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God provides Daniel with insight that no mortal is able to attain apart from divine revelation, and for this Daniel praises God. God is seen in Daniel 2 as a God who is present and active, as opposed to the the other gods of the day. The insight that Daniel is given is that the Kingdom of God will overtake all other kingdoms and fill the earth.
In the opening chapter of Daniel we find that while God allows Judah to fall to Babylon (as a result of Judah's disobedience), God also gives grace to those who remain faithul in a foreign land. Daniel, Hananiah, Mishael, and Azariah do not forget who their God is and what Kingdom they belong to. In the dazzling darkness of the kingdoms of this world, might we not forget our God and the Kingdom we belong to.
In the opening verses of the Book of Daniel, we are told that Judah has fallen to Babylon; this is a tragic event for which we are given no further details in this context. We are also told that it is the Lord who has allowed this to happen; Judah fell not because of the power of Babylon, but because of a lack of rightesouness among themselves.
Jesus was once asked about when the Kingdom of God would come; his response gave no indication of a time but rather a place. The place: within you - with the indication that the time was now. While many wait for the Kingdom of God to come, may we recognize the Kingdom of God already present and waiting to be lived in our lives.
In both John's gospel and in his letters there is an emphasis on light and walking in the light. To walk in the light of God, simply, is to love; there is direct correlation made with the two great commandments: to love God with all of your heart, mind, soul, and strength and to love your neighbour as yourself. This is the will of God among us.
In Hebrews 11 we read of the faith of Abraham, a faith which lead him to a place he did not know, to father a nation beyond human possibility, and to see at a distance the greater promises of God. We must be willing to be lead to new places spiritually, to believe for the impossible, to live for what is yet to be. This is to have the faith of a foreigner.
As we continue through 1 Peter 4 we find a continued call to persevere in suffering - in the laying down of our own lives with intention to pursue the heart of God. Peter reminds us that we are recepients of the grace of God, and are to live our lives as servants of God to God's glory and praise.
In 1 Peter 3 we find a description of suffering love, and it resembles the suffering love of Christ which is to be found in his Church. Peter goes so far as to say that those who will receive blessing are those who live a life of suffering love. Peter calls us to love like Christ, which he refers powerfully to when he calls the believers to "sanctify Christ as Lord in your hearts."
Within Scripture we find that Jesus loves those who often were deemed unworthy and were therefore not loved, but rather judged, by others. Jesus suffered for all, including those deemed unworthy and those who saw themselves as self-righteous. Our call as believers is to love - not judge or seek to convict. In this we continue to carry out the work of Christ among us.
In 1 Peter we find a letter to a church dispersed - believers found in different parts of modern day Turkey. They are exiled, however, in a spiritual sense more than a physical sense; this world is not their home. This is true for believers today as well. May our Lord help us to pursue the Kingdom of God which is to come, by living by the economy of God's Kingdom now - which is an economy of love.
The fruit of the Spirit, as found in Galatians, begins with love. Paul notes that of the great virtues of belief, love is the greatest; he also notes that it is the Spirit which pours the love of God into our hearts. We are to bear fruit and are enabled to do so by the gifts of God. Furthermore, it is in bearing much fruit that we show ourselves to be Christ's disciples; it is by our love that we show that we know God.
In 1 Corinthians 13, Paul gives a powerful description of love: of what it entails and how it is lived; he concludes this section by noting that without love everything else loses its power and importance. Jesus noted that it is by our love that others will know that we know him; in Romans Paul teaches that love is the keeping of the law. Might God continue to teach us to love.
In 1 Peter the believers are encouraged with the idea that they have been born again into a living hope; we hope in the finished work of Christ on our behalf. This is not just a future hope of heaven, but also a hope of transformation here and now - a hope of bearing fruit to the glory of God. This is also the hope of God.
In 1 Corinthians 13, often referred to as the love chapter, we find that faith, hope, and love are the three things that will remain or abide. Faith calls us to orient our lives around something or someone, and not just as an idea but as a pursuit - a way of life. The faith of scripture is a call or orient our lives around the reality of God revealed in Christ.
Within scripture we find a repeated pattern of people crying out to God and God answering with deliverance, but deliverance which includes a call. This call entials loving God and loving others, as is captured in the Shema or also articulated through the biblical understanding of shalom (peace). Today may we cry out in the midst of life to the God who delivers, and may we also hear his call to live as ones delivered.
John the Baptist, after spending time in the wilderness, receives a call from God to go and proclaim a messsage of baptism, repentance, and forgiveness. This message carried significance for the present, for repentance is something that happens in the present. In response to John's message, the people asked: what are we to do? Perhaps this is the place for us to start - by asking what it is that we are to do in response to God.
