Stephen W. Hiemstra's Blog, page 82

Openness Prayer

By Stephen W. Hiemstra

Merciful Father,

All glory, power, and justice are yours, for you created us in your image and offered us salvation through the life, death, and resurrection of Jesus Christ.

Forgive us our self-indulgent, careless attitudes about our families, our work, and the world around us.

Thank you for the example of the Jesus of Nazareth and the guidance of the Holy Spirit.

Open our hearts, illumine our minds, and strengthen our hands in your service.

In Jesus’ precious name, Amen.

Openness Prayer
Also see:
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/trans_22 , Signup

 

The post Openness Prayer appeared first on T2Pneuma.net.

Meta-narrative Angst

Come, let us build ourselves a city and a tower with its top in the heavens, 

and let us make a name for ourselves, 

lest we be dispersed over the face of the whole earth. 

(Gen 11:4)

By Stephen W. Hiemstra

The narcissism of our age and its rejection of all forms of meta-narrative is nothing new. It is the natural consequence of the sin of pride that emanates out of a desire to become like God. A de-centered life of rejecting God and indulging pride naturally leads to the desire to dominate others and develop oppressive social systems that substitute self for God at the center.

The process is actively at work in today’s politics both at home and abroad.

New Towers

One can interpret the Enlightenment as the latest tower-building project to reach up to the heavens and force God to do our bidding. This need not be the case. I have said for years that scientific discoveries are like God’s Easter eggs—treats that parents place where they know their kids will find them. 

Science is a gift of a benevolent God but can be like the AK-47 that your father bought you for Christmas. Used improperly, it can be dangerous.

The Threat of Scientism

Scientism, the attempt to make science into a religion, is tempting because it allows the self to develop and accumulate more power. Technology is powerful because it allows the individual to command the environment and other people. Who will command the robot warriors or the vaccines against the designer viruses of the future?

Jesus said: “Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Matt 11:29-30) For those tempted to pursue narcissistic dreams, do you think a future Caesar (or Adolf Hitler) will offer such a promise?

Meta-narrative Angst
Also see:
Importance of Meta-Narrative 
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/trans_22 , Signup

 

The post Meta-narrative Angst appeared first on T2Pneuma.net.

Kaplan Explains Hebrew Mysticism

Kaplan, Aryeh. 1997. Sefer Yetzirah: The Book of Creation. San Francisco: Weiser Books.

Review by Stephen W. Hiemstra

In my work on Christian spirituality, many interpretations are leveraged on the creation accounts in Genesis. Asked about marriage, Jesus himself skipped over the teaching of Moses and cited God’s intentions in Genesis. Curious to learn more, I inquired of a Jewish friend about Hebrew mysticism and he referred me to a commentary on the Sefer Yetzirah, an ancient Kabbalistic manuscript that translates as the Book of Creation presumed by some to have been crafted by Abraham and later written down.

Introduction

In the introduction to his commentary on the Hebrew text, Sefer Yetzirah, Aryeh Kaplan writes about its uses, origins, and dating.

In general, he sees Kabbalah texts falling into three categories: theoretical, meditative, and magical. Theoretical texts focus on the worlds of the Sefirot, souls, and angels while meditative texts make use of divine names, letter manipulation, and contemplation and magical texts center on signs, incantations, and divine names. Kaplan describes the Sefer Yetzirah as “A meditative text with strong magical overtones.” (ix-x) This is reported to have been used, for example, to create a Golem, a kind of mystical android, like the woman depicted in the comedy film, Weird Science (1985).

The Sefer Yetzirah is linked to Abraham (xiii) referencing the verse: “Abraham went as God told him, and Abraham took…the souls that they had made in Haran.” (Gen 2:4). The translation of “had made” is normally translated as “had acquired” (ESV) or “had gotten” (JPS), but appears within the semantic range of “ “.עָשׂ֣וI am surprised that the translation refers to Abraham, because he is still known as Abram at this point in Genesis. Kaplan (xiv) cites several other references in Genesis (e.g. 25:6 and 37:2) that could be interpreted as having employed the Sefer Yetzirah.

Kaplan describes multiple written versions of the Sefer Yetzirah following an extended period of transmission via oral tradition in the early second temple period. Several scholars place the written edition dating as early as 100 BC (xxii).

