Death as Winter

It's a beautiful Spring morning. Shadows and sunlight mingle on the green, sloped backyard. A partially planted garden, empty swings, fading daffodils, and a mess of sticks and uncut logs ready for a campfire. This is a good time of year to be alive. Full of potential, of freshness, of possibility, of seedlings and tree buds.

And yet for our family, like too many others, it is a season of Winter in our soul. If life is like seasons, then my Dad is somewhere past Winter solstice and... we don't know. The brain tumor has brought about a bleakness, the cancer has stirred up a flurry of uncertainty and immobility. The prognosis of death, the onset of Winter is very real in this season of Springtime.

Everyone has their own story of Winter, of Death, of a season of fading life, of a tale coming to an end. In my own story with my Dad, I'm searching, reflecting, accepting, discovering, realizing, and mourning.

I'm sad that my Dad is dying, that he has been dying while still living these past seventeen weeks. I'm sad that we didn't have more notice prior to the brain tumor and surgery - the debilitation that followed the procedure robbed us of: that final getaway, the one last family event, the beloved Christmas feast. I'm sad.

The thousand thoughts in my mind, they need to get sorted out. Conversations with family and friends has been helpful. But to write, to filter, to get the right phrase, to write out the ideas, it's needed.

How many billions of people have watched their Dad die? Nothing unique about my experience in the grand and tragic tale of humanity. Except it is for me. And with all the accumulated wisdom out there, I want to help my Dad die well loved. And when my day comes, I want to die well.

So I write in preparation, as a form of action, as a way of healing, of serving, of loving.

"A good reputation is better than a fat bank account.

Your death date tells you more than your birth date.

You learn more at a funeral than at a feast - 

After all, that's where we all end up. 

We might discover something from it.

Crying is better than laughing.

It blotches the face but it scours the heart.

Sages invest themselves in hurt and grieving.

Fools waste their lives in fun and games.

Endings are better than beginnings."

Notes on Hell: Sheol & Hades

In the King James Version of the Bible, sheol and hades are almost always translated hell. Sometimes death or grave, but mostly hell. Thus we get our many of our notions of hell from those verses using sheol and hades. However, as we probe each word, we find that sheol and hades carry different nuances. And sometimes the use of hades in the NT is a reference back to the OT, meaning we ought to consider the original meaning before we add a new meaning. And this has implications for which verses we draw on to construct our vision of hell.

In examining the different occurrences of the word "hades" in the Greek New Testament, it seems that often it is referring to the Jewish word "sheol." This prompts the question: what does Jesus mean when he uses the word "hades"? Does he mean the common Greek culture perception of hades? Or, as an observant Jew, does he mean sheol, even though his words were recorded in Greek?

For a review of the usage of sheol in the OT, see last weeks' notes on Hell.

A clue to how to translate and understand the different uses of the word hades has to do with context. There are some verses where it seems that Jesus is either indirectly or directly quoting from the Old Testament. Thus, though the word in the New Testament is the Greek hades, the original word is the Hebrew sheol.

Below are Scriptures in the New Testament that use the word "hades," accompanied by Scripture from the Old Testament that I think is the original reference.

Matthew 11:23 (NIV) And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades. For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. [see also Luke 10:15]

Sheol Reference: Isaiah 14:15 (YLT) Only -- unto Sheol thou art brought down, Unto the sides of the pit.

Here it seems that Jesus is drawing on Isaiah's prophecy of doom towards Babylon, and using it to denounce the unbelief of Capernaum. It's very similar language, such that whatever connotations come from the use of "hades" to the reader of Matthew, it is likely that Jesus quoted from Isaiah using "sheol". Thus this description of hell by Jesus points us back to our understanding of sheol.

Matthew 16:18 (NIV) And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.

Sheol Reference: Isaiah 38:10 (YLT) `I -- I said in the cutting off of my days, I go in to the gates of Sheol, I have numbered the remnant of mine years.
Job 38:17 (YLT) Revealed to thee were the gates of death? And the gates of death-shade dost thou see?

There is one use of "gates of Sheol" in the OT. Often times sheol and death equate a very similar idea, and thus I've included the reference that uses "gates of death." One wonders if Jesus is inferring back to the story of Hezekiah when using the phrase "gates of Hades." Or the suffering of Job?

Others point to archeological evidence that Jesus is referring to geography and mythology. Jesus makes this statement while in the area of Caesarea Philippi, also known as Panea. Worship of the god Pan was common in this area, and at one of the worship areas to Pan was a Gate of Hades.

Click here for a helpful website with pictures of the Gates of Hades and archeological insights.

Click here for a blog with good insights on Caesarea Philippi. Context is everything!

So here we have an example of where the gospel uses the word "hades," and while there seems to be slim evidence that Jesus is referring to the Jewish idea of sheol, it's more likely that he is referring to the notions of Greek mythology held in the popular imagination.

Acts 2:27 (ESV) For you will not abandon my soul to Hades, or let your Holy One see corruption.
Acts 2:31 (ESV) he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.

Sheol Reference: Psalm 16:10 (YLT) For Thou dost not leave my soul to Sheol, Nor givest thy saintly one to see corruption.

Peter is preaching, making the case that King David was referring to resurrection in Psalm 16, and that Jesus was the one actually resurrected. Peter then goes on to point out the implications of this fact. What's interesting is that the author of Acts quotes Psalm 16:10, substituting the Jewish word sheol for the Greek word hades. King David meant sheol when he wrote Psalm 16, not hades. To those that heard Peter's sermon, it's likely he directly quoted Psalm 16 and used sheol. But Luke records the sermon in Greek, and uses the word hades. This dosen't mean that hades and sheol mean the exactly the same thing. There is a reason for this substitution, including for cultural reasons.

1 Corinthians 15:54-55 (YLT) and when this corruptible may have put on incorruption, and this mortal may have put on immortality, then shall be brought to pass the word that hath been written, `The Death was swallowed up -- to victory; where, O Death, thy sting? Where, O Hades, thy victory?'

Sheol Reference: Isaiah 25:8 (YLT) He hath swallowed up death in victory, And wiped hath the Lord Jehovah, The tear from off all faces, And the reproach of His people He turneth aside from off all the earth, For Jehovah hath spoken.
Hosea 13:14 (YLT) From the hand of Sheol I do ransom them, From death I redeem them, Where [is] thy plague, O death? Where thy destruction, O Sheol? Repentance is hid from Mine eyes.

Here Paul is writing at length about resurrection. He is nearing the end of his piece when he pulls together two direct quotes from two different authors, Isaiah and Hosea. The two poems that Paul pulls from are compelling, imaginative, resonating ideas about what God will do in the future. The NT Greek has hades, but the original OT has sheol. The KJV here uses the word death in the OT. But it's the same word sheol that in other contexts it translates hell.

