Gospel for November 19, 2023

START WITH SCRIPTURE:
Matthew 25:14-30
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

A common motif in Jesus’ parables relates to the absent owner or king who returns to check up on his property.  The ultimate subject is the Kingdom of God, and how his hearers are to prepare for its coming.

In this parable, the servants are entrusted with a significant amount of money, with the denomination of “a talent.”  A talent was worth about 20 years of a day laborer’s wage. Multiply that by five, or even two, and we’re talking about a fortune!  Even one talent is significant.

The plot of the parable is obvious — the first two servants are faithful stewards of the master’s money and they double the initial investment. So, they are entrusted with more responsibility and are welcomed into the hospitality of the master.

The third servant is fearful of the consequences of failure, and merely hides what he has received.  Instead of reward, the consequences of his passive inaction are grave.

The message is clear — the faithful servant is the one whose diligence increases and improves the original investment. They receive reward and relationship with the master.  The unfaithful servant does nothing and receives punishment.

APPLY:  

Whether we are talking about money, or “talents” as in abilities or spiritual gifts, we are not created equal.  Some folks simply receive more than others, whether because of genetic predisposition, or inheritance, or innate ability.

But what Jesus seems to say is that what really matters is not how much or how little we have received, but what we do with it.  The naturally talented, intelligent student from a privileged background who accomplishes little is more to be pitied than the slow student from an underprivileged background who works hard and strives to overcome his limitations.

We do not all have equal natural gifts, but we can all be equally diligent.  It is not what we have received that defines us, but what we do with what we have received. So, Jesus praises diligence as one of the hallmarks of the citizen of the Kingdom of God.

We are also reminded that the property or “talents” are not ours.  They were given by God, and must be returned to God.  Our part is to manage our talents well. Ultimately, everything belongs to God; and God will hold us accountable for how we have invested and improved all that he has given us.

RESPOND: 

Everything that I own, every ability I have, every opportunity I’ve been given can ultimately be traced back to God.  I hope that I have been at least somewhat faithful in my use of time and opportunity. I know that I have squandered more opportunities than I care to remember.  But as long as there is time, it is never too late.

I pray, by your mercy, that one day I will hear the words that you proclaim to those who have been faithful with their trust: ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’ I acknowledge that all my ‘talents,’ with the many connotations of that word, come from you.  Please forgive me where I have failed in my trust, and keep me faithful.  Amen.

PHOTOS:
“Glenda Marie Rose” by Cindy Mc is licensed under a Creative Commons Attribution-NonCommercial 2.0 Generic license.

Epistle for November 19, 2023

START WITH SCRIPTURE:
1 Thessalonians 5:1-11
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Paul continues his musings on the Second Coming of Jesus from 1 Thessalonians chapter 4. He tells the Thessalonians that there is no need to inform them about the times and dates of Jesus’ coming because no one knows when he will come!

The figure of speech that he uses is a little startling — Jesus will come like a thief in the night.  The obvious negative comparison of Jesus with a thief reminds us that Paul is trying to describe the indescribable.  Jesus will come stealthily, at least initially.

The second image that he uses is also one that is common in the New Testament — that the Second Coming will appear suddenly like the first contractions of an expectant woman about to give birth.

His point is not to tell the Thessalonians what specific “signs” they should look for, but to advise them to be ready at any time.  Those who are in spiritual darkness aren’t looking for the return of Christ, but those who are in the light should be “awake and sober.”  Spiritual drunkenness dulls the senses and lulls folks into stupor, but sobriety keeps folks alert and attentive.  So, Paul is saying, we need to be sober as well.

He uses yet another image, that of armor, that appears several times in his epistles.  In this case he is commending the mindset that the Thessalonians are to have as they wait for the coming of the Lord:

putting on the breastplate of faith and love, and, for a helmet, the hope of salvation.

With these qualities, Paul is suggesting, they will be prepared for his coming. This triad of faith, hope, and love will appear throughout his writings.

He also assures the Thessalonians that because of their faith in Christ’s atoning death they need not fear God’s wrath against sin, but will receive salvation.

And as he did in 1 Thessalonians 4:18, he again urges them to encourage one another, and build one another up.

APPLY:  

We live in an era when preachers can gain a following by presuming to interpret the “signs and the times” of the coming of the Lord.  Ironically, this is the very thing that Paul does not presume to do.

