Exegetical paper on Luke 4:16-30

In my church this sunday we will be looking at Jesus teaching in the synagogue. A few years ago I wrote an exegetical paper on just that topic. I have to say I think I could have gotten a lot more out of this and my thesis seems very weak. That being said enjoy!

Nathan Goldbloom

UBBL 300

Prof. Baloian

Luke 4: 16-30

 

1.

            The Gospel of Luke is an amazing work of literature that details the life of Jesus and his teachings. Many of the passages that Luke shows us combat our preconceptions of what the real message of Jesus is. The passage Luke 4: 16-30 does exactly that. It shows us a time where Jesus hints at being the messiah, taught using scripture, and was almost killed by his home town. There is much more insight and deep messages residing within this passage. Through this paper we will try to flush out all of the meaning to achieve the best understanding possible of Luke 4:16-30.

 

2a.

            Going back a few pericopes we find Jesus’ baptism in Luke 3:21-22. This passage ends up playing a role later in Luke when Jesus says how the spirit has anointed him. Because of the placement, the readers can see that Jesus was making a valid claim. “Luke’s context strongly suggests that this anointing is the baptism”.[i] This connection also shows us what the implications of the Baptism in 3:21-22 are. These are stated in the Isaiah reading and demonstrate what will follow.

            The preceding passage, Luke 4: 1-12, centers on Jesus’ temptation in the desert. This passage has implications that are shown throughout Jesus’ return to Nazareth and his travels there after. The Devil tempts Jesus in three ways. The first temptation is to really prove that He is indeed the son of God. “If you are the Son of God, command this stone to become a loaf of bread” (Luke 4:3). The second is the temptation of power and getting things right away. This temptation is done through offering Jesus all the kingdoms (4:5-7) without having to sacrifice Himself. Finally, Jesus is tempted to prove Himself and test God by having angels catch him ( 4:9-12). In this temptation, the Devil also uses Scripture to support why Jesus should do something. The devil uses the same line before this final temptation as he did in the first temptation. The first and the last temptation both center on proving that Jesus is indeed the “Son of God.”

            The desert story’s second and third temptations are then repeated in Luke 4:23. The previous passage shows that doing miracles to prove himself is a temptation which is easily recognized in this verse. Jesus points out to the synagogue that they will want Him to perform miracles as he did in Capernaum. They do this so that they may remove their own skepticism and no longer see Jesus as just Joseph’s son. Jesus rejects this notation just as He rejected the devil, who tempted Him to do the same thing.   

            The pericope following the passage that we have chosen is a mirror of what is going on. The most interesting thing is the town that is mentioned in Luke 4:23, is the same place in which Jesus goes. There are hints that this story might actually be chronologically before 16-30. This is a controversial idea that was debated by several different commentaries. The majority seems to think that Luke takes this passage out of context for several reasons. One reason is because Luke uses Mark as a source and Mark places this passage much later (Mark 6:16).[ii] “In Mark a similar story appears at a considerably later stage, and internal features in the present story suggest that it is not in its original position”.[iii]  The second idea is that Capernaum is mentioned in only following the passage. “Because he displaces the passage from its sequence in Mark, this reference does not make sense; Jesus does not come to Capernaum until 4:31”.[iv] This could also mean that Jesus is prophesying what the people of Nazareth will say in the future.[v]

            This concept leaves us with the question of why would Luke might switch the stories. The most likely reason that Luke would do this is to show the symbolic beginning and to have reader be able to see the themes that Jesus outlines for us in the Isaiah reading. “The narrative is placed here, then for its programmatic significance, and it contains many of the main themes of Lk.-Acts in nuce”.[vi] These reasons show us that it is possible that Luke did in fact shift the order so that the reader would see the symbolic implications of Jesus’ visit to Nazareth.

            The two pericopes, 4:16-30, 31-37, mirror one another and allow us to gain insight based on how the actions and response change between the two. There are many simple similarities such as Jesus in a synagogue on the Sabbath, and the audience becoming amazed. The main difference between these two passages is that Jesus ends up performing a miracle. He fought against doing this and it almost got him killed in 16-30. What brings about the change? The difference is the faith and the reason. The miracle He performs in verse 35 is on a man possessed with a demon. Instead of having people merely wanting him to prove himself, the need is actually there. Not only this, but by freeing this man, Jesus is demonstrating the claims about His ministry that are made in the Isaiah reading.

            Later, Jesus is eating with Levi, when the Pharisees question why Jesus surrounds Himself with such people. Jesus responds that it is the sick that are in need of the physician, not the healthy. This shines new light on what the people at the synagogue wanted and what implications are being made when they want Jesus to heal Himself. The first problem is that He is not in need of it. The second, as was stated before, is that they are tempting Jesus to show His power so that they might believe that He is who He claims. In between these two sayings are many stories of people asking for healing. There is a leper who says if Jesus chooses to heal him, please do it. Jesus does. The healing also happens with demon possessed people, a paralyzed man, and Simon’s mother-in-law. These are all captives that Jesus plainly said in the Isaiah reading that He had come to set free. The most interesting thing about this is that when Jesus heals the paralyzed man, we see what thing is holding the sick hostage. Jesus forgives this man’s sins and he is no longer paralyzed. These stories following illuminate the meaning of freeing the captives from the demons and sin.

 

2b.

            There are three main areas in which background information is needed. The first area to look at is the historical context of the day. Because of the prominence of the Jewish service in the passage, this will be the second area looked at. Finally, there are several terms that need to be explored to grasp a better understanding of Luke 4:16-30.

            The historical context gives a unique view into what was happening at the time. Here we will look at Nazareth and things going on in surrounding towns that impact the passage. Nazareth at this time was “a village of sixteen hundred to two thousand inhabitants already knew Jesus and would be less open to thinking about him in new ways”.[vii] This makes it a small town where most people will know each other. Geographically Nazareth is in a valley.[viii] Childers notes that the city was built on a slope. When it comes to large cliffs or possible sites for throwing Jesus off there are two options. One site is two miles away and is called the Mount of Precipitation. A more likely spot is a 40-50 foot wall on the west side of town.[ix] Beyond Nazareth another towns history impacts this passage. Since Jesus is making messianic claims it is important to note that there was a messianic revolt that was squashed years before. This Messianic revolt had produced sever response. “They were well aware of how the Romans had destroyed that Galilean capital after a messianic-style revolt in A.D. 6”.[x]