Revelation 1:18 (NIV) I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades.

Sheol Reference: Matthew 16:18, Hosea 13:14 (see above)

John the Revelator is quoting the words of Jesus to him. The idea of death and Hades together points back to the Hosea text. Jesus' reference to the gate of Hades earlier now comes to mind as he describes holding the keys to Hades. Here the KJV uses the word hell. But when examining the Hosea and Matthew texts, Jesus seems to be implying something else other than our popular notion of hell. 

Revelation 6:8 (NIV) I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth.

Sheol References: Deuteronomy 32:22-25, Ezekiel 14:12-23, Leviticus 26:14-39, Hosea 13:14

Again, John uses "death and hades" together, though he seems to personify them in this text. His usage of the ideas of sword, famine, plague, and beasts all come from previous texts in Torah and the Prophets. Whether John is referring to Hades as the Greek mythological god, or a personification of sheol, as sometimes the OT does, is not abundantly clear. What is clear is that the KJV usage of hell here does not clear up any notions of how we ought to think of hell.

Revelation 20:13-14 (NIV) The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done.  Then death and Hades were thrown into the lake of fire. The lake of fire is the second death.

Sheol Reference: Deuteronomy 32:22 (ESV) For a fire is kindled by my anger, and it burns to the depths of Sheol, devours the earth and its increase, and sets on fire the foundations of the mountains.

Song of Songs 8:6 (YLT) Set me as a seal on thy heart, as a seal on thine arm, For strong as death is love, Sharp as Sheol is jealousy, Its burnings [are] burnings of fire, a flame of Jah!,

Daniel 7:10 (YLT) A flood of fire is proceeding and coming forth from before Him, a thousand thousands do serve Him, and a myriad of myriads before Him do rise up, the Judge is seated, and the books have been opened.

This is an interesting and creative use of references to "death and hades", as John the Revelator has done elsewhere in Revelation. I looked for references in the OT where there is a connection between sheol and fire. I included the reference from Daniel since it refers to a "flood of fire" which seems metaphorically close to "lake of fire" and it includes a reference to the book of life, which is in the same verse of Revelation as sheol and fire and death. According to the KJV, hell is cast into the lake of fire. However, it seems clear that hell here means sheol. And the end of sheol has been prophesied elsewhere using different imagery. So we don't have here a very clear notion here of what the popular vision of hell is like.

These have been examples of the usage of hades in the NT and it's referring back to OT uses of the Hebrew word sheol. I am contending that in these instances, though the Greek word hades was used in the written text, the original meaning was Hebrew. Thus, though the KJV often translated hades and sheol as hell, getting clarity on what those two different words mean shapes what we understand hell to be. These usages of the words hades points more back to a Jewish understanding of sheol then our current popular notion of hell.

Notes on Hell: Sheol

In beginning to understand what the Scriptures teach about hell, one must start at the beginning. For those that grew up reading the King James Version of the Bible, the word sheol was translated hell. So to understand what we mean by the word hell, we ought to become familiar with the word sheol.

I typed in the word sheol using BibleGateway.com, selecting Young's Literal Translation. Here's what I found. I used YLT because it is consistently gives us the word sheol in its translation from Hebrew to English. Most other translations give it a variety of words like grave, realm of the dead, or place of the dead.

Using YLT, there are 62 occurrences of the word sheol in the Hebrew Scriptures. By glancing through each verse, you would could conclude that the Hebrews don't believe in an afterlife, that there is no reward or punishment after death. Sheol is not what we typically think of when we use the word hell.

Here's the summary of some of the best Christian scholars on the meaning behind sheol.

In the Torah, Sheol carries with it two general meanings: that of the grave, as well as some kind of netherworld in the "lowest depths of the earth." (Dictionary of the Old Testament: Pentateuch - Life, Disease and Death, Cosmology).

Burial is simply recorded as an event, with no religious ceremony. The destiny of the dead is not generally addressed in the Pentateuch. ...the world of the dead was cut off from Yahweh, and it's exploration firmly forbidden. Yahweh is the author of life and the God of the living, and this life is the sphere of obedience and blessing. (536-7)

For the wisdom, poetry and writings of the Hebrew Scriptures, Sheol is the destiny of all people, used as a description for death as well as some kind of place, an underworld of "non-life." (Dictionary of the Old Testament: Wisdom, Poetry & Writings - Afterlife, Chaos & Death).

Poetry in psalms and wisdom is by nature evocative and elusive, and their references to death reveal as much about its emotional impact as its conceptualization. Alternative views of destiny after death emerge in other, nonpoetic texts. The emergence of these views is often dated well into the postexilic period for many reasons, including the possible influence of Persian dualism and the development of apocalyptic. (5)

Ecclesiastes is the only OT book to contain significant reflection on death itself. The Pentateuch prescribes death as a penalty, the Historical Books record it as an event, and the psalms offer prayer against its untimely occurrence. (7)

Together, these books illustrate well the traditional Hebrew focus on this life and its events and the general disinterest in any individual consciousness beyond death. (8)

...Death enlarges its appetite (Habakkuk 2:5), opens its throat wide (Isaiah 5:14), swallows people (Psalm 69:15, Proverbs 1:12) and is never satisfied (Proverbs 27:20, 30:15-16). Death's power over humankind is seen in the fact that all people die (see Psalm 89:48), and that those who go to the grave do not return to life (Job 7:9-10, 10:21). (52)

The imagery of death as voracious swallower meets an ironic reversal when we learn that YHWH will permanently "swallow up death" (Isaiah 25:8). Since death is the ultimate opponent of divine order, the death of death represents the establishment of the ultimate divine order. (53)

To conclude: death and sheol go together. The Hebrews reflected little upon death and sheol, they did not expect to return from it, did not hope for it, did not plan for it. However, there are glimpses here and there of yearnings for the "death of death." It is this glimpse that gets magnified in the New Testament. With this understanding of sheol, we learn that it modifies our traditional understanding of hell. Whatever it is you believe about hell, it must be rooted in what the Scriptures actually teach.

Sunday Sermon Notes - 02.01.09

Listen to Advice.

Not a popular sermon title. But it's one that needs to be given nonetheless.

Most people like to give advice, not many people like to receive advice. Especially when its not asked for. And especially when it is given with an air of superiority or "know-it-allness". Not all advice is good advice either, obviously. The big qualification for the advice we ought to listen to is this: wisdom.

Listen to advice and accept discipline,
and at the end you will be counted among the wise.
[Proverbs 19v20]

With all the decisions that have to be made in life, with all of the ups and downs, twists and turns, it's definitely not easy knowing what to do next. Well, when it comes to moral issues, the decision is kind of easy: if it's sinful, don't do it; if it is righteous, do it. Where we need advice is on the issues where we're not sure what the correct way to is, what the best way is, what the smart way is. Sometimes we do need advice, though, on moral issues - encouragement to do the right thing and to give up the wrong thing.