He makes it very clear that no one will know exactly when or in what way Jesus will come — he will be stealthy, like a thief, and sudden, like birth pangs.  But for the Christian, who is soberly waiting with faith, hope and love, his coming will not be a surprise.  Though we may not know when, we will be expecting him.

This is the same message that Jesus conveys to his disciples:

But no one knows of that day and hour, not even the angels of heaven, nor the Son, but my Father only (Matthew 24:36).

And:

It isn’t for you to know times or seasons which the Father has set within his own authority (Acts 1:7).

Clearly, we are to be ready for Christ’s coming by living faithful, loving, hopeful Christian lives, and not waste our time and energy with futile speculations about End Times prophecies.

RESPOND: 

I am often asked “Do you think Jesus is coming soon?” My answer is simple: “Everyday, we are one day closer.”  While I believe the teaching of the Bible and the church about the Second Coming of Jesus, I don’t spend much time on it.

Like Martin Luther, I want to have two dates on my calendar — Today and That Day.  That means to me that I have to be ready today for whatever the day may bring — and ready for that day when Christ does come.

Our Lord, what I don’t know and don’t understand about your plans could fill volumes.  But I am also convinced that you do have a plan, and I am content to trust you for its completion. My prayer is that I may have a small part in its fulfillment where I am, and that I will be ready when my part is complete.  Amen.

PHOTOS:
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Old Testament for November 19, 2023

Someone has said that Deborah and Barak were sort of like Miss Kitty and Marshall Dillon in the old Gunsmoke westerns.

START WITH SCRIPTURE:
Judges 4:1-7
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

The era of the Judges was wild and woolly.  The twelve tribes of Israel were each semi-autonomous, and leadership was more a matter of charismatic ability than hierarchical succession.  When the tribes of Israel were imperiled by hostile nations, God raised up a charismatic leader who rose to the occasion and led them into battle.  Examples included some of the more famous names in scripture — Gideon, Jephthah, Samson, among others.

In this passage, though, we find an historic anomaly — God calls a woman to be judge over Israel.  In an era that was definitely male-dominated and patriarchal, this was new.

Deborah appears to have begun her career not as a military leader but in the more conventional role of the judge — she was a wise woman whose advice, counsel, and arbitration were widely sought by the Israelites.

However, when the Canaanites began to encroach militarily on Israel, Deborah answered the call.  Although not a military figure herself, she calls on Barak to lead troops from Naphtali and Zebulon against the Canaanites.  This is significant because she is “reaching across the aisle” so to speak, in an effort to engage more than one of the tribes of Israel.

Someone has said that Deborah and Barak were sort of like Miss Kitty and Marshall Dillon in the old Gunsmoke westerns.

It’s interesting to note the technological level of the Canaanite war machine.  They fielded 900 iron war chariots!  The chariot was the Sherman tank of that era; and iron was a relatively new development for a culture just emerging from the Bronze Age.  Pitting bronze weaponry against iron is like pitting flintlocks against automatic rifles. An iron sword would pierce a bronze helmet easily.

Even more interesting is the rest of the story that follows Judges 4:7, and continues into Judges 5 — Barak makes it clear that he will not march into battle without Deborah’s presence, obviously aware that the Lord is with her in a unique way. The armies of the Israelites are aided by floodwaters that presumably neutralized the Canaanite chariots’ maneuverability, and delivered the victory to the Israelites. When the Canaanite general Sisera flees from the battle and takes refuge in the tent of an Israelite woman named Jael, it is Jael who drives a tent peg through his temple!

Not only does a woman summon the troops into battle, it is also a woman who strikes the decisive blow against the Canaanite high command!

APPLY:  

Spiritual and political leadership in the Bible is not limited to a “boys’ club.”  Even in the Old Testament, so often derided as patriarchal and chauvinistic, God uses women to accomplish his purposes.

We must remember that God is color-blind and gender-inclusive in his call upon our lives. God will use anyone who is willing and obedient to his cause.

RESPOND: 

One of my wife’s favorite scenes in the film Lord of the Rings: The Return of the King involves the character Eowyn, the niece of the King of Rohan. She refuses to stay out of the battle against the evil armies of Sauron.  She disguises herself in the armor of a warrior, and goes to battle.  When she encounters the evil Witch King of Angmar, riding on a terrifying winged Nagzul, he tells her that according to an ancient prophecy no man can kill him.  She rips off her helmet, shaking loose her golden tresses, declaring I am no man! You look upon a woman! and destroys him with one blow.

