Stephen W. Hiemstra's Blog, page 54

Round up Prayer

By Stephen W. Hiemstra

Spirit of Truth,

All praise and honor, power and dominion, truth and justice are yours because you have made your home with us. You have guided us, provisioned us, and have endowed us with spiritual gifts.

Forgive us when we take your presence for granted, have neglected you guidance and misused your gifts.

Thank you for the many blessings, for never leaving us alone, and reminding us of Jesus’ words.

Draw us to the Father. Open our hearts, illumine our thoughts, and strengthen our hands in your service. 

In Jesus’ precious name, Amen.

Round up Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

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Round up of the Holy Spirit

By Stephen W. Hiemstra

The New Testament offers three pictures of God: The person of Jesus, Jesus’ teaching about God the Father in the parables, and the founding of the church on Pentecost by the Holy Spirit. In this book, I have focused on the image of the Holy Spirit and the church.

Introduction

The introduction of this book starts with a brief problem statement for the postmodern church and proceeds to cite evidence from the Old Testament of the Holy Spirit’s influence. The remaining sections outline the Holy Spirit’s influence in the writings of Luke, Paul, and John.

The Postmodern Challenge

A survey of the challenges facing the church today shows that challenges to the church posed in the modern era lack philosophical merit and the postmodern challenge is less onerous because the church’s description of the human condition rings true. The church needs to articulate its message attending to both the heart and the mind. Church growth in the Global South is most successful when its missionaries overcome the challenge of social and economic distance. The biblical model of bi-vocational evangelism needs to be taken more seriously.

Old Testament Images

The Old Testament introduces us to a God who takes words seriously. The story of Abram begins with a promise that resembles a coming-of-age narrative. In the Exodus, this narrative is repeated for the people of Israel who in adversity learn to trust and rely on God. For those who refuse to acknowledge God, we see a cycle of sin, enslavement, crying out to the Lord, and God’s provision of a savior. The Old Testament then walks us through a variety of divine revelations, actions, and covenants that prepare us for the better covenant in Christ.

The Holy Spirit in Luke-Acts

The presence of the Holy Spirit is obvious in Luke’s Gospel and the Book of Acts in wandering ministry and in a wide interpretation of law that invites the guidance of the Holy Spirit. The call of the church is to minister to the world adopting the footloose characteristic of the Holy Spirit that stands in opposition to the exclusivity of the temple. Meanwhile, Luke presents at least three archetypal images of the church—the formal church, the communal church, and the house church—that serve in good times and bad. Balancing out the congregational role of the church is its mentoring role to individuals.

The Church in Paul’s Writing

The Apostle Paul mentored the churches that he founded in their spiritual walk through his letters and visits, and he viewed them as an extension of the people of Israel. This conclusion is obvious from Paul’s use of Old Testament scripture and his view of the Holy Spirit as a spiritual mentor and grantor of spiritual gift for ministry. Paul also promoted an egalitarian interpretation of relations within the family that he later used as a model for the church. Paul viewed the distinctiveness of the church as arising from its pursuit of holiness in an unholy cultural context. Mentoring thus played a special role in Paul’s approach to developing church leaders, such as Timothy.

The Spirit in John-Revelation

While it is hard to write about other topics in the New Testament without weaving in observations from John, John’s writing has at least three distinctive with regard to the Holy Spirit: A high view of scripture, spirit-driven accounts of pastoral care, and images of spirit-inspired worship. Only in John does Jesus say that we will be judged by scripture. John alone pictures Jesus in private pastoral-type visits with individuals. Only John shows us multiple views of authentic worship.

Round up of the Holy Spirit

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 

 

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Hernandez Explores Nouwen

Wil Hernandez. 2012. Henri Nouwen and Spiritual Polarities: A Life of Tension. Mahwah: Paulist Press.

Review by Stephen W. Hiemstra

When I was a scout, I loved working with map and compass. Out in the wilderness armed with map and compass, how do you find your location and plot progress towards your destination? Stories of survivors of plane crashes in remote places often have the theme that those who survived plotted a course out to the horizon while those that died walked around in circles following their own instincts. Because our spiritual journey often bears a resemblance to these survival stories, how do we  interpret the tensions and polarities that we encounter along the way? Wil Hernandez in his book, Henri Nouwen and Spiritual Polarities, takes up this challenge.

