Tag: mystery

Veiling Mystery
Psalm 111; Isaiah 25:6–10a; Mark 6:35–44

The veil has long existed as a physical reminder of mystery. The truly veiled bride becomes a mystery (again) as she walks down the aisle toward an anxious and waiting groom. Modern weddings have pretty much eschewed the bridal veil. The bride may have a nominal veil, but it serves no purpose but to fulfill a clothing tradition, as it does not mask the bride as she walks down the aisle. Even when we think we know what is behind the veil, there is this mystery of “what if” behind the veil that still attracts us.

The veil mentioned in Isaiah is a mystery in and of itself. Some translations leave it as a “shroud” or “veil”. Others name it a “burial shroud” due to its Hebrew root being “tight wrapping”. However, a “tight wrapping” can also be interpreted as “swaddling clothes” (i.e., for an infant).

The veil stuck in the middle of a feast and the destruction of death definitely puts some additional ambiguity in there (Hey, it’s a mystery!). Christian commentators will often invoke the “death of death” in this. They may be right.

However, at least some of the Jewish commentators put this in the middle of something completely different. Depending on how certain words are translated, this passage isn’t a positive message to non-Jews. According to Rashi, the whole feast is actually a trap, where the feast appears to be fine food and wine, but is actually the leftovers and the dregs (the debris left in the bottom after wine is aged), and that the nations (granted, that attack the Jews) will be destroyed.

Talk about a complete 180° turn! To Rashi’s understanding, the wrapping (the “veil”) is more of the vision that there is no escape from punishment. It is actually mind-blowing to read completely different understandings of Hebrew from people who were often trained to think the same way about Hebrew.

This apparent contradiction is one joy I have in the Scriptures, and why I’ve loved writing these devotionals. How can there be two completely different understandings of both the Hebrew and the interpretation?

First, of course, are the presuppositions. From a Jewish perspective, Isaiah is all about the immediate punishment of the Jews for their sins, and the subsequent punishment of those that afflicted and assaulted the Jews for their sins (on top of attacking the People of God). So, we should not diminish or dismiss their understanding. In fact, it can actually deepen our understanding.

One of the biggest lessons to learn from the Scriptures is the surface lessons and the deeper ones. Much of Isaiah does indeed lend itself to both (as do much of the prophetic works). The nations that attacked the Jews? Yep, they received their punishment, and they could not escape. The temptation of the land trapped them (the Romans has somewhat of the same problem generations later).

On the other hand, the coming of Jesus did not overturn the traditional understanding of the Scriptures. Jesus’ coming transform the understanding. A Jew who does not believe Jesus is the Messiah, Lord, and Savior will not have their understanding of these words transformed.

Just as we who have come to know Jesus have been transformed, so too have the Scriptures. Not literally, for Jesus is the Word, but in understanding. When the Word in the flesh came, the Scriptures gained new light, and humanity was gifted a transformed understanding of who God really is.

※Reflection※
- What are some “veils of mystery” that you can think of? What impact do they have in your life?
- How do both understandings of these verses in Isaiah inform you about God?
- Why is transformation such an important concept when it comes to the Old Testament and our reading and understanding of the Scriptures?
※Prayer※

Lord, you have and are the words of eternal life. Transform our hearts to hunger for your Word, that we can bear your Word into the world, and be a light to one another. Amen.

※ A Post Script ※

As I’ve communicated before, God has released (directed?) me to something new and unknown (a mystery). This is the last daily devotional. I thank you for journeying with me through the Scriptures. As I delve into what God has in store, expect to still hear from me, just in a different way than devotions have been done. I pray that God will continue to bless your walk with Jesus and that you find those Christian companions who will continue to deepen your faith and understanding. -Pastor Ian
2021-07-28
Field Placement
Psalm 145:10–18; 2 Kings 4:38–41; John 4:31–38

Flour has become a no-go for many people these days. The fight against gluten and carbohydrates is quite prevalent. Much of this has to do with how much our surroundings have changed. Most of us don’t need many carbohydrates. Those whose bodies are still their primary focus for work, still need them, but the rest of us…not so much.