            The Jewish service is also important to understand within the context of the passage. Knowledge of a Jewish service at this time was from ancient sources such as the Mishnab.[xi] Ten men had to be present in order to hold a service.[xii] Bock describes the service as starting reciting the Shema, then moving on to sharing prayers which were sometimes set like the Tephillah. Then the congregation would read from the Torah followed by the prophets. Finally, the service ends with an exposition that ties the readings together and a benediction.[xiii] There was no official person to give the exposition so “an invitation to read and to preach could be extended by the ruling elders to any competent member of the congregation or visitor”.[xiv]

            Although there was no minister there were still many rules to which the readers and the speaker must adhere. The position to read must be done standing. “It was customary for the reader to stand while he was reading, but when a rabbi addressed the hearers in the synagogue he had to do so sitting”.[xv] While they stood, “the reader was not even permitted to lean on anything for support while he read”.[xvi] The text were “read in Hebrew and translated into Aramaic”.[xvii] The reader does have some freedom to choose what they read if it is from the prophets.[xviii] Even though our translation to day speaks of opening a book, there was not a book but a scroll. “‘Opening’ the book meant unrolling the Hebrew scroll to the right place”.[xix] Jesus sits down following the reading which would make sense in the Jewish service because, “Jewish preachers usually preached sitting down”.[xx]

             One term is hinted at in this passage and needs to be understood. The term “year of the Lord” could signify Jubilee year when all debts will be paid but “the Gospel does not offer further support for this being Luke’s point”.[xxi] Since this might be what is signified it is important that we understand what “Year of Jubilee” means.  “It was held every fifty years, and during it the fields lay fallow, persons returned to their own homes, debts were relinquished and slaves set free”.[xxii] Many place the year of the Jubilee in 26-27 A.D. and suppose that this passage happens then but this does not fit in with the ministry as whole.[xxiii]                        

3a. OUTLINE

I. Setting the Scene: Jesus returns to hometown                                                             16

   A. Establishing the place                                                                                                16a-16c

      1. Nazareth                                                                                                            16a

      2. Jesus’ home town                                                                                                16b

      3. Custom to be there                                                                                                16c

   B. Jesus enters the scene                                                                                                16d-16e

      1. Entered Synagogue                                                                                                16d

      2. Stood to read                                                                                                            16e

II. Scene Proper: Fulfills Isaiah Prophecy and Proverb                                                17-29                     

   A. Jesus Reading Prophecy to fulfill and audience’s response                                    17-20

      1. Jesus Reads Isaiah                                                                                                17-20c

         a. Jesus preparing to read                                                                                    17a-17b

            1) Received book of Isaiah                                                                                    17a

            2) Opened book                                                                                                17b

         b. Isaiah reading                                                                                                            17c-19

            1) Introductory Formula: Jesus found where to read                                                17c

            2) Reading Proper: Isaiah                                                                                    18-19

               a) Action: Spirit on Jesus                                                                                    18a

               b) Reason: To preach and proclaim                                                                        18b

                  (1) Preach gospel                                                                                                18c

                  (2) Proclaim to oppressed                                                                                    18d-18e

                     (a) By restoring sight                                                                                    18d

                     (b) Set captives free                                                                                    18e

               a) Time frame: Now                                                                                                19

         c.            Jesus actions                                                                                                            20a-20c

               a) Finishes actions                                                                                                20a

               b) Returns it                                                                                                            20b

               c) Sits down                                                                                                            20c

       2. Audience action: Watch Jesus                                                                                    20d

    B. Jesus clarifies reading                                                                                                21-22           

      1. Jesus states scripture is now fulfilled                                                                        21

         a. Introductory formula: Saying to them                                                            21a

         b. Speech Proper: Prophecy was just fulfilled                                                             21b

      2. Synagogue’s Response                                                                                                22

         a. Audience’s impressions                                                                                    22a-22b

            1) Speaks well of Jesus                                                                                    22a

            2) Internalizing: ponders words                                                                         22b

         b. Audience comments on Jesus’ local connections                                                22c-22d            1) Introduction formula                                                                                    22c

            2) Speech Proper: RQ: Is this Joseph’s son?                                                            22d

   C. Jesus interacts with crowd                                                                                    23-30

      1. Jesus anticipates response and responds himself                                                23-27           

         a. Jesus anticipates response                                                                                    23

            1) Introductory formula: and he said                                                                        23a

            2) Speech Proper: Explains what they would say to him                                    23b-23e

               a) Introductory formula: you quote to me                                                            23b

               b) Speech proper: Proverb                                                                                    23c-23f

                  (1) Command: Heal Himself                                                                        23c-23d

                     (a) Title: Physician                                                                                    23c

                     (b) Action: Heal yourself                                                                        23d

                  (2) Interpretation of quoted Proverb                                                            23e-23f

                     (a) Actions at Capernaum                                                                        23e

                     (b) Repeat those here                                                                                    23f

         b. Jesus speaks proverb and shows two scriptural references                                    24-27

            1) Introductory formula: he said                                                                        24a

            2) Speech proper: prophets not liked in home town                                                24b-27

               a) Declaration: Proverb                                                                                    24b-24c

                  (1)Words of Emphasis: Truly I say to you                                                24b

                  (2) Proverb: Prophets not liked                                                                        24c

               b) Examples of Declaration                                                                                    25-27

                  (1) Elijah example of declaration                                                                        25-26

                     (a) Words of Emphasis: I say to you in truth                                                25a

                     (b) Condition for Elijah’s time                                                                        25b-25d

                        i. Widows in Israel                                                                                    25b

                        ii. Sky shut                                                                                                25c

                        iii. Famine all over                                                                                    25d

                     (c) Response                                                                                                26

                        i. Elijah’s action: not visit widows                                                            26a

                        ii. Elijah’s action: one in Sidon                                                            26b-26d

                  (2) Elisa example of declaration                                                                        27

                     (a) Condition                                                                                                27a

                        i. Lepers in Israel                                                                                    27a

                        ii. During Elisha                                                                                    27a

                     (b) Response: only Syrian cleaned                                                            27b-27c

      2. Crowd responds                                                                                                28-29

         a. Emotional Response: Anger                                                                                    28

         b. Physical response                                                                                                29

            1) Actions                                                                                                            29a-29c

   a) Got up                                                                                                            29a

   b) Drove Jesus out                                                                                                29b

   c) Went to Hill top                                                                                                29c

            2) Intention of actions: Kill Jesus                                                                        29d

III. Conclusion to the Scene: Jesus escapes                                                                        30

   A. Jesus escapes mob                                                                                                30a

   B. Jesus leaves town                                                                                                30b

 

 

 

 

3b.

