I apologize for not keeping up with the pace of reflections for Isaiah during Advent. I do hope your reading of it was a fruitful journey of faith in the Scriptures.
Since we are on the Eve of the Nativity, I would like to suggest another pattern of reading. Let us make our way through the letter to the Hebrews during these twelve days of Christmas. With thirteen chapters, we should finish on Epiphany.
A blessed Christmas to all who happen upon this blog.
Monday, December 24, 2007
Sunday, December 23, 2007
IC XC NIKA
Eucharistic bread in the Eastern Orthodox Church, so far as I understand the practice, is stamped with the following initials:
IC XC
NIKA
The first set of two letters are the Greek letters for the first and last letters of "Jesus." The second set of two letters are the Greek letters for the first and last letters of "Christ" (also "Messiah" and "Anointed One"). The last word, "nika" means "conquers" (see Romans 12:21, 1 John 5:4 and Romans 8:37). The verbal form of this word is all over 1 John and the Book of Revelation.
What wonderful words as we break the Bread: Jesus Christ Conquers!
IC XC
NIKA
The first set of two letters are the Greek letters for the first and last letters of "Jesus." The second set of two letters are the Greek letters for the first and last letters of "Christ" (also "Messiah" and "Anointed One"). The last word, "nika" means "conquers" (see Romans 12:21, 1 John 5:4 and Romans 8:37). The verbal form of this word is all over 1 John and the Book of Revelation.
What wonderful words as we break the Bread: Jesus Christ Conquers!
Monday, December 17, 2007
Second Isaiah
Some commentators refer to this section of Isaiah 40-55 (or 40-66) as “Second Isaiah” and date it to the time of Exile in Babylon. In this scenario, these words are directed at a people on whom God’s judgment and chastening have fallen. Thus these are words to those in Exile.
Chapters 36-39
Chapter 36
We take an “oracle break” and move into narrative mode for the next several chapters. The question at stake here is a central theological question for all time, namely: will we follow the first commandment or not (here, see Martin Luther’s treatment of the first commandment in the Large Catechism)? Will Judah trust in the LORD God or will it saddle up with Assyria?
Chapter 37
Hezekiah’s prayer is a beautiful one (37:16-20) and echoes much of the Old Testament tradition, asking God to save his people so that the world may know that He alone is the LORD. The LORD promises to defend Jerusalem against Assyria, for his down sake and for David’s sake (37:35).
Chapter 38
In this chapter, God turns back time itself as a sign (38:7-8). The last part of this chapter is a poem of sorts of Hezekiah, reflecting on his sickness and recovery (38:10-20).
Chapter 39
Chapter 39 ends on an ominous note. After showing a king of Babylon “all his house,” Isaiah warns of the coming Exile to Babylon.
We take an “oracle break” and move into narrative mode for the next several chapters. The question at stake here is a central theological question for all time, namely: will we follow the first commandment or not (here, see Martin Luther’s treatment of the first commandment in the Large Catechism)? Will Judah trust in the LORD God or will it saddle up with Assyria?
Chapter 37
Hezekiah’s prayer is a beautiful one (37:16-20) and echoes much of the Old Testament tradition, asking God to save his people so that the world may know that He alone is the LORD. The LORD promises to defend Jerusalem against Assyria, for his down sake and for David’s sake (37:35).
Chapter 38
In this chapter, God turns back time itself as a sign (38:7-8). The last part of this chapter is a poem of sorts of Hezekiah, reflecting on his sickness and recovery (38:10-20).
Chapter 39
Chapter 39 ends on an ominous note. After showing a king of Babylon “all his house,” Isaiah warns of the coming Exile to Babylon.
Sunday, December 16, 2007
Nicene Creed
During the liturgy this morning, I was struck by how deeply profound each article of the Nicene Creed is. It is truly beautiful--almost poetic--statement of faith. I could even see a series of classes or reflections (a Lenten series?) based completely on the Creed.
In an era when many churches are writing their own "creeds," I'll stay with the beautiful and poetic summaries of faith from the early ecumenical councils.
In an era when many churches are writing their own "creeds," I'll stay with the beautiful and poetic summaries of faith from the early ecumenical councils.
Friday, December 14, 2007
Easter: Resurrection Narratives and Book of Acts
During the Great 50 Days of Easter this Year we will be reading through the resurrection narratives in the four canonical Gospels, one Gospel each week. That will take us a little more than half-way through the Season of Easter. During the last weeks of Easter and the week following Pentecost, we will read through the Book of Acts, one chapter each day.
Join us as we behold our risen Lord and marvel at the stories of the early Church.
Join us as we behold our risen Lord and marvel at the stories of the early Church.
Lent: The Passion of our Lord Jesus according to St. Matthew
During the season of Lent this year we will be reading through the Passion of our Lord and Savior Jesus Christ according to St. Matthew. Each day we will read only a few verses and ruminate on these verses for an extended period of time. What might it mean for us to move slowly through the details of our Lord's passion?
An exception is Sunday. In many ways, Sunday is always an exception. For even during the more somber season of Lent, Sunday screams forth: "Resurrection! Empty tomb! New life!" For every Sunday is a Day of Resurrection. In the Eucharistic prayer we pray: "...who on this day overcame death and the grave." On Sunday we will read the Gospel readings assigned for this year, most of which come from the Gospel according to St. John. We will meet a host of interesting characters for whom the encounter with the one who IS the Resurrection and the Life was a life-changing event.
Let us walk with Nicodemus at night, the Samaritan woman at the well, the blind man who regains his sight and Lazarus, freshly raised from the dead. And let us kneel at the foot of the cross and fall down with awe at the entrance to the empty tomb, beholding the mystery of the Passion of Christ our God.
An exception is Sunday. In many ways, Sunday is always an exception. For even during the more somber season of Lent, Sunday screams forth: "Resurrection! Empty tomb! New life!" For every Sunday is a Day of Resurrection. In the Eucharistic prayer we pray: "...who on this day overcame death and the grave." On Sunday we will read the Gospel readings assigned for this year, most of which come from the Gospel according to St. John. We will meet a host of interesting characters for whom the encounter with the one who IS the Resurrection and the Life was a life-changing event.
Let us walk with Nicodemus at night, the Samaritan woman at the well, the blind man who regains his sight and Lazarus, freshly raised from the dead. And let us kneel at the foot of the cross and fall down with awe at the entrance to the empty tomb, beholding the mystery of the Passion of Christ our God.
Thursday, December 13, 2007
Chapters 34-35
Chapter 34
Things get really bloody really fast in this chapter. What do we make of this comprehensive bloodbath? Here it must be said that there is good news in God’s complete victory. God’s enemies will not, ultimately, stand. He will vanquish them forever. “No Kingdom There” becomes a sneering name for all who oppose the LORD (34:12) (NRSV Oxford Annotated notes, p. 911 OT).
Chapter 35
From the devastation wrought in chapter 34 and the comprehensive destruction comes hope and life—even in the desert. This chapter almost anticipates the “homecoming” of the exiles by the hand of Cyrus of Persia.
The words “He will come and save you” (35:4) resonate with the pronouncement of what the Messiah Emmanuel will do (cf. Matthew 1:21). Not only will the crippled, blind and deaf be made whole, but the whole creation will burst forth in abundance (35:5-7).
This chapter is the reading for the third Sunday of Advent.
Things get really bloody really fast in this chapter. What do we make of this comprehensive bloodbath? Here it must be said that there is good news in God’s complete victory. God’s enemies will not, ultimately, stand. He will vanquish them forever. “No Kingdom There” becomes a sneering name for all who oppose the LORD (34:12) (NRSV Oxford Annotated notes, p. 911 OT).
Chapter 35
From the devastation wrought in chapter 34 and the comprehensive destruction comes hope and life—even in the desert. This chapter almost anticipates the “homecoming” of the exiles by the hand of Cyrus of Persia.
The words “He will come and save you” (35:4) resonate with the pronouncement of what the Messiah Emmanuel will do (cf. Matthew 1:21). Not only will the crippled, blind and deaf be made whole, but the whole creation will burst forth in abundance (35:5-7).
This chapter is the reading for the third Sunday of Advent.
Chapters 30-33
Chapter 30
As help against the dreaded Assyria, Israel considers help from Egypt, a plan that is ultimately destined for failure, because it is not of the LORD (30:1). The people are Israel are described as rebellious and faithless children, children who are deaf to the LORD’s instruction.
Here I am reminded of how often as young children our parents ask us, “Are you listening?” Often we hear but do not listen to the instruction of God. God has made plain his intentions through the Scriptures and in the sending of his Son. But are we listening? Are we at least daily listening to God’s teaching through prayer and Scripture?
Chapter 31
Judah is chastised for seeking help with “powers” and nations other than the LORD (cf. 7:10-16, the reading for the fourth Sunday of Advent). As the mighty Assyrian empire declined, Egypt for a time filled the power vacuum, so they were an attractive ally. The LORD God, however is the one who wields true power (31:3).
Chapter 32
Chapter 32 holds out hope that there will be (some) faithful kings in the Southern Kingdom of Judah. The sins highlighted remain those against the poor and weak (32:7), but also the sin of apathy/complacency (32:11). When a spirit from on high (aleynu ruach) is poured out upon the people then things will change (32:15-20).
Perhaps this chapter is an invitation to lift our eyes heavenward, from where our redemption comes. Indeed, during Advent we find ourselves with our “heads in the clouds” as we await the return of our promised Redeemer.
Chapter 33
Chapter 33 may have been used in a Temple service in later (post-exilic) times (NRSV, Oxford Annotated Bible, notes, p. 908 OT). As such, the victorious imagery of Jerusalem and the Temple make sense (33:20). The language is more than beautiful in its longing for the LORD’s salvation: “Be our arm every morning, our salvation in the time of trouble” (33:2). There are of course resonances with the Crucifixion in 33:10: “Now I will arise…now I will lift myself up; now I will be exalted.” We are even given instructions for living in God’s kingdom (33:14-16).
We are now halfway through the chapters of Isaiah and nearly mid-way through Advent this year.
As help against the dreaded Assyria, Israel considers help from Egypt, a plan that is ultimately destined for failure, because it is not of the LORD (30:1). The people are Israel are described as rebellious and faithless children, children who are deaf to the LORD’s instruction.
Here I am reminded of how often as young children our parents ask us, “Are you listening?” Often we hear but do not listen to the instruction of God. God has made plain his intentions through the Scriptures and in the sending of his Son. But are we listening? Are we at least daily listening to God’s teaching through prayer and Scripture?
Chapter 31
Judah is chastised for seeking help with “powers” and nations other than the LORD (cf. 7:10-16, the reading for the fourth Sunday of Advent). As the mighty Assyrian empire declined, Egypt for a time filled the power vacuum, so they were an attractive ally. The LORD God, however is the one who wields true power (31:3).
Chapter 32
Chapter 32 holds out hope that there will be (some) faithful kings in the Southern Kingdom of Judah. The sins highlighted remain those against the poor and weak (32:7), but also the sin of apathy/complacency (32:11). When a spirit from on high (aleynu ruach) is poured out upon the people then things will change (32:15-20).
Perhaps this chapter is an invitation to lift our eyes heavenward, from where our redemption comes. Indeed, during Advent we find ourselves with our “heads in the clouds” as we await the return of our promised Redeemer.
Chapter 33
Chapter 33 may have been used in a Temple service in later (post-exilic) times (NRSV, Oxford Annotated Bible, notes, p. 908 OT). As such, the victorious imagery of Jerusalem and the Temple make sense (33:20). The language is more than beautiful in its longing for the LORD’s salvation: “Be our arm every morning, our salvation in the time of trouble” (33:2). There are of course resonances with the Crucifixion in 33:10: “Now I will arise…now I will lift myself up; now I will be exalted.” We are even given instructions for living in God’s kingdom (33:14-16).
We are now halfway through the chapters of Isaiah and nearly mid-way through Advent this year.
Tuesday, December 11, 2007
Chapters 28-29
Chapter 28
We are invited to consider God’s judgment upon Ephraim (Samaria), which was destroyed and whose people were sent into exile in Assyria. The judgment, however, also extends to the southern kingdom of Judah. God is compared with a farmer, who in fact knows what he is doing (28:23-29).
