Here are some notes for the Adult Bible Fellowship this coming Sunday.
The readings for Sunday on one page in the NRSV and the psalm from the BCP may be found here.
The Sunday readings and psalm in the ESV translation are linked to the references in the headings.
Once again, on the issue of context, a good study Bible. In fact, the book introductions of the NIV Study Bible are available on-line.
Other study Bibles are the ESV Study Bible, Life Application Study Bible (available in various translations), or the Oxford Annotated Bible. Also, The Message paraphrase by Eugene Peterson has excellent book introductions that are quite down to earth.
Once again, if you wanted to build a small, affordable collection of resources, there are excellent one-volume Bible commentaries and Bible dictionaries available. And some are available for trial use at the lending library of the Mt. Pleasant Center for Christian Studies. We also have some resources in our parish library.
Amos 6:1-7
Context: Click this link for the Amos intro in the NIV Study Bible. And here is a little of Peterson's introduction in the Message. "The biblical prophets continue to be the most powerful and effective voices ever heard on this earth for keeping religion honest, humble, and compassionate. Prophets sniff out injustice, especially injustice that is dressed up in religious garb. They sniff it out a mile away. Prophets see through hypocrisy that assumes a religious pose. Prophets are not impressed by position or power or authority. They aren't taken in by numbers, size, or appearances of success. They listen to God and rigorously test all human language and action against what they hear. Among these prophets, Amos towers as a defender of the downtrodden poor and accuser of the power rich who use God's name to legitimize their sin."
Observation: To get the main thought without getting lost I had to link the opening (6:1a) to the conclusion (6:6b). And here's what I got. "Woe to those at ease in Zion, and to those who feel secure on the mountain of Samaria . . . but are not grieved over the ruin of Joseph."
Notice the first sentence. "Woe to those at ease in Zion [the capital and religious center of Judah, the southern Kingdom], and to those who feel secure on the mountain of Samaria [the capital and religious center of Israel, the northern Kingdom]." Amos, who is from the south, Judah, is prophesying in the North, Israel. And through him God speaks to both. And speaking to both, he speaks to those who are at ease, those who are most pleased with and would want to continue the religious, political, and economic status quo. And the message is that those "at ease" should be grieved that their faithless leadership is leading to the ruin of the whole, "Joseph"understood as a reference to the northern Kingdom of Israel.
Meaning: The people in ancient Israel with leadership responsibility and the means [wealth & power] were cursed ["woe"] for caring more about their comfort than for responding to God's warning through the prophet.
Application: Do I chose comfort and unresponsiveness to God's word? Or will I go without something I might want, possess, and even be entitled to for the purpose of obedience to the specific teaching of God?
Amos was likely a prosperous rancher (to put it Texas terms) in the south. God called him to a preaching ministry in the north. After completing his mission, it is thought by some that Amos likely returned to his business. I raise this to highlight that wealth itself is not the biggest problem. Faithless disobedience among God's people is the critical issue. And faithlessness combined with wealth is a particularly dangerous combination that Amos addressed with stunning clarity.
Psalm 146:4-9
Context: Click this link for an introduction to Psalms in the NIV Study Bible. This psalm is one the begins and ends with a call to praise, literally "Halleujah."
A note on Psalm translations. You may notice differences in the Psalms in the Book of Common Prayer, and those in most translations o the Bible. There's a good reason. The prayer book translation of the Psalms is based on the work of Miles Coverdale. According to one writer, "Coverdale's translation of the Psalms (based on Luther's version and the Latin Vulgate) have a particular importance in the history of the English Bible. This Psalter, as revised by Coverdale himself for the Great Bible, continued to be used in the Church of England's Book of Common Prayer up until the late twentieth century. For many Anglicans and Episcopalians the words of Coverdale's version are more familiar and beloved than any other translation of the Scriptures. Others are familiar with some of Coverdale's renderings through Handel's Messiah, which in several places uses the Prayer Book Psalter instead of the King James version." Most other translations of the Psalms are made with specific reference to the Hebrew (or perhaps Greek translations). And most English translations are made under the influence of the King James Version.
Observation: The prayer book v. 4 is v. 5 in the ESV (remember, the text is inspired, not our arrangement of it in verses). The first verse gives us a "what": Blessed or happy (or, really well-off, this person has it made) are God's people, "the one who has the God of Israel as his help." The remaining verses, 5-9 BCP (vv. 6-10 ESV), tell us why this person is blessed or well-off.