Within the Gospel accounts we find Jesus' disciples asking their Rabbi to teach them to pray. The prayer Jesus gives them is one which seeks after the heart of God, God's kingdom, and God's strength. They are to pray as God's children and as God's people; the pray is communal and the petition is for compassion.
I have preached through James not too long ago, but wanted to return to a hand full of verses that invite us to seek wisdom from above. Wisdom from above is pure, humble, and compassionate, seeking the unity of the spirit in the bond of peace. Wisdom from above seeks and shares the heart of God.
In Matthew 20 Jesus shares a story about the Kingdom of Heaven, comparing it to a vineyard that needed workers. Those who started work at 5pm get paid the same as those who started at 6am; the principle in this story is that the Kingdom of Heaven runs on an economy of compassionate grace over merit.
In Luke 14 Jesus is invited to a meal on the Sabbath day which turns out to be an opportunity for teaching around healing, humility and hospitality. When we scramble for position we forfeit compassion, and in so doing lose position in the Kingdom of God - where those who are last shall be first.
In Matthew's gospel we find what has come to be referred to as the Jesus prayer; in Matthew 20 it is prayed by two blind men sitting by the roadside, who prayed: "Lord, have mercy on us." Jesus responds with what they prayed for: mercy. Before responding, however, Jesus asked them "what do you want?" Let us asks ourselves this day what it is that we want, and if it involves the mercy of Christ.
In the Song of Solomon we find a love story between a man and a woman; yet, in the last chapter there are a couple of verses that carry broader implications when it comes to understanding love - including the love of God and our response to it.
In Luke 10 we find the popular parable of the Good Samaritan. In response to a question about who one's neighbour is, Jesus shares this story in which he portrays the neighbourly ways of God. It is a story about love, both its receiving and giving; it is a call to love as God loves - and so live.
Ecclesiastes is one of the books of widsom literature in the Bible, and its' writer argues that life outside of God is vain - it doesn't make sense nor is it fulfilling. Outside of God life is without purpose and therefore lacks fulfillment; but when we recognize that our lives are a gift to be lived in love of God and God's creation, then we find purpose and meaning beyond oursevles.
Jesus was crucified and died on a Friday; he arose on the Sunday. What hadn't struck me before was the significance of the Saturday - the Sabbath. On the seventh day (shabbat) we find in Genesis that God rested because the work of creation was finished. On the cross Jesus said: "It is finished." On the Saturday, God rested from the work that he had done. In the waiting we can rest on the finished work of God.
In Mark 15 the story of Jesus' arrest continues with another council meeting and the handing over of him to be crucified. The chief priests and crowds are set against Jesus while Pilate appears to be uncertain of Jesus' guilt. Jesus has prayed and been betrayed; he has been tried and has been denied - and now is handed over to be crucified. In appearances he is one who has been cursed by God; in reality he is in the very will of the Father.
Within the Gospels we find the disheartening record of Peter's denial of Jesus - a denial which comes on the heals of a poweful pronouncement of faith: "Even if I must die with you, I will not deny you." This was Peter's statement just hours before the fateful night of denial: a denial which came in response to a servant-girl's statement as she looked intently at Peter: "You were with Jesus, the man from Nazareth."
Jesus had prayed in the Garden of Gethsemane that this hour might pass, but the betrayer came and with a kiss handed Jesus over to be arrested. Jesus finds himself before the council made of priests, elders, and scribes; he is there to be tried that just cause may be found to put him to death. Jesus ends up providing cause by proclaiming to be the Christ; the question lingers: what if He is? When asked, Jesus said "I am."
Within the Gospels we have the account of Judas' betrayal of Jesus which contains the powerful image of the kiss given by the betrayer. A kiss was a kind greeting indicating respect and honour as well as a sign of trust and peace. Judas' action - the kiss - was contradictory to his attitude. Do our actions match our attitude in relation to our worship of God?
In Mark''s gospel we find the account of Jesus praying in Gethsemane prior to being betrayed - he takes with him Peter, James, and John. Gethsemane is a special place where Jesus often went with his disciples; in this account, it is the place where he lays down his will before laying down his life. Gethsemane is a place of prayer; it is a place of reckoning with God the Father - Abba.
In Mark 12, Jesus is in conversation with a scribe about the esseence of the Torah, which is summarized by the Shema - to "love the Lord your God" and to "love your neigbhour." Jesus and the scribe both agree that this is the essence of the Law; upon seeing this, Jesus said to the scribe: "you are not far from the kingdom of God." Is this true of our lives? Is this true of our church?
In Psalm 62 we find a wonderful invitation to rest in the character of God; this rest is so complete that there is not even the need for words but rather one can wait in silence. In the midst of the strains of life, pour out your heart to God, trusting in his power and love.
