MONDAY MORNING BLOG

Good Monday Morning to this new week of 2023

Chapter 36

In a group of three, during a team meeting we were tasked with discussing financial approaches related to tithing, offering, and their impact on the church. During our brief discussion, we came across a particular Bible verse that left us intrigued. As a result, I decided to delve into some research on the topic today.

“If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.” Matthew 19.21

A young seeker’s exceptional devotion attracted the affection of Jesus. This fervent desire for a higher life and deep personal trust made him worthy of Jesus’ love, leading to necessary tests and discipline for his growth.

How do we deal with the profound challenge of this verse.

Statement; “If thou wilt be perfect”, “If thou desirest to be perfect”, “One thing thou lackest,” , “One thing is needful” – Answer; Go and sell that thou hast.

How should the discrepancy between those who claimed to have renounced their possessions, and those who apparently did not, be understood?

Following are some very helpful thoughts out of an article;
The renouncement of possessions according to Matthew 19:16-30 by
Marius J. Nel, Department of Old and New Testament, University of Stellenbosch, South Africa

In terms of Matthew’s community being a possible two tier one, the Essene movement provides a possible analogy since, according to Josephus, it had a two tier social structure comprised of groups adhering to a strict ethos, renouncing both possessions and marriage, and groups with a more temperate ethos, in which both marriage and personal possessions were tolerated. The more temperate Essenes lived scattered about in camps and cities. There was apparently regular contact between the different groupings with those in cities expected to provide hospitality to travelling members. Importantly, both groups were considered to be part of one movement. It is thus a question if the Gospel according to Matthew contains references to both virtuoso and non-virtuoso followers of Jesus. And if so, whether the rich young man could be described as an aspiring religious virtuoso. In order to answer these questions it is important to briefly clarify what is meant by a religious virtuoso and then to enquire if Matthew – specifically 19:16-29 – exhibits the traits common to it. Ilana Silber develops a typology of virtuoso religion based on the work started by Max Weber. According to her typology, virtuoso religion can be summarised as exhibiting five key characteristics

(1) Virtuosi religion is a matter of individual choice, that (2) involves the seeking of perfection in (3) a disciplined, systematic fashion, through a defined rule or method that
(4) implies a normative double standard since its rigour is not possible for all and therefore (5) it is in practice only achieved by a ‘heroic’ minority.

If her fivefold typology is applied to the interaction between Jesus and the rich young man in Matthew 19:16-29, a case can be made that most of the elements which Silber describes as being typical of virtuoso religion are present therein.

According to Matthew, it was the young man’s personal choice to go further than the routine norms and expectations expressed by the Torah since he sought to be perfect (Mt 19:20). In order to become perfect the young man had to be willing to break the social and psychological ties with his family (he had to follow Jesus and travel with his group) as well as with his possessions. Jesus reacted to the young man’s statement that he wanted to lack nothing, by calling him to follow him. The reason for following Jesus is not stated by Matthew. Presumably it was to be instructed in a disciplined, systematic fashion like the twelve disciples who had been called by Jesus. The response of the disciples emphasises that the standard set by Jesus for obtaining perfection was considered impossible to meet. If it was a prerequisite for salvation the disciples conclude that only God could save them. The statement by Peter (Mt 19:27), however, suggests that while the commands of Jesus are stringent the disciples – a ‘heroic’ minority in Silber’s terms – did adhere to them. The response of the Matthean Jesus that not only the twelve disciples, but all who had left their families, property and lands would be rewarded (Mt 19:29) echoes similar references in Matthew to a select few (not only the disciples) who had met the demanding standards set for them (cf. Mt 7:13). It can thus be that some of them had become the religious virtuosi that the rich young man aspired to become.

The preceding overview of the role of possessions in Matthew points to the possibility that while the Matthean community included a settled group, who had not renounced their possessions, it also included a virtuoso group that had, and that was therefore dependant on the support of the settled group. In other words that both the settled and the dispossessed members of one community (or movement) had responded with different levels of commitment to the teaching of Jesus, but that both were considered to be authentic followers of Jesus. This possibility that followers of Jesus had responded differently to his commands and teaching raises questions about the nature and extent of his authority in Matthew.

Since Jesus had left his home and family, he could therefore command those who wanted to follow him to do the same. He could, however, not force them to comply. Thus the rich young man could decline Jesus’ invitation to be his disciple and willingly disobey his command to sell his possessions. The encounter between Jesus and the rich young man is, however, paradoxical in nature since his refusal enhanced Jesus’ reputation as a religious leader who had the authority to give commands that were difficult to obey. Conversely, the fact that Peter (Mt 19:27) and the other disciples had complied with Jesus’ call to follow him, enhanced the status of those who did what others would not.