Background and Organization

Aryeh Moshe Eliyahu Kaplan (1934-1983) was an American Orthodox rabbi, author, and translator, best known for his Living Torah edition of the Torah. Before becoming a rabbi, he earned a B.S. at University of Louisville and a M.S. degree in physics from University of Maryland. Kaplan’s preparation in physics is apt because the Sefer Yetzirah employs numerous mathematical schemas that would baffle the untrained eye.

Kaplan’s comment has an extensive introduction followed by six unnamed chapters structured after the Sefer Yetzirah itself. These are followed by an exhaustive set of appendices that provide, among other things, transcripts of alternative editions of the Sefer Yetzirah.

Why Letters and Numbers?

An important starting point for the Sefer Yetzirah is to understand that the creation account in Genesis describes God speaking creation into being. Words are important and the letters composing them have literal, numerical, and symbolic meanings. Even the shape and pronunciation of letters can have special significance.

The Hebrew language uses one of the oldest phonetic alphabets with twenty-two letters and no numbers. Because no numbers are given, letters have numerical equivalents, suggesting that words have numerical values. For example, the five fingers in your hand have fourteen bones, which happens to be the numerical value for yad, the Hebrew word for hand (32).

The twenty-two letters in the alphabet also correspond to human body parts—ten fingers plus ten toes plus the tongue and the male sex organ—which have spiritual power. When Elijah prays with his head between his knees, he maximized the spiritual potential of his prayer, given this line of thought (I Kgs 18:42).

The implication drawn in the Sefer Yetzirah from creation is that through meditation on key words and associations, what is contemplated can create things much like God did. Hence, the interest in creating a Golem.

Angels

Kaplan (170-173) describes two types of angels: Temporary and permanent. Angels are created with a mission. Temporary angels were created on the second day of creation while permanent angels have names and were created on the fifth day, because of their association with particular stars and the names given them (Isa 40:26; Ps 147:4).

Divine Time

Thinking about the divine week of creation, Kaplan (186-187) explains that a divine day is a thousand years (Ps 90:4) so a week would be 2.5 billion years. This is roughly the time that scientists say life has been on earth. Furthermore, Adam was not the first anatomical human being, but he was the first human being created with a soul (Gen 2:7). According to Kaplan, this took place on Rosh HaShanah (the Hebrew New Year) on September 9, 3761 BC.

Hebrew Astrology

The Hebrew calendar is a Lunar calendar with twelve months (220-221). To determine your sign, take the numerical value of your name in Hebrew and add the value of your mother’s name in Hebrew. Then, divide that number by twelve. The remainder determines your sign. For Abraham and his mother Sarah, the total is 753, which has a remainder of nine so Abraham was a Capricorn.

The planetary influence requires division by seven because the seven planets were considered to be: Mercury (0), moon, Saturn, Jupiter, Mars, sun, and Venus, which are visible with the naked eye. For Abraham, son of Sarah, 753 is divided by 7, which leaves a remainder of four. So, Abraham’s Zodiac was most heavily influenced by Mars (220).

Assessment

Aryeh Kaplan’s commentary on Sefer Yetzirah: The Book of Creation is a fascinating introduction to the Hebrew mysticism, known as the Kabbalah. Kaplan is well-versed in the literature around this system of belief and explains it in detail. Anyone interested in the symbolism behind the worldview of the Old Testament (Hebrew Bible) will want to read this book. Be warned, however, that understanding Hebrew and mathematics is required to follow many of Kaplan’s arguments.

https://en.wikipedia.org/wiki/Weird_S....

https://en.wikipedia.org/wiki/Aryeh_K....

Kaplan Explains Hebrew MysticismAlso see:Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.netPublisher site: http://www.T2Pneuma.com Newsletter at: https://bit.ly/Sum_22, Signup

 

 

The post Kaplan Explains Hebrew Mysticism appeared first on T2Pneuma.net.

Blessings: Monday Monologues (podcast), August 15, 2022

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Measured Blessings. 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!

Blessings: Monday Monologues (podcast), August 15, 2022
Also see:



Monday Monologue On March 26, 2018 



Other ways to engage online:



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





Newsletter at: https://bit.ly/Sum_22, Signup

The post Blessings: Monday Monologues (podcast), August 15, 2022 appeared first on T2Pneuma.net.

Garden Prayer

By Stephen W. Hiemstra

Ever present Father,

All praise and honor, power and dominion, law and justice are yours for you send the rain in its season and grant sunshine to our corn and soybeans, fruits and vegetables, and every good thing that goes in your garden.