Don’t we often shortchange God in this respect? Rather than asking God to change this or that, what might it mean to be attentive to what God is doing and saying in the present moment? Here I think of Moses, who fled to the wilderness and married the daughter of the priest of Midian. I have to imagine that during this time God was quietly preparing him for the Exodus sojourn, long before the theopany in the burning bush (cf. Exodus 2-3).
Chapter 29
One theme in Isaiah seems to be God’s disdain for inauthentic worship (29:13). By “inauthentic,” I mean worship that is divorced from amendment of life and true repentance. Authentice worship is worship in both Temple and daily life.
There is a share reorientation here. We are invited to remember just who is the potter and who is the clay (29:16).
In words that echo the Beatitudes (Matthew 5:1-12ff) and other parts of Jesus’ healing ministry in the gospels, we are given a vision of a world utterly transformed by the LORD’s presence.
Prayer: LORD God of heaven and earth, we confess that we often honor you with our lips while our hearts are far from you. Shape us into your new creation, that our worship may be on our lips, in our hearts, and in our lives. May we reflect your glory in all that we do; through Jesus Christ our Lord. Amen.
We are invited to consider God’s judgment upon Ephraim (Samaria), which was destroyed and whose people were sent into exile in Assyria. The judgment, however, also extends to the southern kingdom of Judah. God is compared with a farmer, who in fact knows what he is doing (28:23-29).
Don’t we often shortchange God in this respect? Rather than asking God to change this or that, what might it mean to be attentive to what God is doing and saying in the present moment? Here I think of Moses, who fled to the wilderness and married the daughter of the priest of Midian. I have to imagine that during this time God was quietly preparing him for the Exodus sojourn, long before the theopany in the burning bush (cf. Exodus 2-3).
Chapter 29
One theme in Isaiah seems to be God’s disdain for inauthentic worship (29:13). By “inauthentic,” I mean worship that is divorced from amendment of life and true repentance. Authentice worship is worship in both Temple and daily life.
There is a share reorientation here. We are invited to remember just who is the potter and who is the clay (29:16).
In words that echo the Beatitudes (Matthew 5:1-12ff) and other parts of Jesus’ healing ministry in the gospels, we are given a vision of a world utterly transformed by the LORD’s presence.
Prayer: LORD God of heaven and earth, we confess that we often honor you with our lips while our hearts are far from you. Shape us into your new creation, that our worship may be on our lips, in our hearts, and in our lives. May we reflect your glory in all that we do; through Jesus Christ our Lord. Amen.
Chapters 26-27
Chapter 26
Given the vision of the LORD’s victory in chapter 25, we are invited to “sing along,” so to speak, in chapter 26 and to trust in the LORD God, the rock, forever (26:4). The occasion of the LORD’s triumph and victory are cause for this song and we long for him (26:9). What is remarkable is the persistence of the author. In spite of all the kings and rulers of the earth, we are invited by him (with him?) acknowledge the LORD alone (26:13). Even the dead shall join this song of praise (26:19), calling to mind the vision given to Ezekiel (Ezekiel 37). All that has been done will be disclosed on the Day of the Lord (26:21).
Chapter 27
The image of the vineyard reappears in this chapter and the LORD himself is asserted as its keeper (27:2-3). Israel is vindicated again in its vocation to be a light and blessing to the nations (27:6). Hope is given for the return of the people of the Northern Kingdom of Israel, whom Assyria had conquered in 721 BC (27:12). The image of a thresher (cf. Matthew 3:12) is used of the LORD to describe his activity of gathering his people from Egypt and Assyria.
This is a wonderful image as we also apply it to the church, as the elect are gathered from every nation on the planet to give honor and glory to the King. In fact, in a certain sense, this happens every time the Faithful are gathered in God’s name. That is why the liturgy may be described as the place where heaven kisses earth.
Given the vision of the LORD’s victory in chapter 25, we are invited to “sing along,” so to speak, in chapter 26 and to trust in the LORD God, the rock, forever (26:4). The occasion of the LORD’s triumph and victory are cause for this song and we long for him (26:9). What is remarkable is the persistence of the author. In spite of all the kings and rulers of the earth, we are invited by him (with him?) acknowledge the LORD alone (26:13). Even the dead shall join this song of praise (26:19), calling to mind the vision given to Ezekiel (Ezekiel 37). All that has been done will be disclosed on the Day of the Lord (26:21).
Chapter 27
The image of the vineyard reappears in this chapter and the LORD himself is asserted as its keeper (27:2-3). Israel is vindicated again in its vocation to be a light and blessing to the nations (27:6). Hope is given for the return of the people of the Northern Kingdom of Israel, whom Assyria had conquered in 721 BC (27:12). The image of a thresher (cf. Matthew 3:12) is used of the LORD to describe his activity of gathering his people from Egypt and Assyria.
This is a wonderful image as we also apply it to the church, as the elect are gathered from every nation on the planet to give honor and glory to the King. In fact, in a certain sense, this happens every time the Faithful are gathered in God’s name. That is why the liturgy may be described as the place where heaven kisses earth.
Chapters 24-25
Some commentators describe chapters 24-27 as the “Isaiah Apocalypse.” Unsure of when to date these chapters (but probably after the Exile), they point to a future time and are filled with rich imagery.
The word “apocalypse” is the same word translated “Revelation” for the title of the last book of the Bible. Some call it by its original name: the Apocalypse of John. Its sense is captured in that word “revelation,” as in “disclosure.” Things are finally revealed for what they really are, the “truly true” and the “really real” are laid bare.
Chapter 24
The first thing that strikes us in this mini-Apocalypse is that the LORD’s actions are comprehensive—they include everyone (24:2-3). The indictment is made: God’s covenant has been violated and the consequences are comprehensive, extending to the whole earth (24:5; cf. vv.19-20). The judgment of heaven and earth are placed together and this judgment is thorough (24:21-23).
Chapter 25
The beginning of this chapter almost seems to be an interruption from the flow of verse in chapter 24. Its form recalls that of the Psalms in its poetic and hymnic character of praise of God (25:1-5). The subject shifts from the first person in these verses to a feast of cosmic dimensions (25:6-9). These are verses that are read on All Saints’ Day and Easter Day in Year B of the lectionary and on Easter evening all three years. Indeed, one cannot help but read these verses and think of our Lord Jesus’ resurrection victory. This is, for that very reason, also a beautiful and appropriate text for funerals.
The word “apocalypse” is the same word translated “Revelation” for the title of the last book of the Bible. Some call it by its original name: the Apocalypse of John. Its sense is captured in that word “revelation,” as in “disclosure.” Things are finally revealed for what they really are, the “truly true” and the “really real” are laid bare.
Chapter 24
The first thing that strikes us in this mini-Apocalypse is that the LORD’s actions are comprehensive—they include everyone (24:2-3). The indictment is made: God’s covenant has been violated and the consequences are comprehensive, extending to the whole earth (24:5; cf. vv.19-20). The judgment of heaven and earth are placed together and this judgment is thorough (24:21-23).
Chapter 25
The beginning of this chapter almost seems to be an interruption from the flow of verse in chapter 24. Its form recalls that of the Psalms in its poetic and hymnic character of praise of God (25:1-5). The subject shifts from the first person in these verses to a feast of cosmic dimensions (25:6-9). These are verses that are read on All Saints’ Day and Easter Day in Year B of the lectionary and on Easter evening all three years. Indeed, one cannot help but read these verses and think of our Lord Jesus’ resurrection victory. This is, for that very reason, also a beautiful and appropriate text for funerals.
Chapters 22-23
Chapter 22
Reference is made to fortifications made for Jerusalem, but such fortifications do not replace fidelity to God (22:9b-11). Indeed, one of the messages of Isaiah seems to be that the people do not “get” what God desires. They give empty worship; God desires justice and care for the poor, the orphan and the widow. They desire careful military fortifications of Jerusalem; God desires faithfulness.
The words forecasting Exile are violent ones. In his words to the steward, we hear echoes of God’s judgment upon all the people: The LORD is about to hurl you away violently, my fellow (22:17). The LORD will bring down and raise up whomever he wishes. In this case, Eliakim shall receive the “key of David” (cf. the verse in O Come, O Come, Emmanuel, where the “key of David” is made as a reference to Christ). Later this display of the LORD’s sovereignty over the nations will be displayed in his choosing of Cyrus of Persia to bring God’s people back from Exile.
Chapter 23
In the oracle concerning Tyre again the LORD asserts his reign and dominion, bringing down the proud (23:9). The last verses of this chapter are strange to the ears, but the sense seems to be that even the wealth gathered through sordid gain will eventually be for the LORD (23:14-18). Again, the message seems to be: the LORD is King.
These are helpful Advent words, for us, I think, especially when paired with John the Baptist’s call to “repent” on the second Sunday of Advent. Indeed, one could almost say the whole of one’s life is simply an extended reflection and practice of living out the first commandment. I am the LORD your God; you shall have no other gods before me. Perhaps it is during this time of year, when our thoughts are consumed with everything other than God that these words need to be “on our lips and in our hearts” (Romans 10:8).
Reference is made to fortifications made for Jerusalem, but such fortifications do not replace fidelity to God (22:9b-11). Indeed, one of the messages of Isaiah seems to be that the people do not “get” what God desires. They give empty worship; God desires justice and care for the poor, the orphan and the widow. They desire careful military fortifications of Jerusalem; God desires faithfulness.
The words forecasting Exile are violent ones. In his words to the steward, we hear echoes of God’s judgment upon all the people: The LORD is about to hurl you away violently, my fellow (22:17). The LORD will bring down and raise up whomever he wishes. In this case, Eliakim shall receive the “key of David” (cf. the verse in O Come, O Come, Emmanuel, where the “key of David” is made as a reference to Christ). Later this display of the LORD’s sovereignty over the nations will be displayed in his choosing of Cyrus of Persia to bring God’s people back from Exile.
Chapter 23
In the oracle concerning Tyre again the LORD asserts his reign and dominion, bringing down the proud (23:9). The last verses of this chapter are strange to the ears, but the sense seems to be that even the wealth gathered through sordid gain will eventually be for the LORD (23:14-18). Again, the message seems to be: the LORD is King.
These are helpful Advent words, for us, I think, especially when paired with John the Baptist’s call to “repent” on the second Sunday of Advent. Indeed, one could almost say the whole of one’s life is simply an extended reflection and practice of living out the first commandment. I am the LORD your God; you shall have no other gods before me. Perhaps it is during this time of year, when our thoughts are consumed with everything other than God that these words need to be “on our lips and in our hearts” (Romans 10:8).
Saturday, December 8, 2007
Aslan is on the move
I just finished reading through C.S. Lewis's The Lion, the Witch and the Wardrobe from his Chronicles of Narnia series with my son. The part that always strikes me, besides the Stone Table and Aslan's triumph there, is when Aslan is first mentioned by the characters in the story.
I think it is Mr. or Mrs. Beaver who first alerts the children: "Aslan is on the move." What hauntingly beautiful words. I think they serve well as an Advent verse as well: "Aslan is on the move."
I think it is Mr. or Mrs. Beaver who first alerts the children: "Aslan is on the move." What hauntingly beautiful words. I think they serve well as an Advent verse as well: "Aslan is on the move."
Kept the folded grave clothes where thy body lay...
One of the most remarkable things about presiding at Holy Communion is that I get to dwell near the empty tomb each and every week.
This past Sunday as I was resetting the Table following the Meal and unfolding the veil, the line from the hymn Thine is the Glory echoed through my head: "...kept the folded graveclothes where thy Body lay."
Many of the linens used for Holy Communion bear names that make us think of death: pall, corporal, veil. How fitting that as we celebrate the One who died and is risen, as we taste his flesh and drink his blood, that we do so mindful of the place where He "trampled down death by death": the empty tomb of Easter morning.
This past Sunday as I was resetting the Table following the Meal and unfolding the veil, the line from the hymn Thine is the Glory echoed through my head: "...kept the folded graveclothes where thy Body lay."
