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The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.
Yet, it doesn’t tell the whole story.
My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.
Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.
A Plot to Kill Paul
12 When it was day, the Jews made a plot and bound themselves by an oath neither to eat nor drink till they had killed Paul. 13 There were more than forty who made this conspiracy. 14 They went to the chief priests and elders and said, “We have strictly bound ourselves by an oath to taste no food till we have killed Paul. 15 Now therefore you, along with the council, give notice to the tribune to bring him down to you, as though you were going to determine his case more exactly. And we are ready to kill him before he comes near.”
—————————————————————————————————–
Last week’s entry was about the heated row the Pharisees and the Sadducees had over their faith beliefs, which Paul had purposely triggered.
The next day, however, the Sanhedrin’s focus returned to Paul. More than 40 plotted to kill him and went on a hunger strike until they accomplished their mission (verses 12, 13).
John MacArthur’s four themes for Acts 23: the confrontation, the conflict, the conquest and the consolation. Last week’s verses showed the conflict. However, Paul saw some of the consolation, as our Lord stood beside him in prison (emphases mine):
11 The following night the Lord stood by him and said, “Take courage, for as you have testified to the facts about me in Jerusalem, so you must testify also in Rome.”
The conflict continues this week with these plotters. Both our commentators say that Satan was working through them. Here is Matthew Henry’s analysis. Older translations use ‘curse’ instead of ‘oath’ in verse 12, which adds to the gravity of the sitaution:
(1.) They bound themselves to it. To incline to do evil, and intend to do it, is bad; but to engage to do it is much worse. This is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is leaving no room for repentance; nay, it is bidding defiance to it. (2.) They bound one another to it, and did all they could, not only to secure the damnation of their own souls, but of theirs whom they drew into the association. (3.) They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do such a thing within so short a time as they could continue fasting, without any proviso or reserve for the disposal of an overruling Providence. When we say, To-morrow we will do this or that, be it ever so lawful and good, forasmuch as we know not what shall be on the morrow, we must add, If the Lord will. But with what face could they insert a proviso for the permission of God’s providence when they knew that what they were about was directly against the prohibitions of God’s work? (4.) They showed a great contempt of their own souls and bodies; of their own souls in imprecating a curse upon them if they did not proceed in this desperate enterprise (what a woeful dilemma did they throw themselves upon! God certainly meets them with his curse if they do go on in it, and they desire he would if they do not!)–and of their own bodies too (for wilful sinners are the destroyers of both) in tying themselves out from the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell those speak that wish God to damn them, and the devil to take them, if they do not do so and so. As they love cursing, so shall it come unto them. Some think the meaning of this curse was, they would either kill Paul, as an Achan, an accursed thing, a troubler of the camp; or, if they did not do it, they would make themselves accursed before God in his stead. (5.) They showed a most eager desire to compass this matter, and an impatience till was done: not only like David’s enemies, that were mad against him, and sworn against him (Psalms 102:8), but like the servants of Job against his enemy: O that we had of this flesh! we cannot be satisfied, Job 31:31. Persecutors are said to eat up God’s people as they eat bread; it is as much a gratification to them as meat to one that is hungry, Psalms 14:4.
John MacArthur’s Bible also says ‘curse’. He explains:
They were serious about it as indicated by the fact that it says, “They bound themselves under a curse.”
The Greek is “they anathematized themselves with an anathema.” They devoted themselves to destruction. This was not an uncommon thing. They placed themselves under a divine judgment, as it were. They invoked the vengeance of God. It would go something like this: if any of the other Jewish vows would be similar to this, this would be a typical one, “So may God do to us and more, if we eat or drink anything until Paul is dead.”
Now, they were serious. They wanted this man dead, and the most stringent way they knew was to take this kind of a vow which sort of bound them and sort of told everybody the seriousness of it. And, they invoked the vengeance of God if they didn’t accomplish it. Of course, that’s dumb, because God may or may not be involved in it. That’s why Jesus said, “Swear not at all, don’t do that. Don’t say, ‘God, strike me dead if I don’t do this,’ or, ‘God do this if I don’t do that’.” Let your conversation be “yes and no” and forget that.”
Jesus said, “Swear not at all neither by Heaven or Earth.” But they were doing that, and they wanted to drag God into it and appear very holy. See? “We’ll kill him or God strike us dead,” feeling they were really going to defend God. They wanted God in on the murder plot …
You say, “Well, why would they react to such a man like this? Why not just say, ‘Oh, well. Let him go.’ Why so hostile? Why so violent?” Because of this, folks: to simplify it, they were the dupes of Satan, and that is the simplest way to look at it. They had been so subjected to the power of Satan by this time, existing so long in a false system of religion based on ego and hypocrisy, that they were Satan’s tools. And Satan wanted Jesus and the Gospel done away.