Where Elisha kept and why he kept flour is kind of a mystery. Perhaps that was a thing. If you had oil, flour, water, and fire, you could make bread (you know, that evil carbohydrate).

Imagine having enough faith in God that you would trust simple flour to turn a poisonous stew into something safe and nutritious (no one said tasty). That is the faith of Elisha. This is the kind of faith that it would be nice to have, but we all are too educated and smart to believe that flour would cure poisonous stew. And, yes, that is something to mourn.

Jesus, on the other hand, wasn’t looking for stew. He wasn’t looking for food at all. At least, that’s the image he gives. Jesus was fully human. Jesus needed food. Jesus also used examples that were in front of him.

It is quite likely that the disciples had brought food. Perhaps even freshly made bread from freshly harvested grain. Or perhaps there was grain harvesting happening around them right now. While watching a single human harvest grain may not be impressive. Which may be the point.

A harvester would have been in the middle of a field. Over time the harvester makes a difference, but in the beginning, that single person gets lost in a sea of grain. Using that imagery, Jesus was telling his disciples that the work of the kingdom is now and tomorrow.

※Reflection※
- Why is the image of a single harvester lost in a sea of grain important for our kingdom work?
- Thinking of the grain that Jesus used as an example, how might the Elisha’s flour fit into telling something about the kingdom of God?
- Do you think of yourself has a harvester, worker, planter, plower in the kingdom of God?
※Prayer※

Lord, you bring the harvest. Help us to be the faith- and hope-filled people that you want for your kingdom. Amen.
2021-07-24
Community Essentials
Psalm 133; John 20:19–31; Acts 4:32–35; 1 John 1:1–2:2

Security is a very important thing. In many respects, a number of the high-profile political arguments are over what exactly is security. Differing opinions of what includes security and the perception of who is responsible for such security can really create the potential for discord.

The reason security should be part of our analysis of (in practicality) policies and reactions. Life experiences can dramatically affect one’s personal perception of security, and may dramatically affect what one considers essential for security.

As we read Psalm 133, the essentials of security were pretty minimal. Modern conveniences didn’t exist. Concepts such as hospitals and medical care would exist until centuries later. Food, wild animals, and war were the biggest security things. Security was generally among one’s “brothers”. In other words, family was security. Security was also firmly ground on God’s blessings.

We can find unity in many things. Often unity goes hand-in-hand with security. The disciples were unified in their following of Jesus and their fear. Fear would not seem to be a security characteristic. Yet fear often drives the pursuit of security, and fear often provides a unifying characteristic so that people are united in pursuing the same security with the same motive.

The unified fear of the Disciples after the crucifixion of Jesus was transformed into a unified sharing of resources that we see in Acts. This passage in Acts is often held up as one of the litmus tests of “true” Christians and the “true” church. There is an ideal in it that most of us can appreciate; look out for the benefit of others.

The part that those that hold this up as a litmus test disregards what got them there in the first place. First, we had the unifying story of the 11 original Disciples. Then in the same spirit of unity, the greater circle (of at least 60 or 72) raised 1 of their number (Matthias) to the 12. Then, as the group expanded, there were the struggles that the people of the church has with the Jews and with the Romans. Again, shared fears (and realities) created security in unity.

This creates emotional security that allows one to be free to care for others in a way that is rarely seen in human history. Even in more collectivist cultures, what is described in acts is unusual.

This is not to say that we shouldn’t strive for it, but this unique time and place should not be a litmus test for the “perfection” of one’s faith and one’s church. In many respects, those that use it as a litmus test are using worldly stuff (i.e., mammon) to define “real” Christians.

The real litmus test can be found in 1 John. A community that submits to be held accountable to the Word of God, and to each other. True unity is knowing that your fellow Christians are looking out for your interests, in particular, the growth up, wide, and down of your faith in and relationship with Jesus Christ.

To be fair, this kind of community is often harder to find than a community that shares stuff. Be so united, loving, and trusting with one’s self (versus one’s stuff) is probably the highest bar to hurdle.