God is no respecter of persons.  Men, women, and children of all nationalities, races and ethnicities are subjects of God’s grace.  The only question we should ask about the leadership qualification of others is this — “Is this person filled with the power of God?”

Lord, you have made it abundantly clear that you can and will work through anyone who will submit to your authority. Help me to overcome my stereotypes and prejudices and cooperate with anyone who is clearly obeying your will.  Amen.

PHOTOS:
“Gunsmoke 1970” by Northridge Alumni Bear Facts is licensed under a Creative Commons Attribution-NoDerivs 2.0 Generic license.

Gospel for November 14, 2021

START WITH SCRIPTURE:
Mark 13:1-8
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Setting the context of time and place is often a helpful tool in setting our focus on the life and ministry of Jesus.

It would appear that he has been in Jerusalem for three days when our current passage occurs.  Just three days before, he had entered into Jerusalem triumphantly, fulfilling the prophecy of Zechariah 9:9 by riding into the city gates on the back of a donkey, to the cheers of the crowds shouting “Hosanna!”

The next morning when he entered into the temple again, he drove out the money changers and livestock salesmen in the outer court.  At this point, the priests and the scribes had had enough:

….when the chief priests and the scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching (Mark 11:18).

On the third day, when Jesus returns to the temple, he is embroiled in controversy all day long — interrogations and queries from chief priests, scribes, elders, Sadducees,  Pharisees and Herodians, all seeking to make him stumble by asking questions about his authority, paying taxes, the resurrection, the primary law, as well as parables and observations about humility and giving.

Now, at what seems to be the end of the day, Jesus and his disciples are leaving the temple.  And his disciples are awed by the beauty and grandeur of the temple.

As he came out of the temple, one of his disciples said to him, “Look, Teacher, what large stones and what large buildings!”

This is the introduction to a passage that some call the Little Apocalypse of the Gospel of Mark.  Similar passages are found in the synoptic Gospels in Matthew 24 and Luke 21.

In this passage Jesus is looking beyond this critical week in his life which will lead to the cross, and reflecting on the end of things.

First, he addresses what will happen to the temple:

“Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.”

This is a prophecy of the events of 70 A.D., when General Titus’ Roman legions besiege the city of Jerusalem with great violence. When the walls are breached by the Romans the population of Jerusalem is massacred and the temple is razed to the ground.

No doubt the disciples were both alarmed and curious about this statement.  Peter, James and John, the “inner circle” of Jesus’ disciples, have got to know when this will happen, and what supernatural signs will forecast these events:

“Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?”

Jesus takes this opportunity to warn the disciples not to be duped by imposters:

Then Jesus began to say to them, “Beware that no one leads you astray.  Many will come in my name and say, ‘I am he!’and they will lead many astray.”

One of the features of apocalyptic literature in the New Testament is the witness of false prophets and antichrists:

Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come (1 John 2:18).

Jesus is encouraging his disciples to be discerning. In keeping with this, John writes:

Beloved, do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world (1 John 4:1).

Even international conflicts, natural disasters and famines shouldn’t be misinterpreted as signs of the imminent end of the age:

When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines.

And Jesus gives an interesting analogy:

This is but the beginning of the birth pangs.

Although the descriptions of the end seem dangerous and devastating, he suggests that these are not symptoms of total destruction, but the necessary signs of the birth of the kingdom!

APPLY:  

It is understandable that people should be fascinated by the speculation about the end of the age and the Second Coming of Jesus. Today, especially, we are profoundly aware of events that are happening around the world.  And “End Times” books and messages have become a cottage industry.

In this passage we get a vision of the end from the one who knows more about it than any preacher who has ever published a book.  And what we hear is balance.

Jesus warns us not to be deceived by false prophets who forecast that the end is near:

….if anyone says to you at that time, ‘Look! Here is the Messiah!’or ‘Look! There he is!’—do not believe it. False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect. (Mark 13:21-22).

At the same time, Jesus is clear that history will be consummated by his return at the end of time.

And ultimately, for the believer, this is not a scenario that brings terror.  We understand that these wars, earthquakes and famines are not the last word in history.  They are temporary spasms, like the contractions of a woman giving birth.

The new world to be born will be glorious!

RESPOND: 

I was present in the delivery room when both of my sons were born.  It was a terrible, and a wonderful moment — a combination of pain and hope… and that was just me!