            This passage gives us a few unique perspectives on Jesus’ teaching and His personality. Jesus’ teaching in this passage utilizes many different techniques. The first one Luke shows us, is how well Jesus uses examples. Jesus gives us a concept (24c) and then later gives us two stories that cause the people to understand the truth of Jesus words. Jesus uses two stories to anger the people (25-27) so that they prove His point (24c) later when they want to kill Him (28-29).

            Another extension of Jesus teaching is that He knows what He is saying so well, that he anticipates what the audience is going to want. Jesus gets praise for all He has said and how He amazed the crowd (22c-22d). Then, because of this response, He knows what they are getting at and anticipates the question they have (23). This point is proven by what does not happen between verses 23 and 24. Both of these passages are speaking, but our author uses an Old Testament technique to show that there is no response. When an author has someone speak (23) and then gives another introductory clause (24a), this demonstrates that the audience had a chance to respond but did not. What we can infer then, is that the audience did not reject Jesus’ assertion that they wanted Him to do what He did in Capernaum.

             In addition to knowing His crowd well enough to know what they will ask, Jesus also knows the best way to demonstrate points to His audience. This passage shows us how Jesus tailors His teaching to a Jewish community by quoting Scripture to make a point. First, Jesus shows us through Scripture why He is there (17c-19). Secondly, Jesus uses Scripture to create a response in the crowd (25b-27). If Jesus used these points of Scripture on a non-Jew, then they would not have had the reaction that the Jews do. Their reaction would have been similar to our reaction today, which is to wonder why these passages would cause such anger. Jesus knew exactly who His audience was and tailored His message to reflect this.

            Since Jesus also specifically tailored His message specifically to the Jews and anticipated their response once before (23). We can only assume that Jesus knew that the response to the Scripture would be hostile (28). If Jesus knew and anticipated this response, it shows us a lot about His personality and teaching. This shows us that Jesus is not afraid to go against the cultural norm, because the Scripture He used (25-27) were contrary to the racist views held by many Jews. Not only does it show us that Jesus is brave and willing to offend, but it demonstrates that He uses shocking examples to teach. These examples will help break the ingrained ideas that His audience has.

            There are many things we can also see from the way that the passage is structured. First, this passage is in the classic setting, story, and conclusion form (16, 17-29, 30). This form is very reminiscent of that in Old Testament narrative. Next the main section (17-29) is broken down into three main parts. The first centers on the reading of Isaiah (17-20). This is followed by Jesus clarifying what the reading meant (21b). It then ends with how the audience responds to the reading (22). Lastly, we see the exchange between Jesus and the crowd, where He knows what they want (23c-23f) and then tells them what will really happen (24b-24c) and then demonstrates the point through scripture (25-27).

            There is also one formula ingrained within the passage. The formula resembles a sandwich and takes the “ABA” pattern. ‘A’ represents the first idea, ‘B’ represents the second idea, and then ‘A’ again stated in a slightly different way. This form helps use take a look at ‘B’ with more attention. The example of this is in the Isaiah reading (18-19). The first ‘A’ is seen when Jesus is to proclaim the release of captives (18c). The second ‘A’, is to set the oppressed free (18e). Sandwiched in between these two similar ideas, we find that Jesus will recover the sight of the blind (18d). The ABA structure allows the two surrounding passages to inform the center one and visa versa. Setting people free shows that blindness is something that has people in captivity. This also helps demonstrate who needs to be set free.

             Another interesting structure that emerges is the smaller stories that are played out on the larger scale. There are two short stories that Jesus points to with in the overall passage. The first one is of Elijah (25-26), and the second one is Elisha (27). Jesus shows us that the anticipated response set up in these stories (25b-25d), is not what happens in the end (26). In the first part Israel’s need for Elijah’s healing is obvious as the author points out the issues: widows (25b), sky shut (25c), and famine (25d). This shows us that there is much for God to do through Elijah for Israel. We anticipate that Elijah will go and help because of the need set up here (25b-25d). Instead, we see a different response as Elijah leaves all of these widows alone (26a) and visits one far away (26b-26d). The sequence is then repeated to show its validity and its importance, the problem (27a) and then the response (27b-27c) differs from what is expected. Elisha had lepers to heal at home (27a) and instead heals a foreign one (27b-27c).

 

4. Interpretation

           

            16             Buttrick points out that “‘As was his custom was’ are a striking phrase, the more so because they occur only twice in the Gospel.” The only other place that it was used is at the end of His life when Jesus went to the Mount of Olives. Interestingly enough, both of these passages center on prayer.[xxiv] Then when “Jesus stood up as a sign that it was His wish to officiate for the rest of the service”.[xxv] While it might have been a tradition to go to the synagogue since Jesus grew up there it also could have been that “Jesus had been preaching long enough to have established customs”.[xxvi] Thomas Aquinas points out that the other thing that this custom notes is that Jesus is respecting the Sabbath in going to the synagogue. This was a tradition of the Jewish people to leave their work and to not do anything active so that they may be renewed.[xxvii]

            17            Jesus receives the scroll and unrolled it. “Prominent visitors were often asked to read the scripture and give what ever comments or introduction they might wish, or they were asked to speak after someone else had read”.[xxviii] When Jesus then finds the place where it is written, He finds Isa. 61:1-2b.[xxix] While many thought that Jesus specifically chose the spot to read, Aquinas debates this point claiming that “He opens not the book by chance, and finds a chapter containing a prophecy of Himself, but by the providence of God.”[xxx]

            18            The reading starts off with pointing out the anointing of Jesus. This anointing is something that the readers have seen earlier in Luke (3:21-22) where Jesus was anointed.[xxxi]  The passage goes on to speak of the poor. “‘Poor’ here refers to those who live in a socially and economically limited environment.”[xxxii] The passage continues to describe the people that Jesus has come to aid. One specific group that Jesus is supposed to help is the blind. This group although could have two meanings, spiritual blindness or physical blindness.[xxxiii] The passage as a whole that Jesus reads is very representative of Jesus’ ministry.[xxxiv] One thing to remember as Jesus reads this is that “as far as we know, He read in Hebrew and translated into Aramaic, the common spoken language at that time.”[xxxv]

            There is some controversy in this passage as Buttrick actually suggests that the passage is as Luke has it is from two different spots in the LXX. The reading then would be from Isa. 61:1-2 and then line “To set at liberty those who are oppressed” is actually from Isa. 58:6.[xxxvi]