We confess that we do not always weed your garden and prune your vineyards as they warrant. Left to ourselves, we would forget the names of the plants and neglect to feed your lambs. Forgive our wayward hearts and smoke-filled brains.

But you in your infinite wisdom, remind us of our duties and work alongside of us to tend your garden. Thank you for your grace.

In the power of your Holy Spirit, draw us to yourself amidst many blessings. Open our hearts; illumine our thoughts; and strengthen our hands in your service.

In Jesus’ precious name, Amen. 

Garden Prayer
Also see:
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/Sum_22, Signup

 

The post Garden Prayer appeared first on T2Pneuma.net.

Measured Blessings

The fear of the LORD is the beginning of knowledge; 

fools despise wisdom and instruction. (Prov 1:7)

By Stephen W. Hiemstra

Because the existence of God can neither be logically proven or disproven, atheists prefer the term agnostic that means not knowing in Greek and suggests insufficient evidence for a faith decision.

Pascal argued that the agnostic argument is logically false in that faith is a fair bet, an argument known as Pascal’s Wager. If God exists and you believe, then you win heaven, but if God does not exist, you loose nothing. Betting that God exists accordingly offers better odds than organized gambling, where the house normally earns a substantial profit, suggesting that the odds in betting are less than fifty percent—not a fair bet.

Consequently, if one can measure positive benefits to faith, the agnostic argument is defeated and faith is a fair bet. Here I will present empirical evidence that suggests that centering one’s life on God is associated with measurable blessings.

Biblical Evidence

God makes a bold claim when he presents himself to Moses:

“The LORD passed before him and proclaimed, the LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” (Exod 34:6-7)

Note the discrepancy between God’s love (to thousands of generations) and his wrath (to the third and fourth generation). The God of abundance, which we see in the Gospel of John in terms of wine (John 2:6), bread (John 6:5-13), and fish (John 21:11), is evident here in the blessings that God pours out in his steadfast love for us.

Economist Felipe Valencia Caicedo studied the residual impact of education provided by Jesuit priests in missions in Brazil that were later closed. He writes:

“The Jesuit order founded religious missions in 1609 among the Guarani, in modern-day Argentina, Brazil and Paraguay. Before their expulsion in 1767, missionaries instructed indigenous inhabitants in reading, writing, and various crafts. Using archival records, as well as data at the individual and municipal level, I show that in areas of former Jesuit presence—within the Guarani area—educational attainment was higher and remains so (by 10%-15%) 250 years later. These educational differences have also translated into incomes that are 10% higher today.” (Caicedoy 2018, Abstract)

Normally, people focus on the curse in the second part of Exodus 34:7, but the first part is instructive in reading the Caicedo study. The Jesuit missions imparted a blessing still measurable two hundred and fifty years after they closed. While two hundred and fifty years is not a thousand generations, it is a blessing of twelve generations—roughly three times the length of time involved in the Exodus 34:7 curse.

Historical Evidence

Concern over human rights reached a fever pitch in the nineteenth century with movements in the church to promote women’s rights, to abolish slavery, and to promote temperance (limit alcohol). A central figure in these debates and the revival, the Second Great Awakening, was Charles G. Finney (1792-1875)⁠1 who was a Presbyterian Pastor and president of Oberlin College (founded 1834) in Ohio, the first co-ed college in America. Dayton (2005, 17) writes:

“Finney’s message was directed primarily to church people or professors of religion not living up to the fullness of Christian existence. The revival was a means of breaking the power of the world and of sin over Christians.”

In other words, the social ministry at the heart of the reforms adopted started with getting Christians to truly center their lives on God. The fruit of this centering became the abolition of slavery and more equal rights for women. Many of the Christian colleges latter organized for the purposes of emulating the work being done at Oberlin College (Dayton 2005, 35).

Dayton (2005, 123-124) cites John Wesley’s observation that:

“Christianity, true scriptural Christianity, has a tendency…to undermine and destroy itself. For wherever true Christianity spreads, it must cause diligence and frugality, which…must beget riches and riches naturally beget pride, love of the world, and every tempt that is destructive of Christianity.”

Wesley observed a relationship between faith and prosperity, albeit over time. He also observed the need to return continually to center our lives on Christ, as part and parcel of the Deuteronomic cycle (Deut 30:1-3).