But the fears, danger, and agony of birth was overshadowed by the new beginning and the new life that began.

That is a pretty good analogy to the hope for the return of Christ.  This world, that is so much in defiance of God’s ways, finds the birth of the rule of God to be wrenching and painful only because this world is so counter to God’s ways.

But just as a mom will say that when her child is born she barely remembers the pain of childbirth, so I believe we will hardly remember a world that has been in rebellion against God because of the joy that is to come.

Lord, I thank you that history and time are going somewhere; that this world will end with the advent of your world. Come quickly, Lord Jesus.  Amen. 

PHOTOS:
“Rumors of War” by Jeffery Scism is licensed under a Creative Commons Attribution-NonCommercial 2.0 Generic license.

Epistle for November 14, 2021

START WITH SCRIPTURE:
Hebrews 10:11-14, 19-25
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage in Hebrews is a transition from the doctrinal exploration of Jesus as the perfect high priest to a practical application of that doctrine in the lives of believers.

In verses 11-14, Hebrews sums up what Jesus has accomplished for all time.  In contrast to the fallible, finite Aaronic priests, whose animal sacrifices in the temple were insufficient, Christ offered for all time a single sacrifice for sins.

There is also a nod here to the doctrine of the Ascension, which is described in Luke’s Gospel and in the Acts of the Apostles, and is referenced in Ephesians.  Here, Hebrews describes what is called the session — that Jesus has now taken his place in the throne room of heaven:  

“he sat down at the right hand of God.”

Moreover, Hebrews here gives a foreshadowing of the second coming of Jesus:  

….and since then [his ascension, he] has been waiting “until his enemies would be made a footstool for his feet.”

Once again, this is a theme that recurs throughout the New Testament:

Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death (1 Corinthians 15:24-26).

And Hebrews sums up the implications of Christ’s sacrificial priestly death, his ascension to the right hand of the Father, and his ultimate return in victory:

For by a single offering he has perfected for all time those who are sanctified.

All of this has been done with the primary goal of fulfilling the destiny of human beings!  Christ’s purpose has been to sanctify human beings — to make them holy — through his blood.  And what he has sanctified he will also perfect — cause them to attain the ultimate purpose of their lives.

And so we come to the great therefore of Hebrews.  As I’ve said before, when we come across a therefore in the New Testament, we need to ask ourselves what is it there for?

In this case, Hebrews applies the priestly work of Christ to the human beings who have believed in him.  What has been a carefully worked out doctrinal system describing the priestly work of Jesus also has very practical applications.

So, Hebrews exhorts his hearers/readers:   

Therefore, my friends, since we have confidence to enter the sanctuary by the blood of Jesus,  by the new and living way that he opened for us through the curtain (that is, through his flesh),  and since we have a great priest over the house of God,  let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

This is worth close examination.  Those who have the confidence to enter the sanctuary are those who have identified with Jesus. By their faith, they participate in the high priestly sacrifice of Jesus.

In the Old Testament a worshiper placed his hands on an animal that was to be sacrificed, thus signifying his identification with the sacrifice.  Similarly in the New Testament, the faith of believers identifies them with the sacrifice of Jesus.

So closely has the believer identified with Jesus the high priest that the believer now is able to enter into the sanctuary of heaven!  This was something that in the earthly temple was reserved only for the high priest. But the way has been opened for all who believe to come into the very presence of God!

The reference to the new and living way that he opened for us through the curtain (that is, through his flesh) has a double meaning.  On the one hand, the curtain is the veil of Christ’s flesh that has been torn on our behalf.  On the other hand, the writer of Hebrews no doubt also has in mind the curtain that separated the Holy of Holies in the temple from the rest of the temple. Surely he must have been reminded of the passage in Matthew 27:50-51, describing the final moments of Jesus on the cross:

Then Jesus cried again with a loud voice and breathed his last.  At that moment the curtain of the temple was torn in two, from top to bottom.

It is only through the pierced flesh and spilled blood of Jesus that access into the heavenly Holy of Holies is granted.

We are reminded of the promise of Hebrews 4:16, which declares that as our high priest Jesus has identified with human weakness, yet was without sin. Hebrews then goes on to say:

Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.

Jesus is truly the way, the truth, and the life as he has described himself in John 14:6.