MacArthur tells us why 40+ were involved:
Well, apparently, they felt that the Romans would not bring about Paul’s death; they couldn’t procure the death at the hands of Rome. And, they realized that they didn’t want Paul in front of the people making another speech, or he might wind up persuading too many of them.
And so they saw they had to get rid of him, but they didn’t want any one individual to bear the brunt. So they realized if they had 40 or more (and that’s maybe an arbitrary figure; they may have called together all those who were interested), but if they had enough, no one person could be blamed for it. Plus, that many could accomplish it without Paul escaping. So they bound themselves by a blood oath, swearing to God that they would assassinate Paul, or they would be willing to take the vengeance of God, knowing all the time that they could get out of it.
They then went to the chief priests and elders stating that they had made this oath (verse 14), and what they expected Ananias and the elders to do: pretend they wanted to interview Paul further, and the conspirators would murder Paul when he approached (verse 15).
It is difficult imagining that going on in a religious setting, but MacArthur gives us the background to the Sanhedrin:
Now, the chief priests of the Sanhedrin were the Sadducees. The Sadducees party was the most antagonistic to Paul. Do you remember for what reason? Because Paul taught the resurrection and they were anti-resurrectionists. And so, these conspirators went to the leaders of the Sanhedrin, the top guys, and they said, “Look, we have bound ourselves under a great curse that we will not eat anything until we have slain Paul.”
Now, why would they bother to tell the Sadducees? Because they could get a hearing. They’d get somebody to listen to them who would agree, and they wanted to enlist the support of the Council.
It’s interesting, I think, to just note the fact that the conspirators, the 40-plus, knew that the leadership of Israel was so morally rotten that they were willing to advertise a murder. Can you imagine going and taking a group of murderers up to the Supreme Court and telling them that you’d like their cooperation in a murder?
Well, that’s part of it. But, they were not only the judicial heads of the country; they were the spiritual leaders, so corrupted that justice was corrupted, and spiritual truth was corrupted to the place where they could be enlisted in a murderous assassination. And they knew they’d get a hearing, and had no fears that they would be prosecuted for such a thing as attempted murder – or whatever.
Even knowing that, the plotters were bold as brass dictating to their superiors. What a den of vipers the Sanhedrin was.
Forbidden Bible Verses continues in the New Year.
Next time — Acts 23:16-22
December 15, 2018 is the Third Sunday of Advent, also known as Gaudete Sunday, because of its joyful themes in anticipating the birth of our Lord and Saviour, Jesus Christ.
On Gaudete Sunday, a traditional celebrant will wear a rose vestment to symbolise joy.
I wrote about this particular Sunday at length last year. Readers might find the origin of Gaudete Sunday — and the earlier beginning of Advent centuries ago — useful:
Gaudete Sunday: readings for the Third Sunday of Advent — Year B
This Advent, the beginning of the Church year, we are in Year C.
Most churches will probably only select one of the following readings — including the Epistle — followed by the Gospel.
Emphases mine below.
First reading
Zephaniah foretells the deliverance of Israel and prophesies that salvation — via Jesus — is coming.
Zephaniah 3:14-20
3:14 Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter Jerusalem!
3:15 The LORD has taken away the judgments against you, he has turned away your enemies. The king of Israel, the LORD, is in your midst; you shall fear disaster no more.
3:16 On that day it shall be said to Jerusalem: Do not fear, O Zion; do not let your hands grow weak.
3:17 The LORD, your God, is in your midst, a warrior who gives victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing
3:18 as on a day of festival. I will remove disaster from you, so that you will not bear reproach for it.
3:19 I will deal with all your oppressors at that time. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth.
3:20 At that time I will bring you home, at the time when I gather you; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes, says the LORD.
Second reading
The reading from Isaiah is similar to that of Zephaniah in that God will grant His faithful eternal salvation through His Son, Jesus Christ.
Isaiah 12:2-6
12:2 Surely God is my salvation; I will trust, and will not be afraid, for the LORD GOD is my strength and my might; he has become my salvation.
12:3 With joy you will draw water from the wells of salvation.
12:4 And you will say in that day: Give thanks to the LORD, call on his name; make known his deeds among the nations; proclaim that his name is exalted.
12:5 Sing praises to the LORD, for he has done gloriously; let this be known in all the earth.
12:6 Shout aloud and sing for joy, O royal Zion, for great in your midst is the Holy One of Israel.
Epistle
Paul exhorted the Philippians to be joyful, as the Lord was with them. Verse 4 is the default recessional blessing in Anglican — including Episcopalian — services, a favourite of mine.