※Reflection※
- Can you imagine a community of commons, such as the one in Acts? What would you expect of such a community towards you (and your family) and towards others? How about those outside the community? What would be the requirements of membership in such a community?
- Are you in a community where your spiritual struggles and growth are shared, encouraged, strengthened, sharpened, and questioned (for improvement)?
  - If not, what would it take for you to be in one? How would you get started with one? Should you?
  - If so, how did the group form? How would you keep it together and focused? What are lessons from it that you can share so that other groups like yours could be formed?
※Prayer※

Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ’s Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Second Sunday of Easter Collect, Book of Common Prayer 2019
2021-04-11
Look Alive
Psalm 118:1–2, 14–24; Genesis 1:1–19; 1 Corinthians 15:35–49

One of the biggest struggles that Christianity has in sharing about Jesus Christ the Resurrected Lord and Savior is…the Resurrection. Our entire Enlightenment and scientific basis struggles with this concept. If we are honest with ourselves, we too struggle with it. If someone told us that a buried person rose from the dead, we’d question their sanity.

That is one of the conflicts that we ourselves have with our faith. We take it as Truth (not just faith) that Jesus Christ rose from the dead. On the other hand, were it anyone else we’d question it. We do, of course, justify this conflict by calling Jesus (rightly) the Son of the God Most High.

When we read the story of Lazarus (John 11:1-44) we may be overwhelmed with the story and the miracle (understandably). Our experience in life, however, tells us that this is something we can never experience at least in the same way. How the whole resurrection thing works is a mystery, which frustrates us when we try to be so logical.

Lazarus, it would seem, was not a true resurrection, “merely” coming back to life (similar to medical techniques and equipment that we have). Jesus’ resurrection was something yet different still.

Then there is Paul’s understanding of each of our resurrection. Earthly bodies would be similar to the ones that were part of the Creation glory (perhaps) of Genesis. Heavenly bodies are those of the resurrection. They are different according to Paul, but perhaps it really is beyond our understanding.

The question for each of us is do we truly believe in the Resurrection? It is easy to get lost in the drama of Easter…the drama of Resurrection Sunday. It is easy to be drawn in the positive and hopeful message of Easter, especially after Good Friday (and the last year).

That is a great emotional lift. Emotions ebb and flow, however, and that is part of the problem. It is easy to believe in the Resurrection on Easter. That’s one day a year. We need to not just believe it. We need to live it out.

※Reflection※
- What does it mean to be a person of the Resurrection?
- Does the resurrection influence your daily life? If so, how?
※Prayer※

Grant, we pray, Almighty God, that we who celebrate with reverence the Paschal [Easter] feast may be made worthy to attain to everlasting joys; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. [Monday of Easter week collect, Book of Common Prayer 2019]
2021-04-05
Wood and Metal
Psalm 22; Isaiah 52:13–53:12; Hebrews 10:16–24; John 19:16–30

Perhaps instead of Good Friday, it should be Great Friday. The greatness of God succumbed willingly to the weakness, sin, and hatred of humanity. The purpose was to provide a path for humanity to return to God that humanity had abandoned.

We could talk about all the theology of the cross. We could talk about the theology of atonement. There’s the Justification Theory. There’s the Penal Theory. There’s the Ransom theory. There’s the Relational Theory. There’s the Redemption theory.

They are all great theories. All of them have an aspect of the Truth in them. Until we meet God face-to-face, the mystery of the cross is not something to be understood by the mind of humanity. The mystery of the cross is…a mystery.

All the theories are about “how” it works as if that really matters. That God did it. That is what matters.

Good Friday is that time where we have to face the Truth. We are the reason for the cross. We are the reason that the only blameless human died on a cross.

The cross is morbid. It is brutal. It is death in the midst of life on earth.

I used to lead a Good Friday service. As part of the service, I drove 3 big nails into a wooden cross: BANG, BANG, BANG for each nail. Three hits each for 3 nails. The cross was on a hollow wooden floor. Each hit on a nail could be felt by everyone. That I drove the nails into the cross, into the symbolic representation of the sacrifice of my Savior, affected me deeply.

After I was done with the teaching, each person was invited to write something on a piece of paper and nail it to the cross. I never read any of them. Not even my kids’ or my wife’s. That was their “thing” to nail to the cross.