            19             The term “year of the Lord’s favor” is very reminiscent of the year of Jubilee.[xxxvii] Johnson on the other hand thinks that the translation needs to be “acceptable” and not the term “favorable,” which he points out lessens the connection to the year of Jubilee.[xxxviii] Marshall also points out that the year of the Jubilee is every fiftieth year and all the debts are forgiven, slaves are also freed. By saying this hear and claiming that He has fulfilled this passage in their hearing could be symbolic towards when Jesus will free all from the slavery of sin.[xxxix]

            20             Here we see many actions of Jesus that need to have the proper context of the traditions in the Jewish Synagogue. First Jesus would have closed the book after reading, which was actually parchment, by rolling it up. “After this he close the book (since it was a parchment roll, the meaning is that he rolled it up again).”[xl] All eyes are then intently on Jesus, because He sat down.  The sitting position is the one from which the rabbi would address the synagogue.[xli] One other thought is that the people may be expectant because this is the first time that Jesus had stood to read in the synagogue.[xlii]

            21              In this verse we see “Jesus’ first public announcement claims that He is the fulfillment of the O.T. prediction.”[xliii] Essentially this is the first time that Jesus openly proclaimed his Messiahship.[xliv] When Jesus uses the word “today” in the passage he is showing that salvation is here and now.[xlv]  By showing us this claim at the outset of the gospel Luke reveals the impact of the ministry and shows many themes through what Jesus is fulfilling.[xlvi]

            22              The audience response is one that is noted by many as conflicted. “They cannot fit Jesus’ ancestry with his claims. Despite their amazement, they are skeptical.”[xlvii] This seems to be the pivotal turning point for the pericope as their response is going to dictate all that comes after, and their response indicates that they cannot give up the view of him as the son of Joseph.[xlviii] By focusing on Joseph the people are ignoring the messianic claims that Jesus is making and denying the truth that Jesus is claimed. “To them He was only Joseph’s son; how could He be the Fulfillment of this great Messianic passage?”[xlix]

            One interesting note here was that this is one of the few mentions of Joseph. “The awe inspired by his words was mixed with skepticism because of his origin. Since Joseph appears nowhere in Jesus’ ministry or in the post-resurrection community, it is usually assumed, probably correctly, that he had died.”[l]

            23              Buttrick notes that the proverb quoted here is probably the “Oxyrhynchus Papyrus fragment” and has been slightly adapted to fit the context in Luke. The proverb says: “No prophet is acceptable in his own country, and no physician performs cures on those who know him.”[li] There are two things that might be going on with this accusation. Marshall points out that, “Two accusations might be present: 1. Jesus should bring the same blessings to his own people as he has brought to Capernaum. 2. Jesus should provide signs to attest the verbal claims which he has made.” The people are then either jealous or they want proof making them skeptical.[lii]

            24             Jesus uses this proverb and the stories to follow to make the statement that Nazareth will not receive him, but non-Jews will.[liii] “He is not acceptable in his own country because his mission extends beyond his own country.”[liv] Jesus predicts the rejection and then uses discourse to generate this rejection, which is a very typical Lukan style.[lv] “Truly” is probably an introductory formula for prophetic statements that those in the audience should be aware of.[lvi]

            25             The Elijah story that Jesus tells here is from I Kings 17:9-24, and also the statement about heaven being shut up for three years was referenced in Jas 5:17-18.[lvii] Three and a half year is a symbolic time because it is half of the perfect Biblical seven making it a time of distress and evil.[lviii]

            Marshall notes that there are a few different meanings that can come from the passages that Jesus quotes here. The first point could be that the people of Nazareth should not claim Jesus for their own because he is called elsewhere. The second point could be that since He has been rejected in Nazareth he will be sent elsewhere. The third is that Nazareth has rejected him but other places have accepted him.[lix]

            26            The places noted here are “Sidon and Syria were among the particular despised areas.”[lx]

            27             Elisha story reference of II Kings 5:1-14.[lxi]

            28             Jesus here convicts the people of their evil and this is what makes them angry.[lxii] “No wrath is either so fierce or so blind as that which prejudice kindles, particularly religious prejudice.”[lxiii] Although in Mark there are no records of overt hostility towards Jesus in his account, 6:5-6.[lxiv]  

            29             There were two places that the attempt to kill Jesus could have taken place. The first was “the traditional site of this attempt to destroy Jesus is about two miles from Nazareth.”[lxv] Although that was the more traditional site, “a more likely place is a rock wall 40 to 50 feet high on the west side of the town.”[lxvi] Ellis seems to debate this as a more likely spot because he claims that “Executions were not carried out within the walls.”[lxvii] Ironically, the Jewish people did not believe in work on the Sabbath, but they wanted to perform an execution.[lxviii] This passage is a possible foreshadowing of His crucifixion.[lxix]

            30             There is not a consensus of how it is that Jesus traveled through the midst of the people. Most sources claim that it is not clear and do not weigh in on whether it was a miracle or not.[lxx] Some others claim that the passage implies a miraculous event.[lxxi] While others attest that it cannot be a miracle. “This escape was probably due to the Master’s agility rather than to a miracle, for Jesus followed the principle of never using His miraculous power for His own personal need of safety.”[lxxii]

           

5. Conclusion:

            Through the messianic claims that Jesus lays down, we get a prime example of how a hometown will be a difficult place to speak truth and have that truth be heard, especially when the truth centers on the gospel themes that Jesus lays out. This shows that the message is to the poor, the captives, the blind, and those who have become oppressed so that God may redeem them and rescue them no matter whom or what race they are.

 

6. Application

            One application that we can draw from this passage is that those who know us well will not accept us as leaders later on. This was shown when Jesus hometown could not look past who they had seen raised before their eyes to see the truth that he spoke. This is a problem that plagues leaders. There is the tendency to want to serve in our “home church”, but it is this exact group that will not be able to look past who we were to see the truth that we can bring.

            When taking an internship class at Azusa Pacific, I experienced the joy of learning from others who were serving around the LA area. One of the men in our group, Frank, had become a youth pastor for the church in which he grew up. He had never really had a break from the church. One day, he came into our small group and Frank was very frustrated. He proceeded to tell us about how parents and other staff members kept placing him in roles of a goof ball or child. During the Christmas celebration, Frank was still being asked to play the same silly parts that he had as a little child. This was affecting his relationships with parents because they did not end up seeing him as a leader but still the child whom they had helped raise. The kids in the youth group ended up feeding off the same mentality and did not give him much respect. Frank had to fight for the right to be heard as an adult.

            I immediately connected this story with an experience I had in working for a church over summer. The youth pastor I worked for that summer had done everything he could to give me that respect in front of others so that they would be able to hear truth from me as well. The youth pastor, DJ, had already shown himself as a great leader and by giving this respect to others, they become people to listen also.