Many of the linens used for Holy Communion bear names that make us think of death: pall, corporal, veil. How fitting that as we celebrate the One who died and is risen, as we taste his flesh and drink his blood, that we do so mindful of the place where He "trampled down death by death": the empty tomb of Easter morning.
Thursday, December 6, 2007
Chapters 18-21
Chapter 18
Egypt and Ethopia are now brought into the picture. Caution, however, is given, since God is the one in charge and will do things in his good time (18:4). These too will bring gifts and honor the LORD on Mount Zion (18:7). Here I cannot help but think of the best of the nations streaming to the New Jerusalem in Revelation 21:24-26.
Chapter 19
In words that call to mind the earlier Exodus deliverance, the great Nile will be dried up (cf. the plagues in Exodus 7-12) and Pharaoh’s magicians will be rendered fools (ya’al) (19:11-15). The LORD’s glory and presence will extend even into Egypt (19:19-22).
Chapter 20
This short chapter pictures naked and shoeless Isaiah. It is not unusual for God to call prophets to live in their person his Word. Indeed, when we find the phrase “the word of the LORD came to [the prophets],” it is better translated “the word of the LORD happened to the prophet.” It is not just the words of the mouth of the prophets that the davar Adonai (word of the LORD) happened to, but to their entire person. One only has to consider Hosea, for example, who was called to live out in his life God’s words of grace and judgment by marrying the unfaithful Gomer.
Chapter 21
This is a difficult chapter. What can be said about is that the prophet and his hearers await the fall of Babylon the great (21:9), so perhaps the call here is a call to patient faithfulness, patient waiting for the LORD. The LORD will indeed vindicate his people, but on his time schedule, not ours. What does it mean to be a watcher and sentinel? Perhaps the parable of the virgins is instructive here (Matthew 25:1-13).
Egypt and Ethopia are now brought into the picture. Caution, however, is given, since God is the one in charge and will do things in his good time (18:4). These too will bring gifts and honor the LORD on Mount Zion (18:7). Here I cannot help but think of the best of the nations streaming to the New Jerusalem in Revelation 21:24-26.
Chapter 19
In words that call to mind the earlier Exodus deliverance, the great Nile will be dried up (cf. the plagues in Exodus 7-12) and Pharaoh’s magicians will be rendered fools (ya’al) (19:11-15). The LORD’s glory and presence will extend even into Egypt (19:19-22).
Chapter 20
This short chapter pictures naked and shoeless Isaiah. It is not unusual for God to call prophets to live in their person his Word. Indeed, when we find the phrase “the word of the LORD came to [the prophets],” it is better translated “the word of the LORD happened to the prophet.” It is not just the words of the mouth of the prophets that the davar Adonai (word of the LORD) happened to, but to their entire person. One only has to consider Hosea, for example, who was called to live out in his life God’s words of grace and judgment by marrying the unfaithful Gomer.
Chapter 21
This is a difficult chapter. What can be said about is that the prophet and his hearers await the fall of Babylon the great (21:9), so perhaps the call here is a call to patient faithfulness, patient waiting for the LORD. The LORD will indeed vindicate his people, but on his time schedule, not ours. What does it mean to be a watcher and sentinel? Perhaps the parable of the virgins is instructive here (Matthew 25:1-13).
Wednesday, December 5, 2007
Chapters 13-17
Chapter 13
The LORD musters his army for battle, but the warriors come from a distant land (13:4-5). We are again given insight into the cosmic dimensions of the LORD’s sovereignty (cf. the Letter to the Colossians). In this chapter the “day of the LORD” (yom Adonai) is described as a day to be feared (13:6ff; cf. Joel 2:31). It is a day of judgment, but also of the vindication of the LORD.
Chapter 14
The vindication of the LORD is not separate from the vindication of his people, however. Israel/Jacob will be restored, joined by “aliens” (Gentiles?) and will rule over those who oppressed them (14:1-2), so much so that they will taunt the Great Babylon (14:4). God’s business, as it were, is bringing down those who wrongly assert their place in the heavens, that is, in God’s place (14:12-15; cf. the tower of Babel in Genesis 11). If Israel and Judah’s punishment seemed severe, it will be eclipsed by Babylon’s, who will be “swept with the broom of destruction” (14:23). Assyria (14:25-27) and the Philistines (14:29-31) will face similar fates. Zion is again established as a place of refuge for the needy (ani) (14:32).
Chapters 15 and 16
Moab’s fate is described next. What is striking is that provision is made for the outcasts of Moab (16:4). Once the oppressor has been defeated, then a throne in the tent of David will be established (16:5). Even with this “promise in the middle,” Moab’s fate looks bleak (16:13). Is it possible the “Moabite remnant” and the “throne in the tent of David” might be allusions to Ruth the Moabitess who was joined to Boaz and Bethlehem and became King David’s great-grandmother? (Ruth 4:21-22)
Chapter 17
God’s judgment is thorough, extending northward to Damascus (cf. present-day Syria). Chapter 17 contains both words of judgment and hope. On the one hand, there is judgment upon false gods and idols (17:8), but in leaving behind these graven images and idolatrous places of worship they will again regard (look to, sha-a) their Maker (literally: the one who fashioned them from the ground), the Holy One of Israel (17:7).
The LORD musters his army for battle, but the warriors come from a distant land (13:4-5). We are again given insight into the cosmic dimensions of the LORD’s sovereignty (cf. the Letter to the Colossians). In this chapter the “day of the LORD” (yom Adonai) is described as a day to be feared (13:6ff; cf. Joel 2:31). It is a day of judgment, but also of the vindication of the LORD.
Chapter 14
The vindication of the LORD is not separate from the vindication of his people, however. Israel/Jacob will be restored, joined by “aliens” (Gentiles?) and will rule over those who oppressed them (14:1-2), so much so that they will taunt the Great Babylon (14:4). God’s business, as it were, is bringing down those who wrongly assert their place in the heavens, that is, in God’s place (14:12-15; cf. the tower of Babel in Genesis 11). If Israel and Judah’s punishment seemed severe, it will be eclipsed by Babylon’s, who will be “swept with the broom of destruction” (14:23). Assyria (14:25-27) and the Philistines (14:29-31) will face similar fates. Zion is again established as a place of refuge for the needy (ani) (14:32).
Chapters 15 and 16
Moab’s fate is described next. What is striking is that provision is made for the outcasts of Moab (16:4). Once the oppressor has been defeated, then a throne in the tent of David will be established (16:5). Even with this “promise in the middle,” Moab’s fate looks bleak (16:13). Is it possible the “Moabite remnant” and the “throne in the tent of David” might be allusions to Ruth the Moabitess who was joined to Boaz and Bethlehem and became King David’s great-grandmother? (Ruth 4:21-22)
Chapter 17
God’s judgment is thorough, extending northward to Damascus (cf. present-day Syria). Chapter 17 contains both words of judgment and hope. On the one hand, there is judgment upon false gods and idols (17:8), but in leaving behind these graven images and idolatrous places of worship they will again regard (look to, sha-a) their Maker (literally: the one who fashioned them from the ground), the Holy One of Israel (17:7).
Chapters 9-12
Chapter 9
Chapter 9 begins with a verse that fore-echoes Matthew 4:15-16 as “Galilee of the Gentiles” is prepared for the Messiah. “The Galilee,” of course, is the locus for much of Jesus’ ministry (9:1). St. Matthew employs quotations from Isaiah very regularly; in our study there will be quite a bit of back and forth between Isaiah and St. Matthew. In fact, it might be a helpful exercise to read Isaiah and St. Matthew together this Advent.
“The people who walked in darkness have seen a great light...” (9:2). This verse has been the subject of many songs within the Christian tradition. One of my favorites is a simple one that goes, “Arise, Shine! Your light has come. The people dwelling in darkness have seen a great light. The Angel said a baby will be born and you will call his name Immanuel. He will save the world from its sin. Open up your heart and let the Christ child in” (http://speedwood.com/aboutmusic/lyrics/ariseshine.php).
The breaking of the yoke of the burden of the people “as on the day of Midian” (9:4) recalls Gideon’s victory at the hand of God in Judges 7:15-25. This is a quite moving scene in which the trumpets are blasted, the pots broken, and the torches lit. Again, light triumphs over darkness.
“For a child has been born to us...” (9:6-7). So begins many popular Christmas cantatas and musicals. What I remember most about these from childhood is the sense in which these words pierce the air of foreboding darkness, almost chasing it away with their light.
But this One who is to come is not without the strong arm of judgment. It is God who through the nations has judged his people (9:11-12). The phrase “his hand is stretched out still” (9:12) occurs throughout this chapter (9:17, 21) and in the next (10:4).
Chapter 10
In chapter 10 we are again oriented to one of the central sins of the people: namely their oppression of the needy, the poor, the widow, the orphan (10:1-2).
Assyria becomes the instrument of God’s chastening of his people (10:5-6). This is not a new concept. The one who is Lord of heaven and earth uses and chooses whomever he wants to (nation, leader, etc.) to bring about his will. Indeed, later we will hear of Cyrus of Persia called the LORD’s “anointed” one. What has happened to the northern kingdom of Israel by Assyria will also happen to the southern Kingdom of Judah (10:11) by Babylon. No one is fully exempt from God’s judgment because to presume so would be an infringement upon God’s sovereignty and a violation of the first commandment.
The people will be purged (10:16-19) and yet a remnant will remain “in truth” (10:20-23). The hope, of course, in all of this, is that the LORD is the one in charge. The same one who commands the nations against God’s people of Israel and Judah will also command the nations for their deliverance (10:24-27). The image of a hacking ax is used to describe the work of the LORD in clearing the thickets (10:33-34).
Chapter 11
Hope! A shoot shall come from the stump of Jesse, a branch from his roots (11:1). Really? It seemed that in exile and in first century Palestine that Jesse’s line, King David’s dynasty was indeed a stump, with no hope of further growth. But into these two realities the LORD intrudes this message of hope: a branch will arise from King David’s line. The connection to Jesus here is at least twofold. The first is that Jesus is of the line and lineage of David. St. Matthew patiently traces Jesus’ lineage to the mighty King David. The second is more of a play on words. The “Branch” (netser, nezer) comes from “Branch-town” (Nazareth). Jesus is both born in the City of David (Bethlehem) but is “from” Branch-town (Nazareth).
The sevenfold description of the Spirit (11:2) is used of this Branch and is used in our services of Holy Baptism and affirmation of Baptism (confirmation).
The good news is that this Branch will not judge by worldly standards but with righteousnes (tsadeek) and with uprightness (meshar) he will judge the meek (11:3-4). But this is no weak Branch. The description of the Branch is that hew will strike the earth with the rod of his mouth (11:4), calling to mind both the Psalm that speaks of the voice of the LORD breaking the cedars of Lebanon (Psalm 29:5) and the description of the Son of Man with a two-edged sword coming from his mouth in Revelation 1:16.
This Branch is clothed with righteousness and faithfulness as the belts with which he girds himself (11:5). Here I cannot help but think of Christ Jesus on the cross, stripped and humiliated, whose only clothing are righteousness, for He is without sin, and faithfulness, for He is perfectly obedient to his Father.
The whole creation is transformed with the coming of this Branch. Predators lie down with their prey; dangerous animals feed beside grazers (11:6-7). Images of the Nativity of our Lord echo here, as the Lion of the tribe of Judah makes his bed in the midst of simple barn beasts. It is this infant who dares to play over the hole of dangerous serpents (11:8-9; cf. Genesis 3:15), shedding light on the victory of the Cross whereby the heel of the new Adam, Christ, is struck by the serpent of old (Satan). However this serpent’s head is crushed by Christ is his cruciform victory.
Finally, there is a flood. Unlike the first flood, however, the earth will be flooded with the knowledge of the LORD (de-a et Adonai) (11:9). During this time of flooding, the Branch will stand as an ensign to the peoples (11:10). A remnant will be recovered and a highway in the desert will be built (11:11, 16; cf. 40:3).
Chapter 12
Chapter 12 has almost a poetic or hymnic character to it, echoing the Psalms, as the author rejoices in God who IS his salvation (yeshua, from which we get the Old Testament name “Joshua” and the New Testament name “Jesus”) (12:2). The following verses also echo Psalm verses (12:3-4), and the last verse of this chapter confesses that the Holy One of Israel (a typical name for God in this book) is in the midst of Zion (12:6).
