Not orphaned

9-11 memorial

Once More about Last Sunday

John 14:18-19, 23-29

18“I will not leave you orphaned; I am coming to you. 19In a little while the world will no longer see me, but you will see me; because I live, you also will live…Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them…”

These words sound so esoteric and spiritual to us. We forget that they are very real to the first century. The temple was the dwelling place of God. There God lived among the people. There his Spirit was present. There God’s angels ascended and descended like Jacob’s vision at Bethel. There stood the Holy of Holies, the Most Holy Place, where heaven touched earth and sins were forgiven and prayers arose like incense.

And now the temple is gone.

There is a hole in Manhattan where the twin towers stood. Two holes. They have been made into beautiful pools, water flowing down their sides, the names of all the dead etched in black stone. It is a lovely memorial.

The World Trade Center was not, for us, where God was present. Far from it. But there is still a hole there, an ache, an absence of what was and its terrible price. Imagine that one site was the White House, Arlington, Monticello, the Library of Congress, the Treasury, the Supreme Court, the Smithsonian, the Lincoln Memorial, the Washington Monument and the reflecting pool between. All gone. All rubble. Stomped into the earth by a ruthless army; its treasures looted, with millions dead and nearly a million sold into slavery.

“I will not leave you orphaned. I am coming to you. Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them.” The God who is the protector of orphans and widows will come to this orphaned people. The God who dwelt in the temple will now dwell in this small band of students dwelling in Jesus’ word.

It is as though the Declaration of Independence survived and is now in the hands of one small band.

If we had experienced all this, we would not take up the Gospel like an imperial banner under which to conquer the world. We would be a community that washes feet. That welcomes the stranger. That loves one another. We would be a community that witnesses tears turned to joy like water to wine. We would be a community where eyes are opened and lives are healed. We would be a community that breathes the Spirit of God.

 

Photocredit: dkbonde

Blessings

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Saturday

Psalm 67

1May God be gracious to us and bless us
and make his face to shine upon us,
2that your way may be known upon earth,
your saving power among all nations.

We all want God to bless us. We want God to bless our homes and our children. We want God to bless our tables and our jobs. We want God to grant us prosperity and peace. We want God to protect us from all evil.

And when we are generous, we want God to bless every table – though the truth is we are more concerned with our own than those neighbors far away.

We think blessing is an end in itself, that it is good to be blessed, that it is good to have safety and security and abundance. We have a much harder time thinking of blessing as a means to an end. God intends to accomplish something through it. God is not just giving us an overflowing pantry. God is giving such a pantry that others might know God’s grace and power.

And it’s not this strange American perversion: “Look at me. I’m rich because of God. You can be rich, too.”   It’s rather, “Look at the abundance of God that there is plenty to share.”

There are two types of wealth in scripture. There is the wealth that comes from rich fields and timely rains. And there is the wealth that comes from profiting at the expense of others. The first is regarded as God’s blessing; the second as “unrighteous mammon”. But the wealth that comes from the fortune of good weather and land – wealth that is gift from God – is meant to be shared. If my fields prosper, I have the obligation to aid those whose fields did not. This is the failure of man in the parable of the rich fool. When his barns overflowed, he thought only of himself and not his obligation to his neighbors. He was at ease, but no one else. This is also the problem of the rich man with Lazarus at his gate.

So the psalm is a harvest song, calling upon all creation to recognize God’s goodness, God’s abundant generosity. The harvest is meant to bring joy to all – and give rise to praise from all. God’s blessing has a purpose: “that your way [God’s generosity and goodness and care for all] may be known upon earth, your saving power among all nations.”

 

Photo: https://commons.wikimedia.org/wiki/File%3AHarvest_(13429504924).jpg By U.S. Fish and Wildlife Service Headquarters (Harvest) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

All Nations

File:Victoria, BC - Christ Church Cathedral - stained glass 28 - Chapel of the New Jerusalem (20623905782).jpg

Chapel of the New Jerusalem, Christ Church Cathedral, Victoria, BC

Watching for the Morning of May 1, 2016

Year C

The Sixth Sunday of Easter

It is still Easter. It will be Easter forever, but this is still the Easter season, and the empty tomb, and the New Jerusalem, and the Lamb upon the throne, and the river of life, and the gathering of all creation, continues to vibrate through our readings and song.