            DJ told me one day, that he had a strict policy of not allowing youth who graduate the youth program to become leaders in the same program. He thought they must have time away from the group before they could be considered for a youth group leader position. I was informed that this is one of the reasons they hired me over other candidates from the church. The church had been burned on this in the past where another youth pastor had allowed a youth to stay on and become an intern right when they finished. This intern did not become a leader but instead the intern became another youth who had power and thought they could get away with things.  The youth did not relate to this past intern as a leader, because they all knew his history

            The main problem here is in both of these cases is that the individual who stays in the church has the rapport but not the authority. Without this authority, many church members resort back to what they already know about the individual and do not give them the respect to speak truth.

 

 

 

7. Endnotes:

---

[i] Luke Timothy Johnson. The Gospel of Luke. (Collegeville: The Liturgical Press. 1991), 79.

[ii] Darrell L Bock. The NIV Application Commentary: from biblical text…to contemporary life. (Grand Rapids: Zondervan Publishing House. 1996), 135; George Aurther Buttrick. The Interpreter’s Bible. Vol. VIII. (New York: Abingdon Press. 1952), 89.

[iii] I. Howard Marshall. The Gospel of Luke: A Commentary on the Greek Text. (Grand Rapids: William B. Eerdmans Publishing. 1978), 177.

[iv] Johnson, 80; Thomas Aquinas. Catena Aurea: The Gospel of Luke. Catechetics Online. 19 November 2006. http://www.catecheticsonline.com/CatenaAurea-Luke4.html

[v] Marshall, 187.

[vi] Marshall, 178.

[vii] Craig S Keener. The IVP Bible Background Commentary: New Testament. Downers Grove: InterVarsity Press. (1993), 199.

[viii] Marshall, 190.

[ix] Charles L Childers. Beacon Bible Commentary. Vol VI. (Kansas City: Beacon Hill Press. 1964), 470.

[x] Keener, 199.

[xi] Bock, 135.

[xii] Bock, 136.

[xiii] Bock, 136.

[xiv] Buttrick, 89.

[xv] NorvaGeldenhuys. Commentary on the Gospel of Luke. (Grand Rapids: Wm. B. Eerdmans Publishing Company. 1983), 167.

[xvi] Childers, 468.

[xvii] Bock, 136.

[xviii] Keener, 199.

[xix] Keener, 199.

[xx] Childers, 469.

[xxi] Johnson, 81.

[xxii] Marshall, 184.

[xxiii] Marshall, 184.

[xxiv] Buttrick, 89.

[xxv] Geldenhuys, 167.

[xxvi] Childers, 468.

[xxvii] Aquinas

[xxviii] Childers, 468.

[xxix] Childers, 468.

[xxx] Aquinas

[xxxi] Bock, 136.

[xxxii] Bock, 136.

[xxxiii] Childrers, 469.

[xxxiv] Johnson, 81; Buttrick, 90.

[xxxv] Geldenhuys, 167.

[xxxvi] Buttrick, 91.

[xxxvii] Childres, 469; Marshall, 184.

[xxxviii] Johnson, 79.

[xxxix] Marshall, 184.

[xl] Geldenhuys, 167.

[xli] Geldenhuys, 167.

[xlii] Marshall, 182.

[xliii] Buttrick, 93.

[xliv] Geldenhuys, 166.

[xlv] Marshall, 185.

[xlvi] Childers, 469.

[xlvii] Bock, 137.

[xlviii] Geldenhuys, 168.

[xlix] Childers, 470.

[l] E. Earle Ellis. The Gospel of Luke. London: Marshall, Morgan & Scott Publ. Ltd. (1987), 97.

[li] Buttrick, 94.

[lii] Marshall, 187.

[liii] Keener, 200.

[liv] Johnson, 82.

[lv] Johnson, 80.

[lvi] Ellis, 98.

[lvii] Buttrick, 94.

[lviii] Buttrick, 94.

[lix] Marshall, 188.

[lx] Keener, 200.

[lxi] Buttrick, 94.

[lxii] Aquinas

[lxiii] Childers, 470.

[lxiv] Buttrick, 95.

[lxv] Childers, 470.

[lxvi] Childers, 470.

[lxvii] Ellis, 98.

[lxviii] Keener, 200.

[lxix] Ellis, 98.

[lxx] Marshall, 190.

[lxxi] Buttrick, 95.

[lxxii] Childers, 471.

 

 

 

 

 

 

 

 

 

 

 

 

8. Bibliography

Aquinas, Thomas. Catena Aurea: The Gospel of Luke. Catechetics Online. 19 November 2006. http://www.catecheticsonline.com/CatenaAurea-Luke4.html

            This source I found very confusing. It is many famous Christians in history such as Cyril, and Origen talking about the passages. They did not provide much insight that I could not grasp and often they would fade back into what seemed like summary of the passage in praise of God.

 

Bock, Darrell L. The NIV Application Commentary: from biblical text…to contemporary life. (Grand Rapids: Zondervan Publishing House. 1996.)

            Bock is very simple yet very insightful. He weaves his interpretation into his verse analysis for a seamless examination of the passages. 

 

Buttrick, George Aurther. The Interpreter’s Bible. Vol. VIII. (New York: Abingdon Press. 1952.)

            Very good source. Buttrick has the passages at the top, the verse by verse insight in the middle of the page, and then a running commentary at the bottom. This source provides all that you can need in one stop.           

 

Childers, Charles L. Beacon Bible Commentary. Vol VI. Kansas City: Beacon Hill Press. 1964.

Good commentary. Goes verse by verse with insightful interpretation.

 

Ellis, E. Earle. The Gospel of Luke. (London: Marshall, Morgan & Scott Publ. Ltd. 1987)

             Very structural. Skims over a lot and does very little interpretation. Puts a little background and teaching at the beginning of each pericope.

 

Geldenhuys, Norval. Commentary on the Gospel of Luke. (Grand Rapids: Wm. B. Eerdmans Publishing Company. 1983)

            Simple, yet insightful. There is not much said here and even combines several verses into one instead of dividing it out.

 

Johnson, Luke Timothy. The Gospel of Luke. (Collegeville: The Liturgical Press. 1991)

             Johnson goes through the passages with insight from each passage and then interprets the meaning of the over all passage. He does not go that in depth into the passage.

 

Keener, Craig S. The IVP Bible Background Commentary: New Testament. (Downers Grove: InterVarsity Press, 1993)

             My favorite resource. Had many insightful notes that no other source had. Keener is easy to read and understand and gets right to the point. Very useful for quick insight.