Philippians 4:4-7
4:4 Rejoice in the Lord always; again I will say, Rejoice.
4:5 Let your gentleness be known to everyone. The Lord is near.
4:6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
4:7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
Gospel
The reading from Luke is about John the Baptist’s ministry in anticipation of Jesus, calling for repentance and charity, both of which characterise Advent.
Luke 3:7-18
3:7 John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come?
3:8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham.
3:9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.”
3:10 And the crowds asked him, “What then should we do?”
3:11 In reply he said to them, “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.”
3:12 Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?”
3:13 He said to them, “Collect no more than the amount prescribed for you.”
3:14 Soldiers also asked him, “And we, what should we do?” He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.”
3:15 As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah,
3:16 John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire.
3:17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.”
3:18 So, with many other exhortations, he proclaimed the good news to the people.
Christmas nears. Joy increases in people’s hearts. The Christ Child is about to be born. The world will soon rejoice.
It is not often that President Trump’s genius son-in-law Jared Kushner, his senior adviser, gives an interview.
However, Kushner did agree to appear on Sean Hannity’s Fox News show on Monday for a brief segment:
Hannity was very good and did not interrupt once.
Jared Kushner speaks in complete sentences, which is a rarity in today’s English-speaking world, especially the US.
His main points were about the necessity for prison reform and achieving a far-reaching, peaceful solution in the Middle East.
This is well worth watching. Who knows when he will appear again on the airwaves?
Two ELCA — Evangelical Lutheran Church in America — pastors have been in the news this month.
Adult content follows — discretion advised.
On Tuesday, December 4, 2018, Big League Politics reported on a story that first appeared in the Christian Post about the Revd Nadia Bolz-Weber who:
is protesting the “evangelical purity culture,” also known as “adherence to the scripture,” and sometimes even “Christianity.” Her plan is to “take down” the church’s teaching about sex, which makes one wonder why she became a pastor in the first place.
This month, she is asking girls to send her their purity rings so that they can be melted down to make a golden vagina:
Mail in your purity rings to be melted down into a special sculpture. In return you’ll receive a Certificate of Impurity, an “Impurity” ring, and the support of all those ready to support a sexual reformation!
Big League Politics tells us:
“This thing about women that the church has tried to hide and control and that is a canvas on which other people can write their own righteousness ― it’s actually ours,” Bolz-Weber reportedly said to HuffPost. “This part of me is mine and I get to determine what is good for it and if it’s beautiful and how I use it in the world.”
The Christian Post article says that one pastor left the ELCA, he was so disgusted by this and similar clerical goings-on (emphases mine):
Rev. Tom Brock, formerly of the Evangelical Lutheran Church in America, crushed Bolz-Weber on his blog. He left the church over its liberal stances on abortion and same-sex marriage.
“Instead of disciplining this heretical pastor, the ELCA invites her to speak at events,” he said. “I am part of a clergy Facebook page for ELCA and former ELCA pastors and it is tragic to see some of them defend all this.”
Bolz-Weber’s website’s About page has a potted autobiography:
NADIA BOLZ-WEBER first hit the New York Times list with her 2013 memoir—the bitingly honest and inspiring Pastrix: The Cranky, Beautiful Faith of a Sinner & Saint followed by the critically acclaimed New York Times bestseller Accidental Saints in 2015. A former stand-up comic and a recovering alcoholic, Bolz-Weber is the founder and former pastor of a Lutheran congregation in Denver, House for All Sinners and Saints. She speaks at colleges and conferences around the globe.
Big League Politics says:
Bolz-Weber’s behavior is simply the effect of modern liberalism on the church, which tends to preach God’s love and acceptance, forgetting that a large portion of the bible teaches God’s wrath and anger with the wicked.
Their second ELCA clergyman up for examination is the Revd Steven Sabin:
On Monday, December 10, Big League Politics reported on the pastor, who is from San Francisco:
A gay Lutheran Pastor with a history of fighting for gay rights within the church was arrested for possession of child pornography in mid November.
“The Reverend Steven Sabin, pastor at Christ Church Lutheran at Quintara Street and 20th Avenue, was arrested November 15 on three felony charges,” according to Bay Area Reporter.
Sabin pleaded not guilt to one count of distribution of child pornography and two counts of possession or control of child pornography. According to a San Francisco Police Department news release, the investigators “located a cellphone belonging to Sabin, which contained hundreds of child pornography videos and images depicting juvenile minors being sexually abused. During a subsequent search, investigators found that Sabin was storing child pornography on a cloud storage application.”
The pastor has since been released on bail while he awaits a Dec. 19 pre-trial hearing.