Chapter 9 begins with a verse that fore-echoes Matthew 4:15-16 as “Galilee of the Gentiles” is prepared for the Messiah. “The Galilee,” of course, is the locus for much of Jesus’ ministry (9:1). St. Matthew employs quotations from Isaiah very regularly; in our study there will be quite a bit of back and forth between Isaiah and St. Matthew. In fact, it might be a helpful exercise to read Isaiah and St. Matthew together this Advent.
“The people who walked in darkness have seen a great light...” (9:2). This verse has been the subject of many songs within the Christian tradition. One of my favorites is a simple one that goes, “Arise, Shine! Your light has come. The people dwelling in darkness have seen a great light. The Angel said a baby will be born and you will call his name Immanuel. He will save the world from its sin. Open up your heart and let the Christ child in” (http://speedwood.com/aboutmusic/lyrics/ariseshine.php).
The breaking of the yoke of the burden of the people “as on the day of Midian” (9:4) recalls Gideon’s victory at the hand of God in Judges 7:15-25. This is a quite moving scene in which the trumpets are blasted, the pots broken, and the torches lit. Again, light triumphs over darkness.
“For a child has been born to us...” (9:6-7). So begins many popular Christmas cantatas and musicals. What I remember most about these from childhood is the sense in which these words pierce the air of foreboding darkness, almost chasing it away with their light.
But this One who is to come is not without the strong arm of judgment. It is God who through the nations has judged his people (9:11-12). The phrase “his hand is stretched out still” (9:12) occurs throughout this chapter (9:17, 21) and in the next (10:4).
Chapter 10
In chapter 10 we are again oriented to one of the central sins of the people: namely their oppression of the needy, the poor, the widow, the orphan (10:1-2).
Assyria becomes the instrument of God’s chastening of his people (10:5-6). This is not a new concept. The one who is Lord of heaven and earth uses and chooses whomever he wants to (nation, leader, etc.) to bring about his will. Indeed, later we will hear of Cyrus of Persia called the LORD’s “anointed” one. What has happened to the northern kingdom of Israel by Assyria will also happen to the southern Kingdom of Judah (10:11) by Babylon. No one is fully exempt from God’s judgment because to presume so would be an infringement upon God’s sovereignty and a violation of the first commandment.
The people will be purged (10:16-19) and yet a remnant will remain “in truth” (10:20-23). The hope, of course, in all of this, is that the LORD is the one in charge. The same one who commands the nations against God’s people of Israel and Judah will also command the nations for their deliverance (10:24-27). The image of a hacking ax is used to describe the work of the LORD in clearing the thickets (10:33-34).
Chapter 11
Hope! A shoot shall come from the stump of Jesse, a branch from his roots (11:1). Really? It seemed that in exile and in first century Palestine that Jesse’s line, King David’s dynasty was indeed a stump, with no hope of further growth. But into these two realities the LORD intrudes this message of hope: a branch will arise from King David’s line. The connection to Jesus here is at least twofold. The first is that Jesus is of the line and lineage of David. St. Matthew patiently traces Jesus’ lineage to the mighty King David. The second is more of a play on words. The “Branch” (netser, nezer) comes from “Branch-town” (Nazareth). Jesus is both born in the City of David (Bethlehem) but is “from” Branch-town (Nazareth).
The sevenfold description of the Spirit (11:2) is used of this Branch and is used in our services of Holy Baptism and affirmation of Baptism (confirmation).
The good news is that this Branch will not judge by worldly standards but with righteousnes (tsadeek) and with uprightness (meshar) he will judge the meek (11:3-4). But this is no weak Branch. The description of the Branch is that hew will strike the earth with the rod of his mouth (11:4), calling to mind both the Psalm that speaks of the voice of the LORD breaking the cedars of Lebanon (Psalm 29:5) and the description of the Son of Man with a two-edged sword coming from his mouth in Revelation 1:16.
This Branch is clothed with righteousness and faithfulness as the belts with which he girds himself (11:5). Here I cannot help but think of Christ Jesus on the cross, stripped and humiliated, whose only clothing are righteousness, for He is without sin, and faithfulness, for He is perfectly obedient to his Father.
The whole creation is transformed with the coming of this Branch. Predators lie down with their prey; dangerous animals feed beside grazers (11:6-7). Images of the Nativity of our Lord echo here, as the Lion of the tribe of Judah makes his bed in the midst of simple barn beasts. It is this infant who dares to play over the hole of dangerous serpents (11:8-9; cf. Genesis 3:15), shedding light on the victory of the Cross whereby the heel of the new Adam, Christ, is struck by the serpent of old (Satan). However this serpent’s head is crushed by Christ is his cruciform victory.
Finally, there is a flood. Unlike the first flood, however, the earth will be flooded with the knowledge of the LORD (de-a et Adonai) (11:9). During this time of flooding, the Branch will stand as an ensign to the peoples (11:10). A remnant will be recovered and a highway in the desert will be built (11:11, 16; cf. 40:3).
Chapter 12
Chapter 12 has almost a poetic or hymnic character to it, echoing the Psalms, as the author rejoices in God who IS his salvation (yeshua, from which we get the Old Testament name “Joshua” and the New Testament name “Jesus”) (12:2). The following verses also echo Psalm verses (12:3-4), and the last verse of this chapter confesses that the Holy One of Israel (a typical name for God in this book) is in the midst of Zion (12:6).
Monday, December 3, 2007
Chapters 6-8
Chapter 6
For the context of Uzziah, the death of whom marks the beginning of this chapter, see 2 Chronicles 26.
Chapter 6 narrates one of the most memorable parts of the Bible: the vision of God in the Temple. The description almost takes our breath away as we are reminded that God is so much more magnificent and glorious than we can imagine or comprehend. The Hebrew word for “glory” (kavod) also implies “heaviness” and “great weight.” The glory of the LORD is not ephemeral or weak but mighty, substantial, “weighty.” Moses hides in the cleft of the rock. Mere mortals fall at their feet. The kavod Adonai, the glory of the LORD, is a thing to behold!
The question from Isaiah is our question. How can we bear to stand in light of this glory? Won’t the sheer presence of God obliterate us in all its magnificence?
And yet, we, like Isaiah, a “people of unclean lips” (6:5) are touched with the purifying coal of the Holy Spirit and sing along with the seraphim every time we celebrate Holy Communion: “Holy, holy, holy LORD…” (6:3). Isaiah 6:5 seems to me to be an appropriate prayer of repentance and confession, part A perhaps prior to receiving Holy Communion and part B as a post-communion prayer.
[Incidentally, Eugene Peterson has a nice treatment of the holiness of God in ch. 6 of his book The Jesus Way (2007).]
Chapter 7
If Christians know a verse from Isaiah, it is probably 7:14 “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel” (NRSV). The tradition of the Church and indeed the Scriptures themselves have found the fulfillment of this promise in Christ Jesus (cf. Matthew 1:23 and allusions in Luke 1:31, John 1:45 and Revelation 12:5). Indeed, it is the first “fulfillment” to appear in St. Matthew’s Gospel, so it bears a tremendous amount of theological weight.
Chapter 7 ends again with a picture of desolation, the land overrun with briers and thorns (7:23-25).
Chapter 8
This chapter speaks of the first deportation of the Northern Kingdom of Israel by the Assyrians (8:4-8). And yet the testimony, in the face of all evidence to the contrary, is that God is with his people (Immanuel, 7:8, 10). This will be an important word in exile for God’s chosen people as they begin to ask, “Has God abandoned us?”
And what are the people to do? They are instructed to fear the LORD (8:13) and to wait and hope for Him (8:17).
I think perhaps it is in our most desperate times, the times of storms raging and all comforts stripped away that we are driven to fear only the LORD, to wait only for the LORD, to hope only for the LORD. Chapter 6 begins with a certain appropriate humility before God and chapter 8 ends with a similar theme.
All of these “doses” of humility may be contrasted with King Uzziah’s arrogance in his offering in the Temple (cf. Peterson, pp. 129-131).
For the context of Uzziah, the death of whom marks the beginning of this chapter, see 2 Chronicles 26.
Chapter 6 narrates one of the most memorable parts of the Bible: the vision of God in the Temple. The description almost takes our breath away as we are reminded that God is so much more magnificent and glorious than we can imagine or comprehend. The Hebrew word for “glory” (kavod) also implies “heaviness” and “great weight.” The glory of the LORD is not ephemeral or weak but mighty, substantial, “weighty.” Moses hides in the cleft of the rock. Mere mortals fall at their feet. The kavod Adonai, the glory of the LORD, is a thing to behold!
The question from Isaiah is our question. How can we bear to stand in light of this glory? Won’t the sheer presence of God obliterate us in all its magnificence?
And yet, we, like Isaiah, a “people of unclean lips” (6:5) are touched with the purifying coal of the Holy Spirit and sing along with the seraphim every time we celebrate Holy Communion: “Holy, holy, holy LORD…” (6:3). Isaiah 6:5 seems to me to be an appropriate prayer of repentance and confession, part A perhaps prior to receiving Holy Communion and part B as a post-communion prayer.
[Incidentally, Eugene Peterson has a nice treatment of the holiness of God in ch. 6 of his book The Jesus Way (2007).]
Chapter 7
If Christians know a verse from Isaiah, it is probably 7:14 “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel” (NRSV). The tradition of the Church and indeed the Scriptures themselves have found the fulfillment of this promise in Christ Jesus (cf. Matthew 1:23 and allusions in Luke 1:31, John 1:45 and Revelation 12:5). Indeed, it is the first “fulfillment” to appear in St. Matthew’s Gospel, so it bears a tremendous amount of theological weight.
Chapter 7 ends again with a picture of desolation, the land overrun with briers and thorns (7:23-25).
Chapter 8
This chapter speaks of the first deportation of the Northern Kingdom of Israel by the Assyrians (8:4-8). And yet the testimony, in the face of all evidence to the contrary, is that God is with his people (Immanuel, 7:8, 10). This will be an important word in exile for God’s chosen people as they begin to ask, “Has God abandoned us?”
And what are the people to do? They are instructed to fear the LORD (8:13) and to wait and hope for Him (8:17).
I think perhaps it is in our most desperate times, the times of storms raging and all comforts stripped away that we are driven to fear only the LORD, to wait only for the LORD, to hope only for the LORD. Chapter 6 begins with a certain appropriate humility before God and chapter 8 ends with a similar theme.
All of these “doses” of humility may be contrasted with King Uzziah’s arrogance in his offering in the Temple (cf. Peterson, pp. 129-131).
Chapters 1-5
Chapter 1
It is difficult to pin down with certainty the historical context of the Book of Isaiah. Certainly, some clues are given to us in the text itself (1:1, 6:1), but some words are addressed to the people of Israel about to go into exile (first to Assyrian and then Babylon), some to the people of Israel during their sojourn in exile, and some to the exiles returning home to the ruins of Jerusalem. Certainly the reality of exile is deeply formative for Isaiah’s hearers.
The book begins with an ominous note: the LORD has given his diagnosis of his people and they are thoroughly sick from head to toe, inside and out (1:5-6). Judah has forsaken (asav) the LORD, despised (na’ats) the Holy One of Israel (kadosh Yisrael). Perhaps God’s people might be compared to the beaten one on the roadside in the Parable of the Good Samaritan before his rescuer comes.
The body of the people of God is sick, through and though, so much so that even Israel’s worship is abhorrent to God (1:11-15). Worship, it seems, is empty, when not coupled with amendment of heart and life, in particular the call to stop doing evil (1:16) and to do good, in particular to “seek justice, rescue the oppressed, defend the orphan, plead for the widow” (1:17). The word for “orphan” (yatom) appears here and in 1:23, 9:16 and 10:2; the word for “widow” (almanah) appears here and in 1:23, 9:16, 10:2 and 47:8). What is at stake is the purification of the people (1:25-26). Isaiah himself becomes representative of this in chapter 6.
