The genealogies of the Bible, particularly those in Genesis, get a bad rap as containing little action and entirely too many hard-to-pronounce names. But while today’s chapter isn’t a genealogy and has no shortage of action, it’s still packed to the gills with people and places with names like Chedorlaomer and Zeboiim. Honestly, as I read these lists of kings at war and their home nations, my eyes gloss over and in my head I start thinking, “In the days of Guy king of Place, and Different Guy king of Other Place…” and if you do the same, I wouldn’t blame you. But that’s what we get for not possessing a native-level familiarity with the ancient Hebrew language.
When I said yesterday that Judas’ remorse is just one of the things we’ll find in today’s chapter, I wasn’t kidding. Matthew 27 is full of events: Jesus appearing before Pilate, the crowds demanding the release of the criminal Barabbas, the Roman soldiers flogging and mocking Jesus, the procession to Golgotha, the crucifixion, an earthquake at the moment of Jesus’ death that splits the veil of the temple and opens several tombs (out of which after Jesus’ resurrection come several saints’ bodies, which is weird), and Joseph of Arimathea providing a tomb for Jesus’ own body, which Pilate secures with a guard of Roman soldiers. See? Lots of events. But in particular, the chief priests and scribes quote Psalm 22 to mock Jesus on the cross, and from the cross, Jesus responds with another verse from Psalm 22. I’m curious what’s going on there, so let’s check it out.
We all know we’re going to die someday, but life goes on. And in today’s chapter, although Jesus is well aware that he’ll meet an untimely end at the hands of his enemies and has said as much to the disciples, he goes on teaching and telling parables. Facing our limited lifespans has a way of making us prioritize what we do here on earth, but Jesus…kind of takes an interlude here to tell his disciples stuff about sheep and debts and stuff.
Welcome to our last day on this passage and portion of the Triad study. The study workbook recommends that on this day I go ahead and read Matthew 12:46-50 from my own perspective, as a disciple of Jesus. It occurs to me that I’ve done that every day this week, necessarily, even as I imagine what someone else’s perspective on the verses might be. By design, I am always in my own head. But some days I write with a point in mind, and other days I just read the passage, start writing, and find out what there is to say. Today? I suppose it’s a little of both.
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.
It’s another day: a fresh start and a fresh look at Romans 5:1-11. Yesterday I got all the predestination and free will thoughts out of my brain system, and I’m a clean slate ready for new perspectives. Today I want to ask a much better question: what is happening to us? Because it’s clear from this passage that whatever our role, whether active participants or wholly passive recipients, in what is happening to us, something is happening to us.
If the gospel of Luke were a comic book, you’d read the story of twelve-year-old Jesus getting lost in Jerusalem, you’d turn the page, and you’d see a huge establishing shot of the wilderness with John the Baptist. The narrative box would read, “Twenty years later…”, there’d be a bunch of John-the-Baptist stuff, and you wouldn’t see Jesus again for like six pages. I’d love to see how Cartoonist Luke would illustrate the genealogy that concludes the chapter, but the point remains: in the early chapters, Luke’s book about Jesus features Jesus less prominently than you might expect.
There are roughly seven or eight bases in this chapter. It makes for a very weird game of baseball.
Here’s another psalm that uses the word “thanks” a lot, at least compared to other psalms, which tend to only use it once or not at all. In the NASB’s translation, it’s 460 words long, and “thanks” appears five times. That’s just slightly more than 1% of the words, but gratitude is central to Psalm 118, to the point that the NASB summarizes it with the header “Thanksgiving for the Lord’s Saving Goodness.” I expect we could learn something about our topic of choice here, so let’s dig into the text and find out what thanks is all about.
Picking up where we left off yesterday, we’ve identified Zechariah 3 as a symbolic vision about a historical person: Joshua the high priest, a spiritual leader for the Jewish people during the reconstruction of the temple in Jerusalem. Today we’re going to get into the details of the vision and what it means.