With the Super Bowl coming up, stories are emerging about the Arizona Cardinals quarterback, Kurt Warner. His story is amazing, one of ups and downs, twists and turns, and when the details emerge, you discover a man who sought out advice, who listened to advice, and who in the end is counted among the winners and the wise.

When in high school, Warner was a standout athlete in more than one sport. He received awards, recognition, and lots of praise. So when he went to the University of Northern Iowa to play football, be assigned to back-up to the back-up quarterback wasn't what he planned on. He got some good advice: work hard, listen to the coaches, do what they say, keep at it. His senior year, Warner was the starting quarterback and named offensive player of the year for his NCAA I conference. Listening to wise advice paid off.

With a great senior year under his belt, Warner was signed by the Green Bay Packers in 1994 as an undrafted free agent. They ended up letting him go before the preseason was over. Again, not what Warner wanted. But he got some good advice and found a job to pay the bills; he ended up working as a night stocker in a grocery store as well as becoming assistant coach to his alma mater's football team.

He decided not to give up on his football goals, so he joined the local arena football team, as well as playing in European leagues for three years. In 1997 he arranged for a tryout with the Chicago Bears, but due to an elbow injury, didn't make the tryout. Persevering, he contacted the St. Louis Rams for a tryout, and by a thin margin was selected to be the back-up to the back-up quarterback. His persistence paid off: he was in the NFL - he just had to keep on listening to the good advice being given to him.

He ended up being a back-up quarterback for the 1998 season and that's how he started off the 1999 season. Until the starting quarterback, Trent Green got injured during a preseason game. Warner stepped in and threw three-touchdowns in each of his first three games, making NFL history. Listening to advice paid off. Warner and the Rams would go on to win the Super Bowl that year - the most unlikely of teams. Two years later, the Rams would return to the Super Bowl, only to be defeated by a game-ending field goal, courtesy of the Patriot's Adam Vinateri.

It's a good story of how listening to wise advice and accepting correction leads to the right kind of success. For Kurt Warner, it wasn't just about success on the field, but also with his family. Warner is a man of character and ought to be counted among the wise. In 1992, while yet a senior in college, he met a woman named Brenda in a country bar. Warner was a popular boy on campus, having a great year as the all-star quarterback, but the woman four years his elder still made a point to inform him she had a three-year old toddler at home with brain damage and partial blindness, as well as a year old little girl. So what did Warner do? He showed up at her home the next morning with a bouquet of flowers and introduced himself to the children.

It would be another five years before they were married. In the meantime Brenda, a former Marine, had to put herself through nursing school, while raising her two little ones as she lived with her parents. During this time Warner was playing football around the country and the world, working to get back into the NFL. It was also in this time that Brenda's parents were killed by a deadly tornado that ripped through the neighborhood, destroying the home her parents had just retired to down South. Through this tragedy, Kurt Warner committed his life to Christ. The next year Kurt and Brenda were married, and within the next year he had adopted her two children, as well as begun to have their own children: they currently have seven in their family.

The reason why Warner failed his tryout with the Bears in 1997? On his honeymoon he was bitten by a venomous spider on the elbow. He didn't let this huge disappointment sour his marriage or dampen his efforts to get in the NFL. He tried again, and the Rams took him in. Following the great three years at St. Louis where Warner was named NFL MVP twice, life as a quarterback took a twist and a turn downward: 2002 and 2003 were a bust due to injuries and lack of focus. The Rams let him go and the NY Giants picked him up in 2004. He went 5-4 with them till the coach benched him for the rookie Eli Manning (who went 1-6).

Things got worse: the Arizona Cardinals, one of the worst teams in the league, picked him up in 2005. He started, only to be replaced by the much younger quarterback who Warner had replaced. 2006 the Cardinals draft sensational rookie Matt Leinart, who didn't turn out so well. So Warner and the rookie go back and forth, being benched. So goes the 2007 season till Leinart gets hurt and Warner finishes the season strong. 2008, Leinart is named the starting quarterback, but if Warner proves himself, he can have the job. What does Warner do? He listens to the coaches, he does everything they tell him to do, and he does it with extra hard work.

The payoff? Warner gets the starting job, and he takes his team to the their first Super Bowl in 68 years.

The way of fools seems right to them,
but the wise listen to advice.
[Proverbs 12v15]

Maybe your job or career isn't working out. Maybe your marriage is mired in frustration. Maybe things are strained between you and your children (or your parents). Maybe you are feeling depressed, unhealthy, worried, angry, etc. Don't do what seems right in the moment. When life takes an unwanted twist, when you're feeling down, look up for some wise advice, and then do it. Do the next right thing; seek out wisdom when the way seems unclear. Which is why we pray - not to whine but to get the Spirit's direction on what to do next. Which is also why we read Scripture - to uncover what God has already directed people to do in situations similar to ours. Which is why gathering on Sundays with your friends is so crucial - sometimes you just need to get out and with others who will help you do the next right thing.

Get Wisdom.

Listen to Advice.

Having a Hard Time Forgiving? Get Wisdom...

You can't whitewash your sins and get by with it; 

you find mercy by admitting and leaving them.
Proverbs 28:13

Overlook an offense and bond a friendship; 

fasten on to a slight and—good-bye, friend!
Proverbs 17:9

Keep vigilant watch over your heart; 

that's where life starts.
Proverbs 4:23

Okay, so you know you must forgive. And when you are honest, you want to forgive others. The big things and the little things.

But how do you know what to do and say? If it was just as easy as going up to the other person and saying "I forgive you", you'd have done it. But somehow you know there is more to it than just saying those three powerful words. But what?

There are alot of things to be said as an answer for that question, but the one I want to focus on is this: Wisdom.

God's Wisdom, to be specific.

How do we get it? Here are a couple of ways: Scripture is a good start.
Torah is God's Wisdom for the new nation of Israel.
The Writings of Job, David, Solomon, and Ruth are sources of wisdom of how God's People sought to live in reality, obedient to the LORD of the Universe.
The Prophets reveal wisdom in how God works, what he wants from people, and how far he is willing to go to help people live right with Him and their Neighbor.
The Gospels tell the story of Jesus - whose every move exuded wisdom, whose every word and instruction exuded wisdom, who's ever reaction and response exuded wisdom.
The Epistles are letters of Paul, Peter, James, John and Jude - letters rooted in wisdom to Christians on how to think, act, live in the midst of a difficult and hard reality.