Introduction

Hernandez describes himself as “a retreat leader, counselor, and spiritual director” who also teaches at various colleges and seminaries. He finished his doctoral degree in practical theology at Fuller Theological Seminary (Pasadena, California) in with a special concentration in spirituality/spiritual formation.

Hernandez states his purpose as:

“This book is about the tension-filled journey of Henri Nouwen and centered around his inward, outward, and upward (or Godward) resolve to live out the dialectical tensions that characterize much of spiritual life.” (xxi)

Three key points arise in this statement.  First, the journey is Nouwen’s journey. Second, Hernandez sees Nouwen at work to resolve the tension in the journey. Three, the tension itself further divides into three dimensions—inward, outward, and upward—which Hernandez describes as a trilogy—psychological, ministerial, and theological (xxiv).  He sees Nouwen adopting a “both/and modality, moving closer to the center, and working towards integration” (116-117).

For Hernandez tension arises: “when we face various elements of irony, anomaly, absurdity, opposition, or contradiction in our experience” (2).  He asks how come:

“God is portrayed in Scripture as both transcendent and immanent, hidden and revealed, unknowable and knowable, unreachable and accessible, universal and local?” (1)

Opposition

While he acknowledges that this is the nature of the mystery of God, Hernandez is careful in his introduction to define three concepts of opposition:

Paradox:  “a paradox is characterized by a self-contradictory proposition that can appear absurd or nonsensical.” (2)

Antinomy: “As in paradox, the same element of contradiction is present, except that the appearance of contradiction does not reside in the clever phrasing of the language, but rather is constituted in the very nature of the proposition being articulated.” (3)

Polarity: “Polarity, at its simplest, refers to the presence of two opposites.  When two contrasting principles are placed side-by-side or invoked simultaneously, tension predictably rises.” (4)

Following Preston Busch, Hernandez distinguishes two types of spiritual polarities:  conversional and cooperative. In the first, natural movement is from one pole to the other, while, in the second, movement between poles is back and forth (4-5). While he sees Nouwen’s work in Reaching Out as an illustration of a conversional polarity (from loneliness to solitude, from hostility to hospitality, and from illusion to prayer), the emphasis in this book is on cooperative polarities—such as breathing in and breathing out (5). The reason being that Hernandez sees Nouwen having a proclivity towards integration (6), as mentioned previously.

Hernandez’s focus on this proclivity is highly ironic because, having focused on cooperative polarities, he organizes his chapters around the same trilogy—inward, outward, and upward—articulated in Reaching Out, which he describes as conversional.

Because Hernandez uses this trilogy—inward, outward, and upward—to organize the chapters in his book, let me focus on each in turn.

Inward

Nouwen (1975, 23) sees the inward journey as a movement from loneliness to solitude. Like Nouwen, Hernandez sees the Christian walk as a journey from the false self in ourselves to true self in Christ. Here Hernandez writes:

“Integral to the notion of loving ourselves is the capacity to accept and embrace the totality of who we are—good and bad, true and false. Lodged into our very depths is an ongoing interplay of light and darkness.” (16)

Hernandez interprets Nouwen as seeing the opportunity to re-channel negative energies into “more positive forces” (19).  This re-channeling of the negative is possible because “In God’s economy, nothing is ever wasted, but all is redeemable.” (20) He sees self-knowledge, especially knowledge of our own sin and brokenness, helping us reframe our fallen condition under the curse to become a blessing (24, 41).

Outward

Nouwen’s outward movement journeys from hostility to hospitality (Nouwen 1975, 63). Nouwen hospitality uniquely describes hospitality as offering “a hospitable place where life can be lived without fear and where community can be found” (Nouwen 1975, 65). Like Nouwen, Hernandez sees the inward and outward movements closely bound, perhaps even in tension, for example, when he cites Bonhoeffer:

“Let him [sic] who cannot be alone beware of community. He will only do harm to himself and to the community. But the reverse is also true:  Let him who is not in community beware of being alone and only in aloneness do we learn to live rightly in the fellowship.” (48)

Closer to earth, opposite to a ministry of presence is Hernandez outlines a ministry of intentional absence or, what Nouwen refers to as, “creative withdrawal”. He writes:

“The rational for such withdrawal is to pave the way for the Spirit of God to work freely in a person or situation without us potentially getting in the way.” (75)

Perhaps the way to think of it is as an outward counterpart of solitude.

