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Through the Bible in a Year – January 18

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The Scheme for January and February can be found here

Genesis 37-38; John 14; Psalm 25

Psalm 25 is perhaps one of the most beautiful Psalms of the devoted heart – the heart of a Saint. Which is what we are – yet we flee from the thought. How might we truly embrace that which Christ died and lives to make us?

Early in the Genesis story we were introduced to the grandeur and seriousness of human existence. Something which our age has little time for – we are too rushed to allow our Lives to flourish – always transplanted from place to place, thought to thought, Experience to experience. Inattentive to the one who Attends. No way that we can hear and see that which is Beyond us and little time for those who would suppose there might be more.

Here in New Zealand it is said “we don’t like tall poppies” – they get cut off, don’t begin to imagine that you might amount to saintliness, remember your place. “Here comes the dreamer . . .”

How readily we tear Joseph down. In an age marked by suspicion of the text all we can see is the tall poppy. so he is accused of arrogance and pride – yet all the text tells us is that he has dreams and tells his brothers. It is interesting what our interpretation of the text tells us about ourselves, if we would but attend.

And again there are so many layers to this story as we read it against the whole sweep of Scripture. For they come against him at Dothan. Dothan where the Assyrians will one day come against another dreamer, Elisha. Another one whose eye is open to Salvation and who like Joseph prefigures the ‘one who is to come after’. Joseph will be taken to Egypt – he ‘dies’ so that his brothers might live, and immediately we read of Judah and Tamar. We read of a land shorn of tall poppies, a land where all there is is shame. Shameful acts Exposed. There is no longer a dreamer. There are no longer Saints in the land – no longer a vision of anything better. Famine will come and the people perish.

Joseph attends – he is faithful. He is taught by the Spirit, and led into saving truth for the benefit of all his kin.

“In a little while, the world will not see me, but you will see me; because I live, you also will live”

Dare we risk dreaming?

“Redeem Israel O God, out of all its troubles”

Through the Bible in a year – January 17

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The Scheme for January and February can be found here

Genesis 35-36; John 13; Psalm 23-24

Yesterday we noted how John only draws the disciples into the narrative as he needs them. Always the focus is Christ and it perhaps comes as some surprise to us to realise that we have got so far through the gospel and only hear the words of Peter for a second time. “Lord where are you going”. Jesus’ reply to Peter speaks deeply of the significance of His work that he will accomplish in ‘doing the will of the one who sent me’. “Where I am going, you cannot now come”

John’s focus is not discipleship, for we cannot now go where Jesus goes – he is The Way. At this point in the narrative he has not yet gone. It is only the completed work of Christ, Crucified and Risen that makes possible the life of the disciple. He is the door. His Life must be as it were laid open. He does it all.

Peter is revealed as utterly helpless. He cannot even bring himself to allow Christ to serve him in washing his feet. He who as yet cannot be the passive recipient of service must learn that he can only receive Life. It is Gift. It cannot be grasped, the way to that tree was barred to the sons of Adam.  Most especially, here he cannot grasp what it is to be a disciple. He cannot live as a disciple. He cannot take up his cross, he cannot lay down his life. For as yet he has no life of his own to lay down. The life of the disciple of Jesus is the Life of the Risen Christ set free in the world at his resurrection. There is no other Life, there is not other Way, there is no other Truth. It is Gift. It cannot be grasped.

“You have laid a table before me . . .”

Through the Bible in a year – January 16

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The Scheme for January and February can be found here

Genesis 33-34; John 12: Psalm 22

John’s gospel takes a different track in so many ways, not least in how the Evangelist not only portrays the disciples, but also in how he introduces them into the text. In John, the Risen Christ is pre-eminent. This gospel trains us to look, and to Behold the One who Is from of old. Thus the disciples are far less to the fore than in the synoptic gospels. The focus of John is not on what it means to be a disciple – nowhere does Jesus enjoin us, ‘whoever would be my disciple . . .’ So it is with a horribly jarring note than in the midst of the revelation of Beauty, as Mary takes a pint of pure nard to anoint Jesus feet, there is also revealed human ugliness in the person of Judas. It is as if the Revelation of Jesus separates sheep from goats in his very being. And Judas, we are told was a thief.