Although Matthew refers to the disciples and others who had renounced their possessions and families , it is not clear if he claims that all the initial followers of Jesus, and the entire Matthean community, actually did permanently renounce their possessions. While Matthew presupposes a group of Jesus’ initial followers who, like Jesus, had become homeless , travelled from town to town, suffered persecution and were rejected in a number of locales, it appears as if at least some of them led a more settled life since they are instructed to be generous in almsgiving, willing to lend freely to those who ask , and to provide hospitality to others. It is also apparent that despite leaving their families and economic support in order to follow Jesus, prominent disciples of Jesus are not described as being permanently dispossessed. James and John, for example, continue to be defined in terms of their relationship to their parents. Similarly, Peter retains a house and a family, despite claiming to have left all to follow Jesus. Jesus, furthermore, addresses four standard elements of everyday household management -the relationship between husband and wife, children, wealth and slaves – which all characterise a settled community.

Conclusion

This article investigated three related questions. Firstly, it was asked if the renouncement of possessions was a requirement for all who wanted to follow the Matthean Jesus or join the Matthean community. Secondly, it asked whether this requirement lead to a distinction according to Matthew within the pre- and post-Easter followers of Jesus between those who adhered to a stricter ethic of Jesus and those who did not (i.e. between religious virtuosi and non-virtuosi). Finally, the question was asked as to what motivated some followers of Jesus and members of the Matthean community to comply with it.

In terms of the first question it appears as if the renouncement of possessions was, according to Matthew, practiced by at least some of Jesus’ pre- and post-Easter followers as a sign of their commitment to him. The willingness to renounce possessions could have functioned as a test of the commitment of new community members as it did in some Jewish groupings in order to separate those who were serious about following Jesus from those just exploring different religious options for becoming a religious virtuoso. There is, however, little evidence for a formal initiation process into the community of Jesus followers in which the process of sharing of possessions is clearly defined in Matthew. There are, however, with regard to the second question hints in Matthew that the pre- and post-Easter followers of Jesus were compromised of both settled and dispossessed groups. In other words that they both had a two tier structure from the perspective of compliance to Jesus’ command to permanently renounce their possessions. Some complied wholeheartedly by leaving possessions and family while others lived a settled family life.

The language Matthew uses as motivation for the renouncement of possessions (the final question investigated), and for the care by those who had not renounced theirs, is primarily eschatological in nature. According to the Matthean Jesus, all who had left their families and possessions would be richly rewarded by God at the eschaton. The authority of Jesus is thus far greater than that of an everyday Rabbi, since he possessed the unique authority to promise a range of eschatological blessings to those who accepted his authority and did his bidding. There is in this regard a noteworthy shift in the depiction of Jesus in Matthew 19:16-30 from being addressed as a teacher of the Torah to being described as the eschatological judge over Israel (19:28).

It should, however, be kept in mind that while Matthew often refers to the theme of the incomparable eschatological reward for virtuous conduct, it is also possible that those who had left all to follow him would not be rewarded differently than the settled disciples who had extended hospitality to the wandering Christian prophets . It thus appears as if through the grace of God, both the settled and the dispossessed could enter the kingdom of God through the eye of the needle if they supported Jesus and his followers with their possessions.

A few thoughts to my personal conclusion. Matthew 19:21 issues a profound challenge to reassess my dedication to following Christ. It urges me to contemplate my readiness to relinquish worldly possessions in pursuit of heavenly treasures, while also encouraging me to consider the diverse responses of Jesus’ disciples to his radical teachings.

As I grapple with the intricacies of living out our faith in a materialistic world, I am again and againg humbled by the grace of God, which extends to both those who maintain earthly ties and those who have renounced them. This grace allows entry into the kingdom of God, resembling the metaphorical “eye of the needle,” as I follow Jesus. It’s a call and a reminder ot the journey of discipleship take in various forms, and that my choices carry profound consequences.

I wish you a good start to this new week
Philemon

Chapter 35

Good Monday Morning to this new week 35 of 2023

Last Monday we were about to begin to prepare the room for the program of the afternoon, we engaged in a captivating dialogue involving three from diverse backgrounds: a Nigerian lady, a Syrian lady, and a Swiss gentleman. (no this is not one of these multi-cultural or multi religious jokes – A bishop, a priest, and a rabbi walked into a bakery … that another time!! )

Our conversation revolved around the intricacies of greetings and the usage of titles such as “chef,” “sir,” “brother,” and more, exploring how these practices vary among our respective cultures. As anticipated, it became apparent that each of us had interpreted or heard these titles in distinct individual ways based on our culture and background.

I have a friend from Afghanistan who works as a taxi driver. Over the years, he has consistently sent me audio messages, all of which start in a familiar pattern: “Hello, how are you? How’s your day? How’s your family?” Only after a considerable pause does his question emerge: “Could you do something for me?”

In his letters, the apostle Paul elevates the practice to an entirely different level, utilizing his greetings and farewells not just as customary expressions but as powerful tools for teaching, blessing, and worship.