Another way to get wisdom: choose a wise pastor, choose a wise friend, choose a wise neighbor to examine your heart, your motives, your attitudes, your desires. You need help understanding the Wisdom of Scriptures, and you get wisdom from those who understand more than you. So be willing to make a new friend, or to get to know your pastor better, and get wisdom.

One last way: along with the Wisdom of Scripture and of Godly Christians, you get wisdom from experience - learning from your past can be a good source of wisdom. When it comes to forgiving: you'll probably note from your past that when you do forgive, you give the relationship a chance to heal to some degree and move forward in health and goodness. Or, you'll note that many times you did not forgive, and how those relationships have either withered or worsened. Learn from your past: tis better to forgive than forge ahead in bitterness.

Wisdom gives us perspective on our own need for mercy, and thus some reflection on how to give it to others.

Wisdom gives us understanding on what to overlook, and how to make friends out of those who have hurt us.

Wisdom gives us promise and warning: enlarge your heart through forgiveness, lest you shrink your heart through resentment.

There are many proverbs about mercy, forgiveness, and making amends...find some that help you and seek ways to live it out. Today.

Sunday Sermon Notes - 9.16.07

Ruth 3-4

Sunday we wrap up our brief sermon series based on the Story of Ruth. Never having preached through this book before, it has been an enjoyable and challenging experience. Last summer for my Hebrew language classes we translated the first two chapters or Ruth, thus we did extensive word studies, grammatical and syntactical analysis, as well as exploration to the different themes of the story. Since then I've been eager to preach through the book, and I've not been disappointed.

One of the main themes of the story focuses on the relationship between the LORD and Naomi: the story of Ruth is about the LORD providing for Naomi through Boaz and Ruth. I know that some preachers and commentaries focus on the role of the kinsman-redeemer, but I don't think that it merits the primary focus. There are parallels to Boaz and Jesus as kinsman-redeemers, but just because of that connection, it doesn't make the concept of kinsman-redeemer the primary issue of the story of Ruth. That said, the story beautifully illustrates what a righteous kinsman-redeemer is to be like.

In short, a kinsman-redeemer is a Hebrew male who has the privilege or opportunity to rescue/help a near relative that is in distress, danger or in need of vindication due to some injustice. This could include paying off the debts of a near relative to prevent their land from leaving their family inheritance, or purchasing the land itself to keep it within the family name. The kinsman could also be called upon to care for a widow and produce a son through her to preserve the family name and inheritance. If a family member was killed, a kinsman-redeemer could be called upon to track down the killer and bring him to justice.

Naomi was delighted when she discoverd that Ruth had befriended Boaz, for he was a kinsman-redeemer. The question was whether or not he was the closest one, and if he would be willing and able to redeem the property. Naomi began planning out a way for Boaz to purchase the property that belonged to her dead husband Elimelech; along with that purchase would be Ruth as widow of the deceased son Mahlon who was to inherit the land. Thus Naomi would have Boaz as a redeemer, as a son-in-law, and possible father of a grandson for whom she would receive as her own son to carry on the family name of Elimelech.

Boaz was willing and able to redeem the property, he was willing and able to wed Ruth and produce a son through her; and Ruth and Boaz were willing to give their son Obed to Naomi to care for him as her own, to renew her life now and sustain her in her old age. Jesus is willing to redeem our lives now, and he is willing to renew our life now, and sustain us in our life now. Just as the LORD provided for Naomi through the righteous deeds of Ruth and Boaz, so the LORD provides for us through the righteousness of Jesus and all those who follow His Way.

If you need the LORD to provide for you, consider the righteousness of your own Way, as well as that of those who surround you. By placing yourself in a community of righteous men and women, you help yourself become more righteous, which makes you more willing and able to receive the help the LORD is ready to give you. Commit to righteousness, which is the Way of Jesus. You need it, and others need the goodness that comes from what God can provide through your righteousness.

Sunday Sermon Notes - 9.4.07

Ruth 2

What's going to happen to Naomi?

The author hints at the hope-lined clouds, revealing that the sun is about to break up the dark storm. Naomi is full of bitterness, particularly towards Yahweh, the Almighty; her situation is bleak - she is a old widow, poor, grieving the death of her two sons, accompanied by two barren daughters in law of a foreign land. But...despite her bitterness towards God, Naomi is willing to return home when she hears that the Almighty has given aid to his people, he has had mercy on them and ended the famine. Though she is resentful, she is willing to return home to God...rather then disbelieve in God, or mistrust Him, she is willing to place her life in his hands still. Remarkable.
NOTE: once she makes this decision, it sets in motion the remarkable actions of Ruth - her surprising and beautiful pledge of loyalty to Naomi changes everything.

Naomi and Ruth return home at the beginning of the barley harvest season...it is a wise time to return. The author, with a fascinating air for drama, tells us at the beginning of the chapter that Naomi has a kinsman named Boaz...and he tells us that Ruth has decided to go out and glean in the fields so that the she and Naomi may have food for the coming year. And guess in which field she gleans? And guess who shows up while Ruth is gleaning there? Boaz...whose name means "strength". The author has introduced two common Torah-instructions each centered on caring for the widow, the poor, and even the foreigner. The two Torah-instructions are the Law of Gleaning, and the Law of Land Redemption. The rest of the dialogue of the story is rooted in these two characters, Ruth and Boaz, fulfilling the first law and setting up the fulfillment of the second.

Basic overview of these two Torah-instructions:
Law of Gleaning - upon harvest time, harvesters were not to pick up any grain that fell to the ground while collecting the sheaves; and also were not to harvest the edges/wings of the field. The poor of the area were invited to come to the fields and follow the harvesters, picking up the fallen grain and collecting the sheaves from the edges/wings of the fields. It was a brilliant way for the local economy to support the poor, while providing the poor with dignity and an opportunity to earn their food through hardwork; to read more see Leviticus 19 (the source of the second half of Jesus' Great Commandment).

Law of Land Redemption - each tribe of Israel (Judah, Reuben, Ephraim, Benjamin, etc) was assigned land from the LORD; each tribe was to hold onto their land forever. Within each tribe, clans of families were also assigned portions forever, and within those clans families were assigned lands forever. Land would pass from one family generation to another through the eldest son. But what happens if the oldest son dies? Well then it would pass to the next son. But what if no sons are born, or what if all the sons die before they are able to have children? Then the brother of the deceased husband/father would take the widow to be his wife and produce a child through her, and that child would then be the rightful heir to the land; he would not belong to the brother, but to the widow. This way the family was able to hold onto their land in hard times. Often the brother would purchase the property of his deceased brother, along with the wife and other daughters/possessions; to read more see Deuteronomy 25.