Other Studies

Researchers at Duke University (1999) reported:

“A study of nearly 4,000 elderly North Carolinians has found that those who attended religious services every week were 46 percent⁠2 less likely to die over a six-year period than people who attended less often or not at all, according to researchers at Duke University Medical Center.”

This result is seen in other studies. Daly (2016, 9) studied the spillover effects of congregations in Toronto, Ontario, Canada, following methods employed in an earlier study in Philadelphia, Pennsylvania. He writes:

“When applied in twelve congregations [10 Christian; 2 Islamic], the methodology revealed an accumulated ‘halo effect’ or economic contribution of $51,850,178. The estimate translates into an average value of $4,320,848 per congregation. Even the smallest of the congregations studied, a Presbyterian Church with approximately 150 members and an annual operating budget of $260,000, was estimated to have an annual halo effect of $1.5 million.”

The study looked at seven spillover effects: open space, direct spending, education, magnet effect, individual impacts, community development, and social capital and care.

These blessings are measurable and accrue to religious services, not just Christian services. This result suggests that the blessings of centering on God are broader than any particular theology. Much like the Marshmallow Test (2014, 4-5) cited earlier suggests that patience associates with prosperity, these results suggest that connectedness extends life and promotes economic growth. Because we worship a God that loves people, we are not surprised by the blessings or by the generous distribution. We are blessed to be a blessing (Gen 12:1-3).

References

Caicedoy, Felipe Valencia. 2018. “The Mission: Human Capital Transmission, Economic Persistence, and Culture in South America.” Quarterly Journal of Economics.  October. Online: https://doi.org/10.1093/qje/qjy024. Accessed: 4 January 2019.

Daly, Mike Wood. 2016. Valuing Toronto’s Faith Congregations. June. Online: https://www.haloproject.ca/phase-1-toronto. Accessed: 3 January 2019.

Dayton, Donald W. 2005. Discovering An Evangelical Heritage (Orig. Pub. 1976). Peabody: Hendrickson.

Mischel, Walter. 2014. The Marshmallow Test: Mastering Self-Control. New York: Little, Brown and Company.

Footnotes

1 https://en.wikipedia.org/wiki/Charles...

2 Smith (2001, 44) reported the original findings in this study as 28 percent, which substantially underestimated the final number of 46 percent.

Measured Blessings
Also see:
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/Sum_22, Signup

 

The post Measured Blessings appeared first on T2Pneuma.net.

Schnabel: Missions as Hermeneutic

Eckhard J. Schnabel. 2004. Early Christian Mission: Jesus and the Twelve: Volume One.  Downers Grove: InterVarsity Press.

Review By Stephen W. Hiemstra

Evangelism is one of the fault-lines in the postmodern church. Some critics see evangelism as cultural imperialism; most just neglect it. What was the role of evangelism and missions in the early church?

Introduction

In his book, Early Christian Mission, Eckhard Schnabel makes an audacious claim: the bible is a missionary document written by missionaries. He writes:

“The fact that it is not possible to find a defined concept of ‘missions’ in the New Testament (NT) does not alter the fact that early Christianity was controlled by the missionary task in their entire existence and in all their activities…The body of literature on the early Christian mission is not large. This is true even for Paul’s missionary activity—a fact that may be traced back to the conviction that ‘Paul is important for us today as a theologian’ while being ‘primarily a missionary for the early church.’” (5-6)

The NT focus on missions runs much deeper than a few obvious scriptural references, like the Great Commission in Matthew 28:18-20 or Acts 1:6-8.  Schnabel writes: “The first Christian missionary was not Paul, but Peter, and Peter would not have preached a ‘missionary’ sermon at Pentecost if he had not been a student of Jesus for three years” (3). If the Bible, particularly the NT, has a missional intent, then the interpretation rendered should simplify the text, much like the Copernican Revolution simplified the mathematics of planetary motion .

Discussion

Schnabel defines missions as:

“…the activity of a community of faith that distinguishes itself from its environment in terms of both religious belief (theology) and social behavior (ethics), that is convinced of the truth claims of its faith, and that actively works to win other people to the content of faith and to the way of life of whose true and necessity the members of that community of convinced.” (11)

The core missionary intent is evident, for example, in Jesus calling his followers to be “fishers of people” and are referred to as “Apostles” which means: “envoys sent by the risen Jesus Christ to proclaim the good news.” (10-12) Jesus describes his own mission when approached by Syrophoenician woman:  “I was sent only to the lost sheep of the house of Israel.” (Matt 15:24 ESV)  Jesus saw himself as a missionary primarily to Israel, but mandate for disciples was to:  “be my [Jesus’] witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Act 1:8 ESV)  Still, because he was asked, Jesus healed the woman’s daughter (207).