Oddly, there was something meaningful to many during that service. It wasn’t publicized, but it grew. I don’t know if it was the Savior Himself that drew them or the act of being rid of a weight that drew them. I do know that people let me know that it was their “favorite” service.

Sounds weird, doesn’t it? Yet, we all seem to know that there is always something else that we need to leave at the cross.

※Reflection※
- What does Good Friday tell you about God? What does Good Friday tell you about how God feels about you?
- What is something that you need to put at/on the cross, and leave there with your Savior?
※Prayer※

Almighty God, we beseech you graciously to behold this your family, for whom our Lord Jesus Christ was willing to be betrayed and given into the hands of sinners, and to suffer death upon the Cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
2021-04-02
Inconceivable!
1 Samuel 16:1–13; 1 Timothy 4:11–16

In the movie, The Princess Bride, Vizzini the Sicilian (trust me, it’s part of the plot) faces against the supposed Dread Pirate Roberts. The Dread Pirate Roberts defies Vizzini’s plans and expectations. Each time, the word, “Inconceivable,” escapes Vizzini’s lips. Finally, the “dumb” “brute” (again, a tongue-in-cheek part of the plot) looks at Vizzini and says, “I do not think that word means what you think it means.”

In stories of God, “inconceivable” is often the underlying response. Even to this day, “inconceivable” is that thought that God would become a human being (we all know how bad of an idea that is) and then die for them. It’s, a Vizzini would say, inconceivable.

That God would promise a mere shepherd a place and a massive group of descendants, it’s well…inconceivable. That God would rescue these (now) slave descendants from the most powerful military in the world, walk them through standing water, create a covenant with them and, call them God’s people. It’s inconceivable.

If we Christians, our Jewish predecessors, and even our somewhat related (though tenuous at best) Muslim fellow Monotheists were really honest regarding the faith that we have been handed, we should be able to sympathize and even empathize with those who do not believe that God would do this. To them it makes no sense! It is inconceivable!

That’s part of our problem. We are so close to the issue (not, sadly, necessarily God) that we are often unable to see just how inconceivable our faith is. This is especially true for those who claim to only hold onto the “truth” they can see before them.

For Samuel, it had been inconceivable that people would not choose God. The reality was that the people themselves, had insight that Samuel may have forgotten. People are fallen, and even those bestowed with the duties (e.g., priests, seers, etc) from God can be bad people. Their choice of King was logical (to a point).

King Saul was, really, a valiant king. He did a few unwise things. He did play “priest”, which was a career (i.e., king) limiting move. God called the next one. The next one? Was a shepherd boy sent out to the far fields and not quite forgotten by his family. The selection of David was…inconceivable.

There is a reason why God talks to Samuel about seeing as God sees. Samuel thought it was inconceivable that the sons of Jesse who were present were not satisfactory.

This is also the underlying message of Paul to Timothy. Paul told Timothy that while it may be culturally and religiously inconceivable that such a young man (scholars put him at around 35-40, at this point) should be the “pastor-in-charge”, it was Timothy’s charge to fulfill.

While Paul supported the presbyters (we’d say elders, and Paul really did mean AARP elders who were deep in the faith), Timothy’s call was not to be taken lightly. In fact, what we know of Timothy was that he was likely a little sickly, and almost definitely the “quiet as a church mouse” type who avoided conflict. Paul was telling him that these people were his responsibility. He must not hide away from it.

Think on that. Paul, who was not shy about conflict, had “raised up” a person to fill his shoes who was not like him. Paul who got in the proverbial face of Peter, who had to have dramatic confrontation with Jesus to take the right path…Paul “chose” that timid guy? It’s (yep) inconceivable.