Chapter 2
We heard the first part of chapter 2 in worship on the first Sunday of Advent. We will hear from chapter 11 (vv.1-10) on the Second Sunday of Advent. Chapter 2 begins with an invitation: “Come, let us go up to the mountain of the Lord,” (2:3), echoing the words of the Psalmist in Psalm 122. The phrase “and the word of the Lord [shall go forth] from Jerusalem” (2:3) always calls to mind the outpouring of the Holy Spirit at Pentecost in Acts. The “streaming of the nations” to Jerusalem echoes deeply the last chapters of the Book of Revelation with the heavenly city, the New Jerusalem.
The vision truly is a wonderful one: weapons of warfare are beaten into farming implements (2:4). A friend told me Eugene Peterson in The Message translation renders these verses: “and all the bombs will be turned into tractors.” What a magnificent vision!
The pattern of God casting down the haughty is not unique to Isaiah. See Mary’s song, the Magnificat (Luke 1:46-55) and the Beatitudes in Luke. The casting down of the arrogant is contrasted with the raising up the LORD himself (2:11-17).
Chapter 3
Things get pretty bleak in chapter 3, as God’s punishment is visited upon the people. Times will indeed be desperate (3:6). The LORD stands as judge and indicts his people for their actions (3:13-15). The “socialites” and those living in excess are not spared from this judgment (3:16-26).
I would imagine that for many of us, passages concerning God’s judgment are not the most comfortable parts of the Bible. We like hearing the words of grace, love and mercy (and assume they are directed at us) and cringe and wince a bit at the words of purgation, punishment and judgment (and often assume they are not directed at us). But what if we considered things differently? What if we heard all the words as words directed squarely to us and lived accordingly? And what if we saw these words as not in two categories (judgment = bad; mercy = good), but rather two aspects of the one Word of God reaching down from heaven, judging us AND saving us.
Truth be told, we don’t want a god who does not judge us. For the worst god I can imagine is a god who lets us do whatever we wants, a god who gives up on us, a god who is content to let us wallow in our sin. Instead, the one true God, the God of the Bible, judges us so that He might save us.
Chapter 4
Chapter 4 begins on a note of hope: the branch (tsemah) of the LORD shall be beautiful and glorious (4:2). Who is this branch? We will hear more about this branch as we journey through Isaiah.
We are told the daughters of Zion will be cleansed and purified and that the presence of the LORD will again dwell on Mount Zion. Where does this cleansing come but through the crucifixion of Christ, whose blood purifies, whose presence “settles” upon Jerusalem.
Chapter 5
Chapter 5 begins with words that echo those of the Song of Songs (5:1) and casts the scene in terms of a vineyard. Vineyards are ripe images in the Bible (cf. Matthew 21:33-46). The house of Israel and the people of Judah/Jerusalem are told that they will be like a vineyard that will be trampled down and overgrown. And this is indeed what happened to the holy city during the exile. Extravagant houses will be left empty (5:9) and the haughty will be brought low (5:15); God alone stands exalted (5:16).
EXCURSUS: Kadosh Yisrael
Commentators on Isaiah have drawn attention to the fact that one of the unifying elements of the book as a whole is in its designation of God as the “Holy One of Israel.” God is referred by this description several times in the book.
It is difficult to pin down with certainty the historical context of the Book of Isaiah. Certainly, some clues are given to us in the text itself (1:1, 6:1), but some words are addressed to the people of Israel about to go into exile (first to Assyrian and then Babylon), some to the people of Israel during their sojourn in exile, and some to the exiles returning home to the ruins of Jerusalem. Certainly the reality of exile is deeply formative for Isaiah’s hearers.
The book begins with an ominous note: the LORD has given his diagnosis of his people and they are thoroughly sick from head to toe, inside and out (1:5-6). Judah has forsaken (asav) the LORD, despised (na’ats) the Holy One of Israel (kadosh Yisrael). Perhaps God’s people might be compared to the beaten one on the roadside in the Parable of the Good Samaritan before his rescuer comes.
The body of the people of God is sick, through and though, so much so that even Israel’s worship is abhorrent to God (1:11-15). Worship, it seems, is empty, when not coupled with amendment of heart and life, in particular the call to stop doing evil (1:16) and to do good, in particular to “seek justice, rescue the oppressed, defend the orphan, plead for the widow” (1:17). The word for “orphan” (yatom) appears here and in 1:23, 9:16 and 10:2; the word for “widow” (almanah) appears here and in 1:23, 9:16, 10:2 and 47:8). What is at stake is the purification of the people (1:25-26). Isaiah himself becomes representative of this in chapter 6.
Chapter 2
We heard the first part of chapter 2 in worship on the first Sunday of Advent. We will hear from chapter 11 (vv.1-10) on the Second Sunday of Advent. Chapter 2 begins with an invitation: “Come, let us go up to the mountain of the Lord,” (2:3), echoing the words of the Psalmist in Psalm 122. The phrase “and the word of the Lord [shall go forth] from Jerusalem” (2:3) always calls to mind the outpouring of the Holy Spirit at Pentecost in Acts. The “streaming of the nations” to Jerusalem echoes deeply the last chapters of the Book of Revelation with the heavenly city, the New Jerusalem.
The vision truly is a wonderful one: weapons of warfare are beaten into farming implements (2:4). A friend told me Eugene Peterson in The Message translation renders these verses: “and all the bombs will be turned into tractors.” What a magnificent vision!
The pattern of God casting down the haughty is not unique to Isaiah. See Mary’s song, the Magnificat (Luke 1:46-55) and the Beatitudes in Luke. The casting down of the arrogant is contrasted with the raising up the LORD himself (2:11-17).
Chapter 3
Things get pretty bleak in chapter 3, as God’s punishment is visited upon the people. Times will indeed be desperate (3:6). The LORD stands as judge and indicts his people for their actions (3:13-15). The “socialites” and those living in excess are not spared from this judgment (3:16-26).
I would imagine that for many of us, passages concerning God’s judgment are not the most comfortable parts of the Bible. We like hearing the words of grace, love and mercy (and assume they are directed at us) and cringe and wince a bit at the words of purgation, punishment and judgment (and often assume they are not directed at us). But what if we considered things differently? What if we heard all the words as words directed squarely to us and lived accordingly? And what if we saw these words as not in two categories (judgment = bad; mercy = good), but rather two aspects of the one Word of God reaching down from heaven, judging us AND saving us.
Truth be told, we don’t want a god who does not judge us. For the worst god I can imagine is a god who lets us do whatever we wants, a god who gives up on us, a god who is content to let us wallow in our sin. Instead, the one true God, the God of the Bible, judges us so that He might save us.
Chapter 4
Chapter 4 begins on a note of hope: the branch (tsemah) of the LORD shall be beautiful and glorious (4:2). Who is this branch? We will hear more about this branch as we journey through Isaiah.
We are told the daughters of Zion will be cleansed and purified and that the presence of the LORD will again dwell on Mount Zion. Where does this cleansing come but through the crucifixion of Christ, whose blood purifies, whose presence “settles” upon Jerusalem.
Chapter 5
Chapter 5 begins with words that echo those of the Song of Songs (5:1) and casts the scene in terms of a vineyard. Vineyards are ripe images in the Bible (cf. Matthew 21:33-46). The house of Israel and the people of Judah/Jerusalem are told that they will be like a vineyard that will be trampled down and overgrown. And this is indeed what happened to the holy city during the exile. Extravagant houses will be left empty (5:9) and the haughty will be brought low (5:15); God alone stands exalted (5:16).
EXCURSUS: Kadosh Yisrael
Commentators on Isaiah have drawn attention to the fact that one of the unifying elements of the book as a whole is in its designation of God as the “Holy One of Israel.” God is referred by this description several times in the book.
Isaiah of Jerusalem: An Introduction
First, a confession. It is incredible daunting to even begin to comment and reflect on one of the most prominent books in all of Holy Scripture. Indeed, I think it was St. Augustine who told his Father Confessor that the language of Isaiah was too difficult for him. So it is with a certain amount of holy fear and trepidation that I begin these reflections.
Second, these comments should be rightly ordered beneath the text as commentary on the text, just like the many wonderful commentaries out there. There is of course no substitution for reading and praying the text itself. Let it soak into the marrow of your bones. Consider memorizing portions of Isaiah. Let the word of God be “on your lips and in your heart” (Romans 10:8).
Will you journey with me with Isaiah of Jerusalem this Advent?
Second, these comments should be rightly ordered beneath the text as commentary on the text, just like the many wonderful commentaries out there. There is of course no substitution for reading and praying the text itself. Let it soak into the marrow of your bones. Consider memorizing portions of Isaiah. Let the word of God be “on your lips and in your heart” (Romans 10:8).
Will you journey with me with Isaiah of Jerusalem this Advent?
Wednesday, November 21, 2007
Isaiah Advent
Our congregation will be reading through the Book of Isaiah this Advent, using this schedule. It is my hope to regularly publish reflections on this blog that will coincide with the chapters being read.
Monday, November 19, 2007
Advent Reflections
I never know quite what to do with Advent except embrace it in all its fullness.
Joseph Bottum, in this month's journal First Things, laments that pre-Christmas and Christmas have overtaken any meaningful celebration of the Season of Advent. I think he is on to something, especially when I see Christmas stuff being put up before the end of October.
On the other side of the spectrum, Lutheran pastor Ray Gottschling suggests that all the "Christmas excess" that precedes December 25th is, in fact, appropriate. He sees it as the world's longing for the Promised Messiah in the only way it knows how. I think he is on to something too.
Personally, I love Advent. Perhaps it is because lighting our home Advent wreathe candles as darkness descends before dinner is over reminds me of the heart of our faith: Christ Jesus, the true Light of the World, has indeed come into this world's darkness and has overcome it (cf. John 1:5). Truthfully, I don't know if this is told best by simple Advent celebrations with a candle a week or by a Clark-Griswold-style Christmas light display the day after Thanksgiving. Perhaps both.
Sometime before December 2nd my Advent devotions will be available online. This year we're reading through Isaiah.
Joseph Bottum, in this month's journal First Things, laments that pre-Christmas and Christmas have overtaken any meaningful celebration of the Season of Advent. I think he is on to something, especially when I see Christmas stuff being put up before the end of October.
On the other side of the spectrum, Lutheran pastor Ray Gottschling suggests that all the "Christmas excess" that precedes December 25th is, in fact, appropriate. He sees it as the world's longing for the Promised Messiah in the only way it knows how. I think he is on to something too.
Personally, I love Advent. Perhaps it is because lighting our home Advent wreathe candles as darkness descends before dinner is over reminds me of the heart of our faith: Christ Jesus, the true Light of the World, has indeed come into this world's darkness and has overcome it (cf. John 1:5). Truthfully, I don't know if this is told best by simple Advent celebrations with a candle a week or by a Clark-Griswold-style Christmas light display the day after Thanksgiving. Perhaps both.
Sometime before December 2nd my Advent devotions will be available online. This year we're reading through Isaiah.
Friday, November 16, 2007
How Good It Is to Dwell in Unity (Psalm 133:1)
I had the honor and pleasure of participating with several other clergy and residents of a local nursing home in the re-dedication of their chapel following several months of renovations.
We all showed up representing our various denominations. The Lutherans wore albs and green stoles (symbolic of growth and faith and the color of the "time after Pentecost"). The United Methodists wore albs and red stoles (symbolic of the gift of the Holy Spirit, the color worn at ordinations). A United Brethren minister wore a black academic gown with a white stole. Two other clergy did not wear robes. I counted at least four denominations present. We were quite the motley crew. Did I mentioned that the order of service was from the Anglican Book of Common Prayer?
As we rededicated the chapel, I thought of the first verse of Psalm 133: How very good and pleasant it is when kindred live together in unity! I think the verb in the Hebrew for dwell is in the infinitive, more like: How very good and pleasant when brothers and sisters are living together in unity. This dwelling is present and ongoing and--in this case--an honor to be a part of.
If it is in the liturgy that heaven kisses earth, then what wonder of wonders happened this morning.
We all showed up representing our various denominations. The Lutherans wore albs and green stoles (symbolic of growth and faith and the color of the "time after Pentecost"). The United Methodists wore albs and red stoles (symbolic of the gift of the Holy Spirit, the color worn at ordinations). A United Brethren minister wore a black academic gown with a white stole. Two other clergy did not wear robes. I counted at least four denominations present. We were quite the motley crew. Did I mentioned that the order of service was from the Anglican Book of Common Prayer?