If evangelism is a core concept for Christ and his disciples, then clearly a Christological view of the Old Testament (OT) must also have a missional intent. The need arises out of sin—some turn to God and some do not—those that turn to God need to make others aware of their shortcoming when faced with judgment.  Schnabel sees God’s blessing of Abraham as a key to understanding missions in the OT:

“Now the LORD said to Abram, Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Gen 12:1-3 ESV)

Abraham is blessed to be blessing to others (61-62) [7]. Did the Nation of Israel lean into this idea of being a blessing to the nations around them? For the most part, no. The Prophet Jonah is instructive. God sends Jonah to preach to the Ninevites and he refuses; nevertheless, after being swallowed by whale, Jonah relents.  He  goes to Nineveh, prophesies their destruction, and the Ninevites turn to God (86-87). Jonah is neither surprised nor happy about this outcome (Jonah 4:1).

Background and Organization

Dr Schnabel was one of my New Testament professors at Gordon-Conwell Theological Seminary.  He taught previously at Trinity Evangelical Divinity School in Chicago, Asian Theological Seminary in Manila, Phillippines, and Freien Theologischesn Akademice in Giessen, Germany.   He writes in 2 volumes designed as comprehensive references.  The subtitle for the first volume is—Jesus and the Twelve (pages 1 to 913)—while the subtitle for the second volume is—Paul and the Early Church (pages 920 to 1928).  Volume 1 divides into 4 parts:

Promise—Israel’s Eschatological Expectations and Jewish Expansion in the Second Temple period.
Fulfillment—The Mission of Jesus.
Beginnings—The Mission of the Apostles in Jerusalem.
Exodus—The Mission of the Twelve from Jerusalem to the Ends of the Earth.

These chapters are preceded by an introduction along with an outline, preface, abbreviations, and lists of maps and figures.  Subject, author, and ancient text indices are found at the end of volume 2 along with an exhaustive bibliography.

Assessment

The distinctiveness of Schnabel’s writing arises in the way that he systematically describes events, towns and regions, chronological issues, and persons (15).  In this way he teases out details that would not appear in a less comprehensive treatment.  He takes advantage of his intimate knowledge of extra-biblical writing, map making, archaeology, and business practices from the first century to provide a fresh look at NT evangelism.  As such, this book is more than a good literary or exegetical study. This could be described as a work in biblical theology, meaning that the entire counsel of scripture is consulted and expanded upon through extra-biblical research.

It is hard to summarize a reference with the scope of Schnabel work.  Still, the merit of his work is beyond question—Scot McKnight aptly describes it as a masterpiece.  Schnabel’s  Early Christian Mission convinced me that missions is central to the work of the church and to interpreting scripture [7].  This work belongs in every seminary library and missions professionals will want to be aware of its contents.

Footnotes

“And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matt 28:18-20 ESV)  A parallel statement in John is much more comprehensive—“Peace be with you. As the Father has sent me, even so I am sending you.” (John 20:21 ESV)—even though it is often ignored.

“So when they had come together, they asked him, Lord, will you at this time restore the kingdom to Israel? He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:6-8 ESV)

In like manner, if the Christian worldview is true, it should simplify a complex life; it is not a simpleton’s lifestyle.

This is an interesting definition. If X and Y, then Z. Conversely, if Z, then X and Y must be true. In plain English, missions is a test of: having a different theology and lifestyle, and really believing it. Ouch, if you don’t and/or if you won’t!

Also: Mark 7:26.

“but he said to them, I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose. And he was preaching in the synagogues of Judea.” (Luke 4:43-44 ESV) [7] When I sign copies of A Christian Guide to Spirituality (T2Pneuma.com), I normally paraphrase the blessing of Abraham—an echo and reminder of my study of Early Christian Mission.

Schnabel: Missions as Hermeneutic
Also see:
Plueddemann: Cross-Cultural Leadership 
McDonald Expands Election Doctrine 
Books, Films, and Ministry

Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at: https://bit.ly/Sum_22, Signup

The post Schnabel: Missions as Hermeneutic appeared first on T2Pneuma.net.