※Reflection※
- Why is it important to not only recognize, but to also embrace, the inconceivable-ness of God?
- You might be offended (or know someone who is) that thinking about God as inconceivable. Why would such be offensive? Why might it help to understand God’s inconceivable-ness when it comes to explaining your faith?
- If you were to take “the brute’s” words of, “I do not think that word means what you think it means,” and apply it to the inconceivable-ness of God, what happens?
※Prayer※

Lord, there is something to be said and to be grateful that we are finite. We cannot understand the depth of your joy or love. We also cannot understand the depth of your sorrow, loss, and mourning that you have experienced. Help us to be grateful for the mystery that is the inconceivable-ness of you. Help us to be grateful for what we do know. That you love us so much that Jesus came to die for us. Amen!
2021-01-07
Evangel

Evangel

28 September 2020

Luke 1:68–80; Ephesians 4:7–16

Many years ago, there was campaign against man-caused forest fires. The campaign “starred” a little bear cub that, while burned, survived a man-caused forest fire. The tagline for the campaign was, “Only YOU can prevent forest fires.”

From a strict understanding, of course, it’s not just you that can prevent forest fires. It’s you and everyone else around whose behavior contributes to the amount of man-caused forest fires. Of course, you can only prevent forest fires when you are the contributor of the originating fire.

That was the beauty of the campaign. Ultimately, it was just you that can prevent forest fires, it was you and your friends and everyone else working together to prevent man-caused forest fires.

What, you may be asking yourself, have to do with Zechariah’s Holy Spirit-driven prophetic speech over an infant John the Baptist? Re-read it, and where it says, “you, child…” say, “me, [your name]…”

Just like the campaign starring Smokey the Bear, it wasn’t just John the Baptist who was called to go before Jesus. Each and every one of us is called to “go before” Jesus in our daily lives.

How that works in each person’s life will, for most, remain a mystery. However, when we live out a faithful life that witnesses to the power, grace, and love of Jesus Christ, we go before Jesus. Once we are asked a why or how question about our lives, then we get to announce Jesus.

You probably never thought of yourself as John the Baptist. That’s probably a good thing, for none of us can be another person, nor did God call us to be that way. We are not called to be John the Baptist.

You are probably not called to eat wild locusts and honey. Nor are you probably called to wear a hairy coat. We are called to follow in the “spirit of” John the Baptist by proclaiming salvation through Jesus Christ.

When we think of evangelism, we generally think about sharing Jesus with people who don’t know Jesus as their Lord and Savior. Perhaps, however, we are just as called to share Jesus with those in the Body of Christ (the church).

Paul wrote to the Ephesians about the varying roles within the body. The overarching goal is, “…unity in the faith and in the knowledge of God’s Son…” He wrote that to Christians.

Our (good) desire to reach people who don’t know Jesus may well have obscured something essential. We need to continue to evangelize (i.e., tell the Good News about Jesus) each other.

※Questions※

1) Where and how do you see yourself evangelizing those that do not yet know Jesus? How about those who already declare they know Jesus?

2) What scares you most evangelizing? Does that fear change depending on whether they are already or not yet believers?

3) What are some ways evangelizing is (or should be) performed within the body of believers?

※Prayer※

Holy Spirit, guide our hearts to always be evangelizing one another. Amen.

2020-09-27
A Time To Sin

Job 1:9–22; Ecclesiastes 3:1–11; Ezekiel 18:5–18

You are probably familiar with Pete Seeger’s Turn! Turn! Turn! (To Everything There Is a Season). Written in the late 50s, it was commercially via The Byrds in 1965. It takes Ecclesiastes verses 3:1–8 and puts them to music.

Pete Seeger’s intent behind the song was to promote world peace. That’s a very laudable goal. The irony of that goal is that the lyrics are almost a fatalistic response to the fallen and unpeaceful ways of the world.

There are a lot of things not specifically mentioned as having time for. Certainly, singing and learning were part of life at that point, but they aren’t specifically mentioned (though singing could be inferred with dancing). The internet and driving weren’t mentioned specifically (of course) but would be covered under “everything”.

The “everything” is a pretty big catch-all. Does that mean, then, that there is a time to sin?

That might seem to be a stupid question, yet, depending on one’s view of God, it isn’t stupid at all. The answer to that question may very well display what you think about God in several significant ways (though we won’t get them all).

When you read the story of Job (whether allegorical or true) how do you “read” the conversation between Satan and God? Is God allowing or directing?