Therefore, because Jesus has opened the way, Hebrews exhorts:

let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Again, we get a glimpse of the boldness of the believer, who has the assurance of faith.  This is the phenomenon of the witness of the Spirit, as confirmed by Paul:

it is that very Spirit bearing witness with our spirit that we are children of God,  and if children, then heirs, heirs of God and joint heirs with Christ (Romans 8:16-17).

This is an inward witness of the cleansing power of the blood of Christ, which is also expressed outwardly in baptism:

with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Hebrews then exhorts the believers to:

hold fast to the confession of our hope without wavering, for he who has promised is faithful.

The confession was likely the response of the believer to the claims of the Gospel.  When an individual turned to Christ, they were required to make a public profession of their faith before the church.  This was their confession, as reported in 1 Timothy 6:12:

Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses.

The writer of Hebrews is also very aware that Christians will be faced with persecution.  They are exhorted not to waver, but to trust in God.

And Hebrews turns to practical advice, while keeping the long view.  Although their confidence is grounded in a firm assurance of faith in what Christ has accomplished, the writer does not lose sight of the fruit of faith:

let us consider how to provoke one another to love and good deeds.

As with the letters of Paul, James, Peter, and John, there is a balance here between faith and works as the manifestation of faith.

We may actually catch a glimpse of some of the wavering that may be happening, as the writer of Hebrews tells them not to neglect:

to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching.

Were these early Christians beginning to experience some cooling of their zeal in the face of persecution, and with the passage of time?  Was the writer of Hebrews reminding them of the long view, that in fact they were looking forward to the Day of Christ’s appearance?

What is clear to the writer of Hebrews is that faith in Christ as high priest brings assurance of the future for those who believe.

APPLY:  

What we believe about Jesus has consequences.  If  we believe that he truly is God in the flesh, the sinless high priest who has been tempted and suffered in every way as we are, yet without sin; and if we believe that he is the one, perfect and ultimate sacrifice for our sin, who now sits at the right hand of the Father and will come again at the end of the age — it will change how we live our lives.

We are able, because of his priesthood, to approach the throne of grace not with cringing, but with the boldness of faith.  We are able to live without fear of disapproval or death.

And we are inspired to provoke one another to love and good deeds. 

That is the kind of faith that can change hearts and lives!

RESPOND: 

I once received a note from someone after I preached a sermon.  In brief it said, “Great sermon.  But so what?”

Hebrews definitely gives us the “so what!”  We have a high priest who has thrown open access to the very presence of the Father.

And Hebrews does provide balance between what we might call “doctrine” and “praxis.”  What we believe does bear fruit in our lives.

As Paul writes:

The only thing that counts is faith working through love (Galatians 5:6).

I think this captures the balance extremely well.  Faith is the means by which we identify with Christ and receive grace and mercy. We are saved by faith.  But true faith expresses itself in fruit that works through love.

Both faith and works are a key part of the full life of the Christian.  We need both of our eyes in order to have balanced depth perception.  And a bird needs two wings in order to fly!

Our Lord, you have opened the way to heaven through your life, death, and resurrection.  You are my only sufficient high priest and sacrifice.  As you intercede for me as my high priest, please empower me to serve you with love and good deeds.  Amen. 

 

PHOTOS:
"Two Covenants" by Martin LaBar is licensed under a Creative Commons Attribution-NonCommercial 2.0 Generic license.

Psalter Reading for November 14, 2021

START WITH SCRIPTURE:
1 Samuel 2:1-10
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

These words on the lips of Hannah are poignant when we know of her aching desire for a child, and the answer that was given to her prayers when Samuel was born.

These words are eerily familiar to us when we compare them to the famous Magnificat  of Mary in Luke 1:46-55.  Many of the same themes are addressed:

• Each proclaim the greatness of the Lord.
• Arrogance is criticized.
• Humility is praised.
• The mighty are brought low.
• The poor are lifted up.

Each is the song of a woman who celebrates a child. Hannah celebrates that her barrenness has been healed:

The barren has borne seven.

Mary celebrates that this miraculous conception in the womb of a virgin is the Lord’s doing:

the Mighty One has done great things for me, and holy is his name (Luke 1:49).

There is a key difference, however, between the songs of these two women.  With Hannah’s Psalm there is an edginess that suggests her sense of vindication and even a sense of bitterness toward her “sister-wife” Peninnah.

We will remember that they shared their husband, Elkanah, but Peninnah had been fertile while Hannah was not.  And Peninnah didn’t let Hannah forget it.  Hannah’s rival:

used to provoke her severely, to irritate her, because the Lord had closed her womb (1 Samuel 1:6).