Paul and his companions have set out on their second missionary journey, visiting congregations they have planted and hoping to go into new regions. But the door is continually blocked until they find themselves in the port city of Troas and a vision leads them across the Aegean Sea to Macedonia and Greece and the ancient heart of Greek culture. There, across the sea, in the Roman colony of Philippi, the planted word takes root, beginning with Lydia and growing into Paul’s most beloved congregation.

The psalmist calls all nations and peoples to the ends of the earth to join the praise of God. John of Patmos sees the holy city, a light on a hill, beckoning all peoples. From the throne of God flows the river of the water of life and the tree of life brings healing to the nations. And then Jesus speaks to his followers of the gift of the Spirit, the advocate/defender who will stand with us and call to mind all that Jesus has said. The new creation dawns, and the peace of God is given.

The Prayer for May 1, 2016

God of might and tenderness,
who makes the mountain shake
but breaks not the bruised reed
and sustains the flickering flame.
Help us to dwell in your peace,
and ever to take refuge in the Holy Spirit
whom you have sent as our advocate and defender,
our teacher and guide.

The Texts for May 1, 2016

First Reading: Acts 16:6-15 (appointed: vv. 9-15)
“During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” – On his second missionary journey, the plans of Paul and his companions are blocked until they find themselves in the port city of Troas where Paul’s vision leads them across the Aegean to Philippi are received by Lydia.

Psalmody: Psalm 67
“May God be gracious to us and bless us and make his face to shine upon us, that your way may be known upon earth, your saving power among all nations.” – A harvest song calling upon all nations to praise God

Second Reading: Revelation 21:9-10; 21:22 – 22:5 (appointed: vv. 21:10; 21:22 – 22:5)
“And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it.”
– In this culminating vision of the Book of Revelation of all things made new and the heavenly Jerusalem coming to dwell on earth, the prophet sees a city that is a beckoning light to all people and the tree of life brings healing to the nations.

Gospel: John 14:18-19, 23-29 (appointed: vv. 23-29)
“I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.” – On the night of the last Supper, Jesus declares that he will not abandon his followers, but will send the Spirit to be their guide and defender.

 

Image: https://commons.wikimedia.org/wiki/File%3AVictoria%2C_BC_-_Christ_Church_Cathedral_-_stained_glass_28_-_Chapel_of_the_New_Jerusalem_(20623905782).jpg  by Joe Mabel [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0), CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0) or GFDL (http://www.gnu.org/copyleft/fdl.html)%5D, via Wikimedia Commons

Encountered by Jesus

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Sunday Evening

John 13:31-35

34I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.

I wish it were possible to say how cute Steffan was, today. It’s unusual for a child to come forward for the children’s sermon the first time they come to worship – especially on a day when, it turns out, none of our other young people were present. But having only a single child who is new not only to me and to the parish but to the concept of a children’s message – and even to church itself – made the children’s time a challenge.

I am aware how much we take for granted when we use words like ‘God’ and ‘church’ and ‘Jesus’, let alone concepts like ‘grace’ and ‘love’ and ‘forgiveness’ and faith’. These are words with meaning inside the community of faith, but what do they mean to those who are strangers to the church?

Maybe the task of the children’s sermon is only to say, “God loves you,” and to make children feel welcome in worship.

And maybe it’s not just about children – maybe the task of the children’s sermon is to make adults feel welcome, too. It is something simple and cute and unscripted that makes church feels not quite so churchy.

But I want there to be something more, here. I think the children’s sermon should be like gathering and laying foundation stones for a spiritual life that is rooted in the experience of love and the importance of kindness, courage and hope. I want them to know something about Jesus. And I want them to be part of the worshipping community: they should know whatever it is that Jesus might be talking to us about that day in the Gospel reading.

None of us are here only to be feel welcome and loved. We are also here to encounter this Jesus and let his words and deeds work their work in us. We are here to hear what he has to say and to see what he does. It’s part of why I try so hard to explain what Jesus’ words and actions meant in their time.

I love the power, grace, rich imagery and, at its best, the beauty and transcendence of the theological and liturgical tradition of the church. But in the end it is not about any of this; it is about Jesus. Everything else is only meant to put us in a place and time where Christ may encounter us and call us into his grace and life.