Based on the end of this section of verses, Job did not assign wrongdoing to God (blame), and as such, did not sin. Then should we conclude that God allowed this to happen?

For many, leaving it as “a mystery” is fine, except for the problem of blame. If God wills/desires it, and if God is omnipotent, then how can God be loving and full of grace and mercy. The rejoinder often is, we can’t know the mind of God. This is true, in so far as finite creatures (us) trying to fully understand the infinite (God).

Yet, the Scriptures (given by God) also provide us insights into who God is, so the conclusions we draw from the Scriptures also deeply affect how we view and relate to God.

Is this that important? Yes. When you sin, is it you sinning by your will, or is God willing you to do something then assigning the sin to you? That is the choice laid before us.

Ezekiel’s words reinforce one answer. Your sin is a result of your will (or weakness in the face of temptation).

What is also part of this is that your sin cannot be laid at another’s feet (God’s or human’s). It is yours. Own it. Yes, own your sin.

This is not go and sin again. It is own your sin so as to repent and restore right relationship with God.

“‘…For I take no pleasure in anyone’s death.’ This is the declaration of the Lord GOD. ‘So repent and live!’” (Ezekiel 18:32)

※Questions※

1) Repent is based on the root of “turn from” or “turn around”. What do you need to repent from? If you cannot think of a “sin” (or even if you can), what is something else that you might need to turn from to improve or deepen your relationship with God?

2) How do you define sin? How do you know/learn if something new (such as a behavior) is a sin, or not?

3) What your current or past Job moments? How do/did they affect your relationship with God?

※Prayer※

Heavenly Father, as we read your word, we learn about you. Help us to be stirred to read your word that we continue to grow in our knowledge of and relationship with you. Amen.

2020-09-24
Join the Feast

Matthew 22:1–14

When you were a child, perhaps one of your favorite times was when you were invited to a birthday party. For some, an invitation was proof that they were actually “seen”. Even if that person was thought to be a friend, it was a surety that the friendship was true. If your parent(s) said you couldn’t go, oh, the drama!

As a ruler and public person, culturally, the king would be expected to have a (semi-)public feast, where at least the connected or (at least of) the correct blood would be invited. Also, the cultural expectation would be—barring something truly serious (illness and death being about it)—to accept the invitation and attend.

So, the same people were invited again. Those that went on to their mundane (i.e., not culturally serious enough to not attend) tasks insulted the king in one way. By abusing and even killing the king’s servants, the others found a different way to insult the king. Servants were often the “carriers” of the king’s will, so killing them would be similar to declaring war.

Which helps explain the next part. The king declares war. Some sort of retribution to salvage his honor would be required. Add to that the killing of his representatives…nothing good would come of it. Jesus’ listeners would understand.

Those originally invited were, to the hearers and our understanding, the Jews (who were the remnant of Israel). So, why waste the feast? It would be shameful to have an empty feast. So, all the unconnected and non-blood were invited. For those keeping track, this would be the Gentiles (most of us).

It is here that there is another unexpected twist. Culturally, everyone would be expected to show up dressed appropriately. This is not the tuxedo or suit, but a more common, yet special, overwear that displayed that one was honoring the host.^*

The man dishonored the king. The king had had enough dishonoring, but at least he only tossed the guy out. The commonness of the “overwear” means that this was a deliberate choice. That shows it was more than being poor. It was something more.

Jesus’ concluding statement, though, tells us something far more. All too often, people believe they are called to God (they are). However, they allow the things of the world to be a priority over God. Others think that God’s magnanimousness is carte blanche to do whatever, as long as they “just” show up.

While the Jews, at the time, were accused of caring more for the world (and the forefathers) more than God (and God’s prophets), others (in general, could be Samaritans or Romans or other Gentiles) were also being accused of wanting the spoils without even showing the slightest care for the one who gave them.

Truly, these accusations can be justly put at the feet of all of us at some point in our lives. There is an ebb and flow to each. Yet, the Lord of the Banquet calls us to the Love Feast, and we have to be at least somewhat prepared.

※Prayer※

Lord of the Feast, help us prepare the ways of heart so that we come to the table hungry for you. Amen.