We can see Hannah’s tone of triumphant vindication over her rival in several places:

My mouth derides my enemies,
because I rejoice in my victory.

Talk no more so very proudly,
let not arrogance come from your mouth

The barren has borne seven,
but she who has many children is forlorn.

This is a reminder to us that Hannah and the other people of the Bible are real people, with the same feelings of victimization and bitterness that we have.  This makes it possible for us to identify more closely with the Biblical story, because we can identify with these folks.

But still, after Hannah has “gotten her licks in” (as we say in the American South), she returns to a more foundational sense of praise.  The reversal of roles between the rich and the poor, the proud and the humble, the strong and the weak happens because of what God has done:

He raises up the poor from the dust;
he lifts the needy from the ash heap,
to make them sit with princes
and inherit a seat of honor.
For the pillars of the earth are the Lord’s,
and on them he has set the world.

And ultimately God is vindicated above all else:

The Lord! His adversaries shall be shattered;
the Most High will thunder in heaven.
The Lord will judge the ends of the earth;
he will give strength to his king,
and exalt the power of his anointed.

APPLY:  

When we have been vindicated because of our faith in God, when our hopes are fulfilled against all odds, and the naysayers and critics are silenced, we may well be tempted to emulate the tone of Hannah.

We may want to say, in effect, “I won, you lost!”

Better that we should focus more positively on what God has done, rather than triumphing over our enemies.

When I watch athletes celebrate a touchdown, or a home run, or a goal, I am much more attracted to the athlete who kneels in thanksgiving than I am the one who dances tauntingly and proudly.  Perhaps there’s a reason that “taunting” can draw a personal foul call in football!

RESPOND: 

While I can sense some of Hannah’s edgy triumphalism in this Psalm, I can understand it.  And it reminds me of one the aspects I love about the Scriptures.

We aren’t presented with flat, flannel board, one-dimensional characters, or plaster saints.  From Adam and Eve all the way to the apostles, these are real people with the same personalities and desires and grudges that I experience in people that I know today.

That’s why the answers that the Bible offers to our deepest fears and hopes still speak to us today.

Lord, may I always acknowledge your power and your intervention in human affairs.  Defend me from bitterness and triumphalism. The only triumph that matters is yours!  Amen.

PHOTOS:

“1 Samuel 2-2 “There is none holy as the Lord : for there is none beside thee: neither is there any rock like our God.” by Church Iglesia is licensed under a Creative Commons Attribution 2.0 Generic license.

Old Testament for November 14, 2021

START WITH SCRIPTURE:
1 Samuel 1:4-20 
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is the nativity account of one of the great judges/prophets of the Hebrew Bible.  Like so many other birth-stories in the Scriptures, this one is fraught with complications.

First, there is the polygamy of Elkanah, married to both Peninnah and Hannah.  Almost invariably with polygamy, there are domestic tensions, especially between the wives.

Second is the issue of children.  Penninah is fertile, and has many children; Hannah is barren.  In Hebrew culture, children are regarded as one of God’s great blessings:

Sons are indeed a heritage from the Lord, the fruit of the womb a reward (Psalm 127:3).

Third, this disparity serves to intensify relationships that are already strained. Though Penninah has borne children for Elkanah, it is clear to everyone that he loves Hannah more than Penninah. This certainly explains Penninah’s jealous and haughty taunts:

Because the Lord had closed Hannah’s womb, her rival kept provoking her in order to irritate her.

Hannah displays symptoms of depression.  She won’t eat, she cries her eyes out, and Elkanah tries to comfort her:

“Hannah, why are you weeping? Why don’t you eat? Why are you downhearted? Don’t I mean more to you than ten sons?”

Evidently, the answer is no. She accompanies Elkanah on one of his regular pilgrimages to Shiloh, where the ark of the covenant is lodged, and where Eli serves as high priest.  After the feast that accompanies the sacrifices, Hannah’s fervent prayers are deeply emotional:

In her deep anguish Hannah prayed to the Lord, weeping bitterly.

Like so many women who may find themselves in a similar position, Hannah makes a promise to God.  She is bargaining; she’ll promise almost anything for a child:

….she made a vow, saying, “Lord Almighty, if you will only look on your servant’s misery and remember me, and not forget your servant but give her a son, then I will give him to the Lord for all the days of his life, and no razor will ever be used on his head.”