The article says that, in 1998, before the ELCA went off-piste, they expelled Sabin for coming out of the closet. Sabin then joined an offshoot of the ELCA, Christ Church Lutheran. Fortunately, Christ Church Lutheran San Francisco took the child pornography charges seriously and issued this announcement:
We have learned of the arrest of Steve Sabin, who will no longer serve as pastor of Christ Church Lutheran. We are concerned for and ask for prayers for all affected, including all victims of sexual misconduct and for the people of the congregation of Christ Church. We will cooperate fully with law enforcement. We have zero tolerance for clergy sexual misconduct and are committed to providing safe spaces for all children and youth in our church.
Big League Politics points out that the ELCA has gone off the rails over the past two decades:
The ELCA, from which Sabin was booted for being gay, now accepts openly gay pastors, even one who teaches “sex positivity” and is asking young women to send her their purity rings so she can mold them into a large golden vagina. Needless to say, this is contrary to biblical teachings.
Absolutely.
Those looking for a church, especially parents with children, need to exercise caution and pray for discernment.
Sean Spicer, President Trump’s former press secretary, tweeted this USA Today editorial about what it is like caring for her veteran husband, disabled after he stepped on an IED in Afghanistan, and doing battle with the Department of Veterans Affairs (VA).
Click on the image to see her editorial in full:
The VA has been in very bad shape for decades. Under the Trump administration it is gradually improving, but there is still a long way to go.
Please remember these veterans and their families in your prayers this Christmas season. Thank you.
Before we get too far into Advent and Sunday School comes to a close until the New Year, I would like to point out that candy canes can be a useful teaching tool in telling the Nativity story.
The secular assault on Christmas might have lessened somewhat since President Trump was elected to office, however, there are probably a number of state schools in the US that forbid anything that even hints at the religious, e.g. candy canes and Christmas bell sugar cookies. A 2009 article from American Thinker, ‘Criminalizing Christmas Cookies, Candy Canes and Crèches’, has probably aged well. Please do read it.
So, it would seem that some children are left with learning about the Nativity story at home or in Sunday School. Enter the candy cane. Enterprising mothers and Sunday School teachers might like to make a meringue version for children.
One of my readers writes from the perspective of her golden retriever, Brodie. In 2016, she posted on the ever-popular candy cane:
and by the way here’s the history of the beloved ‘J’ shape like a shepherds crook…so the back story of the candy cane is spiritual and came in celebration of the nativity.
The link, on WhyChristmas?, explores the legend, history and symbolism behind this sweet December treat. There’s a lovely bit in the third paragraph for Sunday School teachers and Christian parents (emphases mine below):
A story says that a choirmaster, in 1670, was worried about the children sitting quietly all through the long Christmas nativity service. So he gave them something to eat to keep them quiet! As he wanted to remind them of Christmas, he made them into a ‘J’ shape like a shepherds crook, to remind them of the shepherds that visited the baby Jesus at the first Christmas. However, the earliest records of ‘candy canes’ comes from over 200 years later, so the story, although rather nice, probably isn’t true!
Sometime around 1900 the red stripes were added and they were flavored with peppermint or wintergreen.
Sometimes other Christian meanings are giving to the parts of the canes. The ‘J’ can also mean Jesus. The white of the cane can represent the purity of Jesus Christ and the red stripes are for the blood he shed when he died on the cross. The peppermint flavor can represent the hyssop plant that was used for purifying in the Bible.
So, although this symbolism is not a fact about the candy cane, it can be used to tell a child about the Nativity.
NoelNoelNoel elaborates on the religious symbolism sometimes associated with the candy cane:
Many people have given religious meaning to the shape and form of the candy cane. It is said that its shape is like the letter “J” in Jesus’ name. It is also in the shape of the shepherds’ crook, symbolic of how Jesus, like the “Good Shepherd” watches over his children like little lambs. It is a hard candy, solid like a “rock”, the foundation of the Church. The flavor of peppermint is similar to another member of the mint family, hyssop. In the Old Testament hyssop was used for purification and sacrifice, and this is said to symbolize the purity of Jesus and the sacrifice he made.
Some say the white of the candy cane represents the purity of Jesus and his virgin birth. The bold red stripe represents God’s love. The three fine stripes are said by some to represent the Holy Trinity: the Father, the Son, and the Holy Spirit. Others say they represent the blood spilled at the beating Jesus received at the hands of the Roman soldiers.
Angie from Chocolate Candy Mall posted a story about the candy cane legend of the choirmaster and included a religious poem, perfect for children:
Look at the Candy Cane
What do you see?
Stripes that are red
Like the blood shed for me
White is for my Savior
Who’s sinless and pure!
“J” is for Jesus,
My Lord, that’s for sure!
Turn it around
And a staff you will see
Jesus my shepherd
Was born for Me!