Preachers often point out that a chasm of difference exists between the last words of the Buddha before he died (“Strive without ceasing”) and the last words of Jesus before he died (“It is finished”). We could say something similar about Paul’s letters and those of his contemporaries. There is a vast difference between “Farewell” and “Grace be with you.” From start to finish, hello to goodbye, we are a people of grace.

Paul (and subsequently Peter) developed a modified introduction to their contemporaries. After identifying himself and the church he was addressing, he would offer “Grace and peace to you from God our Father and the Lord Jesus Christ.”

Paul was obsessed with grace, so it might come as little surprise that he starts all his letters with it. The addition of peace, the common Jewish greeting, expresses a desire for the congregation’s well-being and displays Paul’s conviction that we have been reconciled through Christ, both to God and to each other. The order may even be significant: It is first grace and then peace, and never the other way around. The theological change, whereby the greeting comes from God and Christ rather than Paul himself, reflects his God-centered vision of everything. So far, so Pauline.

But there is another layer to the “Grace and peace” introduction. It looks very much like a deliberate reworking of Aaron’s blessing in Numbers 6:24–26. For over a thousand years, Israel’s priests had blessed the people by asking that God would “make his face shine” upon them, “be gracious” to them, “turn his face” toward them, and give them “peace.” By starting all his letters with grace and peace from God and the Lord Jesus, Paul appears to be condensing and Christianizing the Aaronic blessing. God still wants to “bless” and “keep” his people, but now the blessing includes Gentile believers, and it comes from God the Son as well as God the Father.

In some ways, Paul’s method of closing his letters demonstrates an even more pointed change. The ancient norm was well established: Vale in Latin and errōso in Greek both mean “farewell.” Like our English equivalent, these words communicated a desire for physical health and strength in the recipient. There is nothing wrong with that, of course; the apostle James does it too (Acts 15:29). But however subtly, the language emphasizes human rather than divine agency, our choices as opposed to God’s.

Maybe the most deliberate example comes in Trinitarian form: “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all” (2 Cor. 13:14). For Paul, even the most innocuous parts of a letter are opportunities to teach, bless, and worship.

As you journey through through this week, may the boundless grace of God accompany you. May His blessings encompass your every endeavor, from the moment you set out to the moment you return, every step you take and every decision you make under the grace of the divine. From dawn and dusk, may the unwavering presence of God’s grace embrace you, knowing that His grace is your constant companion.

Philemon

Various quotes out of an article by Andrew Wilson, CT 14.08.23, which discusses the art of composing opening and closing statements in letters.

Chapter 34

Are windy words now at an end? Job 16.3

Do you ever find yourself in a situation like this, as mentioned in Job 16:3, where windy words seem never-ending?

I’m not sure how many meetings you’ve attended lately, but I’ve been in a few myself. Sometimes, there’s great delight in lengthy speeches, sermons, and inputs filled with well-articulated arguments, long sentences, and various forms of repetition. On the other hand there are times you sit there and start to ponder Job 16:3, wondering if those windy words will finally cease.

Yet, it’s a paradox—I have an affinity for long, intricate speeches with meticulously chosen words that precisely convey meanings, accurately capturing something or a situation. At times, I feel like this: “His sesquipedalian speech left us, the audience, bewildered”…

As with this blog and some of the posts – I’m sure it’s come to your mind as well ….

A “sesquipedalian” is a term used to describe a long word or a person who uses long words. The term itself originates from the Latin word “sesquipedalis,” which means “a foot and a half long.” In essence, a sesquipedalian word is characterized by its excessive length and complexity.

So now we find ourselves pondering: when are speeches that are “a foot and a half long” beneficial, and when are they not? When do they captivate our interest, and when do we perceive them as mere windy words or overly extended narratives? Furthermore, when does the speaker seem to be squandering our time due to an affection for the chosen words, relishing the act of communication?

Am I currently engaging in sesquipedalian behavior? Am I winding on about words, terms, and long speeches? Where is this blog or this specific post headed, and what precisely am I endeavoring to convey?

Back to Job; In chapter 16 he applies sesquipedalian and poignant language to vividly depict his profound suffering. He articulates divine assaults upon him, perceiving a grievous turning away from God and enduring severe wounds. Job shares a profound sense of hopelessness, encapsulating the sensation of being ensnared within his agonizing affliction. Much later in In Job 42, Job acknowledges his limited understanding and repents for questioning God’s wisdom. He humbles himself before God’s greatness and sovereignty.

We’re making significant strides and are truly gaining momentum now! As we shift away from this sesquipedalian approach, we find immense value in consistently acknowledging our limitations. A steadfast sense of humility remains integral. The significance of having faith in God’s complete restoration cannot be overstated. Our dedication to fostering a change in attitude and embracing enhancement should endure, prevailing as a prominent theme across all texts, speeches, sermons, and inputs.

Returning to the idea of being long-winded, there is certainly a suitable time and context for it. Being meticulous in our choice of words and delivering sesquipedalian speeches also holds significance. However, it’s important to consider the time, attitude, and humility embedded within the sesquipedalian speech.