This is a radical promise, as we will see.

Eli the priest misinterprets her emotional fervor.  He scolds her as a drunk.  But she explains her plight:

“I have not been drinking wine or beer; I was pouring out my soul to the Lord.  Do not take your servant for a wicked woman; I have been praying here out of my great anguish and grief.”

Eli seems moved to compassion, and offers a kind of blessing upon her:

“Go in peace, and may the God of Israel grant you what you have asked of him.”

This blessing seems to change everything for Hannah. Her depression is lifted:

She said, “May your servant find favor in your eyes.” Then she went her way and ate something, and her face was no longer downcast.

Elkanah and Hannah try again, this time with success!

Elkanah made love to his wife Hannah, and the Lord remembered her.

And her prayers are answered:

….in the course of time Hannah became pregnant and gave birth to a son. She named him Samuel, saying, “Because I asked the Lord for him.”

The name Samuel is rooted in the Hebrew word meaning he hears.  This is Hannah’s homage to the Lord for hearing and answering her prayer.

What is really fascinating is the aftermath of this birth.  Samuel’s birth is truly a blessing to Hannah, but she still keeps her vow to the Lord.  She has promised to:

“give him to the Lord for all the days of his life, and no razor will ever be used on his head.”

What this means is she essentially turns Samuel over to the high priest Eli, to be raised as a kind of acolyte or altar boy in Shiloh, the home of the tabernacle and the ark of the covenant.  When the child is weaned, she takes him to Shiloh and leaves him there! She says to Eli:

“I prayed for this child, and the Lord has granted me what I asked of him.  So now I give him to the Lord. For his whole life he will be given over to the Lord.”

The vow that no razor will ever be used on his head is rooted in the tradition of the Nazirites, from Numbers 6:1-21.  These were special vows of dedication to the Lord that included abstention from wine, fermented drink, grapes or raisins; no use of razors; allowing their hair to grow long; avoidance of the dead.  Only for Samuel, this was not to be a short-term vow, but a lifelong vow made on his behalf by his mother.

The implication is very clear — Hannah has completely surrendered her precious son to the Lord, which seems a great sacrifice.  But God honors her sacrifice:

And the Lord was gracious to Hannah; she gave birth to three sons and two daughters. Meanwhile, the boy Samuel grew up in the presence of the Lord (1 Samuel 2:21).

APPLY:  

Only a couple who has struggled with infertility can fully appreciate the deep anguish of Hannah.  Her heartfelt prayers at the holy place of Shiloh were so fervent the priest assumed she was drunk!

Let’s dwell on this a moment.  Is the efficacy of prayer dependent on the intensity of our longing?  Or on the right “formula” of our prayers?

This is a hard question to answer, especially to those who are struggling with deep disappointment and high hopes.  Jesus does tell us:

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.  For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened (Matthew 7:7-8).

Very likely, we might all be able to think of prayers and intercessions that are wonderfully fulfilled.

On the other hand, we know of couples whose prayers aren’t answered.  We remember cancer patients and trauma victims, and many others for whom entire communities are praying, and those prayers seem to go unanswered.

So, we do well to remember the perspective of balance.  The Apostle Paul himself, a man of God and undisputed holiness, records an experience of his own with prayer.  He speaks of an affliction that he suffers, and says:

I was given a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness”(2 Corinthians 12:7-9).

God’s answers to our prayers may not be to our specifications, but God has purposes inscrutable to us.  And we also know that the disappointments of this life are temporary, but his ultimate plan for us is glorious:

We know that all things work together for good for those who love God, who are called according to his purpose (Romans 8:28).

RESPOND: 

I read somewhere recently that having a child means that your heart now lives outside of your body.  I can only imagine how Hannah must have felt, agonizing and praying for a child.  And then, to surrender him up to live as a kind of foster child to Eli! Unbelievable!

But in a sense that is what every parent must do eventually.  Our children are not ours.  Ultimately they come to us from God, and they belong to God.  We do well to surrender them to God at the beginning of their lives, trusting that God will parent them through us for a time, and then protect and guide them when they become adults.

Our Lord, I believe you always hear our prayers, and you always answer.  Give me the grace and wisdom to accept whatever answer I receive.  Amen.  

PHOTOS:
"Hannah's Prayer 1Samuel 1:10-18" by Bonnie Nyachae is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 2.0 Generic license.