Upward

Hernandez sees our tension with God caught between Christ’s suffering and his glory which we, in turn, mirror (83). He cites a verse dear to my heart:

“I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death (Phil 3:10)” (83)

Nouwen (1975, 111) starts in a slightly different place talking about a movement from illusion to prayer. Nevertheless, I prefer Hernandez’s perspective because of the temporal component that he takes from John Dunn’s “already” and “not yet” (93)—while we suffer with Christ today, we also look forward to sharing in his future glory.

Wil Herandez’s book, Henri Nouwen and Spiritual Polarities, provides a helpful and accessible commentary on the breadth of Nouwen’s writing, with special emphasis on Nouwen’s treatment of polarities. Nouwen is an important influence on my own spirituality and writing, yet on first reading I have not understood very well what he actually said. Hernandez’s writing has helped me move beyond that point.  Seminary students and pastors reading Nouwen will want to take  a look at this book.

References

Nouwen, Henri J. M. 1975. Reaching Out: The Three Movements of the Spiritual Life. New York: DoubleDay.

Nouwen, Henri J.M.   2010.  Wounded Healer:  Ministry in Contemporary Society (Orig pub 1972). New York:  Image Doubleday.

Footnotes

 This book is the third in a trilogy focused on Henri Nouwen. The other two are: Henri Nouwen: A Spirituality of Imperfection (2006) and Henri Nouwen and Soul Care: A Ministry of Integration (2008). For a review the first, see: Hernandez:  A Spiritual Biography of Henri Nouwen, Part 1 (http://wp.me/p3Xeut-1ey), Part 2 (http://wp.me/p3Xeut-1eJ), and Part 3 (http://wp.me/p3Xeut-1eN).

 Back cover of his book. Also see:  http://www.NouwenLegacy.com/author.php.

I might have expected Nouwen to offer a detailed theology of prayer with transcendence embedded in it.  Otherwise, I might be concerned that Nouwen’s view of prayer is another aspect of his inward journey, an example of psychology overwhelming theology.

Hernandez Explores Nouwen
Also see:
Hernandez: A Spiritual Biography of Henri Nouwen, Part 1 
Books, Films, and Ministry
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 

 

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Worship: Monday Monologues (podcast), November 27, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Worship. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Worship: Monday Monologues (podcast), November 27, 2023
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com




Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 

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Prayer of Worship

By Stephen W. Hiemstra

Lord God Almighty,

All praise and honor, power and dominion, truth and justice are yours because you are the Alpha and the Omega, the one who is and who was and who is to come, the Almighty (Rev 1:8).

Forgive our uppity attitudes, blindness to truth, and deafness to the misery around us. Heal us of our attitudes.

Thank you for clean water, fruit that is ever in season, and the heal benefits of modern medicine, things denied humanity in most times and places. Heal us of our attitudes.

In the power of your Holy Spirit, wake us to your majesty and worthiness of our sincere praise.

In Jesus’ precious name, Amen.

Prayer of Worship
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 
 

 

 

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Worship

God is spirit, and those who worship him must worship 

in spirit and truth.

(John 4:24)

by Stephen W. Hiemstra

More than any other New Testament author, the Apostle John is associated with worship. John gives us numerous pictures of Jesus in the temple in Jerusalem in his I am discourse, numerous names of God used by no one else, and numerous pictures of worship in heaven. It is significant that John relates worship primarily to our heart condition—worshiping in spirit and truth, not to music or other outside manifestations. This is an echo of the new covenant prophesied by Jeremiah (Jer 31:33).

Old Testament Worship

Less well known is John’s extensive use of Old Testament allusions in the Book of Revelations. Often when John speaks about worship it is call out false worship. At least two Old Testament accounts appear to influence John’s concept of worship: The story of Cain and Abel, and sacramental worship.