I am not interested in the kind of preaching that tells people what they already know and believe. Nor am I a spiritual version of a self-help guru with keys to a better life. I am interested in this Jesus and the prophets and all the words of scripture that challenge what we think we know, and summon us not to be mere practitioners of religious ritual, but to seek and find our truest and best humanity – to be children of God, sons and daughters of light, citizens of the age to come when our shames and sorrows are left behind.

So I hope Steffan felt good about his little encounter with me and with church this morning besides the coffee hour cookies and the toys in the nursery where he played after worship. I hope there was something for him of the radiant love of God and the Christ who gives the new commandment that we should love one another.

 

Image: https://commons.wikimedia.org/wiki/File%3AKunibertZinnerVolksschuleSeitenstetten1951.11A.JPG By Anton-kurt (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Dragged into the kingdom

File:Seabee Olympics at Joint Base Pearl Harbor-Hickam 150304-N-WF272-056.jpg

Saturday

Acts 11:1-18

1Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. 2So when Peter went up to Jerusalem, the circumcised believers criticized him, 3saying, “Why did you go to uncircumcised men and eat with them?”

It doesn’t surprise me that Peter would face criticism; criticism is one of the most wearying aspects of congregational life. What surprises me is that Peter explained what happened and “When they heard this, they were silenced. And they praised God.” It’s easier for me to believe that Jesus walked on water than that Peter’s congregation was turned so easily from criticism to praise.

I want to believe that those first believers were as open and perceptive to the work of the Spirit as Luke describes, but I know that the question whether Gentile’s could be baptized into the community of Christ without first becoming a member of the Jewish community was a deeply challenging issue for the early church.

It is difficult to be certain exactly what the terms ‘Jew’ (Greek = ‘Judean’) and ‘Gentile’ (Greek = ‘the nations’) signified in the first century, but they clearly represent a deep cultural divide between those in the Judean community who define themselves as separate from the Hellenistic world and those who are thoroughly acculturated to that world. How do you have table fellowship – or any fellowship – with those who do not share the same mores, food laws and sense of purity?

To welcome “those people” is always a profound challenge for any community, and it was especially significant for the developing Christian movement. Luke goes into great detail in telling this story – and then has Peter relate the events again. Paul’s ministry to the nations is under constant attack and three times Luke relates Paul’s encounter with the risen Lord and his call to go to the nations. The problem of “Jew” and “Gentile” is the subject of the apostolic delegation to Antioch, Paul’s confrontation with Peter, and the so-called Jerusalem Conference. This issue of “them” and “us” didn’t go away and, in the end, led to the riot in the temple, Paul’s arrest and his eventual execution.

Change is not an easy thing. And it is especially difficult to bridge those cultural boundaries between different social and ethnic groups. But this is the wondrous thing about Jesus. He reaches out to tax collectors and parties with Zacchaeus and his outcast friends. Women travel in his company and he welcomes them as disciples. He converses with the Samaritan woman, treating her as a member of his family – and she brings her whole Samaritan village to him.

The Spirit empowers the believers at Pentecost to proclaim God’s praise in every language. Hellenized Judeans living in Jerusalem take up the Gospel and, when they are scattered by communal violence, share it freely with Samaritans. Philip declares there is no impediment to baptism for the Ethiopian Eunuch (who cannot enter the temple because, as a eunuch, he is ritually unclean). Peter baptizes Cornelius. Antioch welcomes Greeks. Paul and Barnabas are sent to the nations.

Despite ourselves, the heart of the Christian message transcends culture. Christ welcomes all peoples. Indeed, transcending tribalism is at the core of the Christian proclamation that the healing and redemption of all creation is at hand in Jesus. And so Paul declares:

“In Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.”

This is a far more profound creation of a new community than the modern liberal notion of inclusiveness. It is the kingdom of God.

And though I love Luke’s picture of a Christian community open to the movement of God’s Spirit to gather all into Christ, and I still hope for a congregation that welcomes all and can recognize the movement of the Spirit with joy and praise – the more profound truth is that we are usually dragged into that kingdom kicking and screaming.

But God’s kingdom comes. To us, and for us, and in spite of us, God’s kingdom comes.