 

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. (Grand Rapids: William B. Eerdmans Publishing. 1978)

            Marshall is very focused on the word choice. He analyzes the tense, and usage of each word in the Greek. He is very indepth with this style.

Program v.s. Relational Ministry

Over the last few days this theme has seemed to come up in many places. The first was seeing an article from my predecessor at work arguing for less program. Then in visiting my brother and his wife there was a discussion on how their church was living out the mission that God gave us. This has got me thinking and compelled to articulate what I believe about this "struggle" within the church these days. 

A little on my background on the situation. When at college we discussed how to reach out to youth and the best way to help students become Completely Committed Christians (CCC). The ideas stressed there were relational and incarnational ministry. This means that we need to develop relationships with those that we are ministering to and represent Christ in their life. Just as Christ came down into our world to help us connect with the Father so should we come into student's lives to help them connect with Jesus. We discussed some ideas, thoughts, and ways to make this possible. The one Gerali, one professor, would talk about was having the students come and do simple things like go grocery shopping with you. Gerali is amazing about doing these things and personally I have never felt comfortable in going that far. I am a little afraid to blur the lines that far and afraid parents and families will not take it that way, but I understand why this would be effective as it is the teachable moments that we get in regular life that makes the most difference with students. 

The second area that I have really learned about this "struggle" is working in the church. I have had four positions: Baptist, UMC, young life and Catholic. I will dig into all of these, but it is the Catholic experience that provides the emphasis on program that contrasts the University experience I had. In the Catholic church I was not allowed to talk, discuss, or meet students outside of the church. It was obvious that this would have helped a lot in many cases, but we focused on activities and experiences. We had youth group, retreats, service projects, prayer, small groups, and mission trips. All of these were planned in advance and there had to be permission slips for everything we did (even a student coming after school to visit me). Everything had to be structured and organized. If something was missed in the organizational process then there was consequences from my supervisor. The students never got to talk to me outside of one of these rushed and planned times. 

The Baptist and Young Life experience provide the contrast to the Catholic experience. I never had to get a permission to hang out with any students. In the baptist church I was told to have the freshman boys stay overnight at the church with just me. There was no structure to the time just "hang out". We played Halo and had a good time. I was blessed to have nothing happen (injuries) as we ran around the church late at night in the dark. Then in young life we are encouraged to go hang out with the kids to build a bond. There is no training, suggestions, or boundaries placed upon this. The whole focus is to develop the relationship with no regard to equipping or providing some support to those as they reach out. The dangers that these ways lay out to potential injuries, molesters, accusations, or lawsuits for those involved is never even considered. 

I have experience in both of these settings, over programmed, and very (possibly overly) relational.  Both ways of looking at things can create serious issues. If a group is overly structured then they never get to see the personal side of Christ as we are incarnational.  If we are overly relational with no boundaries then we can lead into lack of healthy relationships, lead to breaking down youth and making it easy for predators, or burning ourselves out. Essentially with out the authority and rapport in our relationships with youth and others then we lose out on demonstrating all aspects of God. 

Last night I was at youth group. Most of the youth were away on a retreat talking about healthy dating relationships. Two students showed up at youth group and we (four leaders) spent most the time just chatting as a small group. We laughed about predictions of future airport security. We lamented over the Seattle schools. In the end we seemed to stumble upon what I believe is the key to this tension that I am exploring now. 

Bruce, a school teacher in Seattle, commented on how segregated many of the school still are. One school has all the honor kids (mostly white) at one lunch and the other classes at other lunches (black). This has lead to segregating the schools and creating clicks. As frustrated as this seems it is very natural for people. Psychologically we are drawn to those who are like us. Nationality/race is a visible one that draws us. Finding a common factor beyond this can often be difficult. As we engage with any person we find that there are always similarities or commonalities that we can share and explore. Some times these are difficult while other times these are easy to find. When students split into cliques it is often because of an easy way to relate to one another; i.e. Jocks = sports. Our students commented on how camp helps them make friends. The reason is simple- they know they have the same faith and are having a shared experience. 

How does this play into the program vs relational ministry? Programs provide the shared experience to help develop relationships and a platform to grow together and develop a relationship. A church that denies or rejects programs is rejecting providing an easy shared experience for new members, or current members to bond and develop a relationship. Without programs and spending time together we may never find that commonality to develop a relationship. Many Churches are running programs and deny that they are in fact programs. This is an attempt to place themselves above other churches or bodies of believers. 

Programs are not the solution, but the starting point. They need to be built from as a shared experience to unite strangers to the commonality we have in Jesus. If done right then they can launch us into relationship and help people come to know Christ. If seen as the solution and the end (like just having someone sign up and become another number) then the can cause faith to become stagnant and dead. The problem becomes that we see it as a v.s. and not as a stepping stone to helping people know Christ. 

Narnia

I am rereading the Chronicles of Narnia right now.  The hope is to revisit the stories and see what they were really like and see some of the imagery used. Since I work with Kids, this will hopefully provide me other ways to word things so that the children can understand our faith better. So far I have finished the Magician's Nephew. During that book one thing stood out to me above all others. 

 Digory and Polly come to Narnia just as it is being created. C.S. Lewis mirrors the creation story with the children, a witch, uncle, and a cabby watching the scene. The thing that grabbed my attention was not the creation story itself, beautiful as it was to hear again, but the one detail/addition that Lewis makes. The Biblical account has the phrase "God said" repeated over and over. It is this that starts everything in motion. God says and it happens. Aslan does not simply speak things into existence. He sings.

This simple thing spurred my imagination for hours (and still now days later). What would the song sound like? The crescendos, the pitch, the cadence of a song that is to create all life filled my heart with leaps and warmth. I think the thing that caught my attention with this was not just the song, but the tenderness of creating with a song. I had always associated with God as the authority that commands things to happen. Instead of the lover, who tenderly sings us all into existence. I dream of one day hearing the creation song that God, my God, my lover, sings for all of us each and every day.  Till then I will continue to imagine, and listen intently. 

Christmas

It seems that Fridays have become my posting days. I did not want to let this one go by then without adding to the blog. I was going to post one of my children's sermons but I guess I will do that tomorrow if the internet is working at work. Till then I want to just give my thoughts on Christmas.

Christmas has become such an interesting thing here in Christendom of the USA. There seem to be two sides to the coin. There is the economic side that the government and the culture perpetuates. This we see through all the sales and having to buy gifts for one another. Then there is the church who is celebrating the greatest gift ever that God gave us in Jesus Christ. One could argue that Easter is the greater gift, but we will not debate that. Someone some where must have noticed the easy marriage of these two ideas and stress on buying/gifts. 