When Cain murdered Abel, it was jealousy over God’s acceptance of Abel’s sacrifice and rejection of his own (Gen 4:3-10). This is an account of false worship. Our worship must please God, not us. John’s two lengthy accounts of worship—Jesus’ discussion with the woman at the well (John 4) and John’s account of the beast (Rev 13)—are narratives primarily about false worship. The account of the beast is particularly relevant today because it was about worshiping political power—the beast was a symbol of Rome.

Sacramental worship is often neglected by the modern church as passé. Listen to what Moses tells Pharaoh, the fifth time that he asks to allow the people of Israel to go into the desert to offer sacrifices (Exod 3:18. 5:3, 5:8, 5:17):

“Then Pharaoh called Moses and Aaron and said, Go, sacrifice to your God within the land. But Moses said, It would not be right to do so, for the offerings we shall sacrifice to the LORD our God are an abomination to the Egyptians. If we sacrifice offerings abominable to the Egyptians before their eyes, will they not stone us?” (Exod 8:25-26)

The sacrifices in question here were not just random animals, they were animals sacred to the Egyptians. These sacrifices were accordingly a loyalty test: “Simon, son of John, do you love me more than these [fishing]? (John 21:15) The equivalent sacrifice today would be to give up sex, power, and money—showing up on Sunday morning with your family in church is a similar sacrifice, if done with the proper attitude.

Worthiness of God

The worthiness of God, a prerequisite for worship, is a theme running throughout John’s Gospel and the Book of Revelation. The controlling idea is:

“Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.” (Rev 4:11)

This theme runs throughout Revelation 5, but in John’s Gospel it shows up in Jesus’ superabundant hospitality, an echo of Jeremiah’s prophecy of the new covenant written on our hears (Jer 31:14): The provision of wine at the wedding in Cana (John 4), the feeding of the crowds with bread and fish (John 6:4-13), and the large catch of fish at Galilee (John 21:11).

At a time when most people lived at the verge of starvation, much like the provision of manna in the desert, God’s superabundant generosity revealed his worthiness to be worshipped.

The Great I am

The most prominent name for God is the one that he emphatically gave to Moses from the burning bush: “I AM WHO I AM.” (Exod 3:14) In John’s Gospel, Jesus preaches a series of laconic sermons on feast days in the Jerusalem Temple. Famous among these sermons are: “I am the bread of life” (John 6:35), “I am the light of the world” (John 9:5), “I am the door” (John 10:9), “I am the good shepherd” (John 10:11), “I am the resurrection and the life” (John 11:25), and “I am the true vine” (John 15:1). This sermon theme even appears in Revelation: “I am the Alpha and the Omega, says the Lord God, who is and who was and who is to come, the Almighty.” (Rev 1:8)

While each of these “I am” sermons tie Jesus to salvation and God, this last one seems most pertinent to the work of the Holy Spirit:

“I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” (John 15:5)

The continuous guidance of the Holy Spirit could not be clearer and it points in the direction of employing continuous prayer throughout the day, which would give form to a life of continuous worship.

Pictures of heaven

The creation account starts with an important statement of God’s transcendence: “In the beginning, God created the heavens and the earth.” (Gen 1:1) Because God created everything (heaven and earth being the endpoints), he stands outside of time and space as we know it. Eden appears as a garden, but it is also the Holy of Holies because that is the place where Adam and Eve commune with God. 

John’s picture of the city of God is a return to Eden, although in a new form:

“Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.” (Rev 22:1-2)

For people used to desert life, a garden with plenty of fresh, clean water, fresh fruit always in season, and a healing tree of life a natural image of heaven. This picture of heaven, along with the many others in Revelation, reinforces the point that God is worthy of our worship.

Worship

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 

 

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Chapman: Love’s Languages

 

Gary Chapman.  2010.  The 5 Love Languages:  The Secret to Love that Lasts.  Chicago:  Northfield Publishing.

Review by Stephen W. Hiemstra

According to the U.S. Census, the share of children born to unwed mothers rose from 27 percent in 1990 to 40 percent in 2007, with the rate more than doubling among white women over this period . This one statistic implies that in our generation the prospects for children in the U.S. have plummeted. Think more poverty. Think more drug use. Think more suicides. Marriage is not just a romantic idea. Broken marriages are probably the most important social problem of our time.