Think through the implications of how this sustains the economy, lifts up the value of the extended family, and how the widows, oprhans, and poor are provided for through sacrifice and hardwork. Keep this in mind as you read through Ruth 2, about how Ruth and Boaz interact in light of these two laws; keep this mind as we wonder what will happen to Naomi.

Will God provide for you through the righteousness of others? Through your righteousness, will God provide for others?

Sunday Sermon Notes - 8.26.07

Ruth 1

The story of Ruth is a classic tale; the one recorded in Scripture is a crown jewel of ancient classical literature. It is full of the fully human themes of tragic loss, bitter hope, unexpected help, reversal of fortune, a new life. It is also an oddity in Scripture, for God's role is relegated to behind the scenes; he doesn't talk, he doesn't speak through anyone, he doesn't perform any miracles. God is mentioned a couple of times, but he is not central to the story. What is central is the crucial importance of God's people doing what is good and right; what is central is God's providence given through the righteous deeds of humans.

Any human that does good, does what is right, opens themself up to being an agent of God's providence, of provision for those in need. In the story of Ruth, the great need that sets off the story is one of famine. But it is not just a famine of food to sustain health and life; it is also a famine of justice and righteousness. Those that ruled did as they pleased; those that were ruled also lived as they pleased, each one doing as he saw fit. This moral breakdown caused a spiritual famine; God being starved of affection from his people.

At the beginning of the story, we find Naomi as the central character; the famine forces her family out of their homeland, they become refugees in the land of their ancestral enemies. There her husband dies, and her two sons end up marrying Moabite women - what a disgrace! Then her two sons die, and Naomi is left with two barren, Moabite daughter-in-laws; she is a disgrace to Israel and to her God.

But she hears that the famine has ended; God has been merciful to his people - they have repented, and so Naomi seeks to return home...maybe the famine can end for her as well.

What is the famine in your life? Have you heard of others returning home? Do you need to repent of something to God? What keeps you from returning to God? God provides through righteous people; who are some righteous people you might want to spend some more time around? How might God be using this hard time to help you become more righteous, that you might be used by him to bless others with provisions for the mouth as well as the heart?

The King and Prophet Comedy Routine

2Chronicles 18

This is one of my favorite chapters in the book, a smart and fascinating dialogue between two kings, a bunch of false prophets and one true prophet of God.

The context: Evil King Ahab of Northern Israel has invited Good King Jehoshaphat of Southern Israel over to his palace to plot war against Despicable King of Ramoth Gilead. Ahab is a pagan king, little regard for Yahweh but lots for the gods of Sidon and Tyre, he's particularly fond of the prophets who tell him what he wants to hear. As the two kings conspire, they come to a conclusion: attack; but before they announce it the Good King inquires, "First seek the counsel of the LORD." So Ahab brings in four hundred prophets who tell the kings to go for it (they are very affirming, encouraging, uplifting, positive prophets). For some reason, the good king has his doubts and asks, "Is there no longer a prophet of the LORD here whom we can inquire of?" Ouch. How did Jehoshaphat know the difference?

Ahab, now insulted and shamed, explains his disdain for Micaiah the prophet: There is still one through whom we can inquire of the LORD, but I hate him because he never prophesies anything good about me, but always bad." It struck me when I read this, that Ahab was one of those men who deep down wanted to be known for doing good, but was compelled to do what he felt like doing, which always took him down the wrong road; he had enough of a conscience to feel pangs of guilt for doing wrong and hated to be told of his wicked deeds, but he also didn't want anyone to stop him from his desired course of actions. Poor guy.

The good king, upon hearing this confession, responds with shock: The king should not say such a thing!" One can imagine King J scooting over to escape the thunderbolt about to smite the defamer. So, here they two kings are, all dressed up in their royal garb, sitting outside the city gates where throngs of people are exchanging goods, loitering, traveling, etc; up comes one false prophet who holds up iron horns and declares that Abahn will gore the enemies unto victory; and the other four hundred prophets chime in resoundingly. The messenger who retrieved Micaiah whispers in his ear as they approach the kings: Look, the other prophets without exception are predicting success for the king. Let your word agree with their and speak favorably." Micaiah wisely, and predictably responds with the standard speech: As surely as the LORD lives, I can tell him only what my God says.

Ahab leans forward as Micaiah walks up...anticipating that finally he will get a good word from the LORD, especially since King J is sitting next to him...finally an affirming word from God (reminds me of the emperor's son in Gladiator...). King J sits back, stroking his beard, wondering what this prophet will speak. King A poses the question: Micaiah, shall we go to war against Ramoth Gilead, or shall I not? One can only imagaine that Ahab asks it in such a way that the desired answer is palpable.

Micaiah tiredly responds: Attack and be victorious, for they will be given into your hands.

The king explodes out of his throne, hands in the air, exasperation in his voice: How many times must I make you swear to tell me nothing but the truth in the name of the LORD?"

Ha ha ha ha! How many times did they do that dance?

Ahab wants the truth, but he doesn't. He wants to know the LORD's will, but he doesn't. He wants to obey, but he doesn't.

Oh that I would speak as Micaiah, and that we would request truth like King J, and avoid the shallowness of Ahab.

But I Have Calmed Myself...

Psalm 131

I've read through the Bible before, and I've read through the Book of Psalms before, but this morning's reading struck me as new, as if I'd never seen it before. It's a brief hymn, though potent:

My heart is not proud, LORD;
my eyes are not haughty;
I do not concern myself with great matters
or things too wonderful for me.

But I have calmed myself
and quieted my ambitions.
I am like a weaned child with its mother;
like a weaned child I am content.

Israel, put your hope in the LORD
both now and forevermore.

********
Not only does it seem as if I've never read this poem before, it is one that strikes me between the eyes...I need the truth of this song in my life both now and forevermore. The other day I was reflecting on my pridefulness, how it was darkening my soul. This was coupled with a deep level anxiety that continues to push itself into the forefront of my life...which has sparked numerous comments to others that I need to calm down.

I am so worked up over being a good pastor, of teaching and leading a church towards grace and peace; over becoming more holy and making a great big difference in this brief and turbulent world. I worry, I fret, I obssess, I ponder, I fear...and on it goes with my life. I used to think that I was a calm person, unrattled, cool and collected; I may be on the outside, but on the inside...well I've not yet learned to quiet my ambitions.

My counselor friend Dan Boen once asked me why I wanted to make a difference in the world. At the time of the question, I thought it was connected to the death of my brothers Matt and Ben. They lived brief lives, and I may have a brief life; so in the time I have left (however short it may be) I want to make a difference in this world. But when will it be enough? And what kind of difference can I make motivated by fear?

One of my immediate tasks, if I am to make a difference in the world, is to not despair of God (which has been a struggle...), and to trust his desires for my life, however brief it may be. I must trust him today, now, in the moment; I tend to always focus on the future, and I end up missing the joy of today. So here and now, I calm myself...put to rest my ambitions for now...and trust God with all my life for this morning.