It saddens me that we do fall into that. Last night Kessia and I were watching "Its a wonderful life". This movie shows what would have happened had one upstanding man not been born. I noticed at one point the George's kids talked about making presents. Why did we ever get away from that? The things we can do to listen and help make what others really need. Not just things they want. Done this way it might ignore the culture, but honor the gift that God gave us. To clarify I am not arguing to not give gifts, but to only do so to honor God. 

I have to be honest that I did not do that yet this year. My hope is to next year really think about what I am doing with each gift and ask the questions: "How does this honor God?", "How will this show God's love to others?" Maybe you will join me. 

Merry Christmas!

Children's Sermon: Interruption 12/21/08

Scripture: Luke 1:26-33

Materials needed: Figure of Mary and Joseph

   Welcome everyone on such a cold and difficult day. We are so glad that you are here! What have you done in your snow days? What fun things have you done?

            This snowstorm has really interrupted our lives. It has changed our plans of going to school, work, and seeing family and friends. Maybe the storm even changed your travel plans! It became an interruption in our life. Some may see that interruption as a bad thing or good. For you it might have been a good thing since you got to go sledding and an early Christmas break.

            This interruption reminds me of one of the stories we are looking at this Christmas season. Mary had lots of plans. She was planning on marrying Joseph. I am sure they had plans on how many kids they wanted, where they wanted to live.  While I am sure they had good plans, God had a different plan for them. God planned to have them be Jesus’ parents. 

            Dealing with interruptions can be very difficult some times. We might be afraid of change, or upset because we had other plans. Instead we can be like Mary and Joseph and embrace the chance to serve God in a new way. Lets pray together. 

Snow days

The entire area has been hit hard by snow. Redmond has around a foot of snow. While Seattle has gotten off far easier the city has basically shut down because of ice on the hills. I have spent the last two days in my home and playing outside in the snow. It has brought out a few things that I have been working through on the blog recently that I want to dig deeper into now. 

The first is how little things, or big depending on your view, can change our routines and get us uncomfortable. The big snow day Kessia and I got up and watched the snow fall down. We sat in silence and just enjoyed God's creation and the beauty of it. We enjoyed the simplicity and the way that the snow would dance in the air. The wind would knock the snow hard one direction and then the other. I could see different air currents in the snow patterns. It was fascinating and mesmerizing. 

Once up and found ourselves again watching as people tried to get up the hill right outside. They scrapped off their cars. Piled in and attempted the hill. You could hear the revving of the engines as people pushed harder hoping to take advantage of any traction. A few people seemed to be out helping by pushing cars up and doing what they can to help people get out. It is this theme that I saw repeated several times throughout the day. When our plans became dashed we no longer hinder ourselves to talk to neighbors, help out strangers, and support others in their lives. 

I took part in the pushing of cars later on when a resident of Radford became stuck on the hill. I had been building a Igloo, but that could wait when someone needed me. How often do we feel that on other days? Our downstairs neighbors were flying out that day and needed some assistance to make their trip possible. This opened up conversation and let us get to know them a little better. 

Why can't we do these things normally? What hinders us? We claim to be busy, or that it is none of our business. We seem to think that it will harm someone to ask if they need help or request help ourselves. I imagine how the day would have gone without the snow. Our downstairs neighbors would have stopped at a library when their printer wouldn't work. I would not have been able to help someone stuck in their car. 

These seem like simple things. Is this not what our possessions do to us? Is this not what our grand plans inhibit us from doing?  The verse that stuck out to me is how we are to go out a preach the good news and take nothing with us (Matthew 10: 5-10). What am I carrying that stops me from talking with people that I run into? 

I have to be honest. I can see in my minds eye many people that I encountered in the supermarket the other day that looked like they were struggling. What did I do? I got my food and got out so I could save time, and money. These unexpected opportunities, whether snow storm or unexpected encounter, can bring us face to face with Jesus. How will we respond? 

I love days like this that break up everyones plans. Many see it as disaster. I see it as a beautifully simple. As a snowflake dancing in the wind. Lord guide me. Blow away my plans and guide me to rest in your peace where you need me, each and every day. 

Today I make my first steps to REALLY following Jesus

There has been a thought racing through my mind over the last couple of weeks. How do I live out the gospel? I can teach about Jesus, but am I really doing what Jesus instructed? 

I was starting to feel this as I did some classic youth minister things of upgrade a room and implement a few new program things. I am trying to create a new culture in this church and ministry but what is the goal of that ministry? This started to bubble up in my and was only made worse by starting the book "Irresistible Revolution".  This book put words to what I was feeling and frankly messed me up. 

The book points out how we have this culture of what Christianity is, especially in the States. There is singing songs, going to church, flannel graphs, Sunday School, ect. These things are all nice, but is that really what Jesus wanted? The more I contemplated this the more I settled into the answer of no. Jesus wants us to study what he has to say, know it, but if we do not practice it then what good is our faith. By practice I do not mean sitting in church and being "active" that way. I mean going out and shaking up the world! 

It is great that we have pastors and churches to connect with, but what do we do with that? Instead of filling up our lives with serving others and taking care of the poor and "least of these" we sign our youth up for soccer, band, and buy video games and DVDs to entertain them. We entertain, subdue and focus on good behavior. Our church does not need good behavior but rebels and radicals like the one on the cross. We need to not sit back and allow our lives to be filled up so we are "too busy to help". I fully believe that the hardest place to ACTUALLY follow Jesus is in the United States. Not because of government, but because of the church itself and the culture that we have all bought into. 

I have resolved that I want to become a radical. I no longer want a faith that is easy, but one that puts me in tension with everything. I never want to be comfortable, but uneasy and struggling. 

This is not something that I am going to let slide by. Jesus sent out his disciples into the world and told them to take nothing with them. Why? I believe he did this because He wanted his followers to interact with the world and we do not do that when we cling to the things we know and possessions we have. Example- If I can pay for myself why would I talk to people and try and find food, shelter, and clothing. When we have nothing we are braver to trust in God and reach out to others. 

I wish I could go live in India and work at the home for the dying and the destitute. I wish I could work with Lepers and take nothing. This how ever will never be my way. I have always had a horrible immune system that has lead to me contracting Tuberculosis when I went on a mission to Mexico. In that light, Kessia and I have talked and decided some ways we are going to try and break the spell of the culture on us right here to inspire others to live differently. We will add and adapt when we become comfortable with these things.  

We are going to do no light summers. This means no light switch will ever be flipped on in our house from June to September. We waste so much electricity by staying in doors with the blinds drawn. This will also allow us to get up earlier and go to bed earlier. The heat will also go off completely.