 

Image: https://commons.wikimedia.org/wiki/File%3ASeabee_Olympics_at_Joint_Base_Pearl_Harbor-Hickam_150304-N-WF272-056.jpg  By Petty Officer 2nd Class Diana Quinlan (https://www.dvidshub.net/image/1797950) [Public domain], via Wikimedia Commons

Witnesses

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Friday

John 13:31-35

35“By this everyone will know that you are my disciples, if you have love for one another.”

It is what the world wants from Christians, and why so many are so angry with the church. We have, for the most part, been defenders of middle class morality (or, more recently, defenders of an educated elite class morality) rather than witnesses to and participants in God’s new creation.

Mark and Luke have Jesus declaring that the Kingdom of God is at hand. Matthew uses the phrase Kingdom of Heaven to speak of God’s drawing near to reign in every human heart. And John uses the phrase “eternal life” – the life of the age to come. This age is our present world torn and troubled by the warring of nations and peoples, hunger and disease. The age to come is the world made new, when sin and death and the greeds and passions of the human heart no longer rule.

But Jesus did not let that age to come be a pious hope for life after death, or life in some distant future. He said this life has come to us now. The kingdom is dawning amidst us. We are called to live the kingdom now. Eternal life is a present reality not just a promised future.

This is why we get all these stunning challenges in Jesus to forgive not seven but seventy-seven times, to love our enemies, to transform our encounters with the occupation forces by carrying the backpack an extra mile. This is why the poor, the meek, and those who hunger for righteousness are honored now. This is why Jesus speaks of the true shepherd as one who dies for the people not the other way round. This is why the vineyard owner pays all his workers a full day’s wage and why the king gathers street urchins to his wedding banquet. This is why Jesus opens blind eyes, and banquets with sinners and Pharisees alike. This is why Jesus touches lepers and lays hands on the dead to raise them to life. The world is being set right. The world God created is being restored. The age of righteousness – when all people are faithful to God and one another – is upon us.

All of this is connected to the redemptive work of Jesus. Humanity has a lot of explaining to do for its long legacy of death and destruction. How do you make it right with God for the death camps? How do you make it right with God for the fire-bombing of Dresden or the treatment of prisoners in Japanese prisoner of war camps? How do you make it right with God for the children traumatized and even murdered by parents, let alone friends and strangers? How do we make it right with God for all those throughout history who have been sold into slavery? How do we make it right for every act of disdain, every word of gossip, every malicious or salacious thought?

Something profound must change for the world to be born anew. Something deep in the human heart must perish and be reborn. And even then, there is no hope for us but in God’s choice to wipe away the unpayable debt. It is a transformative act. Humbling. Wondrous. The kind that should make us weep tears of gratitude and joy and dry his feet with our hair.

So loving one another is not about being a little more kind to our neighbors. It is about the kingdom itself, the new world God is creating. We have seen it in Jesus. He has laid down his life. He has breathed out his Spirit. The door to the kingdom is open. We are summoned to the banquet.

The world hungers to see hope, to see a future, to see some witness to the triumph of love. We are sent to be that witness.

 

Photo: https://commons.wikimedia.org/wiki/File:Evstafiev-bosnia-cello.jpg  By Mikhail Evstafiev (Mikhail Evstafiev) [GFDL (http://www.gnu.org/copyleft/fdl.html), CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/) or CC BY-SA 2.5 (http://creativecommons.org/licenses/by-sa/2.5)%5D, via Wikimedia Commons

Singing harmony

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Wednesday

Psalm 148

3Praise him, sun and moon;
praise him, all you shining stars!

I switched my major from Math to Medieval Studies my second year in college, much to the surprise and bewilderment of parents who wondered how I was going to earn a living with that! But I was enamored with the medieval vision of the harmony of the spheres. (I also needed to fulfill a language requirement and German wasn’t working for me. Fortunately Latin did: it was a math problem on paper rather than a conversational challenge. My eyes are better than my ears.)

The medieval world imagined the skies as a series of concentric spheres, crystal clear, in which were embedded the planets and stars. As they rotated around the earth they sang like a finger on crystal wine glasses, and together lifted up a song of rich and wondrous harmony. Amidst the cacophony of the world and the grief of my brother’s death, such harmony was alluring.

It still is.

I joined the church choir because I have always wanted to learn to sing in harmony. It’s work for me. Fortunately our music director is gracious and patient. But every now and then I get it and it’s wonderful.