Give Thanks to the Good LORD!

Psalm 118

One of my favorite songs, a gut-wrenching, trust-dripping, beautiful poem from a messed up sinner who won't give up on a God who won't give up on him.
"Out of my distress I called on the LORD;
the LORD answered me and set me free."

What do you do when the distress is self-inflicted? When you've made mistakes that have messed up your life?
"It is better to take refuge in the LORD
than to trust in man."

What about when others are making a mess of your life, when others are ruining what is good and beautiful for you?
"I was pushed hard, so that I was falling,
but the LORD helped me."

What of God's work in your life, God's refining work as a Father correcting and directing a son/daughter who strays, forgets, and ignores what is good and right?
"I shall not die, but I shall live,
and recount the deeds of the LORD.
The LORD has disciplined me severely,
but he has not given me over to death."

There is something potent about opening up yourself to God and letting him redeem what is wrong with you, and letting him redeem others through what has been made right in you.
"I thank you that you have answered me,
and have become my salvation.
The stone that the builders rejected
has become the cornerstone."

That inspires me; I know what it is like to feel rejected, I know what it is like to be rejected. It hurts, it hurts moreso when you feel like you had something to offer, when you wanted to make something good happen - and rejection is the response. But God can take any kind of stone and make it a crucial part of his work - any kind of stone that is willing to yield to his craftsmanship and blueprint.
"This is the LORD's doing;
it is marvelous in our eyes.
Save us, we pray, O LORD!
O LORD, we pray, give us success!"

It is an act of faith, it is an act of worship, it is an act of defiance towards all that is wrong in the world:
"You are my God, and I will give thanks to you;
you are my God; I will extol you.
Oh give thanks to the LORD, for he is good;
for his steadfast love endures forever."

I needed this poem, I needed these words - thoughts of despair, feelings of frustration, dulled senses about the future, uncertainties, anxieties...all have been ebbing and flowing with great strength. Where it comes from, I'm not sure - which only adds to the grief. Yet God, I will give you thanks - though it may be solemn; and I will praise you, though it may be tentative. Yet who else is like you? And for what others need from me, who else would I rely on to do what is good? Thank you for Steadfast Love that Endures Forever.

So Judah was taken into Exile

2Kings 19-25

It's the year 586BC, more than half a millenia yet before the coming of God in the flesh, and his chosen people have been Exiled. No more kings, they are done. The next king to arrive will be Jesus, descendant of King David on bothi his father and mother's side. Israel's exile will not end until they become their own sovereign nation in 1948AD. That's a long time to go in exile. Yet even in that state, in captivity, under foreign rule, God still has mercy on his people. Within four decades the exiled king of Judah is shown mercy by his captors...a powerful symbol of God's steadfast love to his punished people.

This last book of the kings ends with fascinating stories of King Hezekiah, his son Manasseh, and his descendants...stories that reveal the impending collapse of God's covenant nation.

Hezekiah starts well but ends poorly.
Manasseh starts horridly but ends well.
His grandson Josiah starts well but is killed in battle - by God, so to speak.
And the few remaining kings start bad and end bad.

As went the kings, the leaders - so went the nation. Though there was always a remnant of faithful followers, even they were swept up into exile. I wonder what they thought as they trudged to Babylonia, shackled and bedraggled. How did they feel - justified? morally superior? humbled? sorrowful? steadfast? Did they wonder why it seems that so few follow the Father? Did they wonder if being a remnant still mattered, seeing as they were being exiled as well? Most of their kings failed them, most of their priests failed them, and most of the prophets failed them. Would their ever be a prophet, priest and king who would not fail them? Does God fail?

Christians today still ask hard questions. Believers in Sudan trudge bedraggled, feeling abandoned. Christ-followers in China face fierce opposition from family and friends. Obedience is difficult in secularized, greedy, dirty-handed European nations. We feel like we are living as Exiles, for God seems more absent then present; our captors have the upper hand at most times; grief and groans seep through the bloody and dying streets of most urban centers. We are Exiles also.

The Central Message of the Scriptures

Psalm 117 is the shortest psalm in the psalter, it is the shortest chapter in the First and Second Testaments, it is the middle chapter of the whole 66 books - vs 1 ending the Original Testament, vs 2 beginning the Fulfilled Testament.

Hallelujah - Praise the LORD, all nations!
Extol him, all peoples!

This is the central song of the Hebrew Scriptures, it was the hope of God for all Creation. Through Adam, God wanted all his progeny to praise Him all their days; through Abraham God blessed him that all nations would be blessed - and all peoples would extol him. What prompted God's crushing disappointment in his people was their obstinate failure to bless the nations, to sow seeds of worship around the world. The Torah tells the story of God's Creation - of the world, of a nation, of a covenant; the History remembers the sad rebellion and rare obedience of His people; the Poets utter honest accounts of reality, of redemption, of hope, of grievances, of justice and mercy; the Prophets call God's people to the covenant of blessing: obey God so that all the world be blessed through you - so that they can join you in the Great Song.

For great is his steadfast love toward us,
and the faithfulness of the LORD endures forever.
Hallelujah - Praise the LORD!

The central song of the Early Church was a continuation of the Teachers, Poets and Prophets: God be praised for his incomprehensible yet incredible mercy towards those that will receive it from Him. It was clear that God's chosen people had failed to convince the whole world to worship Yahweh...their exile was the public sign of their inward condition. It was also clear that other nations were coming to know the LORD apart from God's covenant nation. God wants all peoples to sing Hallelujah, so much so that he would come amongst us to teach all peoples the song, walk on the Earth in the flesh to demonstrate his steadfast kindness, to eat and drink and make merry with the world to reveal his loyalty to Creation, to heal and hear and help the wounded and angry and oppressed to reverse the curse which he promised to do.

The first word of this song is the last word: Hallelujah. Creation prompted a Hallelujah out of Adam; it does of us two when we see the birds soar above the woods, when we walk amongst the mighty crags, when we feel the pounding of the surf, when we touch the soft dirt of Spring...all peoples feel a joy that God wants them to put words and music to. The Restoration of All Things prompts a Hallelujah out of John the Revelator - he peers into the realm of God's presence and he is assured that Jesus the Righteous King will make all things right. Justice and Mercy will come and dwell amongst us, Peace and Delight will make its home with us, Love and Life will blossom within us.

