their doubts and difficulties.

When he wrote the second letter, Paul was concerned (2 Thess. 2:1-2) that some people in the church had been upset and alarmed by word they had received that the Day of the Lord had already come.  So Paul is reassuring them that this is not true, that before the Lord Jesus returns there must be an unmistakable sign revealing extreme rebellion and wickedness.

But today’s passage leaves many questions unanswered, and we need to put it into its context.  The primary context would be the teaching Paul gave the Thessalonians in person (see 2:5), but we have no way to know this.  We do, however, have the context of what Paul had written not long before in his first letter.  He discusses the return of Christ in 1 Thess. 4:13-5:11, and this forms the framework in which we should place today’s passage. This framework is very positive and encouraging for all Jesus followers.  Twice Paul writes (4:18 and 5:11), 

“Encourage one another.”

This is Paul’s intention for the Thessalonians, and we too need to be encouraged and equipped to live in anticipation of Christ’s coming in glory and eternal presence with us.  Monday’s reflection in this blog was on this very passage, and it celebrates the light, the love, and the life that we have as we patiently anticipate Christ’s coming in glory.  I suggest we re-read Monday’s reflection as of primary importance, and we should consider today’s passage for what it is, little more than a footnote, but one the Thessalonians needed to help them clear up a possible misunderstanding.

Today’s footnote-passage counsels us to avoid being deceived (2 Thess. 2:3) by the evil that is present in the world and which will become worse and worse as the return of Christ approaches.  There will be rebellion, and this will culminate in revealing someone Paul calls the lawless one (or man of lawlessness, or man of sin), who is the epitome of wickedness (2 Thess. 2:4):

He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God.

We can’t really tell if this “lawless one” is a human being, or some kind of evil spiritual being controlled by Satan, or a manifestation of Satan himself.  But he embodies the most horrible rebellion by exalting himself above all so-called gods (that is, above all religions) and declaring himself to be God Almighty.  What sacrilege!

This tradition of a “lawless one” does not originate with Paul.  In the first century, many scholars in Judaism were fascinated by the “time of the end” and the “Day of the Lord”, and especially with the cryptic visions recorded in the prophecy of Daniel.  One of these includes the statement (Dan. 11:36):

He shall exalt himself and consider himself greater than any god, and shall speak horrendous things against the God of gods.

Compare this statement with the one from Paul just above.  Do you see how similar they are?  Paul may well have derived his statement from Daniel.

Frightening indeed this “lawless one” is, but Paul doesn’t leave us there.  Instead, he assures us (v. 8) that “the Lord Jesus will destroy [the lawless one] with the breath of his mouth, annihilating him by the manifestation of his coming.”  And so our footnote-passage today encourages us that, even though such horrible evil will briefly be revealed in the time of the end, it will quickly be destroyed, completely annihilated, by the glorious coming of our Lord Jesus Christ.  Therefore, again, 

“Encourage one another, and build up each other, as indeed you are doing.” 

(1 Thess. 5:11)

– Robert Kruse

Wednesday, December 10, 2014

Wednesday December 10, 2014  

2 Thessalonians 1:1-12

While most biblical scholars and teachers are happy with the statement that Paul wrote the first letter to the Christians at Thessaloniki, there is dispute as to the authorship of the second letter, from which we read today.  There are a number of issues – with both content and style – that form the basis for this dispute.  Be that as it may, this is still a letter addressed to a dispersed Christian community, a community with issues to face, and a faith to strengthen.

The letter is written in the classic style of the Ancient Near-East – from the opening signature, signifying who the sender is, to the announcement of the recipients, and through the opening blessing, to the body and intent of the message.  The author is full of gratitude for the faith and expressed love of the members of the body of faith.  These Thessalonian Christians are so well-versed in their faith and mutual love and respect, that the letter’s author states that they are an example which can be used to bolster other congregations in less-admirable circumstances.

It seems from the body of the letter, that the Christians in Thessalonia must work hard to express their faith – they are boasted about because of “[their] steadfastness and faith during all [their] persecutions and the afflictions [they] are enduring.”

The author concludes this portion of the epistle by promising to continue to pray for them, with assurance that their faith and mutual help will always work to their good.

We know very little about what it means to be persecuted today, especially for our faith. But there are many in our world who are persecuted, derided, and abused for the faith they hold and the style of religion they practice. May the message of this letter to the Thessalonian Christians serve to be a call to us to pray for all who are persecuted for what they believe. Pray that tolerance may overcome hatred, and peace overcome violence. 

- Reverend Paul Kett