As we rededicated the chapel, I thought of the first verse of Psalm 133: How very good and pleasant it is when kindred live together in unity! I think the verb in the Hebrew for dwell is in the infinitive, more like: How very good and pleasant when brothers and sisters are living together in unity. This dwelling is present and ongoing and--in this case--an honor to be a part of.
If it is in the liturgy that heaven kisses earth, then what wonder of wonders happened this morning.
Saturday, November 10, 2007
Our Comprehension of Holiness
I think our culture has a holiness problem.
One of the central facets of what it means to be holy is to be "set apart." I my estimation, however, we have a lot trouble believing that anything could or should be wholly holy, that is, wholly set apart for God, wholly consecrated for God.
One of our local retirement homes is undergoing some extensive renovations. Other pastors and I (as well as, I imagine, quite a few residents) were horrified when what was the chapel, a place "set apart" for God and for worship of God, was quickly turned into a rec room, complete with pool table, computer, board games, etc. [To be fair, this turned out to be temporary, but that was not clear when renovations began.]
But the renovations were not the problem. The problem preceded the renovations and follows them, even as the chapel is rededicated. You see, before it was a rec room, because of its central location, it was also the default empty wheelchair garage. From a practical standpoint, this is understandable: it is in a central location; many residents temporarily need wheelchairs from time to time. From a theological standpoint, it speaks to our problem with holiness. "No space should we be wholly holy" we declare with our actions.
Fortunately we have a God who takes up residence, takes up space in this world in the flesh of Jesus of Nazareth. Fortunately he continues his "taking up space" through the Holy Spirit in the Church, of which he is the head. The central question for us is: Do we believe this? Do we buy it?
It is my estimation that we cannot even truly begin to sing, "Take my life and let it be, consecrated Lord to thee" if we cannot set apart simple spaces and times exclusively for God.
One of the central facets of what it means to be holy is to be "set apart." I my estimation, however, we have a lot trouble believing that anything could or should be wholly holy, that is, wholly set apart for God, wholly consecrated for God.
One of our local retirement homes is undergoing some extensive renovations. Other pastors and I (as well as, I imagine, quite a few residents) were horrified when what was the chapel, a place "set apart" for God and for worship of God, was quickly turned into a rec room, complete with pool table, computer, board games, etc. [To be fair, this turned out to be temporary, but that was not clear when renovations began.]
But the renovations were not the problem. The problem preceded the renovations and follows them, even as the chapel is rededicated. You see, before it was a rec room, because of its central location, it was also the default empty wheelchair garage. From a practical standpoint, this is understandable: it is in a central location; many residents temporarily need wheelchairs from time to time. From a theological standpoint, it speaks to our problem with holiness. "No space should we be wholly holy" we declare with our actions.
Fortunately we have a God who takes up residence, takes up space in this world in the flesh of Jesus of Nazareth. Fortunately he continues his "taking up space" through the Holy Spirit in the Church, of which he is the head. The central question for us is: Do we believe this? Do we buy it?
It is my estimation that we cannot even truly begin to sing, "Take my life and let it be, consecrated Lord to thee" if we cannot set apart simple spaces and times exclusively for God.
Thursday, November 8, 2007
Isaiah Advent
This a sneak preview of sorts. For our congregation's Advent and Christmas devotional guide this year we will be reading through the Book of the Prophet Isaiah in Advent. Isaiah is a favorite in the lectionary for Advent; readings from Isaiah appear 7 out of the 12 Sundays in the three-year lectionary cycle. It is my hope that as we read through Isaiah together that we discover Christ anew.
However, Isaiah is not easy going. Even St. Augustine struggled with understanding this outstanding book. And yet it bears for us the Christ as does the manger, as Luther would say.
A program for reading through Isaiah during Advent may be found through the title link above.
However, Isaiah is not easy going. Even St. Augustine struggled with understanding this outstanding book. And yet it bears for us the Christ as does the manger, as Luther would say.
A program for reading through Isaiah during Advent may be found through the title link above.
Spirit Clothing: 2 Chronicles 24:20
For my morning prayers I have been reading through the Books of Chronicles. It is a part of the Bible I have not sufficiently dwelt in before. Sometimes surprising things happen when we abide in the Scriptures.
The other day I was struck by 2 Chronicles 24:20: Then the spirit of God took possession of Zechariah son of the priest Jehoiad. The Hebrew (lavesh) captures it a bit more fully: Then the Spirit of God (ruach elohim) clothed Zechariah son of the priest Jehoiad. Ponder for a moment the great magnificence, the awesome privilege of being clothed with the very Spirit, the ruach of God. It is almost impossible to comprehend.
And yet this is nearly exactly what we confess about Holy Baptism. In Baptism we are clothed with Christ (Galatians 3:27). What dignity! What honor!
The other day I was struck by 2 Chronicles 24:20: Then the spirit of God took possession of Zechariah son of the priest Jehoiad. The Hebrew (lavesh) captures it a bit more fully: Then the Spirit of God (ruach elohim) clothed Zechariah son of the priest Jehoiad. Ponder for a moment the great magnificence, the awesome privilege of being clothed with the very Spirit, the ruach of God. It is almost impossible to comprehend.
And yet this is nearly exactly what we confess about Holy Baptism. In Baptism we are clothed with Christ (Galatians 3:27). What dignity! What honor!
Parts of the Holy Communion Liturgy - Preparation
The patterns of the structure of our worship are deeply important for a number of reasons. Our rituals not only honor God and show our obedience to what God has given us, they also form us into the kind of people God intends us to be. In a series of articles we will be looking at the structure and various parts of Holy Communion and what they mean.
In the order in which we move from the beginning to end of the Holy Communion liturgy, the parts are the Dialog, the Proper Preface, the Sanctus (the “Holy, Holy, Holy”), the Eucharistic Prayer (including the Words of Institution), the Epiclesis (the prayer for the Holy Spirit), the Memorial Acclamation, the “Amen,” the Lord’s Prayer, the Fracture and Distribution.
PEACE
Before we begin, however, it is worthwhile to look at the parts of the liturgy that prepare us for Holy Communion, that serve as our “entrance” into that portion of the service. In a certain sense, the entire service is "preparation" for this Holy Meal. From practices such as fasting and reconciliation with our Brothers and Sisters in Christ to the confession of sins to the hearing of God's Word, we are in a sense always "getting ready" to share this meal.
We are most immediately prepared for Holy Communion by sharing the Peace of the Lord (which is more than just a polite handshake; it is a time for “making right” with our neighbors before we go to the Altar of God (cf. Matthew 5:23-24)) and the collection of gifts, the Offering. Both are connected deeply to the meaning and heart of Holy Communion. If we confess the reality of the one Body and dare to eat of the same Body of our Lord, it is appropriate that we “make things right” with our Brothers and Sisters in Christ. The sharing of the Peace is not a substitute for the hard work of reconciliation, but the beginning of it.
OFFERING
So too with the offering. We bring not only our money forward, returning it to God, but also the gifts of bread and wine. As we bring forward our gifts, we are reminded of our own sheer poverty in light of God’s generosity. We realize that all we have is God’s sheer gift. We realize that God has provided even the bread and the wine from his good creation. We realize how deeply poor we are and how deeply rich God is toward us. Reconciled through the sharing of the Peace and humbled in the collection of the Offering, we dare to celebrate the mystery* of Holy Communion.
*In the Christian West, Holy Communion is described as a "sacrament"; in the Christian East the sacraments are named "mysteries" (from the Greek mysterion).
In the order in which we move from the beginning to end of the Holy Communion liturgy, the parts are the Dialog, the Proper Preface, the Sanctus (the “Holy, Holy, Holy”), the Eucharistic Prayer (including the Words of Institution), the Epiclesis (the prayer for the Holy Spirit), the Memorial Acclamation, the “Amen,” the Lord’s Prayer, the Fracture and Distribution.
PEACE
Before we begin, however, it is worthwhile to look at the parts of the liturgy that prepare us for Holy Communion, that serve as our “entrance” into that portion of the service. In a certain sense, the entire service is "preparation" for this Holy Meal. From practices such as fasting and reconciliation with our Brothers and Sisters in Christ to the confession of sins to the hearing of God's Word, we are in a sense always "getting ready" to share this meal.
We are most immediately prepared for Holy Communion by sharing the Peace of the Lord (which is more than just a polite handshake; it is a time for “making right” with our neighbors before we go to the Altar of God (cf. Matthew 5:23-24)) and the collection of gifts, the Offering. Both are connected deeply to the meaning and heart of Holy Communion. If we confess the reality of the one Body and dare to eat of the same Body of our Lord, it is appropriate that we “make things right” with our Brothers and Sisters in Christ. The sharing of the Peace is not a substitute for the hard work of reconciliation, but the beginning of it.
OFFERING
So too with the offering. We bring not only our money forward, returning it to God, but also the gifts of bread and wine. As we bring forward our gifts, we are reminded of our own sheer poverty in light of God’s generosity. We realize that all we have is God’s sheer gift. We realize that God has provided even the bread and the wine from his good creation. We realize how deeply poor we are and how deeply rich God is toward us. Reconciled through the sharing of the Peace and humbled in the collection of the Offering, we dare to celebrate the mystery* of Holy Communion.
*In the Christian West, Holy Communion is described as a "sacrament"; in the Christian East the sacraments are named "mysteries" (from the Greek mysterion).
Altar as Table
The article below originally appeared in our congregation's monthly newsletter as part of our movement to a freestanding altar.
Over the last several months, the worship and music committee has been discussing moving the altar out from the wall, that is, making it a freestanding altar. In October they shared their recommendation with the congregational council and it was approved. In practical terms, what this will mean is that the presiding minister will stand behind the altar and face the congregation throughout the whole celebration of Holy Communion. No firm timetable has been established yet for this project. Some minor woodworking needs to be done beforehand.
This, of course, is no small news because the altar is one of the main focal points of our gathering for worship as the church. It is the place, in the intimate meal of Holy Communion, where God and his people meet. This movement to a freestanding altar allows us think more deeply about what the altar is and what Holy Communion is about.
What do we mean when use the word “altar”? “Altar” usually refers to the table upon which Holy Communion is celebrated. In fact, the chief function of the altar (some would say the only function) is as the place of the meal of Holy Communion. Some also think of the rear wall of the chancel as the altar; others see the whole chancel space (the front part of the worship space) as the altar. When we speak of moving to a freestanding altar, we are speaking of the altar table itself.
Moving to a freestanding altar emphasizes at least two things about Holy Communion. First, it emphasis that the Eucharist is a meal that we share and the altar is a table around which the faithful gather to celebrate that meal. Just as at meals at tables in our homes, as the church we also gather around the table of our Lord. This helps us understand more deeply and concretely that Holy Communion is in fact a meal. Indeed, it is the best meal, for at this table we are given the Bread of Life himself.
Second, moving to a freestanding altar emphasizes that the celebration of Holy Communion is a celebration of the whole church. A pastor properly presides at all celebration of Holy Communion, but the whole church, pastor and people together, celebrates Holy Communion. This is highlighted in the dialog, the exchange with which we begin Holy Communion: “The Lord be with you.” If there is no one to say, “And also with you” back to the pastor, Holy Communion does not happen. In other words, as the pastor faces the congregation, we are reminded that the whole church celebrates this meal that we share.
Over the last several months, the worship and music committee has been discussing moving the altar out from the wall, that is, making it a freestanding altar. In October they shared their recommendation with the congregational council and it was approved. In practical terms, what this will mean is that the presiding minister will stand behind the altar and face the congregation throughout the whole celebration of Holy Communion. No firm timetable has been established yet for this project. Some minor woodworking needs to be done beforehand.
This, of course, is no small news because the altar is one of the main focal points of our gathering for worship as the church. It is the place, in the intimate meal of Holy Communion, where God and his people meet. This movement to a freestanding altar allows us think more deeply about what the altar is and what Holy Communion is about.