Gary Chapman gets it.  In his book, The 5 Love Languages, he writes:  Keeping love alive in our marriages is serious business (13).  Relational and emotional sophistication is especially important in a society where

Time is measured in milliseconds;
Families are mobile and both spouses work; and
Community ties are weak

because little or no backup exists.  In this context, if husband and wife fail to commute their love concretely and in a way that meet each other’s needs (fills their “love tank”; 20), then the marriage comes under stress.

Chapman observes that the period of “falling in love” lasts about 2 years (30). This implies a learning period that permits couples to learn about each other and sort out their relationship.  In Chapman’s experience as a marriage counselor, he observed that in healthy marriages couples expressed love in 5 distinct languages:

Words of Affirmation;
Quality Time;
Receiving Gifts;
Acts of Service; and
Physical Touch (18).

This observation is complicated by two further observations:

We are all by nature egocentric and
Couples seldom communicate love in the same language (15; 32).

When couples fail to learn to communicate love in their partner’s love language, both partners begin to feel that their emotional needs are not being met (the love tank empties) and they feel neglected.

A key challenge in many troubled marriages is learning to identify your partner’s primary love language and communicate love in that language (124).  Chapman sees 3 clues in discovering your primary love language:

What actions or inactions of your spouse are most hurtful?
What things do you most often request of your spouse?
How do you try to express your love to your spouse? (128)

Areas of sensitivity, requests, and expressions of love all point to your primary love language.  Because we are not all alike, expressing love the way we hope to receive it may come across to your spouse like speaking Chinese to an English speaker (15).

How can we love someone that we hate? (151)  At this point, Chapman turns to his faith citing Jesus:  But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you (Luke 6:27-28 ESV). While quoting scripture is fairly common, Chapman builds on it. He suggests:  try a little experiment—identify your spouse’s top 2 love languages and work for 6 months to offer them love through them without reacting to their comments or offering criticism.  Then, see what happens (153-162).  What do you have to loose?

Chapman is an interesting read. He peppers his advice with stories of couples experiencing the problem under discussion.  He also talks about his own challenges in marriage. Throughout this book I found myself applying his advice as I read along. Perhaps, you will too.

Footnotes

 U.S. Census Bureau. Economics and Statistics Administration. U.S. Department of Commerce. Statistical Abstract of the United States. Washington, DC: Government Printing Office, 2011.

Chapman: Love’s Languages
Also see:
Books, Films, and Ministry
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 

 

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Spirit: Monday Monologues (podcast), November 20, 2023

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Spirit-Driven Care. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Spirit: Monday Monologues (podcast), November 20, 2023
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com




Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 

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Spirit Prayer

By Stephen W. Hiemstra

Almighty God,

All praise and honor, power and dominion, truth and justice are yours because you guide us with your Holy Spirit and exorcize our demons.

Forgive us when we rebel like our forbearers, Adam and Eve, and reject your guidance.

Thank you for the gift of your son and our savior, Jesus Christ who died on the cross, was raised from the dead, and lives on in glory that we might have eternal life.

In the power of your Holy Spirit, remain close to us, even when we sin that we might be reconciled with you, our neighbors, and ourselves.

In Jesus’ precious name, Amen.

Spirit Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Thanks_Nov2023 ,  Signup
 

 

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Spirit-Driven Care

I saw the Spirit descend from heaven like a dove, 

and it remained on him.

I myself did not know him, 

but he who sent me to baptize with water said to me, 

He on whom you see the Spirit descend and remain, 

this is he who baptizes with the Holy Spirit.’

 (John 1:32-33)

By Stephen W. Hiemstra

The particular form of John the Baptist’s testimony about Jesus and the Holy Spirit is seldom noted. A peculiar phrase is cited twice: descend (καταβαίνω) and remain (μένω). This phrase appears peculiar because of its arbitrary and serendipitous nature. It is like God told the baptist to keep careful watch because the spirit could descend and remain on anyone.