Meaning: The character of the highest ruler (God, for his people) determines the true happiness of his people.
Application: Where to do really put my confidence for my highest good? The economy? Which political party is in the majority? The performance of my favorite sports team? My career (past, present, or future)? Or the reality and goodness of the God of Israel?
1 Timothy 6:11-19
Context: Introduction to 1 Timothy from the NIV Study Bible. In this section of the letter, Paul is giving personal instruction to Timothy and working to close the letter.
Observation: In v. 11. Paul tells Timothy to flee "these things." What are "these things"? This is kind of a context question for which we will need to review vv. 9-10 and find that "these things" are the desire to be rich and love of money. I found it profitable to go back and scan 6:6-10 (and even vv.2b-5). What, specifically is Timothy to pursue instead of "these things"? What specific charge does Paul give Timothy? What confession did Jesus make in the presence of Pilate (see John 18:37)? What is Timothy to tell the rich? What else does Paul tell Timothy in v. 20 (yet another context question, of sorts)?
Meaning: If Timothy is going to speak truth to those entrusted with riches in this age, he has to be content and filled with virtue (righteousness, godliness, faith, steadfastness, gentleness). To be filled with these things, he must pursue them (order his life around gaining them as predicable character traits). This involves unswerving commitment to Jesus and the authentic and trustworthy record of his teachings given to Timothy.
Application: What do I love more? Virtue or money? Which subject do I think about most frequently and for the longest stretches? I'm not suggesting that thinking about money in terms of stewardship is the main problem. I'm referring to obsessing over the acquisition of wealth and an inordinate desire for more. In other words, it's not a sin to balance the check book or make a budget for 2011. But worrying about money and planning on and growing in the character of Christ are different activities. Which one gets 51% or more of my best efforts?
Luke 16:19-31
Context: Introduction to Luke's Gospel in the NIV Study Bible. Luke 16:19-31 is the parable of the rich man and Lazarus. This parable is the final part of teaching to the disciples involving all of Luke 16. We covered 16:1-13 last week. The lectionary skips 16:14-18, which is unfortunate. I think including vv. 14-18 is essential for understand the parable. I also think that including these verses introduces many challenges, especially with regard to verse 18 (on divorce). Please be patient with the text (and with your priest).
Also, remember that Luke 16 has for it's immediate context Luke 15. And the main theme connecting all of Luke 13:10--17:10 is "Who will participate in the Kingdom?"
Observation: After the parable of the unjust steward (16:1-9), and v. 13, "You cannot serve both God and money." Immediately v. 14, "The Pharisees, who were lovers of money" . . . ridiculed Jesus. You can almost see them rolling their eyes and sighing. Jesus answers them in v. 15. The teaching in vv. 16-17 is challenging (v. 16b is hard to translate). I plan on addressing this in some detail on Sunday.
The verse on divorce (v. 18) must be heard in this specific context as a statement to the Pharisees who were lovers of money. Notice the verse very carefully (this is where observation really helps). First of all, we're talking about 1st century Jewish divorce and remarriage (not 20th & 21st Century American divorce. That's it's own subject.) My point is that Jesus is speaking to Jewish leaders about their interpretation of the law of Moses.
We'll take it by half verse. "Everyone who divorces his wife and marries another commits adultery." Jesus is here talking clearly to men about men and their treatment of women. And remember, he's speaking to men "who justify themselves" publicly, but "God knows their hearts." Second half verse, "he who marries a woman divorced from her husband commits adultery." Again, Jesus is here talking clearly to men about men and their treatment of women. Again these are men who justify themselves, love money, and function as religious leaders and experts in the law of Moses.
Meaning: I'll be working on this part all week.
I'm taking the time in this reflection: (1) to help us see how observation, especially attention to all of Luke's writing in chapter 16, is essential if we are to begin to approach his meaning. (2) I want our people who have gone through the trauma of divorce, or those of you who have children who have undergone the same, to trust that Jesus is not out to get you or your children. In the case of Luke 16, it appears that Jesus is speaking boldly to powerful Jewish men who are not compassionate to Jewish women (see Peterson's comments above on prophets "sniffing out" injustice). A parable on the dangers of merciless living immediately follows. And the solution Jesus gives in this parable is attention to and obedience to the law of Moses (it's spirit, heart, purpose, and meaning).
Application: tune in Sunday.