What do we mean when use the word “altar”? “Altar” usually refers to the table upon which Holy Communion is celebrated. In fact, the chief function of the altar (some would say the only function) is as the place of the meal of Holy Communion. Some also think of the rear wall of the chancel as the altar; others see the whole chancel space (the front part of the worship space) as the altar. When we speak of moving to a freestanding altar, we are speaking of the altar table itself.
Moving to a freestanding altar emphasizes at least two things about Holy Communion. First, it emphasis that the Eucharist is a meal that we share and the altar is a table around which the faithful gather to celebrate that meal. Just as at meals at tables in our homes, as the church we also gather around the table of our Lord. This helps us understand more deeply and concretely that Holy Communion is in fact a meal. Indeed, it is the best meal, for at this table we are given the Bread of Life himself.
Second, moving to a freestanding altar emphasizes that the celebration of Holy Communion is a celebration of the whole church. A pastor properly presides at all celebration of Holy Communion, but the whole church, pastor and people together, celebrates Holy Communion. This is highlighted in the dialog, the exchange with which we begin Holy Communion: “The Lord be with you.” If there is no one to say, “And also with you” back to the pastor, Holy Communion does not happen. In other words, as the pastor faces the congregation, we are reminded that the whole church celebrates this meal that we share.
Pfatteicher Weighs In
Phillip Pfatteicher has written a thoughtful article on Daily Prayer from LBW to ELW. He laments many of the changes in the ELW daily prayer services, particularly as they part with the history and tradition of the church.
A larger concern, I think, is how few Lutheran congregations pray the office daily.
A larger concern, I think, is how few Lutheran congregations pray the office daily.
Lord, Teach Us To Pray (Luke 11:1)
I was recently reading an essay from my theology professor, "Theology of Ministry and Pastoral Spirituality: An Introduction" (David S. Yeago). In it he writes:
The bottom line here is: the pastor needs to be a teacher of prayer. For prayer is the heart of the life of heaven, which is communion with God in Christ. The Seminary may or may not be much help to you here, but the need is urgent: we need pastors who can teach people to pray....
The ordination rite reminds us that pastors will give an account for their ministry on the lsat day. It is very unlikely that God will ask: How many programs did you institute? How big was your church and what was its budget? Given what we know about God, it seems much more likely that he will ask: How did you feed my people? Did you bring my Son into their midst? Did you teach them to pray?
This essay, combined with the lectionary readings contrasting the prayer of the tax collector and the Pharisee in Luke (18:9-14) and my re-reading of the giving of the Lord's Prayer in Luke 11, prompted by the plea of the disciples, "Lord, teach us to pray, as John taught his disciples" have all prompted me to think deeply about how I am engaged (or not) in the ministry of teaching people to pray.
The bottom line here is: the pastor needs to be a teacher of prayer. For prayer is the heart of the life of heaven, which is communion with God in Christ. The Seminary may or may not be much help to you here, but the need is urgent: we need pastors who can teach people to pray....
The ordination rite reminds us that pastors will give an account for their ministry on the lsat day. It is very unlikely that God will ask: How many programs did you institute? How big was your church and what was its budget? Given what we know about God, it seems much more likely that he will ask: How did you feed my people? Did you bring my Son into their midst? Did you teach them to pray?
This essay, combined with the lectionary readings contrasting the prayer of the tax collector and the Pharisee in Luke (18:9-14) and my re-reading of the giving of the Lord's Prayer in Luke 11, prompted by the plea of the disciples, "Lord, teach us to pray, as John taught his disciples" have all prompted me to think deeply about how I am engaged (or not) in the ministry of teaching people to pray.
Blogging Angst
A recent article in Christianity Today (see title link above) spoke of the number of people who have quit blogging after their initial zealous attempts. When I began this blog, a friend of mine warned me that he was having a hard time keeping up with his.
I remember reading something about blogs as feeding our narcissistic tendencies toward endless autobiography and I think that is an appropriate assessment of what is out there in terms of blogs, myspace and facebook pages. There does come a point of humility, however, when we realize that we don't have all that much interesting to say.
Frankly, I'm undecided about continuing blogging as an expression of ministry. I created three other blogs: one with the hope of posting sermons (which I'm not convinced yet is the best idea), one as a series of reflections on Holy Communion (that I'm woefully behind on), one as a forum for critique and appreciation of the new Evangelical Lutheran Worship hymnal. And then there is this one, which I update far less that I'd like.
So, fellow bloggers and readers, what do you say? [I've modified my settings to allow comments.]
I remember reading something about blogs as feeding our narcissistic tendencies toward endless autobiography and I think that is an appropriate assessment of what is out there in terms of blogs, myspace and facebook pages. There does come a point of humility, however, when we realize that we don't have all that much interesting to say.
Frankly, I'm undecided about continuing blogging as an expression of ministry. I created three other blogs: one with the hope of posting sermons (which I'm not convinced yet is the best idea), one as a series of reflections on Holy Communion (that I'm woefully behind on), one as a forum for critique and appreciation of the new Evangelical Lutheran Worship hymnal. And then there is this one, which I update far less that I'd like.
So, fellow bloggers and readers, what do you say? [I've modified my settings to allow comments.]
Monday, October 1, 2007
Bread and Wine - Basic Elements
In this article, I will reflect on the basic “elements” of Holy Communion, the bread and the wine, and what they signify, what they preach, what they show forth.
First, the bread. The word used in the New Testament clearly refers to a loaf of bread. This makes sense because the loaf, like the Lord’s body on the Cross, is broken (Greek: klasis: fracture). The loaf of bread, which is Christ’s body, also preaches to us about the “one Body” that is Christ’s church. Just as grains of wheat are gathered to become one bread (see hymn 465, As the Grains of Wheat), so those called to be members of Christ’s Body, the Church are gathered from the corners of the earth into one Body, one “loaf,” so to speak.
Bread carries a tremendous amount of weight of meaning in the Bible. Here are just a few instances of the importance of bread: the unleavened bread prepared for the Passover in Egypt, the bread of manna in the wilderness during the Exodus, the Bread of the Presence in the Tabernacle and then the Temple, the abundance of bread in the miraculous feeding stories in the Gospels. Bread is the food of basic sustenance in the Middle East, even today. When we receive our Lord’s body in Holy Communion, we are reminded of the sustaining character of our Lord’s gift. It is literally our daily bread, our basic sustenance for our Christian journey.
If bread is the stuff of basic sustenance, then wine has an altogether different character. It is the stuff, not of the everyday, but of celebration. Even today, wine evokes this festive character. When we think of wine we think of parties, of weddings, of festivals! In this way, the wine of Holy Communion reminds us not only of our present-day feasts but also of the Messianic Banquet, the great Feast of God at the end of time. In Isaiah 25, the prophet speaks of a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear (25:6). These two images—of the feasts on earth and the Feast of Heaven—converge in the first of Jesus’ “signs” (miracles) in the Gospel of John: the wedding feast at Cana in Galilee in chapter 2. Here the unsuspecting wedding guests—and steward and groom—are inundated with gallons upon gallons of the best wine. So too with the coming kingdom of God!
In Holy Communion we are given a twofold sign and gift of our Lord’s presence: bread, the stuff of daily sustenance, and wine, the beverage of feast and festival. These images are held together in the one meal of Holy Communion. In the Bible, some see the 2nd and 6th chapters of the Gospel of John as two reflections on the fullness of Holy Communion: wine and bread, wedding feast and food for the multitudes.
[As with many of these posts, I am indebted to Dr. David Yeago, Lutheran Theological Southern Seminary, for his reflections on the Eucharist.]
First, the bread. The word used in the New Testament clearly refers to a loaf of bread. This makes sense because the loaf, like the Lord’s body on the Cross, is broken (Greek: klasis: fracture). The loaf of bread, which is Christ’s body, also preaches to us about the “one Body” that is Christ’s church. Just as grains of wheat are gathered to become one bread (see hymn 465, As the Grains of Wheat), so those called to be members of Christ’s Body, the Church are gathered from the corners of the earth into one Body, one “loaf,” so to speak.
Bread carries a tremendous amount of weight of meaning in the Bible. Here are just a few instances of the importance of bread: the unleavened bread prepared for the Passover in Egypt, the bread of manna in the wilderness during the Exodus, the Bread of the Presence in the Tabernacle and then the Temple, the abundance of bread in the miraculous feeding stories in the Gospels. Bread is the food of basic sustenance in the Middle East, even today. When we receive our Lord’s body in Holy Communion, we are reminded of the sustaining character of our Lord’s gift. It is literally our daily bread, our basic sustenance for our Christian journey.
If bread is the stuff of basic sustenance, then wine has an altogether different character. It is the stuff, not of the everyday, but of celebration. Even today, wine evokes this festive character. When we think of wine we think of parties, of weddings, of festivals! In this way, the wine of Holy Communion reminds us not only of our present-day feasts but also of the Messianic Banquet, the great Feast of God at the end of time. In Isaiah 25, the prophet speaks of a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear (25:6). These two images—of the feasts on earth and the Feast of Heaven—converge in the first of Jesus’ “signs” (miracles) in the Gospel of John: the wedding feast at Cana in Galilee in chapter 2. Here the unsuspecting wedding guests—and steward and groom—are inundated with gallons upon gallons of the best wine. So too with the coming kingdom of God!
In Holy Communion we are given a twofold sign and gift of our Lord’s presence: bread, the stuff of daily sustenance, and wine, the beverage of feast and festival. These images are held together in the one meal of Holy Communion. In the Bible, some see the 2nd and 6th chapters of the Gospel of John as two reflections on the fullness of Holy Communion: wine and bread, wedding feast and food for the multitudes.
[As with many of these posts, I am indebted to Dr. David Yeago, Lutheran Theological Southern Seminary, for his reflections on the Eucharist.]
"Pour out" vs. "sustain" [Holy Baptism] (p. 231)
In the Lutheran Book of Worship, the prayer for the gift of the Holy Spirit reads, "God the Father of our Lord Jesus Christ, we give you thanks for freeing your sons and daughters from the power of sin and for raising them up to a new life through this holy sacrament. Pour out your Holy Spirit up on {name}: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord, the spirit of joy in your presence" (LBW, p. 124, emphasis mine).
Evangelical Lutheran Worship softens this language: "We give you thanks, O God, that through water and the Holy Spirit you give your daughters and sons new birth, cleanse them from sin, and raise them to eternal life. Sustain {name} with the gift of your Holy Spirit: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord, the spirit of joy in your presence, both now and forever" (ELW, p. 231).
Thus the baptismal prayer for the Holy Spirit becomes, in practice, actually less robust than the one used for confirmation/affirmation of Baptism, where at least we pray: stir up the same Holy Spirit.
Of course, both hymnals have the explicit "pour out" language during the Flood Prayer over the water. But what is at stake in this movement from the particular to the general? If the Holy Spirit is not poured out in a definitive and concrete way in Holy Baptism, then when? Are we to assume that the act of the laying on of hands, without the words "pour out" transmit the gift of the Holy Spirit?
In our sacramental tradition, Lutherans are committed to the particularity of Christ. Look in these places: the Word and the Holy Sacraments, these particular places, and there you will find Christ our God. To be sure, the Spirit's movement in the life of the baptized is prior to Baptism (cf. Luther's explanation of the Third Article of the Creed), but the Holy Spirit is in a concrete and definitive way poured out on the baptized in Holy Baptism.
Perhaps the reason for this change is located in a liturgical minimalism that suggests that the Holy Spirit is given at the precise moment of the water baptism. That is a topic for another day.
At least the ELW maintained the rubric for the laying on of hands.
Evangelical Lutheran Worship softens this language: "We give you thanks, O God, that through water and the Holy Spirit you give your daughters and sons new birth, cleanse them from sin, and raise them to eternal life. Sustain {name} with the gift of your Holy Spirit: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord, the spirit of joy in your presence, both now and forever" (ELW, p. 231).
Thus the baptismal prayer for the Holy Spirit becomes, in practice, actually less robust than the one used for confirmation/affirmation of Baptism, where at least we pray: stir up the same Holy Spirit.