Angie says:
In spite of the fact that the legend is more like folklore, the candy cane can be used in a beautiful way to represent the love and sacrifice of Our Lord Jesus Christ …
Short and sweet, isn’t it? Okay, back to the Legend of the Candy Cane story – Whether or not this tale is the true candy cane meaning, it presents us as believers with a simple opportunity to share a little bit of the Gospel story with those we meet during the Christmas season.
May the Lord bless you as you share your faith in Christ with others!
Let us now look at how the candy cane probably developed throughout history. They were likely to have been white sugary sticks in the 1800s, as NoelNoelNoel explains:
The use of candy canes on Christmas trees made its way to America by the 1800’s, however during this time they were still pure white.
In the United States during that time, Today I Found Out tells us that candy canes were part of Christmas tree decorations:
the first known candy cane that popped up in America was also supposedly thanks to a German immigrant, August Imgard, who used the candy cane for this purpose- decorating a Christmas tree in his home in Wooster, Ohio.
If he made crooks, he would have had to be very careful. Crooks became widespread only in the 20th century, for reasons stated below.
Therefore, I will work on the assumption that most of what appeared in this era were straight, white, sticks — possibly, although not always, flavoured with peppermint or wintergreen.
Old Christmas cards provide evidence of what shape and colour the peppermint sticks were. The familiar stripes did not appear until the 20th century:
Evidence, such as Christmas cards from the late 19th century, seems to indicate people were still going with the all-white candy cane at this point. Then in the early 20th century there started to be many instances of candy canes showing up on Christmas cards with red stripes.
Given candy canes were used as much for decoration as eating at this time, it’s not surprising that somebody got the bright idea to put a colorful stripe on them. It should also be noted that a little over a half century or so before stripes were known to be added to candy canes, there is a reference of white peppermint candy sticks with colored stripes added.
WhyChristmas? says that the candy cane we know today came about around 1920 when:
Bob McCormack, from Georgia, USA, started making canes for his friends and family. They became more and more popular and he started his own business called Bob’s Candies.
Today I Found Out has more about the stripes:
… who first got that idea to make striped candy canes is still a mystery. Some say it was candy maker Bob McCormack in the 1920s. McCormick’s company by the late 1950s would become one of the world’s largest peppermint candy cane producers, selling about a half a million candy canes per day at their peak. But it may well be that McCormick simply popularized the striping practice, rather than invented it. One thing is for sure, this idea spread like a wildfire and soon a red stripe on a candy cane was near universal, as was peppermint flavoring …
As for the crook:
the cane had to be manually bent when it was still warm/soft coming off the assembly line, usually using a wooden mold or the like.
This proved to be problematic for Bob McCormack on the production line:
McCormack was having trouble at the time because about 22% of the candy canes produced by Bob and his crew were ending up in the trash as they broke during the bending process.
Fortunately, the good Lord blessed McCormack with a splendid brother-in-law. Not only was he a Catholic priest, he was also an inventor. WhyChristmas? says:
Bob McCormack’s brother-in-law, Gregory Harding Keller, who was a Catholic priest, invented the ‘Keller Machine’ that made turning straight candy sticks into curved candy canes automatically!
Today I Found Out adds:
Keller’s machine automated this process and shortly thereafter was perfected by Dick Driskell and Jimmy Spratling, both of which worked for Bob McCormack. This made it so the candy canes came out perfect nearly every time.
WhyChristmas? says:
In 2005, Bob’s Candies was bought by Farley and Sathers but they still make candy canes!
So, there you have the story behind candy canes, with a Christian twist.
If anyone has used the candy cane in a Sunday School lesson, please feel free to share your experience below!
On Wednesday, November 28, 2018, President Donald Trump and First Lady Melania Trump participated in their second ceremonial lighting of the National Christmas Tree in Washington, DC, near the White House.
Earlier that day, the First Lady defended her choice of red Christmas trees along the main corridor — the Grand Foyer — inside the White House:
This was the president’s official schedule for the tree lighting ceremony at The Ellipse in President’s Park:
Entertainment was provided and, afterwards, the tree was lit:
President Trump then gave a six-minute address, in which he thanked everyone who decorated the tree and made the event possible:
Tonight’s ceremony is only possible because of the hard work of the many talented individuals. They were working late at night. They were working early in the morning. They were working all the time. And my sincere thanks to everyone at the National Park Service and the National Park Foundation. Thank you very much. Appreciate it. (Applause.)
He also thanked the entertainers:
There’s great talent. They’re going on to big things, many of them. I’ve seen them and they are something very special. Thank you very much. That was a great job tonight. (Applause.)
And this includes one very special group that has topped Billboard charts multiple times: the Dominican Sisters, who I met backstage, from Ann Arbor, Michigan. (Applause.)
