Readings for October 30, 2011

Joshua 3:7-17• Psalm 107:1-7, 33-37• 1 Thessalonians 2:9-13• Matthew 23:1-12

Prayer:
Redeeming Sustainer,
visit your people
and pour out your strength and courage upon us,
that we may hurry to make you welcome
not only in our concern for others,
but by serving them
generously and faithfully in your name. Amen.

Joshua 3:7-17:

The Book of Joshua tells of the conquest of the Promised Land. God had promised Israel that they would one day occupy this territory. The book begins with the crossing of the Jordan. It then relates the stories of military victories, achieved under Joshua`s guidance, through which the people of Israel came to control all of the hill country and the Negev Desert. It describes the allotment of land to each of the tribes and ends with Joshua's final address to the people.

This book begins: “After the death of Moses ... the LORD spoke to Joshua, Moses’ assistant, saying, ‘ ... proceed to cross the Jordan, you and all this people, into the land I am giving to them, the Israelites’”. Spies have been dispatched to check on the enemy’s defenses. Reporting back to Joshua, they have told him: “Truly the LORD has given all the land in our hands; moreover all the inhabitants of the land melt in fear before us” (2:24). Israel has camped on the east bank of the Jordan. The ark of the covenant, carried by priests, will precede the people into the river. The people are to make themselves ritually pure (“Sanctify yourselves”, v. 5).

In v. 7, God tells Joshua that he will give a sign to show the people that God will be with him as he was with Moses. Joshua is to give the order to the priests (v. 8); he tells the people that what they will see will show that God is with them, and that he will be victorious (through them) over the present inhabitants of the Land. (The “Canaanites”, v. 10, were native to Palestine; the “Hittites” had spread from Asia Minor; the “Jebusites” inhabited Jerusalem; nothing is known of the other peoples.) V. 12 seems out of place, being part of the preparation for the erection of a victory cairn at Gilgal. The word translated “heap” (vv. 13, 16) is the one used in the story of the crossing of the Reed (or Red) Sea.

The action begins in v. 14. For much of the year, the Jordan is little more than a stream, but at the “time of harvest” (v. 15, April to May), it is in full flood, carrying melt waters from mountains to the north. The waters are blocked at “Adam” (v. 16), 30 kilometres (20 miles) to the north. This does happen occasionally; the last time was in 1927. (The Jordan and the Dead Sea are in the “Arabah” plain.) It seems that the people passed the ark as they crossed the river; then the priests carried the ark to the western bank. The scene is more like a liturgical procession than a military tactic! This story is the beginning of how God’s people triumph over other peoples and come to be the dominant people in Palestine.

Reflection

A new chapter for the people, and a new leader - God declares that God will be with Joshua as God was with Moses. How well do we handle leadership transitions? in the church? In government? So often we focus on the particular person instead of on the ways God is working through people in leadership.How hard is it to follow a great leader?

The battle for the Promised Land is renewed today. What place has the Biblical promise in the dispute between Israel and Palestine. What is God's will for that part of the world?

Here we have another expression of God's presence being made known through strange things happening with water. How many times does water play a significant role in scripture stories? When/how has water played a role in your faith life? What does it mean for our faith when some in our world are without clean, drinkable water?



Psalm 107:1-7, 33-37

As it now exists, this psalm is a group thanksgiving, perhaps sung by pilgrims traveling to Jerusalem to celebrate a festival. They thank God for escape from various dangers.
Scholars suggest that Psalm may have a different intention in its early version. The psalm has two refrains: for the first stanza, is a summons to praise. The themes of redemption and gathering suggest that v. 2-3 were written after the Exile; they may have been added (with v. 33-43) to change the psalm from an individual thanksgiving to one suited to communal use. V. 3 pictures the people as coming from all points of the compass, although most came from the east (Babylon). V. 4-9 tell of the Israelites wandering in the desert during the Exodus. When they were “hungry and thirsty”, physically and spiritually, God came to their aid. The next four stanzas also tell of God’s help to them in troubled times; the pilgrims thank God for fidelity to the covenant made at Sinai. V. 33-43 are part of a hymn praising God for God`s bounty. While God treats the "ungodly" harshly, God gives richly to those who follow God`s ways (v. 33-37). May godly people, people who know God (the “wise”, v. 43) recall God’s actions and God`s loyalty to the covenant (“steadfast love”).