Of all the commandments, the one that comes last is oft forgotten, but it is far from the least. Indeed the command ‘Thou shalt not covet” in many ways summarises all the Law. The story of the deceiver Jacob is from the first one of ‘Grasping’ – as footnotes in our bibles remind us, deceiver is figuratively ‘one who grasps the heel’. Deceit is used as a means of control and this is worked though in Jacob stealing the Blessing of Isaac and this seed continues to bear bad fruit in increasing quantities. Enmity between Jacob and Esau spreads to the wider family. Laban deceives Jacob and takes seven years service from him – Jacob grasps Laban’s flocks – and all this grasping at an increasing cost. Yesterday we read how Jacob coveted the blessing of the angel of the LORD and how he paid the price of his physical health. Now the brokenness spreads beyond the bounds of family. We read on to the terrible story of Dinah and how she is ‘taken’ by force, and then desired and how this covetous lust drives the Shechemites to a form of madness – thinking they can take all of Israel’s flocks, they pay a price in their flesh ‘receiving in their own persons the due penalty’. But Israel, grasping ever tighter, deceives all the more, and as before with Laban, and as will be with Pharaoh, those who were made to pay an unjust price plunder their hosts [note by the way, the back story of a false hospitality].

Thus it is that the King of Israel will cap all covetousness having been given everything by God, when he murders to ‘get’ Bathsheba.

It is no pretty picture. If you wanted to write a religious book, you would not tell these stories. It is sobering and humbling to hear these stories as the people of God – these stories humble us. And leave us with no pretensions that we can save ourselves. The one thing we cannot Grasp, the fruit of the tree of Life – Salvation. Grasping from the first we come in the light of these stories to the apprehension that we have ourselves sold our birthright.

Our situation is in the terms we have written for ourselves, hopeless. Yet One comes among us as Light. Not as a moral guide, not as Example, but Life. The hour has come for the Son of Man to be glorified – that all who look to him might be saved.

Our Psalm today is of course the Prayer of Jesus from the cross. He becomes the only One in history to be forsaken of God, that we who chose so foolishly at first might never be so forsaken. He does not grasp, He Offers His life to God, and in so doing he offers his Life to us who have no life of our own.

Through the Bible in a Year – January 15

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The Scheme for January and February can be found here

Genesis 31-32; John 11:28-57; Psalm 20-21

In a sense what follows next in the story of Jacob foreshadows the Exodus. Jacob has entered the territory of Laban under one set of terms and found himself indentured. Yet as the Israelites plunder the Egyptians who first gave them hospitality and then enslaved them, so  Jacob plunders Laban and makes off, only to be pursued. The story parts company with the Exodus at this point, and in one other key respect – for in the story of the Exodus that is to come, God is more clearly to the forefront of the liberation. And in coming to the water, it is not the advancing Egyptians that strikes fear into ‘Israel’, but the angel of the LORD.

In the same way that the crossing of the Red Sea will irrevocably mark Israel as God’s chosen people, so Jacob is marked as he crosses the ford of the Jabbok at Penuel ‘ as the sun rose upon him . . . limping because of his hip’.

It is in this encounter with the Living God – which turns death to Life – one is encountered in the darkness of night – a voice breaking through into our consciousness like the sound of many waters – “Lazarus! Come out!”

How then can we ignore so great a Salvation – for we have seen the face of the Lord and Lived

Through the Bible in a Year – January 14

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The Scheme for January and February can be found here

Genesis 29-30; John 11:1-27; Psalm 19

Throughout the story of the Patriarchs there are rich elements which are as much comedic as anything – perhaps none less than the deceits between the deceiver Jacob and Laban, as they wrestle with one another (a foreshadowing of the life of Israel with the LORD). Not least in the wonderful set up of Jacob having laboured for seven years for Rachel, to wake up and find Leah in the marriage bed . . . Again there are common themes. Marriage within the broader family, the well, the two spouses echoing Hagar and Sarah, one barren the other blessed – yet as before the one who is barren finally gives birth to a ‘saviour’ in Joseph as Sarah had borne Isaac, the one who dies, yet he lives.

We would no doubt wish for a tidier picture – a neater engagement – a more moral story – but then of course it would truly bear little relevance to the story of our lives. However strange the story of the patriarchs is to us culturally, those who inhabit it are as recognisable to us as those who look us in the mirror. We can only wonder that the Holy One deigns to work out his purposes through frail human flesh. Wonder, and Worship. And certainly our reading from John blows all our senses of moral and right to the four winds

Wonder and Worship – perhaps the pre-eminent Christian posture – is all that we can do before the telling of the story of the death of Lazarus. We cannot hope that God will work in the messiness of our lives, if we hope at the same time he will dance to our tune. There is no neat and tidy healing for Lazarus. The Healer delays. His ways are not our ways. We would not come to save folk like ourselves. He does. We cannot but rush to try and help, he does not. What we do avails little. His Purpose overarches everything. His words leave us staggered. I am the resurrection and the life. Those who believe in me, even though they die will live, and everyone who lives and believes in me will never die.