Here are two notably sesquipedalian examples collected from newspapers:

Even the sesquipedalian Mr T, I would argue, is ultimately of this school; he builds his many-splendored, polysyllabic words into towers of Babel that ultimately collapse under the weight of their own inadequacy.

Their poverty of thought can not be long disguised in flamboyant rhetoric and sesquipedalian words, and hence they fail to carry conviction to serious-minded men.
Kleiser, Grenville

Numerous reformers and renowned orators possessed the unique ability to eschew sesquipedalian tendencies. Take, for instance, Dr. Martyn Lloyd-Jones, whose style prioritized accessibility over sesquipedalianism. Consider his thought-provoking assertion:

“Do you realize that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself?”

Thanks for enduring with me over all these years! If I once put all these texts into a book it might make a good title – Warapunga Monday Morning Blog – Philemon the reluctant sesquipedalian.

Is this the conclusion? Does this signal the end of the Monday Morning blog? I’m uncertain, yet there’s a distinct sensation (gut feeling) that I’ve poured out my thoughts for several years, leading you on extensive journeys of contemplation or more plainy said, like endless rants, perpetual outbursts, long and continuous venting with persistant approaches to certain topics. At time even from ceaseless critiques of certain matters to fervent endorsements of others, perhaps it’s a juncture for a momentary pause.

God, the creator of all, perpetually engages in creation and recreation. Whether embracing the intricacies of sesquipedalianism or harnessing the might of simplicity, He exemplifies divine artistry. Communication stands as an art, just as listening is an exquisite gift. Allow me, dear reader, to offer this encouragement anew. It is within dialogue and within attentive hearing that the synergy of these two disciplines flourishes.

This merger unfolds not only within human relationships but also within the act of engaging with the sacred text. It is found in the interplay of reading the Bible, deciphering its depths, and heeding the resonances of God’s voice.

Wishing you a great start to this new week!
Philemon

Chapter 33

Good Monday Morning to this week 33 of 2023

Friendship is a sheltering tree. S. Taylor Coleridge.
Sweet friendships refresh the soul. Proverbs 27.9
They may forget what you said, but they will never forget how you made them feel.
Carl W. Buechner

I am currently reading a 50-page study called “in good company” regarding friendships in Switzerland.

“Whether for eternity – or not. High-quality relationships with friends, partners, and family not only lead to greater life satisfaction but also have a positive impact on health. Friendships counteract the feelings of loneliness or social distancing. Friendships strengthen social cohesion. The study set out to find out what else friendships achieve and how they develop.

For this reason, the Migros Cultural Fund commissioned the Gottlieb Duttweiler Institute GDI to create the first major Swiss Friendship Study. The GDI study, titled “In Good Company,” provides representative insights into friendships throughout Switzerland for the first time. Diversity, significance, characteristics, and peculiarities of this form of relationship are examined. Can we also speak of a “friendship recession” in this country? What significance, functions, and peculiarities do friendships have in Switzerland?

If you’re interested I can send you the pdf by email. But now let’s get on with it …

Close friendships are hard to develop: Half of the survey participants have made one new close friendship within the last four years. Even if good friends do not have to see each other often, a time-intensive initial phase seems to be necessary in many cases for the friendship to develop. Friendship needs common ground: Best friends are usually of similar age and in four out of five cases they are of the same gender. When it comes to non-demographic similarities, humour plays a decisive role. Almost half of the friends interviewed met at school, in training or at work – another fifth met through mutual friends, partners or family. Younger people tend to get to know each other in institutionalised settings such as school, while older people have to seek out more active contexts to make friends.

Therefore, our perspective on friendship involves viewing it as voluntary bonds between individuals, founded upon mutual empathy and trust, that endure over an extended period. These bonds are cultivated for their inherent worth, nurturing enjoyment, emotional vulnerability, and reciprocal support.

What keeps surprising me is; that the concept of friendship with God is based on several themes and passages found in the Bible. While the term “friendship” might not always be explicitly used, the idea is conveyed through various narratives, teachings, and relationships depicted in the scriptures. Here are some aspects that contribute to the notion of friendship with God;

Intimate Relationship: These relationships go beyond mere obedience and reverence, this friendship has communicaiton directly with God and are even described as having conversations with Him.

Covenant: Many biblical friendships with God are rooted in covenants with many examples of these as binding agreements that signify a close relationship.

Open Dialogue: The Bible depicts instances where individuals openly communicate with God, sharing their thoughts, doubts, fears, and desires.

Divine Guidance: Friends often seek advice and counsel from each other, and similarly, individuals in the Bible turn to God for guidance and wisdom in various situations.

Love and Care: The relationship between God and His people is compared to that of a father and children, emphasizing a close and loving bond.

Redemption and Reconciliation: This restoration, achieved through Jesus, signifies not only forgiveness but also a renewed connection akin to reconciliation between friends.