This statement is particularly odd because Jesus was John’s cousin—How could he not have known who it would be? After Jesus’ appearance, the Gospel of John records a number of divine encounters between Jesus and individuals not recorded in the other Gospels.

Wedding at Cana

The serendipitous nature of the wedding at Cana pericope starts with the introduction: “On the third day” (John 2:1). You might ask: What happened on the first and second days? We are not told. The text comments on four previous “next days” making it impossible to tell what is meant. This suggests that perhaps the phrase—third day—is itself important, perhaps as an allusion to the creation account when lightness and darkness are separated (Gen 1:14-15).

Too vague for you? Serendipitous.

In an off-the-cuff way, we are told that Jesus’ mother attended this wedding and Jesus is also there with his disciples. Suddenly, Jesus’ mother turns to him and says: “They have no wine.” (John 2:3) Jesus is annoyed. “Woman, what does this have to do with me?” (John 2:4) Jesus may be annoyed, but he provides the wine.

Descend and remain. What do you do when the spirit moves?

Nicodemus

Nicodemus had every right to be confused. He began a conversation with Jesus and Jesus immediately changes the subject. Jesus responded: “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (John 3:3)

The key phrase here is: Born again. Literally, the Greek says: Born from above (ἄνωθεν). From above is the preferred translation because it paraphrases and alludes to the earlier statement: Descend and remain.

In case you missed it, the Apostle John employs a Hebrew doublet in the next phrase: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (John 3:5) The phrase differs, substituting “born of water and the Spirit, he cannot enter” for “born again he cannot see.” What you cannot see, you cannot enter. “Of water and spirit” likewise substitutes for “again” (from above).

Serendipity raises its head then in Jesus’ summary statement:

“The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:8)

The following sentences, such as John 3:16, are famous but leave us with no clue when Jesus’ conversation with Nicodemus ends. Verse 22 is a head scratcher—“After this Jesus and his disciples went into the Judean countryside” (John 3:22)—because Jesus met with Nicodemus at night. Did they slip out of town in the middle of the night or did Nicodemus spend the night? We are not told.

Woman at the Well

Three observations suggest that Jesus’ meeting with the woman at the well is not accidental. First, Sychar is in Samaria, which most Jews avoided. Second, Sychar was where Dineh, daughter of Jacob, was raped by Shechem the son of Hamor the Hivite (Gen 34:2). Jacob’s well was dug at Sychar after Simeon and Levi tricked Shechem and all the men of his city into being circumsized, presumably to marry Dinah, and killed them all while they convalesced. Because of this evil act (and Reuben’s), Jacob later blessed Judah to lead the family (Gen 49:1-10). Third, Rehoboam planned to coronated at Shechem, but because of poor judgment ends up provoking the Northern Kingdom to revolt.

Jesus’ meeting with the woman at the well is according serves as a mirror image of the story of Dineh. Instead of an unrighteous man raping an innocent woman, a righteous man heals an unrighteous woman. The importance of this symbolic act is perhaps why Jesus revealed his messiahship (John 4:25-26) and the nature of true worship to the woman:

“But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.” (John 4:23-24)

It is extremely ironic that the first evangelist would be a woman of Samaria (John 4:29).

Jesus’ primary mission: “I was sent only to the lost sheep of the house of Israel.” (Matt 15:24) While many viewed Israel as consisting only of the old nation of Judah, the united kingdom of Israel under King David and his, Solomon, consisted of both the Northern (Samaria, formerly Israel) and Southern kingdoms (Judah). King Solomon’s son, Rehoboam, planned to be coronated at Shechem (1 Kgs 12:1), but because of an unwise decision about taxation the Northern Kingdom revolted under leadership of Jeroboam.

Jeroboam worried that, if the people continued traveling to Jerusalem to worship, they would return to King Rehoboam so he had two golden calves made. He placed one in Bethel and the other in Dan (1 Kgs 12:27-29). This act was later referred to as the Sin of Jeroboam. The Samaritan religion he founded continues to exist today.

In healing the woman at the well, Jesus effectively exorcized two curses: The rape of Dineh and the division of Israel. For us, these stories appear as a template for pastoral care under the guidance of the Holy Spirit.

Spirit-Driven Care

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

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