※Questions※

1) Can you think of a time when some wore inappropriate attire to a gathering? What was the gathering? What made it inappropriate?

2) Have you ever made an excuse to not attend a function that you were otherwise perfectly able to attend? Why? What did it gain you not to attend?

3) While it appears the king had an open door invite to the feast, that really wasn’t so. What kind of other situations have you experienced like that?

^*This is more of a guess than anything. Several commentators leave it as a mystery, yet as we look to the Scriptures for clues, we see garments of white with the implication of them being over the stained (representing sin) clothes that we wear. Hence, my conclusion.

2020-08-19
Intimate Purity of Heart

Leviticus 18:6–18; Jeremiah 13:1–11; Hosea 1:1–3; Hosea 3:1–5

Sexual purity has long been a staple of Christian culture, and with good reason. Even as the culture around Christianity has changed and some Christians’ perspectives have changed about what is sexual purity, sexual purity remains important.

While we could go down the road of what is sexual purity, and how it interacts with general and Christian culture, the why is significantly more important.

The Law of Leviticus has ties to Genesis. Noah became drunk and was naked. His son, Ham, mocked him. Shem and Japeth (Noah’s other sons) covered their father without looking at him (see Genesis 9:18–27).

Noah’s nakedness was shameful, culturally. What had happened was not good. We know that the intimacy and mystery of the parental bed and relationship were marred.

This flows into the concept of Leviticus, where the intimacy and mystery of sex were to be protected. What makes this even more striking is that this was set in the context of tents and shared spaces. While the mechanics (and perhaps occurrences) were known, the final curtain separated the act from others, maintaining mystery and intimacy.

This flows into the concept in Leviticus, where the intimacy and mystery of sex were to be protected. While the mechanics of sex (and even when it occurred) was known in the context of tents and shared spaces, the act was still private. Whether separation was by a physical curtain or something else, the mystery and intimacy of the act between husband and wife was maintained.

While “uncovering nakedness” is often translated as “having sexual intercourse with”, the focus on sex often blinds us to the nakedness shame that is intended. Yes, sex was undeniably part of it. The nakedness is as much a part of the intimacy and mystery.

In fact, focusing on the sex may actually be helping to demystify and depurify sex itself, as nakedness is (usually) a precursor. By raising nakedness to the level that scripture brings it would certainly raise sex, too.

The raising of nakedness to an appropriate level helps us to contextualize this weird passage in Jeremiah about buried underwear. Through our contemporary lens, we just see it as underwear (i.e., functional).

As the passage in Jeremiah shows, another’s underwear is uncovering their nakedness. No, this is not a statement on doing your own laundry. This is about God’s “nakedness” being revealed by Judah.

By uncovering God’s nakedness, Judah destroyed the intimacy and mystery of their special relationship with God. When we get to Hosea, it’s even more apparent at just how intimate God viewed his original relationship with Israel.

Jeremiah wrote to Judah (post-split of Israel) as their falling away was climaxing with exile. Hosea wrote to Samaria (i.e., the Northern Kingdom) who was running away from God almost at the very beginning of the split of Israel.

Samaria was quite far gone (and this was around a century before Jeremiah). God skipped the underwear and talked about promiscuity. Samaria was sleeping with whatever flavor of god it was that day.

It is probably quite jarring to talk about God figuratively wearing underwear and having sex. That was God’s point. God viewed the relationship with Israel (and even the divided Judah and Samaria) as something as intimate as the naked and sexual relationship between husband and wife.

When intimacy with God is talked about, yes, it’s this intimate. This is why the purity of our hearts in regards to our relationship with God (and our spouse or potential spouse) is important to grasp.

※Prayer※

My One and Only God, guide my heart, soul, mind, and ways to diligently seek intimacy with you. Amen.

※Questions※

1) What is your concept of sex and intimacy? (this is probably not a group question)

2) How does the culture’s concept of intimacy shape your/ours/the church?

3) How does the culture’s transactional view of sex affect or impact the views of you or the church?

4) How do you think body-shaming is different from the shame of nakedness? How does body image fit into either/both?

2020-07-07