In 1 John 5:12 we find an encouraging challenge concluding this letter. It begins with a tender reference to the children of God, followed by a call to action - that of keeping themselves from idols. While our salvation is the work of God in Christ, there is a partnering with the ongoing work of the Spirit in our lives to keep ourselves as God's people.
In 1 John we find a call to walk as Jesus walked; this call is connected to what it means to have fellowship with God and God's people through Jesus and what it means to have eternal life. It is a walking in the light as God himself is in the light; this involves the forming of our hearts to love God above all, to desire his will about the things of this world.
In 1 John 1 there is both a testimony and a call. John testifies to what he has heard and seen of the gospel as found in Christ, and calls his readers to respond by joining in the fellowship - the common purpose of Christ among us. It is a call for them (and us) to hear and to see that they (we) too may declare.
This Advent Season we have been talking about four concepts: captivity, deliverance, pilgrimage, and promise. This being the third week of Advent, our topic is pilgrimage. We were captive but have been delivered and are headed to the promise land; what is life to look like on the way? We are on pilgrimage, which is the life of faith lived out in our present place.
In Luke 1:68-89 we have Zechariah's prophetic word concerning both Jesus and John. It is a powerful word noting the visitation of the Lord God, his tender mercy, and mighty act of being the redeemere of his people. In Zechariah's prophetic words we are reminded that the purpose of God's deliverance of his people is that they might serve him in righteousness.
This first Sunday of Advent 2023, let us begin by recognizing our captivity (or that we have become captors of others through our sin), and allow this to lead us to see our need for redemption. In and through Christ we are released from the captivity of sin, and the behaviour of being captors of others through our sin.
In Psalm 84 we find a longing and intention to draw near to the presence of God. The presence of God is held as the most valued and cherished reality that one can pursue. The Psalm is one of pilgrimage, which involves a journey both physically and spiritually. As we gather for worship, wherever that may be, let out hearts long for the presence of God and the transformation that brings.
In Isaiah 58, the prophet provides a number of conditional phrases for the people of God. If they will heed the heart of God, they will find the Lord as their delight and find themselves taken to the high places, with the heritage of Jacob as their possession. It will require a giving up of their own ways, their own interests, their own affairs, and the orienting of themsevles once again around true love of God and others.
In Isaiah 58 we find a challenging call from the prophet to the people of God - a call which is perhaps too relevant to the people of God today. The call is to be a people not of pious religiosity, but of peaceful (shalom) relationships. This is the heart of both Judaism and Christianity.
In Luke 19 we find the beautiful transformation of a chief tax collector named Zacchaeus (who by the way was very rich). Jesus invites himself over the Zacchaeus' house, after having seen him in the sycamore tree, which Zacchaeus had climbed because he wanted to see who Jesus was. Upon meeting Jesus, Zacchaeus realized that to know Jesus is to be challenged to follow him - a challenge Zacchaeus took up.
In Mark 10 we find a rich man being called to leave what he knows and follow Jesus. There is not a whole lot of information as to what following Jesus will entail, other than a selling of all he owns and following a Jesus who loves him. This call comes in response to the rich man's question: what must I do to have eternal life? Jesus, rather than answering the question directly, calls the man to faith in the here and now.
God's desire for his people is simple, yet not so simple. What God wants is this: for us to love him and love one another. This was Israel's call as God's people and it remains the call of followers of Jesus today: to love God and love one another. While Israel seems to have constantly struggled with idolatry and injustice among them, God gives a promise that a day will come in which he will put his law of love inside of them by his Spirit.
Christianity is so much more than just a set of ideas to be believed with our minds; the Christian faith is so much more than something to be rationalized. The Christian faith is perhaps best described as a way of life, and one that involves our heart - our will, intent, passion and desire. It is, above all, about love, which is something which cannot be fully realized in the mind but must be taken up in the heart and lived.
In the final chapter of Matthew we find the resurrection account of Jesus as well as what has become known as the great commission. In rasing Jesus from the dead, God the Father has affirmed Jesus' identity as the Son of God, and in the commission given to Jesus' disciples, the ministry of Jesus is to be continued.
The Apostle Paul noted in his letter to the Church at Galatia that he lived by faith in the Son of God who loved him and died for him. This is the call of Easter Sunday: to examine that which we have put our faith in. Is it Jesus' life, death and resurrection that creates hope in us? Do you recognize that it is for you he died, that it is you he loves? Will you live for him?
In Mark 11 we find what has been termed "Jesus' triumphal entry into Jerusalem." Jesus enters Jerusalem as a King, but not to set up an earthly kingdom, but rather to establish the Kingdom of God. The crowds who were also entering Jerusalem for the festivities which were to take place proclaimed "hosanna" as they entered the city with Jesus. Some would soon add their voices with others to proclaim: "crucify him."