Risk-taking: Monday Monologues (podcast), August 8, 2022

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Risk-taking. 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!

Risk-taking: Monday Monologues (podcast), August 8, 2022
Also see:



Monday Monologue On March 26, 2018 



Other ways to engage online:



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




Newsletter at: https://bit.ly/Sum_22, Signup

The post Risk-taking: Monday Monologues (podcast), August 8, 2022 appeared first on T2Pneuma.net.

Fearless Prayer

By Stephen W. Hiemstra

Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isa 9:6)

All praise and honor, power and dominion, justice and mercy are yours, for you grant these things to us and urge us to employ them to advance your kingdom.

Forgive us when we yield to our fears and squander our legacy in you leaving those around us without a guide, without a hope, and with little or no resources.

Thank you for your grace and mercy demonstrated in Jesus of Nazareth, who lived a holy life, died in our place, and left us with the hope of salvation in Parables that sharpen our image of you.

In the power of your Holy Spirit, help us to cast off our fears and place our confidence in you that we might accrue the blessings of a centered life and avoid the curses of missed opportunities, like so many around us.

In Jesus’ precious name, Amen.

Fearless Prayer
Also see:
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/Sum_22, Signup

 

The post Fearless Prayer appeared first on T2Pneuma.net.

Numbering Our Days

Teach us to number our days 

that we may get a heart of wisdom.

(Ps 90:12)

By Stephen W. Hiemstra

Jesus teaches us to watch for his return. Mark 13:33 reads: “Take heed, keep on the alert; for you do not know when the appointed time will come.” Likewise, Luke 12:35 echoes the Parable of the Ten Virgins: “Be dressed in readiness, and keep your lamps lit.” Directly after the Parable of the Ten Virgins in Matthew 25, we read the Parable of the Talents that not only advises watchfulness, but guides us how to center our lives on God as we wait.

Risk-taking for Christ

The Parable of the Talents starts with advice about being watchful, but then goes on:

For it will be like a man going on a journey, who called his servants and entrusted to them his property. To one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. (Matt 25:14-15)

We are then told how the first two servants invest the master’s money and double his principal, while the third servant buries the master’s money in ground.

When the master returns, he settles accounts with each of the servants. The first two servants present the master with his principal and the earnings from their investments. In both cases, the master responds with the same statement: “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (Matt 25:21,23).

In contrast to the first two servants’ risk taking, the third servant acts out of fear:

Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, so I was afraid, and I went and hid your talent in the ground. Here, you have what is yours. (Matt 25:24-25)

The master calls this servant “wicked and slothful” and parrots the servant’s suggestion that he is a hard man, suggesting agreement, but he goes on to suggest: “Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest.” (Matt 25:27) In so many words, the master suggests that the third servant is both cowardly and imprudent, because depositing the money with a banker requires accepting very little risk of financial loss. The master takes the money given to the third servant and gives it to the first. Then, the third servant is described as worthless and condemned to perdition, a penalty too harsh for most postmodern people to even to hear.

Lessons on Waiting

So what do we learn from this parable? The first thing to note is the context. Immediately after the Parable of the Talents is another parable of judgment, where the goats and the sheep are separated. Then, in chapter 26 of Matthew, we read:

When Jesus had finished all these sayings, he said to his disciples, You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified. (Matt 26:1-2)

The implication is that the three parables in chapter 25 are given to prepare the disciples for Jesus’ death, resurrection, and second coming. All three suggest that the disciples should be watchful of Christ’s return, but only the Parable of the Talents suggests how to spend the time while Jesus is absent.

Knowing that Christ will return, the parable suggests that we should be cheerful, not fearful, in our work as taking risks to advance the Kingdom of God. It is like the roulette player who knows what the next number will be: The bet measures confidence in the knowledge, determines the level of winnings, and suggests an appropriate attitude. Christ’s good and faithful servants are described as cheerful risk takers, not fearful hoarders, who confidently invest the king’s resources to earn the highest returns.

God of Abundance

This last point is critical. We serve a God of abundance. In John’s Gospel (2, 6, 21) we see a God who multiples wine, bread, and fish way beyond expectations. When we model our lives on this God, we expect to be generous and take risk for the Kingdom because that is the image of God that are given and we want to be like God.

Numbering Our Days
Also see:
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/Sum_22, Signup

 

The post Numbering Our Days appeared first on T2Pneuma.net.