Exodus 33: The interaction between Moses and God reflects a deep relationship, where Moses seeks to know God’s ways and God reveals His presence.

John 15: Jesus describes His followers as friends, emphasizing the mutual relationship of love and obedience.

Abraham believed in God, which was counted to him as righteousness, and he was called a friend of God.” James 2:23

Wishing you numerous and enriching friendships, but above all, the blessing of being a friend of God!

Philemon

Embracing the commute: Why I spend 2 x 50 minutes a day commuting by train:

Just a random Tuesday! 08.08.2023

Life is a journey filled with transitions and changes. As we navigate through various chapters, we often find ourselves in-between spaces, moments where we’re neither here nor there. For me, this in-between space is my daily commute. Despite spending 2 x 50 minutes each day travelling from Biel-Bienne to Bern and back, I’ve come to realize that this time is far from wasted. I choose to embrace my commute and how it has become a dedicated part of my daily routine.

1. Time for reflection and planning
   The commute provides me with a dedicated space for reflection and planning. These moments of solitude away from the demands of work and social life allow me to evaluate my goals and accomplishments. I often find myself jotting down ideas, setting new objectives, and organizing my thoughts. This daily routine fuels my dedication and keeps me focused.
   
2. A mental bridge two cities
   The journey between Biel-Bienne and Bern serves as a mental bridge between my home and workplace. It provides a boundary.
   
3. Social media, time to reconnect during my commute

Life is full of transitions, and it’s during these in-between spaces that we have the opportunity to grow and transform. My daily commute from Biel-Bienne to Bern and back may seem like a considerable investment of time, but it has become an essential part of my path. Just like a phoenix rises from the ashes, I’ve come to learn that even in-between spaces have a purpose and can lead ahead on a good path. So, whatever your current in-between space may be, embrace it, for it is only temporary. Embrace the change, and remember that life goes on, with new chapters waiting to be written.

“Between every two pines, there is a doorway to a new world.” — John Muir

Wishing you a good Tuesday evening!
Philemon

Chapter 32

Good Monday Morning to this new week 32 of 2023

 I speak without a mouth and hear without ears. I have no body, but I come alive with wind. What am I? 

Yet its voice echoes throughout the earth; its words carry to the distant horizon. In the sky he has pitched a tent for the sun. Psalm 19.4 (NET)

Yet all the world can hear its echo. Everywhere its message goes out. What a heavenly home God has set for the sun, shining in the superdome of the sky! (TPT)

That’s how God’s Word vaults across the skies from sunrise to sunset,
melting ice, scorching deserts, warming hearts to faith. (MSG)

An echo is a reflection of sound that arrives at the listener’s ears after bouncing off a surface. When a sound wave encounters a solid obstacle, such as a wall, a mountain, or any other reflective surface, it gets reflected back towards the source.

So will My word be which goes out of My mouth; It will not return to Me void, without accomplishing what I desire, and without succeeding in the matter for which I sent it.
Isaiah 55.11

Reveiving the echos of HIs words this morning.

In His grip
Philemon

Chapter 31

Good Monday Morning to this new week 31 of 2023

The Codex Sinaiticus is an important book in regard to the history of the Bible. Handwritten well over 1600 years ago, the manuscript contains the Christian Bible in Greek, including the oldest complete copy of the New Testament. Its heavily corrected text is of outstanding importance for the history of the Bible and the manuscript – the oldest substantial book to survive Antiquity.
The version of the New Testament has some few interesting differences. It includes two works which have since been dropped from both Catholic and Protestant Bibles – “The Shepherd of Hermas”, a heavily allegorical work full of visions and parables and “The Epistle of Barnabas”, it also includes entire books which, after the Reformation, Protestants decided to drop from their Bibles: the Old Testament books of Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, Maccabbees 1&2 and large chunks of Esther and Daniel. And the running order of the books is different, reflecting subtle shifts in the priorities of the believers over the ages.

The Codex omits the words which Protestants add to the end of The Lord’s Prayer, and Catholics omit: “For thine is the kingdom, and the power, and the glory, for ever (Matthew 6:13), the “Gloria Patri”.

The Gloria Patri, also known as the Glory Be to the Father or, colloquially, the Glory Be, is a doxology, a short hymn of praise to God in various Christian liturgies.

Glory be to the Father, and to the Son:
and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be:
world without end. Amen.

The Gloria Patri is a simple but powerful expression of Christian faith. It affirms the Trinity of God, and it expresses the believer’s hope that God’s glory will be known throughout all eternity.

The Gloria Patri is a very ancient prayer, and it is found in some of the earliest Christian writings. It is thought to have originated in the Jewish practice of praising God at the end of a psalm. The Gloria Patri was first used in Christian worship in the 2nd century, and it has been a regular part of the Christian liturgy ever since.

The Gloria Patri is a beautiful and meaningful prayer that can be used to express our praise and worship of God. It is a reminder of the Trinity of God, and it gives us hope for the future.

