Having begun Joseph’s story in earnest, we now set it aside for yet another sidebar. And like many before it, this one is not for the flannelgraph; most retellings of Joseph’s adventures omit it for a reason (by which I mean specifically a reason other than Joseph’s complete absence from it). Genesis 38 tells the story of how Judah was tricked into having sex with his daughter-in-law Tamar.
What is bread? The question has hounded philosophers and–wait, what? I’ve used that introduction already? What am I supposed to do for an intro? We’re going to be talking about Jesus’ use of bread as a spiritual metaphor again, and I need to create an engaging first paragraph to draw in readers! Oh, what’s that? Contrive a dialogue with an imaginary, unseen interlocutor who brings up the fact that I’ve already used the “What is bread?” introduction and posits an alternative? Seems a bit gimmicky. Do you have any better ideas? No? Neither do I. Okay, we’ll go with it. And with that out of the way, let’s talk about bread.
If you were reading through the New Testament in canonical order, starting with Matthew and ending with Revelation, then Acts 8 would be the last you’d see of Philip. Even in the first half of the chapter, he ends up leaving the limelight as Peter handles Simon the Ex-Sorcerer’s attempt to purchase distribution rights to the Holy Spirit. But in the latter half of the chapter, Philip gets a solo adventure and an opportunity to do some big kingdom work, and it all starts with an angel and a eunuch.
Luke 20 is basically a religious judo match between Jesus and the Jewish religious elites. They exchange quandaries, parables, and counter-arguments; the scribes and chief priests even enlist double-agent disciples to try to catch Jesus in some error and find a pretext for getting him in trouble with the Roman authorities. Each time he prevails, however, and at the end of the chapter he presents a puzzle of his own about the nature of the Messiah. I was particularly struck by his debate with the Sadducees over the resurrection, so let’s turn our attention there.
Sometimes, Pastor Stephen Kirk is a man after my own heart. Commenting on Ephesians 1:13-14 in the Multiply book that accompanies the Triad study program, he goes to absolute town on the Greek. I could never be a pastor; I imagine that unless your congregation is either extremely generous or nerdy, you only have so many Original Greek Language Points to spend per sermon before they start losing interest. I, on the other hand, had half a mind to just start looking up Greek words from this week’s passage and see what I found, until I realized I’d kinda already done that back in All the Paul.
Joel may not spell out Israel’s sins as explicitly as Hosea does, but he certainly spells out the sins of the foreign nations.
Paul’s got a two-pronged argument here for those among the Galatians who would want to hang onto the Jewish law and insist that it’s necessary for salvation. He starts with a contrast between law and faith, similar to his arguments in the first handful of chapters from Romans, then moves into one based on chronology. But before we get into all that, I just want to note: the Galatians are by and large not Jews themselves! But they’ve bought into this false gospel from diehard Jewish legalists that being a Christian means getting circumcised and getting your kosher on and keeping the Sabbath. Which, honestly, strikes me as a serious feat of persuasion, getting predominantly Greek Gentiles to adopt the restrictive legal code of a minority religious-ethnic group that enjoys no particular popularity in the Roman Empire.
Today’s Chocolate: Endangered Species Dark Chocolate with Forest Mint Today’s Passage: Psalm 133 I’m a messy person, but not a dirty one. You’ll find my workspaces littered with scrap paper, post-it notes and assorted office supplies, but every surface and pile will be clean, free of anything “gross.” I’ve never liked messy activities, even as a kid shying away […]
Psalm 109 is about David’s enemies. Specifically, it concerns how they are bad people and bad things should happen to them. Normally, that would be the end of it, but David happens to know someone–an Invisible Sky King, in fact–who determines which things happen to which people. So David asks him to make his enemies die in a fire so that it’s just like they never existed.
In this chapter, as in many other places, Isaiah contrasts God’s stability with man’s insecurity. He prays, “O Lord, be gracious to us; we have waited for You. Be their strength every morning, our salvation also in the time of distress” (33:2). And he expects that, in time, God will deliver his people from the uncertainty and threats around them. “He has filled Zion with justice and righteousness. And He will be the stability of your times, a wealth of salvation, wisdom and knowledge” (33:5-6), Isaiah prophesies. There is societal stability in God’s justice and wisdom, his moral and noetic goodness, his omnibenevolence and omniscience; where God is king, he brings peace.