I watched a bit of a nature show on PBS last evening. Nature is pretty brutal up close. A crow ate all the eggs of the sage grouse the filmmaker followed. And there was a pretty graphic but amazing shot of a small eaglet working to wolf down a whole ground squirrel. It may not be exactly a dog-eat-dog world but it is an everybody-eats-somebody world. Ruthless even in its beauty.

But there is this vision in our psalm of a world singing in harmony. There is this Biblical vision of a world conceived in love and established as a garden – a world that got broken but will be remade, renewed, redeemed. This is the culminating vision in the Book of Revelation: Out of the world’s chaos and terrors will be born a Jerusalem in which the light never fails and the gates are never shut. It is the world of the empty tomb, and the word of grace, and the shared table, and the holy bath, and the Spirit of God poured into every heart, and the eternal song of joy – a song our eternal choir director, long-suffering and patient, never gives up trying to teach us.

 

Image: https://commons.wikimedia.org/wiki/File%3ASavault_Chapel_Under_Milky_Way_BLS.jpg  By Benh LIEU SONG (Own work) [CC BY-SA 4.0 (http://creativecommons.org/licenses/by-sa/4.0)%5D, via Wikimedia Commons

A New Commandment

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Watching for the Morning of April 17, 2016

Year C

The Fifth Sunday of Easter

Peter does what many regard as unthinkable when he chooses to baptize Cornelius and his family. Cornelius is a centurion in the Roman army, a commander of the occupying forces. Though he is a good man, he is outside the community of Israel. And so begins the conversation that decides whether Jesus is the Messiah of Israel or the Redeemer of all the earth.

Is Jesus the anointed one who frees Judah or the anointed one who beings the day when all heaven and earth are reconciled. Does Jesus make us better Jews or citizens of the age to come when death no longer holds dominion over God’s creation?

For Peter, he had no option. God had decided this question by giving these Gentiles the gift of God’s Spirit – the gift of the age to come. If they had the baptismal gift; Peter needed to finish the job with water. It was in keeping with the prophets and the words and deeds of Jesus. The grave was empty. The dawn of the world gathered to God was underway.

John of Patmos describes it for us as the heavenly Jerusalem descending to earth and all heaven and earth made new. The voice of the psalmist joins the refrain calling upon all creation to sing God’s praise. And at the center of our worship on Sunday will be the words of Jesus giving the new commandment – the commandment that characterizes the age to come – the commandment to love one another. Such love reveals that we are student/followers of Jesus. Such love bears witness to ultimate triumph of God’s love.

The Prayer for April 24, 2016

Gracious God,
whom all creation praises,
and whose will it is to gather all things into your wide embrace,
pour out upon us your Spirit of love,
that we may follow where you lead
and obey what you command;
through your son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for April 24, 2016

First Reading: Acts 11:1-18
“If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?” – Peter faces criticism over his baptism of the Gentile, Cornelius, by recounting the sequence of events leading to his visit and God’s outpouring of the Spirit.

Psalmody: Psalm 148
“Praise the Lord! Praise the Lord from the heavens.” – The psalmist calls upon all creation to sing God’s praise.

Second Reading: Revelation 21:1-6
“Then I saw a new heaven and a new earth… And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”
– In this culminating vision of the Book of Revelation, the prophet sees the earth made new and the heavenly Jerusalem coming to dwell on earth.

Gospel: John 13:31-35
“By this everyone will know that you are my disciples, if you have love for one another.” – On the night of the last Supper, Jesus gives his disciples a new commandment: to love one another.

 

Image: https://commons.wikimedia.org/wiki/File%3AWashing_the_feets_(1420s%2C_Sergiev_Posad).jpg  By Workshop of Daniel Chorny and Andrey Rublev (http://www.icon-art.info/group.php?lng=&grp_id=9) [Public domain], via Wikimedia Commons

97,000

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Sunday Evening

John 10:22-30

27My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand.

File:Rom, Titusbogen, Triumphzug 3.jpgIt’s hard to know how many people perished when Judea rose in revolt and Titus came to crush the rebellion. Josephus says 1.1 million died in Jerusalem and 97,000 were carried off to slavery. We see their image carved into the Arch of Titus in Rome. They are in chains and the temple treasures held high as booty. It paid for the construction of the Roman Coliseum, where many more Jews and Christians would lose their lives.