Of course, both hymnals have the explicit "pour out" language during the Flood Prayer over the water. But what is at stake in this movement from the particular to the general? If the Holy Spirit is not poured out in a definitive and concrete way in Holy Baptism, then when? Are we to assume that the act of the laying on of hands, without the words "pour out" transmit the gift of the Holy Spirit?
In our sacramental tradition, Lutherans are committed to the particularity of Christ. Look in these places: the Word and the Holy Sacraments, these particular places, and there you will find Christ our God. To be sure, the Spirit's movement in the life of the baptized is prior to Baptism (cf. Luther's explanation of the Third Article of the Creed), but the Holy Spirit is in a concrete and definitive way poured out on the baptized in Holy Baptism.
Perhaps the reason for this change is located in a liturgical minimalism that suggests that the Holy Spirit is given at the precise moment of the water baptism. That is a topic for another day.
At least the ELW maintained the rubric for the laying on of hands.
Neither Cranky nor Uncritical
Tone is important, but so is truth. It is my hope that the general tone of this blog refrains from being overly cranky (which I am known to be at times regarding all things liturgical). At the same time, it is my hope that it also aims at discerning the Truth, whom we confess is Jesus of Nazareth.
Decoder Ring
For these posts I will try to maintain some uniformity in the format of the posts. The title will be the issue at stake, followed by the section or service in brackets, followed by the page number in parentheses (from the pew edition of Evangelical Lutheran Worship).
Friday, August 3, 2007
Churchwide Assembly
Our denomination meets "in assembly" beginning Monday in Chicago. The title of this post links to the page for the assembly where live webcasts of some of the plenary sessions will be broadcast. Some highlights this year include a "worship jubilee" using some of the new Evangelical Lutheran Worship resources and the election of the Presiding Bishop.
Wednesday, August 1, 2007
Holy Communion: Why?
Holy Communion is the Feast of the Lord and the Feast of the Church. Because it is a precious gift of our Lord to the Baptized, it bears our careful attention, as we seek to live who we are in this Sacrament.
Friday, July 27, 2007
Devotions and Coffee Grounds
So in the midst of my morning devotions, I managed to accidentally spill coffee on most of my devotional booklets, papers, and my Bible. As I was cleaning it all up and salvaging what I could, for some reason it reminded me of what a friend of ours had told us the other day: coffee grounds, spread lightly around the edges of rooms, keep ants away.
Now what do coffee grounds and ants have to do with me spilling my coffee all over my Bible and devotional books? The image of coffee grounds "seasoning" the home as a protective measure against "ant invaders" calls to mind our call to season our hearts and lives in the Word of God as a protective measure against a whole host of invaders, the chief one being the devil himself.
Now of course this is not easy. And sometimes we spill coffee all over ourselves and the Bible--but be seasoned with God's Word we must!
Now what do coffee grounds and ants have to do with me spilling my coffee all over my Bible and devotional books? The image of coffee grounds "seasoning" the home as a protective measure against "ant invaders" calls to mind our call to season our hearts and lives in the Word of God as a protective measure against a whole host of invaders, the chief one being the devil himself.
Now of course this is not easy. And sometimes we spill coffee all over ourselves and the Bible--but be seasoned with God's Word we must!
Monday, July 23, 2007
Weekly Devotions
Click on the title above to link to one suggestion for weekly devotions that takes into account the primacy of Sunday as the day that orients the whole week for us as Christians. The first part of the week (Monday-Wednesday) is spent praying the Scriptures from the preceding Sunday and the second half of the week (Thursday-Saturday) is spent praying the Scriptures for the coming Sunday.
Friday, June 22, 2007
Vacation Bible School
One of the greatest delights in being a parish pastor is sharing the stories of the faith. During this week's Vacation Bible School I had the opportunity to tell the story of Fall of Jericho (Joshua 6) and the healing of the Syrian General Naaman (2 Kings 5), with, of course, the help of all the Bible School children.
It seems like the more children are involved in acting out the story in its telling, the better they remember it. Perhaps there is a lesson in there for us adults. The more we are able to live the story, God's story, the more we are able to remember it and the better the story "inhabits" us.
It seems like the more children are involved in acting out the story in its telling, the better they remember it. Perhaps there is a lesson in there for us adults. The more we are able to live the story, God's story, the more we are able to remember it and the better the story "inhabits" us.
Monday, June 18, 2007
John the Forerunner
This Sunday we will mark the birth of John the Baptist and celebrate his witness to Christ. While most Protestants and Roman Catholics perhaps best know John as "the Baptist," the Eastern Church designates him as "the Forerunner." Both, I think, give us a glimpse into his ministry of preparation: as "the Baptist," he brings the preaching of repentance as preparation for the coming Messiah, as "the Forerunner," he lays the groundwork and, through his life and words, does the necessary preparation for the world to receive the Dawn from on High.
What struck me today in making my way through the Benedictus in Luke 1:68-80 is that Zechariah, John's father, sings the history of God's salvation. We all can appreciate how those things we learned through song "stick" better than anything else. So, as we prepare to celebrate the Birth of the Forerunner and Baptist, we are simultaneously invited into his song: "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29). You choose the tune!
Thursday, June 7, 2007
Leviticus, Oil, Smoke
For my morning devotions, I have been making my way through the book of Leviticus. What is most striking to me as I read through this account of the tabernacle worship of Israel to God is how prominently oil and smoke are featured. Smoke is always rising to the praise and glory of God. Indeed, the smell of the burnt offerings is noted as pleasing to God over and over again. Oil is poured out generously setting apart things (and people!) for God's service.
I am part of a tradition that has eschewed (in most quarters) the use of incense and oil in worship. I wonder some days if we're missing something.
I am part of a tradition that has eschewed (in most quarters) the use of incense and oil in worship. I wonder some days if we're missing something.
John Bell's The Singing Thing
I just finished reading John Bell's The Singing Thing: A Case for Congregational Song. It is rare that a book upsets, delights and inspires me all at once, but Bell managed to do so. Perhaps I'm so interested in the "why" of congregational song (indeed, the "why" of singing in community in any setting) because our congregation is currently exploring new ways of singing in worship together. I am also one who loves to singing "at all times and in all places" (to borrow from the eucharistic prayer), but who is not so (naturally) gifted.
Bell makes a strong case (in one of his chapters) that the songs of the faith we learn as children significantly shape how we conceptualize God. This is both an inspiring and frightening prospect. Still, as I reflect on my own childhood, it rings more than true.
I'm also reading (just in case you're curious): Lawrence Cunningham's newest biography of St. Francis, Frederica Mathewes-Green's Facing East: A Pilgrim's Journey Into the Mysteries of Orthodoxy and trying my best to catch up on Harry Potter #4.
Bell makes a strong case (in one of his chapters) that the songs of the faith we learn as children significantly shape how we conceptualize God. This is both an inspiring and frightening prospect. Still, as I reflect on my own childhood, it rings more than true.
I'm also reading (just in case you're curious): Lawrence Cunningham's newest biography of St. Francis, Frederica Mathewes-Green's Facing East: A Pilgrim's Journey Into the Mysteries of Orthodoxy and trying my best to catch up on Harry Potter #4.
Friday, February 23, 2007
Prophets During Lent
One suggestion for a Lenten devotion is reading through the prophets (except Isaiah, save that for Advent) during Lent. Below is a schedule adapted from Presentation Ministries out of Cincinnati. [Note that Daniel is tricky to categorize. It may better be described by the genre of apocalyptic.]
Ash Wednesday: Jeremiah (chapters) 1-4
Thursday: Jeremiah 5-8
Friday: Jeremiah 9-12
Saturday: Jeremiah 13-16
First Sunday of Lent: Jeremiah 17-20
Monday: Jeremiah 21-24
Tuesday: Jeremiah 25-29:23
Wednesday: Jeremiah 29:24-33:26
Thursday: Jeremiah 34-37
Friday: Jeremiah 38-45
Saturday: Jeremiah 46-49
Second Sunday of Lent: Jeremiah 50-52
Monday: Lamentations
Tuesday: Baruch
Wednesday: Ezekiel 1-6
Thursday: Ezekiel 7-12
Friday: Ezekiel 13-17
Saturday: Ezekiel 18-21
Third Sunday of Lent: Ezekiel 22-24
Monday: Ezekiel 25-29
Tuesday: Ezekiel 29-32
Wednesday: Ezekiel 33-37
Thursday: Ezekiel 38-42
Friday: Ezekiel 43-45
Saturday: Ezekiel 46-48
Fourth Sunday of Lent: Daniel 1-3:97
Monday: Daniel 3:98-6:29
Tuesday: Daniel 7-9
Wednesday: Daniel 10-12
Thursday: Daniel 13-14
Friday: Hosea 1-4
Saturday: Hosea 5:1-9:9
Fifth Sunday of Lent: Hosea 9:10-14:10
Monday: Joel
Tuesday: Amos 1-4
Wednesday: Amos 5-9
Thursday: Obadiah and Jonah
Friday: Micah 1-3
Saturday: Micah 4-7
Palm (Passion) Sunday: Zechariah 1-5
Monday of Holy Week: Zechariah 6-11:3
Tuesday of Holy Week: Zechariah 11:4-14:21
Wednesday of Holy Week: Malachi
Ash Wednesday: Jeremiah (chapters) 1-4
Thursday: Jeremiah 5-8
Friday: Jeremiah 9-12
Saturday: Jeremiah 13-16
First Sunday of Lent: Jeremiah 17-20
Monday: Jeremiah 21-24
Tuesday: Jeremiah 25-29:23
Wednesday: Jeremiah 29:24-33:26
Thursday: Jeremiah 34-37
Friday: Jeremiah 38-45
Saturday: Jeremiah 46-49
Second Sunday of Lent: Jeremiah 50-52
Monday: Lamentations
Tuesday: Baruch
Wednesday: Ezekiel 1-6
Thursday: Ezekiel 7-12
Friday: Ezekiel 13-17
Saturday: Ezekiel 18-21
Third Sunday of Lent: Ezekiel 22-24
Monday: Ezekiel 25-29
Tuesday: Ezekiel 29-32
Wednesday: Ezekiel 33-37
Thursday: Ezekiel 38-42
Friday: Ezekiel 43-45
Saturday: Ezekiel 46-48
Fourth Sunday of Lent: Daniel 1-3:97
Monday: Daniel 3:98-6:29
Tuesday: Daniel 7-9
Wednesday: Daniel 10-12
Thursday: Daniel 13-14
Friday: Hosea 1-4
Saturday: Hosea 5:1-9:9
Fifth Sunday of Lent: Hosea 9:10-14:10
Monday: Joel
Tuesday: Amos 1-4
Wednesday: Amos 5-9
Thursday: Obadiah and Jonah
Friday: Micah 1-3
Saturday: Micah 4-7
Palm (Passion) Sunday: Zechariah 1-5
Monday of Holy Week: Zechariah 6-11:3
Tuesday of Holy Week: Zechariah 11:4-14:21
Wednesday of Holy Week: Malachi
Lent 2007
In my devotions for Ash Wednesday I ran across a line that caught my attention: "Lent is not about losing weight." What a wonderful critique of Lenten practices that betray the true sense of the season.
I think what the author meant was this: the temptation of Lent, as in all of life, is to turn even our spiritual practices (yes, even our Lenten discipline) into a narcissistic self-improvement program. Truth be told, it is my hope that all emerge from Lent "better people"--if the practice of repentance "takes"--but that is a different matter.
Has this in fact been what we have turned Lent into: another set of New Year's resolutions, or Christian weight-loss/self-improvement program? I hope not.
Perhaps careful attention to (and practice of) the three traditional Lenten disciplines of prayer, fasting and works of mercy/almsgiving may serve to reverse this.
I think what the author meant was this: the temptation of Lent, as in all of life, is to turn even our spiritual practices (yes, even our Lenten discipline) into a narcissistic self-improvement program. Truth be told, it is my hope that all emerge from Lent "better people"--if the practice of repentance "takes"--but that is a different matter.
Has this in fact been what we have turned Lent into: another set of New Year's resolutions, or Christian weight-loss/self-improvement program? I hope not.
Perhaps careful attention to (and practice of) the three traditional Lenten disciplines of prayer, fasting and works of mercy/almsgiving may serve to reverse this.
Subscribe to:
Posts (Atom)