God knows full well the hearts of the nations, of the peoples, of the tribes and clans and families and individuals. And he is always at work to teach them His Song: Hallelujah. And so those of us who have sung this song become God's primary music instructors for the world. But the teaching of this tune comes not from formal classrooms but in the everyday flow of the day, in the checkout line - sing the song, at the gas pump - sing the song, dinner with the family - sing the song, mowing the yard - sing the song, visiting your brother in jail - sing the song, consoling a greiving widow - sing the song, feeding the hungry - sing the song, helping the single mother - sing the song, forgiving those who hurt you - sing the song: Hallelujah.

There is much that happens in this world to make me cynical, anxious, critical, annoyed, cringing, angry...at times I am reluctant to whisper Hallelujah...it can be an empty song. But I ask myself: what other song would I sing? If not God, who? If I don't understand, what do I gain by ending my part of the song? What is life with out the Great Song reverberating in my home? So I keep singing, sometimes tentatively, sometimes triumphantly.

What keeps you from singing God's Song for All Peoples in Your Life?

What keeps you from helping the Peoples in Your Life sing God's Song with You?

Let the Redeemed of the LORD Tell Their Story...

Psalm 107 begins the last Book of the Psalms, Book IV. It opens with this memorable and mighty line:
"Give thanks to the LORD, for he is good;
his love endures forever.
Let the redeemed of the LORD tell their story -
those he redeemed from the hand of the foe,
those he gathered from the lands,
from east and west, from north and south."

The redeemed of the LORD the world over - from the desert plains of Arabia to the tropical forests of Argentina; from the frozen tundra of Russia to the waterfalls of Nigeria, there is no place where God is not at work purchasing men, women and children from the enslaving power of sin and evil.

The LORD is redeeming people from all over our neighborhood - writing a new chapter in their story, re-editing the direction of the plot, transforming the characters of the narrative.

For those that wander, for those imprisoned, for those who hunger, for those who are scared, for those who are humbled; for those who rebel, who suffere affliction because of their iniquities, for those whose courage has melted away, for those who are wicked: When we cry out to the LORD in our trouble, he will save us from our distress.

And so our story will include this line: Give thanks to the LORD for his unfailing and patient love and his wonderful deeds for humanity the world over. Your story is part of a bigger story...tell your story; let God rework the direction of your story; thank God for his story.

Have You Noticed?

1Kings 12-22 completes this book, a violent and idolatrous story.

One vile man that the story centers on is Ahab. He gets about six chapters of attention, and several prophets come and go out of his life: Elijah, Micaiah, and a nameless one. Ahab is a scoundral, an openly contemptous man towards God and what is good, selfish and sulky. An unjust deed of his, the "stealing" of Naboth's vineward provoked a harsh judgment from God, through Elijah: "I am going to bring disaster on you. I will wipe out your descendants and cut off from Ahab every last male in Israel - slave or free. And also concerning (your wife) Jezebel the LORD says, Dogs will devour Jezebel by teh wall of Jezreel. Dogs will eat those belonging to Ahab who die in the city, and the birds will feed on those who die in the country."

Ugh.

And then there is this very fascinating account given: "When Ahab heard these words, he tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly."

When I read this, I snickered: just like Ahab to get sulky over his punishment. In my TNIV Bible, this last quoted text ends the right hand page. Turning the page, I was taken aback by what I read at the top left: "Then the word of the LORD came to Elijah...Have you noticed how Ahab has humbled himself before me? Because he has humbled himself, I will not bring this disaster in his day, but I will bring it on his house in the days of his son."

Why is God doing this? Ahab doesn't deserve that kind of mercy...Ahab is a sulky king who has wreaked havoc on God's people, why is God acknowledging the penitent heart? Isn't it just a sign of a pouty old man?

And then I feel convicted; I was quick to judge, quick to condemn, quick to relish in the coming judgement upon Ahab - he had it coming and I was going to be glad for his doom. But God didn't react the way I did...God noticed the humbling of the heart, even in Ahab.

Oh how quickly I judge people...how I harden my heart against them...God, help me notice the humbled hearts that you notice.

I Have Sinned Greatly

2Samuel 24 is the final chapter in this two book account of the rise and decline of David's kingship over the twelve tribes of Israel and the surrounding nations. It includes one final sin of David that results in the death of innocent people; David is a man with much blood on his hands, that of his enemies, that of his friends, that of trusting soldiers, of wayward family members, and unsuspecting citizens. But not only did David sin greatly, he also would be conscience-striken, he would cry out to God for forgiveness: "Now, LORD, I beg you, take away the guilt of your servant. I have done a very foolish thing."

It's refreshing to hear about a man who knows when he sins, is willing to admit it, and cry out for forgiveness and reconciliation. But just because David cries out for forgiveness, it doesn't mean that God is going to avert the consequences. David received pardon from God, but David had a miserable life as a husband, father, and leader. He wasn't that good of a king, but he was a great warrior; he wasn't that great of a man, but he was passionate about God. The Scriptures honest account of David's success' and failures serves us as a warning and encouragement: be warned that your sins have consequences that have to be lived/worked through; be encouraged that repentance and forgiveness are gladly given by God to those that desire it.

Whether you have sinned greatly or just a little lately, don't shirk from the consequences; let the resulting pain be both a source of character building and an incentive to resist the sin stronger next time. We can't stop sinning, but we can stop refusing to repent and request forgiveness and reconciliation. If you feel like your sins are keeping you from God, a wise step would be to confess your sins to God and take the humiliating step of requesting forgiveness, and then strength to work through the consequences within the community of believers you belong.

They Ate, They Drank and They Were Happy

1Kings 1-6 transitions from the David Story to the Solomon Story. It is "R" rated material, full of carnage, violence, and invocations of God. It is a story rooted in a way of life three thousand years ago. It doesn't make all the deaths easier to stomach, but it should make us reconsider how we approach the material: keep it in its context. Though we have honest accounts of events, they are presented to give particular perspectives of how God is fulfilling his promises given to Abraham.

Take for example this text (4v20-21), which should remind you of God's conversations with Abraham in Genesis 12, 13, 15, 17, 22. "The people of Judah and Israel were as numerous as the sand on the seashore (Gen22); they ate, they drank, and they were happy (Gen12v2). And Solomon ruled over all the kingdoms from the Euphrates River to the land of the Philistines, as far as the border of Egypt (Gen13, 15). Note the odd designation of "Judah and Israel"; there has been no split yet, however Judah is the line of the kings, so the author is noting the equality of the peace and prosperity. But it has been bought at a bloody price. Which reminds me of the book of Ecclesiastes, which refers to the desired life of eating, drinking, being merry; but it also recognizes the fleeting nature of these moments, as well as the cost to the soul of attaining it.