When John’s community listens to this set of images about the good shepherd, the thieves and bandits, and the hirelings, Jerusalem’s tragic story is not that many years behind them.

‘Perish’ is a soft translation for a word that typically means to kill or destroy utterly. ‘Snatch’ seems like trying to grab something off my brother’s desk when I was ten, rather than the 97,000 taken away by force.

The hirelings are the Jerusalem elite who saved their skins. The thieves and bandits are the rebels acclaimed as messiahs (or condemned as terrorists) who seized control of the city and led the revolt. And the wolf is the Roman Army that came “to steal, kill and destroy.”

The history is brutal as revolutions often are. Consider the reign of terror in Paris or the ruthlessness of the Russian Revolution or the killing fields of Pol Pot or the ISIS beheadings in the ancient Roman theater in Palmyra. The Judean revolt was not different. But it ended with utter destruction and slavery.

Caiaphas will say that “it is better for you to have one man die for the people than to have the whole nation destroyed.” (11:50) Yet the truth of the matter is that the path followed by Caiaphas and the nation led to destruction. The path offered by Jesus would have led to life.

And still that path is offered to us every Sunday around a table with broken bread. But the path of wars and crusades seems too alluring. Compassion, mercy, justice, faithfulness – they don’t rouse the crowd like anger, hate and claims of divine approval. But they are life. Imperishable life.

Followers of Jesus where crucified and slain in the chaos of that war. Some by Rome and its allies. Some by their fellow countrymen. But they knew true life. And no one can ever snatch them from Jesus’ hand.

 

Image of the Arch of Titus: https://commons.wikimedia.org/wiki/File%3ARomeArchofTitus02.jpg By Alexander Z. (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/)%5D, via Wikimedia Commons
Closeup of the Arch: https://commons.wikimedia.org/wiki/File%3ARom%2C_Titusbogen%2C_Triumphzug_3.jpg  By Dnalor 01 (Own work) [CC BY-SA 3.0 at (http://creativecommons.org/licenses/by-sa/3.0/at/deed.en)%5D, via Wikimedia Commons

The true shepherd

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For Friday

John 10:22-30

22At that time the festival of the Dedication took place in Jerusalem. It was winter, 23and Jesus was walking in the temple, in the portico of Solomon.

It was winter. It would not have been a Minnesota winter; it would have been a San Francisco one – that damp, penetrating chill. The note that he was in the portico suggests he was sheltered from the rain. It’s interesting to imagine Jesus under dripping, grey skies. We don’t think about the real texture of his life.

John puts him in the temple at the feast of the Dedication. We would recognize it as it Hanukah. It remembers when, after Antiochus Epiphanes IV desecrated the temple and the Maccabean revolt reclaimed the city and temple, they purified the temple. There was only enough oil to keep the lamps burning one day – and the process of preparing new oil took eight – but the lamps continued to burn for the eight days. The light never went out.

Maybe it’s the remembrance of Judas Maccabeus and the deliverance of the nation that leads the Judeans to press Jesus to declare himself openly as God’s anointed, God’s messiah. Were they hoping? Or were they already looking for evidence against him? Were they wanting to dispense with this voice that promised new wine and new birth? This voice that claimed to be the true shepherd unlike the thieves and bandits who bring death in their wake?   And unlike the hired hands who save themselves and let the sheep be scattered?

The words are certainly pregnant with meaning for John’s congregation listening to them in the years after 70 AD – for this is precisely what happened in the War against Rome when hundreds of thousands perished and the temple was destroyed.

Jesus is perceptive enough, perfectly attuned to the Spirit of God, to know the dangerous path the country is following. He answers deftly. “My sheep recognize my voice.” It’s neither a “yes” nor a “no” because he is not, as he will tell Pilate, a king like the kings of this world.   But what he does say is that he will not lose any of his sheep – unlike the shepherds who led the nation to ruin. The disaster they brought fell not just in Judea but throughout the region for, at the outbreak of the revolt, towns loyal to Rome rose up and murdered or drove out their Jews.

But the reign of God in Jesus gives life, the life that cannot be destroyed.

27 My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand.

 

Image: https://commons.wikimedia.org/wiki/File%3APikiWiki_Israel_16624_The_Shepherd.jpg  Attribution: תורם התמונה: זינה שיך יוסף [CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)%5D, via Wikimedia Commons