That which is humanly impossible – coming to save faithless deceivers – refusing to do the obvious ‘Right’ thing. All we can do is worship and follow. We cannot see the way – Faith alone is an adequate response. “Yes Lord, I believe that you are the Messiah, The Son of God, the one coming into the world”

Through the Bible in a Year – January 13

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The Scheme for January and February can be found here

Genesis 27-28; John 10; Psalm 18:31-50

Once more the rich interplay between the texts reveal the unity of Scripture – that it is of a whole

Firstly though we are warned once more of the significance of the Word. We find the story of Isaac, Jacob and Esau so strange because, to our peril we have lost sight of the Creative word. The idea that Blessings and curses are ‘more than mere words’, is beyond us. The idea that Isaac is Fast Bound by his giving of the blessing to Jacob, even though he has been deceived – even though Lying words have been used to bring forth the blessing, seems to us a nonsense. How infrequently do we now hear in our culture the praise ‘He is a man of his word’. We are often called to promise, but we no longer think a promise binds. Thus we have let go of the building blocks of Life. It is little surprise that we are lost without a Shepherd.

Jacob as he flees Esau is privileged to find ‘The house of God’ – the dwelling place where God is present to humankind once more. This ‘dream’ dimly evokes Eden, but also heralds the Tabernacle, the Temple and The Living Temple – a crescendo of Grace.

So comes the Good Shepherd. It was a difficult task to find adequate artwork for this. All the pictures are highly sentimentalised. It is to our romantic imagination, a ‘nice’ idea. But the Good Shepherd as revealed in John’s entire corpus,  is a figure of the profoundest Mystery. He is the Shepherd, who also is The Lamb of God, slain since the foundation of the world, who is also the Temple.

“For who is God except the LORD? Who is a Rock besides our God?”

Through the Bible in a Year – January 12

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The Scheme for January and February can be found here

Genesis 25-26; John 9; Psalm 18:1-30

As we have followed the story of the Patriarchs we have also been following in the footsteps of Christ. Here, in this pivotal chapter of John’s gospel,  the ministry of Jesus reveals many of the themes of the Life alluded to in and through the LORD’s relationship with Abraham and Isaac and Jacob. Primarily that of Faith and Sight. the Pharisees are offended by what they see with their eyes and hear, and that offence drives them to unbelief. Paradoxically it is the blind who see and those who trust to sight are blind.

Some of that seeing we get a sense of if we understand the ‘allegorical’ way of reading scripture – that its true meaning, like the Life revealed in Christ, lies hidden. Note how often Jesus disappears in the gospel of John, only to reveal himself as he chooses. The early church fathers understood this way of reading scripture well. It is no clumsy allegory, where ‘This is That!’ – rather it is a way of recognising the life of God hidden in the deep intertextuality of the Scriptures, of how Christ is made plain, as to those on the Emmaus road, in the Old Testament. We have no need to ‘read between the lines’ of a single text to fill in our own meanings. If we will but read between the lines given us, of the Old and the New, there are many hidden treasures

For more on this approach to Scripture, especially early in our exploring and in the Calendar year, you may wish to consider this blog article by Father Stephen Freeman on The Baptism of Christ.

There are many other things worth pondering in our readings today – but I shall just briefly consider two. Firstly that the theme of God continuing to work in the highly ambiguous details of his children is magnificently portrayed in the story of Jacob and Esau. How is it that even through ‘he who deceives’, God’s story continues?

Secondly we note how there is a repetitive element in the tale. As we shall see, the metaphor of the bride at the well is played out once more in the life of Jacob as it was in Isaac, and here Isaac’s relationship with Abimelech parallels that of Abram’s double deceit regarding his wife. The Patriarchs continually disown their wives out of fear . . . perhaps it is not surprising that when The Groom comes to the Well to offer the Water of Life, he finds one who has no husband . . .

Ambiguity and allegory at play. Playfulness which is a source of Creative Life [cf Proverbs 8:30 in some translations]

Through the Bible in a year – January 11

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The Scheme for January and February can be found here

Genesis 24; John 8:31-59; Psalm 17

In Jesus’ encounter with ‘the Jews’ we see more of what it means to be the offspring of Abraham, children of the Promise, of Faith. Jesus allows that his opponents are descendents of Abraham, but not his children. There is the line of blood, but not of faith – for they do not do what Abraham did, which was to believe.

His opponents declare him to be a Samaritan and hearing that we are opened up to the richly textured and multilayered world of Scriptural revelation. For John has already introduced the Samaritans, in the woman at the well. And she meets Jesus at Jacob’s well. In this encounter between the Life giver and the woman with no husband, deep memories of faith are evoked. Of previous meetings between Patriarchs and their betrothed at a well. Encounters which are generative of much life as Abraham’s obedience begins through the stumbling lives of his offspring begin to bear fruit.