These, by the way, are traditional Dominicans, not the ones who have gone trendy in recent years. These women are doing very well in expanding their community. This is one of the orders women want to join. May God bless them in their work.
You can read more about their 2017 Christmas album here. It was recorded in their chapel at the Ann Arbor Motherhouse:
But I digress.
President Trump retold the Christmas story beautifully — as he did last year (emphases mine):
For Christians all across our nation, around the world, this is a sacred season that begins 2,000 years ago when Jesus Christ was born. An angel declared to the shepherds tending their flocks, “Behold, I bring you good tidings, great joy, which shall be to all people. For unto you is a born this day in the city of David a Saviour, which is Christ the Lord.” (Applause.) There in Bethlehem, Mary and Joseph held in their hands the son of God; the light of the world; and, through Him, the promise of eternal salvation.
He then went on to discuss the time that Americans selflessly give to each other and a spirit of national unity. I am certain that Stephen Miller helped to write this speech, evident in the fourth paragraph:
No matter one’s faith or beliefs, the Christmas season reflects all that is best in the American spirit. This is a time of the year for rejoicing with our family and friends, for spreading charity and goodwill in our commitment all over this country in all of our communities, and for giving thanks for all of the blessings in our lives.
We are especially thankful for the countless Americans who have given their time and passion to help those in need. Here in the audience today are a number of extraordinary foster families and guardians joined by the beautiful children they have welcomed into their homes. And beautiful children they are. Your devotion inspires us all. To every child in foster care: You are the precious loved one and gift of God. Thank you. Thank you. (Applause.) Very, very special.
At this time of the year, we renew the bonds of affection between our fellow citizens, and we awaken the faith in our hearts that calls each of us to action. As we gather loved ones, our thoughts turn to those who are rebuilding their lives after devastating wildfires, destructive hurricanes, and terrible tragedy.
We are one American family. We hurt together, we heal together, and we will always pull through together. This is the United States of America. We are the best in the world, and there’s nobody close. (Applause.)
He ended with these words:
We ask God to watch over this nation’s heroes, and to shed his almighty grace upon our nation. And we pray that America’s light will shine more brightly and stronger than ever. And it will.
On behalf of Melania and myself and the entire Trump family — many of whom are with us tonight — I want to again wish you all a very, very Merry Christmas. May this Christmas season bring peace to your hearts, warmth to your homes, cheer to your spirit, and joy to the world. Merry Christmas, everyone. Merry Christmas and God bless you. Thank you. Thank you very much. (Applause.)
Something must have been on the radar, because the Trumps left quite quickly:
The press corps moaned:
Well said.
The Trumps’ safety deserves more concern than the inconvenience a back-biting member of the press corps experiences.
One hopes that the 2019 tree lighting is free from threats, real or anticipated.
The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.
Yet, it doesn’t tell the whole story.
My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.
Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.
6 Now when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Brothers, I am a Pharisee, a son of Pharisees. It is with respect to the hope and the resurrection of the dead that I am on trial.” 7 And when he had said this, a dissension arose between the Pharisees and the Sadducees, and the assembly was divided. 8 For the Sadducees say that there is no resurrection, nor angel, nor spirit, but the Pharisees acknowledge them all. 9 Then a great clamor arose, and some of the scribes of the Pharisees’ party stood up and contended sharply, “We find nothing wrong in this man. What if a spirit or an angel spoke to him?” 10 And when the dissension became violent, the tribune, afraid that Paul would be torn to pieces by them, commanded the soldiers to go down and take him away from among them by force and bring him into the barracks.
11 The following night the Lord stood by him and said, “Take courage, for as you have testified to the facts about me in Jerusalem, so you must testify also in Rome.”
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Poor Paul. In last week’s entry Ananias the high priest illegally ordered him struck on the mouth — a painful punch or blow with a club or rod — for saying that he had lived his life in good conscience before God. The Sanhedrin then accused Paul of showing disrespect to Ananias, whom he said he did not recognise as the high priest. This was because they were hastily called to Fort Antonia and were not in their usual ceremonial robes. It could also be that Paul did not wish to recognise a scoundrel of a high priest and/or he was affected by bad eyesight, a real possibility.
Under Mosaic law, Paul was wrong and Ananias was wrong in equal measure. Both had violated the law of Jewish conduct.
I cited John MacArthur’s four themes for Acts 23: the confrontation, the conflict, the conquest and the consolation. Last week’s verses showed the confrontation.
Today’s verses show the conflict as the tension briefly moves away from Paul to a dispute between the Pharisees, of which Paul was one, and the Sadducees, who were not at all spiritual in their theological outlook.