The text of the Gloria Patri falls into the broader category of doxology – in the Greek doxologia or “words of glory.” Doxology finds its roots in the Hebrew liturgy and the psalms as the kaddish. The kaddish is a doxology recited after the verses of a song. Its recitation signals the conclusion of one of the sections of the liturgy and has many different forms and purposes (Idelsohn, 1967, p. 108). In the Jewish context, a doxology blesses the One God and God’s everlasting nature. For example, Psalm 41:13 states: “Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen and Amen” (KJV). This is a form of berakhah (blessing or benediction) that pervades Jewish liturgy and life.

The absence of the doxology in the Codex Sinaiticus aligns with some modern translations of the Bible, such as the Revised Standard Version (RSV) and the New American Standard Bible (NASB), which also exclude it from the Lord’s Prayer.

In the Bible we see two phrases, “the kingdom of heaven” and “the kingdom of God”. The question of whether or not the two signify the same thing will not be dealt with here. There is an interesting debate on this subject. In any case, the two are different from a purely linguistic viewpoint. The phrase “kingdom of God” explicitly describes the owner of this kingdom as God. On the the hand, the phrase “kingdom of heaven” does not refer to the owner as God. It seems obvious that God is the rightful owner of this kingdom of heaven from a theological viewpoint, but we are simply looking at the word from a linguistic viewpoint.

Luke’s Gospel never refers to the kingdom of heaven whereas Matthew refers to it a total of 32 times. As Luke refers to the kingdom as “the kingdom of God” a total of 12 times before the introduction of the Lord’s prayer at Luke 11:2-4, by the time we get to the prayer it has already been established that the kingdom belongs to God. The same cannot be said of Matthew’s Gospel. In Matthew’s Gospel, we do not see the phrase, “the kingdom of God” until after our Lord finishes his teaching on how to pray. 

The statement, “For thine is the kingdom, and the power, and the glory, for ever. Amen.” is a recognition and declaration that God alone deserves credit and glory. The kingdom is not ours. The power is not ours. The glory is not ours. The doxology affirms to God that “It’s not about me, it’s all about you.” Nothing else in the Lord’s prayer affirms this doctrine as clearly as the doxology. 

Reasons for the omission – for many they are accepted as mistakes They are referenced here as examples of why “older” does not mean “more reliable”. But the questions remain.

Hypothesis 1: mistake

Perhaps the omission of the doxology was a mistake. Perhaps a scribe who was familiar with Luke’s version of the Lord’s prayer thought that he was finished the Matthew portion of the prayer after having written, “…deliver us from evil.” After glancing back at the parent copy and seeing, “Amen”, he may have concluded the prayer at that point and wrote “Amen”. Some variants actually have “amen” without the doxology (17, vgcl). The “amen” could have dropped out at a later date to conform the prayer with Luke’s version. This is not an unreasonable scenario considering some of the strange scribal errors seen in Codex Sinaiticus.

Hypothesis 2: harmonization

Perhaps the omission of the doxology was deliberate. The omission could be sufficiently explained as an early attempt to harmonize the prayer in Matthew 6:9-13 with the other version of the Lord’s prayer in Luke 11:2-4. There is evidence of attempts at harmonizing the two prayers:

• Luke’s version says “forgive us our sins” whereas Matthew’s version says “forgive us our debts”. But scribes have tried to change “sins” in Luke’s version to “debts” in order to harmonize the two prayers.
• Luke’s version asks for daily bread “day by day (καθ ημεραν)” whereas Matthew’s version asks for bread “this day (σημερον)”. But scribes have tried to change “καθ ημεραν” to “σημερον” in Luke’s version in order to harmonize the two prayers.

Unless one were to grasp the contextual differences between Matthew 6 and Luke 11, as explained above, one would find it difficult to explain why Matthew’s version should have a doxology when Luke’s version does not. Hence an early skeptic might have removed it believing the doxology to be a pious addition or a gloss from a liturgical text. Yet if the doxology were added later it would be most probable that a similar doxology would also be added to Luke’s version of the prayer, at least in some manuscripts. But there is no such thing to be found in the body of manuscript evidence.

Hypothesis 3: the oral tradition overrode the written word

For the first several decades since the formation of the Church, many Christian communities did not have the written New Testament. These Christians received doctrines and traditions orally and passed them on orally to the next generation. No matter how early the Gospels of Matthew and Luke were written, the oral traditions were inevitably older. When a written tradition appeared to differ from a well-established oral tradition, the oral tradition might have taken priority in some communities. Consider the following hypothesis:

Suppose that in the early years of the Church, some Christian communities orally received the Lord’s prayer as later recorded by Luke (the version with no doxology). These communities had not yet learned of the version with the doxology. Suppose that these communities later came into contact with the Gospel of Matthew without ever seeing the Gospel of Luke. In this scenario, these communities were faced with a written version of the Lord’s prayer that is different from the oral version that had been remembered since the beginning. As these communities had no knowledge of the Gospel of Luke, the idea that there might have been two occurrences in which our Lord taught how to pray may not have crossed their minds. Members of these communities may have regarded the doxology in the Gospel of Matthew as a spurious addition to what had been believed to be the only version of the Lord’s prayer. As a result, these communities may have omitted the doxology thinking that they were doing the service of guarding the one and only true version of the Lord’s prayer.