Reflection

Theme of the psalm: God's love is steadfast.
Steadfast, according to dictionary.com is "Firmly fixed or established; fast fixed; firm. 2. Not fickle or wavering; constant; firm; resolute; unswerving; steady. God's love for us is constant and unwavering. Take comfort!

Vs 36 - "And there he lets the hungry live." What a great vision of justice where the poor and least are given their own place and home and cared for.How do we/should we make place for those in need?



Thessalonians 2:9-13

This letter is perhaps the oldest book in the New Testament. Paul (with Silvanus and Timothy) founded the church there during his second missionary journey, and as is recorded in Acts 17, was forced to leave the city due to persecution. Many Greeks who already worshipped God, many pagans and "important women" became Christians. The letter was written from Athens to strengthen the new Christians in their faith.

In the passage read Paul continues his defense of his techniques in founding the Thessalonian church. In v. 9, he reminds his readers that he (and perhaps Silvanus and Timothy) worked strenuously while with them, probably dividing his time between his trade (tent-making) and proclaiming the gospel. (Every Jew learnt a trade.) He did not impose on them. Both they and God are “witnesses” (v. 10) to the interior goodness and fidelity to God (“pure”), propriety (“upright”) and freedom from sin (“blameless”) in their conduct towards the converts. Back in v. 7, he spoke of nourishing them as a mother nourishes her baby; now (v. 11) he speaks of the father’s role: a father instructs. He appealed to them (“urging”, v. 12), encouraged them, and pleaded with them – to walk in God’s ways (“lead ...”), who calls them to share in the new order, now and at the end of time.

In 1:5, Paul has said that “our message ... came to you not in word only, but also in power and in the Holy Spirit ...”. Now he gives thanks for this: that they understood the good news not on his authority (as his), nor effective through him, “but as what it really is, God’s word” (v. 13), made active in those who believe.

Reflection:

Paul urges them to hear his testimony as God's word, rather than human word. How do we distinguish between God's word and our own? How can you be careful to let God speak through you, rather than try to conform God's words to your own thoughts?

Who, in your life, has urged and encouraged you as Paul has tried to do with the Thessalonians?

Matthew 23:1-12

Jesus has just silenced his principal critics, the Sadducees and the Pharisees, by showing their lack of understanding of parts of the Old Testament. He now speaks “to the crowds and to his disciples”. (Most “scribes”, v. 2, were Pharisees. They made copies of the Mosaic law; they taught and applied it and the oral tradition that had grown up around it, considering the latter to be as binding as the Law.)

Jesus tells his audience (v. 2): the Pharisees have authority to teach the Law, in (what was considered) an unbroken chain back to Moses (“Moses’ seat”), so honour their teachings, but beware of their practices! They are great ones for teaching a severe (rather than humane) interpretation of the Law (“heavy burdens”, v. 4) and not following it themselves! They are vain and hypocritical (v. 5): they exert effort to appear pious. (“Phylacteries” are small boxes containing biblical texts, worn on the arm or the forehead; “fringes” are prescribed in Numbers and Deuteronomy as a way of remembering to live by the commandments. The longer the fringes, the more pious the wearer appears to be.) V. 6-7 give four examples of vanity. (“Rabbi” means master and later became a title for a synagogue leader.) Then v. 8-10: Christians are not to use honorific titles. Jesus is our one “teacher” and instructor for we are his lifelong disciples; others teach us only for a time. God the “Father” is our father. V. 11-12 emphasize the importance of humility and service to others.

Reflection

Phylacteries are the boxes that men would tie on to their heads and arms per Old Testament law. The boxes would contain words of scripture, such as, "Love the Lord your God with all your heart . . ."

Do you think Jesus really means that we are never to call other humans teacher, rabbi, father, or instructors? If he doesn't mean something literal, what is his point?

What titles do you go by? What titles do you give to others? When have you felt it important to use titles?

"They do not practice what they teach." Do you practice what you teach? Does the church?

What burdens do we as the church place on others? Do we burden others with moral standards that make it seem impossible to them to be "good enough" for God and the church?