Blessings to you all,
Fr Greg+
The readings for Sunday on one page in the NRSV and the psalm from the BCP may be found here.
The Sunday readings and psalm in the ESV translation are linked to the references in the headings.
Once again, on the issue of context, a good study Bible. In fact, the book introductions of the NIV Study Bible are available on-line.
Other study Bibles are the ESV Study Bible, Life Application Study Bible (available in various translations), or the Oxford Annotated Bible. Also, The Message paraphrase by Eugene Peterson has excellent book introductions that are quite down to earth.
Once again, if you wanted to build a small, affordable collection of resources, there are excellent one-volume Bible commentaries and Bible dictionaries available. And some are available for trial use at the lending library of the Mt. Pleasant Center for Christian Studies. We also have some resources in our parish library.
Amos 6:1-7
Context: Click this link for the Amos intro in the NIV Study Bible. And here is a little of Peterson's introduction in the Message. "The biblical prophets continue to be the most powerful and effective voices ever heard on this earth for keeping religion honest, humble, and compassionate. Prophets sniff out injustice, especially injustice that is dressed up in religious garb. They sniff it out a mile away. Prophets see through hypocrisy that assumes a religious pose. Prophets are not impressed by position or power or authority. They aren't taken in by numbers, size, or appearances of success. They listen to God and rigorously test all human language and action against what they hear. Among these prophets, Amos towers as a defender of the downtrodden poor and accuser of the power rich who use God's name to legitimize their sin."
Observation: To get the main thought without getting lost I had to link the opening (6:1a) to the conclusion (6:6b). And here's what I got. "Woe to those at ease in Zion, and to those who feel secure on the mountain of Samaria . . . but are not grieved over the ruin of Joseph."
Notice the first sentence. "Woe to those at ease in Zion [the capital and religious center of Judah, the southern Kingdom], and to those who feel secure on the mountain of Samaria [the capital and religious center of Israel, the northern Kingdom]." Amos, who is from the south, Judah, is prophesying in the North, Israel. And through him God speaks to both. And speaking to both, he speaks to those who are at ease, those who are most pleased with and would want to continue the religious, political, and economic status quo. And the message is that those "at ease" should be grieved that their faithless leadership is leading to the ruin of the whole, "Joseph"understood as a reference to the northern Kingdom of Israel.
Meaning: The people in ancient Israel with leadership responsibility and the means [wealth & power] were cursed ["woe"] for caring more about their comfort than for responding to God's warning through the prophet.
Application: Do I chose comfort and unresponsiveness to God's word? Or will I go without something I might want, possess, and even be entitled to for the purpose of obedience to the specific teaching of God?
Amos was likely a prosperous rancher (to put it Texas terms) in the south. God called him to a preaching ministry in the north. After completing his mission, it is thought by some that Amos likely returned to his business. I raise this to highlight that wealth itself is not the biggest problem. Faithless disobedience among God's people is the critical issue. And faithlessness combined with wealth is a particularly dangerous combination that Amos addressed with stunning clarity.
Psalm 146:4-9
Context: Click this link for an introduction to Psalms in the NIV Study Bible. This psalm is one the begins and ends with a call to praise, literally "Halleujah."
A note on Psalm translations. You may notice differences in the Psalms in the Book of Common Prayer, and those in most translations o the Bible. There's a good reason. The prayer book translation of the Psalms is based on the work of Miles Coverdale. According to one writer, "Coverdale's translation of the Psalms (based on Luther's version and the Latin Vulgate) have a particular importance in the history of the English Bible. This Psalter, as revised by Coverdale himself for the Great Bible, continued to be used in the Church of England's Book of Common Prayer up until the late twentieth century. For many Anglicans and Episcopalians the words of Coverdale's version are more familiar and beloved than any other translation of the Scriptures. Others are familiar with some of Coverdale's renderings through Handel's Messiah, which in several places uses the Prayer Book Psalter instead of the King James version." Most other translations of the Psalms are made with specific reference to the Hebrew (or perhaps Greek translations). And most English translations are made under the influence of the King James Version.
Observation: The prayer book v. 4 is v. 5 in the ESV (remember, the text is inspired, not our arrangement of it in verses). The first verse gives us a "what": Blessed or happy (or, really well-off, this person has it made) are God's people, "the one who has the God of Israel as his help." The remaining verses, 5-9 BCP (vv. 6-10 ESV), tell us why this person is blessed or well-off.