God's promise to Abraham: I bless you, I will make you a blessing, and all nations on earth will be blessed through you. The blessings constituted of numerous descendants, a prosperous and powerful nation, and shalom with God and neighbors. But Abraham had to send a son into exile, Isaac had to send a son into exile, Jacob had to escape from exile, Joseph was sent into exile, the nation of Israel had to escape from exile through Moses, the nation of Israel forgot the laws of God and did what was right in their own eyes, they rejected the rule of God and lusted after the trappings and prestige of a king, and they sought to become like the nations around them. King Saul was a mistake, according to God; David was a man of blood; and Solomon - even with all his wisdom - couldn't tame his lust for beautiful women, buildings, and horses.

God's people are still waiting for all the nations on earth to be blessed through them, at the time of this story of Solomon. And that is where Jesus comes into the story - for us. Jesus instructed us on how to be blessed (Matthew 5); he invited people to follow him, and thus make them a blessing; and through his death and resurrection, he has been blessing all nations on earth through his imperfect (think Abraham, Isaac, etc) people. Nothing wrong with eating, drinking, and being happy; just don't do it at the expense of another's life, dignity, or blood. But being blessed by God, becoming a God-blessing, and being a conduit for God's blessing upon the world is more than food and drink, it is joy and peace, righteousness and reconciliation, the restoration of a Creation groaning for redemption.

Solomon ruled, but not like Adam was instructed, and not like Jesus demonstrated. Oh that we would rule wisely, like Jesus.

The Beautiful Song of Sensuality

Song of Songs 1-2

Legend has it that young medieval monks were not allowed to translate these eight chapters of the Bible, for fear of arousing illicit thoughts.

It is an arousing book. But not of illicit thoughts. It awakens people like you and me, it whets our appetite for a delight in sensuality that is beautiful, pure, overwhelming, and potent. One read through the poem and we realize there aren't any marriages that match up to what is written in these lines. But instead of pouting or bemoaning what we don't have, we can celebrate what we do have with our spouse. The God who inspired in this couple a love of immeasurable intensity is our God. His love for us is beautiful, pure, overwhelming and potent - but you'd never know it if your life is always fueled by something other than Him. And same goes for your relationship with your spouse - if you are not intoxicated with the one you married, you'll get drunk on something else.

Maybe we'd all be better off by committing some of these ancient love lines to memory, and instead of reciting them in intimate moments, live them out in the everday moments. Start your day with the opening lines: "Let him kiss me with the kisses of his mouth - for your love is more delightful than wine." (How's that for the first sentence of a book in the Bible?) Any husband or wife getting/giving a smooch like that as they walk out the door for work - well they're going to have a great day...and they won't be late for dinner!

It's not only that the book is it explicit, it is refreshingly open - reminisent of the wonder and awe Adam and Eve would have experienced in the Garden of Eden. The first paragraph of this poem ends with these lines - one can imagine the first man and woman, having just met, and Eve whispering to Adam as she tugs on his forearm: "Take me away with you - let us hurry! Let the king bring me into his chambers."

There are many common elements - like the sweet and playful flattery they throw at each other; He says: "How beautiful you are, my darling!; She says: "How handsome you are, my beloved! Oh how charming! And our bed is verdant." Many a husband and wife that I know would enjoy each other so much more if they would generously sing these words to one another.

Note how this beautiful darling sings about herself: "I am a rose of Sharon, a lily of the valleys". Maybe you don't find many woman enjoying this kind of healthy self image because they don't have husbands who also sing their praises: "Like a lily among thorns is my darling among the young women."

All of this adds up to a sex life for this couple that is of mythic experience. She writes in her of their night together: "Let him lead me to the banquet hall, and let his banner over me be love. Strengthen me with raisins, refresh me with apples, for your lovemaking wears me out." And when they awaken from their sated slumber, they whisper with a knowing smile to one another: "Do not arouse or awaken love until it so desires".

This first section of the poem is coming to a close, and with it comes some levity and vulnerability: the husband pleads with the wife for the both of them to put and end to those mean words, thoughtless actions, selfish thoughts, and apathetic attitudes that slowly erode what is beautiful, pure, overwhelming and potent in a marraige. He elegantly and gently writes: Catch for us the foxes, the little foxes that ruin the vineyards, our vineyards that are in bloom." And her generous response: "My beloved is mine and I am his."

Each Year His Mother Made Him a Little Robe

1Samuel 1-4 begins the story of the kings of Israel. Samuel is the the judge and prophet God would use to anoint the first king. Samuel - whose name means "heard by God" (in Hebrew the name would be pronounced something like...Shemuel), is the first man in a long time to hear God speak.

Shemuel's name carries several meanings. Hannah gave him that name in response to his birth, for she had prayed to God for a son. The oppressed and hungery and impovershed were also crying out to God, and Shemuel is the answer. And little Shemuel also heard the LORD, and answered, "Here I am; you called me."

Hannah had prayed for many years for a son, and finally the LORD opened up her womb. Hannah was so grateful that she dedicated little Shemuel back to God - literally. Shemuel would grow up serving in the temple, and Hannah would go on to give birth to three more sons and two daughters. Once Shemuel was weaned, Hannah took him up to Eli the priest at the temple to serve...how hard that must have been to give up her three year old son, who would be bright enough to know that Mommy is not coming back tomorrow. But each year she lovingly made a little robe for him. When he first put it on it probably hung low to the ground, around his ankles, and by the time she came back the next year it was below his knees. And it was in deep gratitude that she made the robe, not bitterness.

Amazing. Hannah didn't know how her extraordinary gift would be used by God in the great history of Israel. But she did know how it important it was to her to give a generous gift to God in grateful response to his beautiful gift to her.

What's the extraordinary gift that we've always wanted to give to God, but haven't?

A Crucifixion Friday Lament

As Jesus' life expired on the cross, he moaned these words: My God, My God, Why Have You Forsaken Me?

Today's Scripture reading out of Job 30 includes the following lament, one that echoes the pain of Psalm 22, from which Jesus quotes his agonizing moan of abandonment.

The death God died through Jesus is real...and dreadful. The power of Evil - its tentacles choking the hope out of Job, and draining the life out of Jesus, and which afflicts the souls of all men, women and children, this power must be overthrown. Evil pierces the bones of God in Jesus...and it would seem that terror will overwhelm the world.

Oh the forsakenness that Jesus must have felt in his limbs for our sake...

***********

Terrors overwhelm me;
my dignity is driven away by the wind,
my safety vanishes like a cloud.

And now my life ebbs away;
days of suffering grip me.
Night pierces my bones;
my gnawing pains never rest.

In his great power, God...throws me into the mud,
and I am reduced to dust and ashes.

I cry out to you, God, but you do not answer;
I stand up, but you merely look at me.
You turn on me ruthlessly;
with the might of your hand you attack me.
You snatch me up and drive me before the wind;
you toss me about in the storm.

I know you will bring me down to death,
to the place appointed for all the living.