The questions remain but so does the Gloria Patri endure as an expression of reverence and adoration to the Almighty. Whether recited after the Lord’s Prayer or integrated within it, this brief yet powerful declaration exalts the divine majesty.

In the Message Bible translation, Eugene Peterson breathes new life into the Lord’s Prayer, artfully capturing its essence in contemporary language. Embracing the Gloria Patri within this rendition, Peterson’s words paint a vivid picture of surrender and awe before the divine: “You’re in charge! You can do anything you want! You’re ablaze in beauty! Yes. Yes. Yes.” Such poetic rendering reminds us that the prayer’s power lies not merely in tradition but in the living experience of divine connection.

So, as we embrace the Gloria Patri or theologically prefer its absence, may the Lord’s Prayer continue to uplift our souls, connecting us with the divine God.

Wishing you a blessed start to this new week.

Philemon

Chapter 30

Good Monday Morning to this new week 30 of 2023.

I quote Aristotle this morning:
“Change in all things is sweet.”

I quote Malachi 3.6a – “For I the Lord do not change ..”

While the Bible contains many passages that promote the idea of embracing change and personal growth, there are also verses that caution against certain types of change or emphasise the importance of stability and steadfastness.

This verse highlights the unchanging nature of God. It suggests that some things, particularly aspects of God’s character and promises, remain constant and unwavering. While personal growth is essential, this verse reminds us that there are certain eternal
truths that do not change.

I quote Hebrews 13:8, “Jesus Christ is the same yesterday and today and forever.”

I quote James 1.17 “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.”

I quote Proverbs 24:21 – “My son, fear the Lord and the king, and do not join with those who do otherwise.”

Finally Ecclesiastes 3:1 “For everything there is a season, and a time for every matter under heaven.”

While change is a natural part of life, it also suggests that there are appropriate times for certain actions and decisions.

Some of these verses may seem to undermine the idea of embracing all types of change, the Bible also contains quite a few passages that speak about personal growth, renewal, and transformation.

All in all, the perspective is just a different one! The concept of change is good, but the focus on self and self-change through setting good priorities is only one shallow side of the coin. The overall approach of the God of the Bible is far bigger and more comprehensive. God is God. Period. He is the maker of all things and also the maker of change. He has his time, his seasons, he creates, waits, changes, makes new…

It’s not all about us!

Wishing a good start to this new week!
Philemon

Chapter 29

Welcome to this 29th week of 2023

The story of Edward Mordrake is a cautionary tale about the dangers of being two-faced. Mordrake was born with a second face on the back of his head, lived in the 19th century in 1896, and this second face was said to be evil. It would smirk and sneer while Mordrake was weeping, and it would whisper to him in the night. Mordrake was so tormented by the second face that he eventually begged doctors to remove it. However, the doctors refused, saying that it would be too dangerous.

In the Bible, there is also a story about a man with two faces. In the book of Numbers, we read about Balaam, a prophet who was hired by Balak, the king of Moab, to curse the Israelites. However, God intervened and prevented Balaam from cursing the Israelites. Instead, Balaam spoke a prophecy in which he said that the Israelites would be a “two-faced people.”

A Miraculous Oracle

Having been humiliated by his donkey and pushed around by God, Balaam arrived in Moab’s capital city and was greeted by Balak. Balak brought Balaam to Bamot Ba’al, a place of idol worship that overlooked the entire Jewish camp. Balaam commanded Balak to prepare seven altars for him and to offer a bull and the angel told him to go a ram on each one. Balaam had specifically seven prepared, in an attempt to counteract the seven altars the Jewish forefathers had built. Balaam took leave of Balak, and God appeared to him, “placing words in his mouth.” Balaam returned to Balak, raised his voice and began to speak.

Balak the king of Moab has brought me from Aram, from the mountains of the east saying, “Come, curse Jacob for me and come invoke wrath against Israel.” How can I curse whom God has not cursed, and how can I invoke wrath if the Lord has not been angered?

Praise instead of curses

Instead of curses, the most wonderful blessings and praise issued forth. Balak took Balaam to two other places in the hope that Balaam would have more luck cursing. All the places were specific in that Balak divined that the Jews would sin in those places, so he hoped to be successful in cursing them from there. But each time Balaam opened his mouth, nothing but the greatest praise for the Jews flowed forth. Noticing the way the Jews’ tents were positioned, indicating their overall modesty, Balaam declared, “How goodly are your tents, O Jacob, your dwelling places, O Israel!”

After Balaam blessed the Jews for the third time, Balak grew angry and told Balaam to leave. As he was leaving, Balaam turned to Balak and prophesied what would to happen to his people in the end of days and about the Messianic redemption.