I will not buy another video game for myself. I love video games, but I have wasted so much money on them. These games pull me away from people in the world and keep me from spreading the gospel. They keep me alone, isolated, and often angry. 

This is where we will start. We have thought of getting rid of TV, movies, and video games. We talked about giving up electricity. Making all of our clothes. Growing all of our own food. Giving up single occupant transportation. Giving up the grocery store during Lent to limit and simplify. We have also thought about where we can help and volunteer for the least of these. Some of these things we are not ready for, but want to consider. Maybe we will make it there. 

Here is where I start becoming the radical I believe Jesus wanted me to be. It is a small thing now. Hopefully we can grow and as we break the spell new more radical ideas will take the place. 

Today is the day Jesus, I am taking my first steps to living out what it is that you have asked of me. Break down my barriers. Form my mind. I will no longer try to lead you Lord, but instead truly break down and become your obedient servant. 

Atheist sign at Olympia

For those who have not heard there is a battle raging on about a sign down at Olympia that essentially says there is no religion. Fox News has shown this and outraged many in the nation. No doubt they are using this to show once again how society is having an onslaught against Christmas and our Savior. 

I was going to avoid this topic on the blog, but I read an article from Seattle Times and noticed some of the comments that were being thrown about. There is a battle going on of people trying to say that religion has no right to display on government property or people need to not "rule others lives" with their beliefs. To me this seems to be very short sighted. I first want to say that there is some truth to religious people often doing that. Although what I find interesting is this argument that "others should not control my life". Take a peek at one of those thoughts: "There isnt anything wrong with you believing in a god. Its when you try to rule my life with your god and religious teachings that were going to have a serious conflict. God is not in my life and I feel fulfilled. I feel a common good." To me this is just ironic because of a situation that happened a church just the other day.

The church I work at has a preschool coop that rents out space and has many children that come and got to school there. I recently found out that our church can not put up any pictures of Jesus or anything in our own church, because the school is there. This is the churches OWN building! This idea that atheists/nonbelievers are the victim of big bad religion coming to not let them have their peace is silly. To me both groups are locked in battle to have their beliefs held more prominently. Religion is held out of schools, government buildings, and public spaces. Teachers are reprimanded or fired for sharing their faith or wearing crosses. It is just plain silly to think that this does not go both ways. Both Religions and Atheists are trying to rule each other's lives. 

This argument of not wanting others to decide things on their life is just plain ridiculous. Who decided it was not ok for us to murder someone? Who decided it was not ok to steal things? We see many atrocities on the news all the time where someone has done something "wrong". They believe it was ok or justified, so why don't we leave it at that if we do not want others to rule our lives. The market collapse and banks exploiting people for their own profit was another example of people doing right by themselves. By having a government we give up a large part of our "freedom" for security. The truth I have found that true freedom only comes when resting in God. I will save that discussion for another time though. 

The other thing to mention is how much I disagree with FoxNews about people trying to get rid of Christmas. I honestly fear more that they embrace Christmas, because of who they is. Most the battle seems to be over media and retailers (saying Merry Christmas). These two entities only embrace the time of the year because they can make a buck on it. They do not care about the reason why we celebrate Christmas. What these stories and outlets care about is that the culture has adapted the gift that God gave us into a reason to share gifts with one another. The industry capitalized on this by selling things we do not need. Last I checked materialism is not high on Jesus' list of things to help draw us closer to God. Foxnews does not really care about this. What they care about is "making" the news as much as reporting it. The more people they find a way to outrage then the more money they can pull in from advertisements. 

I guess what I am really trying to get at here is to pull back the vail on our eyes about what is going on here. This is not to offer solutions (I don't want to be here till easter typing), but to think about what it is that we are seeing, reading, and arguing. 

Unapologetically-Merry Christmas!

Examining Isaiah

Today I looked at some passages from Isaiah in preparation for an upcoming lesson. We are doing a lesson on what are some of the promises are that Jesus comes to fulfill. I think this is the perfect time to look at this so that we get a sense in Advent of what we are waiting for. It helps us put this time of the year into context of what we are really celebrating when Jesus is born. So as apart of this lesson I worked to help summarize Isaiah in a short entry. 

I must be honest, I have never read Isaiah all the way through. The book is very complicated and written in such a manor that requires understanding the context to be able to make any sense of what Isaiah is telling us. I usually do not like over simplifications, but I found this very helpful for myself to be able to grasp what is going on in the book. 

What I ended up finding out was amazing for me. Isaiah was preaching/prophesying at a time that Isreal/Sumeria (northern kingdom) and Judah were at a high point. But it was this height that seemed to bring the seeds of their destruction or "sin". The source I read mentioned immorality, political corruption, and idolatry. For the first time I could relate to Isaiah. I feel like this is where we are with the Country right now.  Only I do not fault culture, but the church. The church (certain leaders) seem to get in bed with politicians to gain power and tackle specific issues. Our church has seemed to embrace the worship of materialism (idolatry) and we can see that around Christmas more than any other time. This is not an attack on the culture today, but a realization that I could understand and relate to Isaiah. 

Another power rose in the area, Assyria, and started threatening the Israelites. The northern Kingdom was afraid and the people debated possible responses. Some thought getting allies and help was the best. The others thought to rely and pray to God. It was during much of the fear that Isaiah tells about a coming Savior. This, to me, helps me think about the hope to come. It also can help us put the book of revelation in context. It is not necessarily there to scare us, but to reassure us that there is a plan and that God will deliver us like before.  

As I continued to find, the northern kingdom falls to Assyria, but Jerusalem is able to stand against the force. The with standing the onslaught was attributed to the leader (king) praying in ernest and God coming through. How good is God when we are faithful!!!

In the end, I have something another youth minister mentioned to me as we were looking at using this passage. She said: "Why don't we ask the kids about why they need a savior today."

Reflecting on this question I know I need a Savior. There are so many things that I can mess up, fail to do, sin, or even miss represent Christ. I wonder some times if I am just teaching the Bible or ACTUALLY living it. At the Catholic church there was a group confession at the beginning of many masses that went along these lines: Forgive me for my sins, what I have done and what I have failed to do. There was never a week were I did not resonate with this.

Even with all these questions and short comings I know God still loves me, cherishes me, and desires to be in relationship. It is because of the grace that Jesus brings me through his death that allows me to become reconciled to God. 

I do not know what to do with this but that is ok. The faith life is about a journey not an ending point. I certainly am finding that the more I dig into the Bible that it will really mess you up! ...and that is a beautiful thing!