We are also reminded of the significance of Truth, that all that has turned sour comes from the lies of the serpent in the garden. Of course Jesus’ words leave us staggered – how can these be true? ‘Amen. Amen. I tell you, whoever keeps my word will never see death’ We are reminded of Abraham, who kept his word, rejoiced to see His day. True words, from the Life Giver – the one who alone can say in Truth, I AM. ‘And they took up stones to throw at him’

Through the Bible in a Year – January 10

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The Scheme for January and February can be found here

Genesis 22-23; John 8:1-30; Psalm 15-16

Paradoxically it is here in the darkest of all texts, that Light is most clear. It is worth perhaps meditating on Isaiah 50:10-11 as a commentary on this story in Genesis.

As many many people have noted down the ages, this story of Abraham and the call to sacrifice ‘your son, your only son Isaac, whom you love’ is The Story of Faith. Abraham is confronted with the starkest of choices. Both ways seem to him to be ways of darkness. On the one hand he may say ‘Yes’ to God’s summons – and yet once more and now in the very starkest of terms he is confronted by the impossibility of Faith. For saying ‘Yes’ to the summons, Obeying, seems to do nothing more than contradict God’s Promise. The God who has said to him ‘It is through Isaac that your offspring will be reckoned’ – now calls him to sacrifice this son.

[In a sense here we face the essence of the struggle of our own walk – for we walk in obedience but rarely can we see what it will bring forth]

Yet the other choice is no less stark – Say ‘No’ to the God who has from the beginning summoned him forth? One way or the other he must say No to life. Of course God’s promise is Not that Isaac will live, it is that through Isaac will the descendents of Abraham be brought forth. The Promise goes way beyond what Abraham can see as he looks at his son. And thus is faith. We can choose to live by sight and trust our own judgement, obedient to ourselves, or live by faith, which is nothing more nor less than obedience to the one who has Promised to bring forth life through our obedience.

It is in darkness that faith comes Alive. When all we have to hold onto is the promise of God, Faith is most True, for it is All we have. It is in that discovery that we are set free – Abraham chooses to die, and trust the God will bring forth Life. He hears the word of one who was lifted up, who in his obedient dying bears much fruit and follows Him. Life revealed in and through Death. And thus, through faith Abraham does rejoice to see the day of the Living One. In the choice of faith in darkness, The Lamb of God is revealed, the Light of the World shines forth.

Protect me, O God, for in you I take refuge.
 I say to the LORD, “You are my Lord; I have no good apart from you.”

Through the Bible in a year – January 7

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The Scheme for January and February can be found here

Genesis 15-17; John 6:41-71; Psalm 10

“Does this offend you?”

In the story of Abram, there is much to offend our modern sensibilities – just as the words of Jesus offended those of his own time. Abram hears the promise of God but does not receive the gift of the promise. The promise is too far fetched he thinks for this strange God who has called him to put into effect. Sarai casts around for a way in which her lord might be spared the ignominy of Faith, of which the Psalmist often reminds us. Her eye lands on her Egyptian slave-girl Hagar and no good comes of it – yet once more, as in the story of Cain, God intervenes in the messy and ambiguous outcome, not staying removed.

The dark scene of the sacrifice feels prehistoric to us – yet it speaks of something profound of which we have lost sight. The Power of Word – or Promise – or Oath – that we are taken with immense seriousness. If the Word of God endures forever, does not that of the human made in his image? The divided animals were potent reminders of the significance of the human word – that it was a Bond. ‘Thus be it to me as it is to these animals if I do not keep my word’ [Thus do not swear . . . let your yes be yes, your no, no] Words are the creative power of life, and the destructive power of death. As Noah creates division enmity in blessing and cursing, so oaths have deep power. Yet here one party is taken out of the picture. Abram falls into a deep sleep – who walks between the pieces, with whom does the LORD make this covenant, but with himself. Abram as we see cannot be trusted [‘he knew what was in a man’] – Abram will try to do it for himself – he will not be a covenant partner. God swears by himself  – and when man fails – God pays the price

Anyone who does not see that the entire world is built for better or worse upon human sacrifice is blind to Reality. The offensiveness of the words of Christ are two fold – we think we have moved on from these deep primitive archetypes and metaphors – we think his words are nonsense, for we do not treat words with seriousness, And we like Abram and Sarai still believe that we can have life that is not Promised. The Gift that comes in the Creative Word – made flesh and blood – that is offered to us as real food and real drink – that we might have life within us.