Meaning: The character of the highest ruler (God, for his people) determines the true happiness of his people.
Application: Where to do really put my confidence for my highest good? The economy? Which political party is in the majority? The performance of my favorite sports team? My career (past, present, or future)? Or the reality and goodness of the God of Israel?
1 Timothy 6:11-19
Context: Introduction to 1 Timothy from the NIV Study Bible. In this section of the letter, Paul is giving personal instruction to Timothy and working to close the letter.
Observation: In v. 11. Paul tells Timothy to flee "these things." What are "these things"? This is kind of a context question for which we will need to review vv. 9-10 and find that "these things" are the desire to be rich and love of money. I found it profitable to go back and scan 6:6-10 (and even vv.2b-5). What, specifically is Timothy to pursue instead of "these things"? What specific charge does Paul give Timothy? What confession did Jesus make in the presence of Pilate (see John 18:37)? What is Timothy to tell the rich? What else does Paul tell Timothy in v. 20 (yet another context question, of sorts)?
Meaning: If Timothy is going to speak truth to those entrusted with riches in this age, he has to be content and filled with virtue (righteousness, godliness, faith, steadfastness, gentleness). To be filled with these things, he must pursue them (order his life around gaining them as predicable character traits). This involves unswerving commitment to Jesus and the authentic and trustworthy record of his teachings given to Timothy.
Application: What do I love more? Virtue or money? Which subject do I think about most frequently and for the longest stretches? I'm not suggesting that thinking about money in terms of stewardship is the main problem. I'm referring to obsessing over the acquisition of wealth and an inordinate desire for more. In other words, it's not a sin to balance the check book or make a budget for 2011. But worrying about money and planning on and growing in the character of Christ are different activities. Which one gets 51% or more of my best efforts?
Luke 16:19-31
Context: Introduction to Luke's Gospel in the NIV Study Bible. Luke 16:19-31 is the parable of the rich man and Lazarus. This parable is the final part of teaching to the disciples involving all of Luke 16. We covered 16:1-13 last week. The lectionary skips 16:14-18, which is unfortunate. I think including vv. 14-18 is essential for understand the parable. I also think that including these verses introduces many challenges, especially with regard to verse 18 (on divorce). Please be patient with the text (and with your priest).
Also, remember that Luke 16 has for it's immediate context Luke 15. And the main theme connecting all of Luke 13:10--17:10 is "Who will participate in the Kingdom?"
Observation: After the parable of the unjust steward (16:1-9), and v. 13, "You cannot serve both God and money." Immediately v. 14, "The Pharisees, who were lovers of money" . . . ridiculed Jesus. You can almost see them rolling their eyes and sighing. Jesus answers them in v. 15. The teaching in vv. 16-17 is challenging (v. 16b is hard to translate). I plan on addressing this in some detail on Sunday.
The verse on divorce (v. 18) must be heard in this specific context as a statement to the Pharisees who were lovers of money. Notice the verse very carefully (this is where observation really helps). First of all, we're talking about 1st century Jewish divorce and remarriage (not 20th & 21st Century American divorce. That's it's own subject.) My point is that Jesus is speaking to Jewish leaders about their interpretation of the law of Moses.
We'll take it by half verse. "Everyone who divorces his wife and marries another commits adultery." Jesus is here talking clearly to men about men and their treatment of women. And remember, he's speaking to men "who justify themselves" publicly, but "God knows their hearts." Second half verse, "he who marries a woman divorced from her husband commits adultery." Again, Jesus is here talking clearly to men about men and their treatment of women. Again these are men who justify themselves, love money, and function as religious leaders and experts in the law of Moses.
Meaning: I'll be working on this part all week.
I'm taking the time in this reflection: (1) to help us see how observation, especially attention to all of Luke's writing in chapter 16, is essential if we are to begin to approach his meaning. (2) I want our people who have gone through the trauma of divorce, or those of you who have children who have undergone the same, to trust that Jesus is not out to get you or your children. In the case of Luke 16, it appears that Jesus is speaking boldly to powerful Jewish men who are not compassionate to Jewish women (see Peterson's comments above on prophets "sniffing out" injustice). A parable on the dangers of merciless living immediately follows. And the solution Jesus gives in this parable is attention to and obedience to the law of Moses (it's spirit, heart, purpose, and meaning).
Application: tune in Sunday.
Blessings to you all,
Fr Greg+