Matthew Henry summarises this beautifully (emphases mine):
Many are the troubles of the righteous, but some way or other the Lord delivereth them out of them all. Paul owned he had experienced the truth of this in the persecutions he had undergone among the Gentiles (see 2 Timothy 3:11): Out of them all the Lord delivered me. And now he finds that he who has delivered does and will deliver. He that delivered him in the foregoing chapter from the tumult of the people here delivers him from that of the elders.
Did Paul deliberately cause the division when he announced that he was a Pharisee to take the heat off himself (verse 6)? Matthew Henry answers in the affirmative:
The great council was made up of Sadducees and Pharisees, and Paul perceived it. He knew the characters of many of them ever since he lived among them, and saw those among them whom he knew to be Sadducees, and others whom he knew to be Pharisees …
So does John MacArthur:
So you know what Paul did? He just turned the whole Sanhedrin on itself. Revolution. Civil war. He just calmly stood there while they started the fight. You see, the real issue at stake was Paul had given his testimony, and Paul declared in his testimony that he was going down the Damascus Road and who spoke to him? Jesus of Nazareth. Well, if Jesus of Nazareth spoke to him, that meant Jesus of Nazareth was alive, right? So what was that saying? Resurrection.
Paul further triggered the Sadducees by mentioning that he believed in the resurrection of the dead, which the Pharisees did. With that, the quarrelling between the two religious groups began (verse 7).
Luke, the author of Acts, summarised the theological differences concisely (verse 8), so that the reader would understand.
The dissension escalated when some of the scribes — who were Pharisees — posited that Paul might have received a message from an angel or a spirit (verse 9). Hearing that enraged the Sadducees, who believed in neither. This does not mean that the scribes became Paul’s defenders after this: far from it, as we see in Acts 24. Despite this, Henry thinks that some of the Pharisees seriously thought about Paul’s defence of his faith:
We will hope that some of them at least did henceforward conceive a better opinion of Paul than they had had, and were favourable to him, having had such a satisfactory account both of his conversation in all good conscience and of his faith touching another world …
The arguments between the Sadducees and the Pharisees became so violent that the Roman tribune — commander — was concerned for Paul’s life, so he had his soldiers remove Paul by force and return him to the barracks (verse 10).
MacArthur sees this as providential:
The Romans to the rescue; the second time in two chapters. Amazing, God has superintended them. The whole of the nation of Israel is thrown into confusion, and he’s got the whole Roman army on the side of Paul.
As Henry points out, Paul was truly alone during this prolonged ordeal, with none of his Christian convert friends coming to his aid. Perhaps they were too afraid or perhaps they tried, but were not allowed admittance to see him:
The chief captain had rescued him out of the hands of cruel men, but still he had him in custody, and what might be the issue he could not tell. The castle was indeed a protection to him, but withal it was a confinement; and, as it was now his preservation from so great a death, it might be his reservation for a greater. We do not find that any of the apostles or elders at Jerusalem came to him; either they had not courage or they had not admission.
None of that mattered, because the Lord was with Paul. The next night He stood beside Paul and said that his work in Jerusalem was complete. Rome was to be the Apostle’s next destination in His Holy Name (verse 11): ‘Take courage’.
Henry provides this useful analysis:
Christ bids him have a good heart upon it: “Be of good cheer, Paul; be not discouraged; let not what has happened sadden thee, nor let what may yet be before thee frighten thee.” Note, It is the will of Christ that his servants who are faithful should be always cheerful. Perhaps Paul, in the reflection, began to be jealous of himself whether he had done well in what he said to the council the day before; but Christ, by his word, satisfies him that God approved of his conduct. Or, perhaps, it troubled him that his friends did not come to him; but Christ’s visit did itself speak, though he had not said, Be of good cheer, Paul.
In closing, MacArthur reminds us that our Lord revealed Himself to Paul five times in total. His awe-inspiring appearance to Paul on the road to Damascus was the first. This passage mentions another one of the five:
Always at times of crisis, the Lord stood by him. He was alone in the cell. Maybe he was saying, “Carest Thou not that I perish?” Maybe he was saying, “Lord, seems as though You’ve been all gone a while. Lord, have You forgotten me?” You know, you can have those kind of moods when you’ve been through something like that easily.
It wasn’t enough for the Lord to just remind him of a few principles. Jesus came to him. Jesus came and stood by him and He gave him three little words: consolation; commendation; and, confidence.”
Knowing this, we can better understand why Paul was so optimistic in his letters to the faithful. He understood that the Lord does not forsake His people. Even if we cannot physically see Him, our Redeemer does not forsake us, either.
As MacArthur says:
Do you think God cares for you? God came to Paul and He gave him thanks for the past; comfort for the present; assurance for the future. He’s the God of all comfort. I’ve seen Him comfort many people. I’ve seen Him comfort in my own life and give consolation. I know you have. In the midst of any trial, He cares. Cast your care on Him.