I see it, but not now; I behold it, but not soon. A star has gone forth from Jacob, and a staff will arise from Israel which will crush the princes of Moab and uproot all the sons of Seth. Edom shall be possessed, and Seir shall become the possession of his enemies, and Israel shall triumph.

Chassidic teachings explain why these great blessing came through such a wicked man. Balaam blessing the Jews was a preparation for Moshiach, when every single creation will acknowledge its Maker. This process began when Balaam, the greatest Jew-hater, recognized this truth and blessed God and the Jews.

Balaam was hired to curse, but God prevented him from doing so. Instead, Balaam spoke four blessings over the Israelites. These blessings are still recited in Jewish prayers today. The story of Balaam teaches us that we should always obey God, even when it is difficult.

The prayer begins with Numbers 24:5, where Balaam, sent to curse the Israelites, is instead overcome with awe at God and the Israelites’ houses of worship. Its first line of praise is a quote of Balaam’s blessing and is thus the only prayer commonly used in Jewish services that was written by a non-Jew

Ma Tovu
How lovely are your tents, O Jacob; your encampments, O Israel!
As for me, through Your abundant grace,
I enter your house to worship with awe in Your sacred place.
O Lord, I love the House where you dwell, and the place where your glory tabernacles.
I shall prostrate myself and bow; I shall kneel before the Lord my Maker.
To You, Eternal One, goes my prayer: may this be a time of your favor.
In Your abundant love, O God, answer me with the Truth of Your salvation.

Both Balaam and Edward Mordrake were known for their two faces. However, the two faces had different meanings for each man. For Balaam, the second face represented his inner conflict. He was a prophet who was called to bless the Israelites, but he was also tempted to curse them. The second face represented his struggle between good and evil.

For Edward Mordrake, the second face represented his torment. He was said to be able to hear the voice of the second face, and the voice was said to be evil. The second face represented his illness. No voice was audible, but Mordake avers that he was kept from his rest at night by the hateful whispers of his “devil twin”, as he called it, “which never sleeps, but talks to me forever of such things as they only speak of in Hell. No imagination can conceive the dreadful temptations it sets before me.

They teach us that we should be careful not to be deceived by appearances. We should not judge people based on their outward appearance, because we may not know what is going on inside.

Wishing you a good start to this new week!
Philemon

Unveiling the Power of Job 24

Welcome to this new week, the 28th week of 2023.

As you embark on this Monday morning, let us reflect on the significance of boundaries in our lives or those boundaries of others. They extend across various dimensions, influencing our personal lives, relationships and spiritual journeys.

The book of Job, Chapter 24 presents a thought-provoking exploration of social norms and their violations. Job questions the absence of timely divine judgment and ponders the waiting of those who know God. He vividly describes the actions of wicked individuals who brazenly transgress boundaries, perpetrating injustices and oppressions. They move boundary stones, seize flocks, drive away donkeys belonging to orphans, and exploit widows by taking their oxen. The vulnerable are thrust aside, forced into hiding, left hungry and exposed. Job brings attention to the suffering of the poor, toiling for sustenance in desolate wastelands and seeking solace in fields and vineyards. Under the cover of darkness, the wicked prey on the defenceless, perpetrating crimes that escape the light.

While immediate consequences may not befall them, their existence is cursed, their lives fragile and transient. Job asserts the unassailability of his words, challenging anyone to prove him wrong.

Deep within the heart of Job 24, resonates verse 2, “Some remove the landmarks; they violently take away flocks, and feed thereof.” These words reverberate with intensity, revealing the stark reality of boundary transgressions and the consequential disregard for established limits. They pierce our consciousness, compelling us to confront the far-reaching implications that arise when individuals trespass ethical boundaries. and Injustice. Jobs words in this chapter exposes the repugnant behaviour of boundary violators, unmasking the injustice and harm they inflict upon others and his feelings towards this behaviour.

Job 24’s contemplation of justice, providence, and suffering resonates deeply in the world we inhabit today. Jobs message defies tradition, proposing audacious solutions grounded in unwavering faith, breaking free from the chains of fear and despair. Through this unique lens, we acquire invaluable insights into God’s perception of our circumstances, receiving a transformative tool to navigate the tumultuous waters of distress and uncertainty.

Why, seeing times are not hidden from the almighty. By “times” seem to be meant God’s special periods of exhibiting himself in action as the moral Governor of the world, vindicating the righteous, and taking vengeance upon sinners. Such “times” are frequently spoken of in the prophetical Scriptures as “days of the Lord”. When Job complains that God does not make visible His righteous rule, his meaning is that God does not exercise such a rule. This is the thought about God that alarms him, and makes his heart soft.

As you navigate this week, aware that you may be treading uncharted waters, I wish you a truly blessed and the right portion of “seeing times” and a soft heart as we have seen happening with Job. (after a lot of complaining to be noted!)

Philemon