Paul’s ordeal continued with yet another murder attempt against him.
Next time — Acts 23:12-15
Below are the readings for the Second Sunday of Advent, December 9, 2018.
These are for Year C in the three-year Lectionary.
Last week’s readings were about the coming of Christ to Earth to save mankind and His Second Coming in judgement.
This week’s readings prophesy John the Baptist and Jesus.
There are two Gospel readings but the way they are arranged suggests two sets of readings. I am, therefore, just going to list everything as it appears at source, the Vanderbilt Divinity Library.
Emphases mine below.
First reading (Catholic)
Baruch is not in Protestant Bibles, therefore, this is for Catholic Mass. This imagery in this passage is so evocative that it is almost cinematic.
Baruch 5:1-9
5:1 Take off the garment of your sorrow and affliction, O Jerusalem, and put on forever the beauty of the glory from God.
5:2 Put on the robe of the righteousness that comes from God; put on your head the diadem of the glory of the Everlasting;
5:3 for God will show your splendor everywhere under heaven.
5:4 For God will give you evermore the name, “Righteous Peace, Godly Glory.”
5:5 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them.
5:6 For they went out from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne.
5:7 For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God.
5:8 The woods and every fragrant tree have shaded Israel at God’s command.
5:9 For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him.
First reading (Protestant)
This reading from Malachi prophesies John the Baptist and, above all, Jesus.
Malachi 3:1-4
3:1 See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight–indeed, he is coming, says the LORD of hosts.
3:2 But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap;
3:3 he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness.
3:4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.
Gospel (first choice)
This passage from Luke concerns the birth of John the Baptist and the prophecy of Christ Jesus. John’s father, Zechariah, spoke them after having been freed from a nine-month (at least) punishment of being deaf and mute for not believing the Archangel Gabriel’s announcement that his wife Elizabeth would bear a child at an advanced age. (Up to then, she had been infertile.) At the child’s circumcision — also his naming ceremony — the judgement was lifted once Zechariah wrote the name ‘John’ on a slate. The choice of name for their baby was controversial, because others wanted him to be named Zechariah.
I do not understand why the Lectionary editors could not have included verse 67, which puts the rest into context. No wonder people don’t listen to Scripture readings:
67 And his father Zechariah was filled with the Holy Spirit and prophesied, saying,
Now on to the reading:
Luke 1:68-79
1:68 “Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them.
1:69 He has raised up a mighty savior for us in the house of his servant David,
1:70 as he spoke through the mouth of his holy prophets from of old,
1:71 that we would be saved from our enemies and from the hand of all who hate us.
1:72 Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant,
1:73 the oath that he swore to our ancestor Abraham, to grant us
1:74 that we, being rescued from the hands of our enemies, might serve him without fear,
1:75 in holiness and righteousness before him all our days.
1:76 And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways,
1:77 to give knowledge of salvation to his people by the forgiveness of their sins.
1:78 By the tender mercy of our God, the dawn from on high will break upon us,
1:79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.”
Epistle
This is the beginning of a letter from Paul — who included Timothy in his greeting — to the Christians in Philippi. ‘The one’ in verse 3 refers to Jesus Christ.
As with the aforementioned passage from Luke, this reading would have been further enhanced if the Lectionary editors had included the first two verses to add context:
1 Paul and Timothy, servants[a] of Christ Jesus,
To all the saints in Christ Jesus who are at Philippi, with the overseers[b] and deacons:[c]
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
On to the reading:
Philippians 1:3-11
1:3 I thank my God every time I remember you,
1:4 constantly praying with joy in every one of my prayers for all of you,
1:5 because of your sharing in the gospel from the first day until now.
1:6 I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ.
1:7 It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God’s grace with me, both in my imprisonment and in the defense and confirmation of the gospel.
1:8 For God is my witness, how I long for all of you with the compassion of Christ Jesus.
1:9 And this is my prayer, that your love may overflow more and more with knowledge and full insight
1:10 to help you to determine what is best, so that in the day of Christ you may be pure and blameless,
1:11 having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God.
Gospel
This is Luke’s account of the beginning of John the Baptist’s ministry. Note that John repeats his father’s words, citing Isaiah (see above, Luke 1:76):
Luke 3:1-6
3:1 In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene,
3:2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.
3:3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,
3:4 as it is written in the book of the words of the prophet Isaiah, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight.
3:5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth;
3:6 and all flesh shall see the salvation of God.'”
These readings are beautiful in every way — the perfect inspiration for a great sermon.
Will you hear a great sermon tomorrow? I pray that you do.
