Easter Saturday: Matthew 22.34-40

22.34  Not again!  The first group (v15) return for round two.

22.36  Presumably they debated this themselves, and could not agree; or perhaps they believed that all commandments were equal.  Jesus’ straightforward answer has an innate authority which leaves them speechless.

This “Matthew in Lent” has been very good to do, but hard work keeping up; especially with reading through the Bible in a Year at the same time!  Now, back to simply Kings…

Easter Friday: Matthew 13.1-23

13.3    We need to recover the art of telling simple stories: they capture the imagination.  See v34.

13.11  This seems like favouritism.

13.12  Compare 25.29

13.15  In the second half of this verse it seems as if turning to God is wrong: from a human perspective, this is puzzling.  Perhaps these are (from God’s perspective) those who are not his chosen people, and therefore full clarity is hidden from them by parables.  Acts 13.48 shows a clear statement of predestination.  Stories can be taken on many different levels: perhaps parables are merciful, in that they invite but do not compel belief.

13.17  We too are greatly blessed, to see and hear about the Christ.

13.19  This is a parable about the understanding of parables!  How self-referential is that?  Like a media soap about the media.  And yet, the responses in the parable seem very human reactions.

Easter Thursday: Matthew 6.25-34

6.32    Have people changed in two millennia?

“I am neither an optimist nor a pessimist.”  Optimism and Pessimism are both distortions of reality, to appear either better or worse than it truly is.  “Jesus Christ is risen from the dead!”  That is the true reality, which puts everything else in proper perspective.

Easter Wednesday: Matthew 2.1-12

2.1   Scholars think that “After” may mean a considerable time afterwards; that the star in v7 is announcing the birth; v11 mentions a house not a stable, and a child not a baby; and v16 means that it was up to two years later.  That’s why Epiphany is separate, after Christmas.

2.7   “Secretly”?  But all Jerusalem was disturbed!  Surprising that Herod didn’t send soldiers with them.

“Three wise men,” Tom?  I’m surprised at you, making that assumption!  I like the idea of carrying on this week, to link the story to our story today.  But I’m not sure it isn’t reading too much into Matthew to see him as a subtle theologian making points of principle: is Tom Wright seeing Matthew in Tom’s own image?

Easter Tuesday: Matthew 28.16-20

28.16  This has the feeling of a wrap-up, the conclusion; but it remains an open-ended conclusion, and with none of the textual doubt surrounding Mark’s ending.

28.17  This “some doubted” is amazing, I think: a tribute to the resilience of non-belief!  Was it because He looked different after the Resurrection; or purely because they did not wish to believe?

28.20  God with us: see 1.23

“All authority…on earth has been given to me.”  Jesus is King over all!
“Therefore, go and make disciples, baptising them…”  A different kind of kingdom, and a different way of living.  I think the best example might have been those Christians in the Roman Empire who suffered and died like Christ, but whose courageous lives eventually persuaded even the Emperor towards Christ.  “If Jesus himself is with you, what should you be doing?”

Easter Monday: Matthew 28.11-15

28.11  A guard who let the prisoner escape would normally be executed, but this prisoner was a corpse: the threat was meant to come from the disciples (27.64), not from an angel (v2-4).

28.13  Not very interested in the truth, then?

28.15  Matthew alleges that the official account is a deliberate conspiracy to lie and conceal the truth.

I love Tom turning the tables on the sceptics: that it is they who are adjusting the facts to align with their beliefs.  He also neatly points out how the disciples were not expecting the Resurrection anyway.  Sceptics so often caricature the beliefs of Christians; and if we’re not careful, we meekly accept the caricature.  For example, Dawkins saying that all Christians believe in a nasty vindictive deity, instead of a God of love.  We should be quick to explain what we really believe.

Easter Day: Matthew 28.1-10

28.6    The women arrive at the tomb; then the angel comes down and rolls back the stone; the angel tells them that Jesus has already risen, presumably before they arrived and while the stone still sealed the tomb.  The stone is rolled back so that they can inspect the tomb (6).

28.7    I love the angel’s artless phrase “Now I have told you”, as if he has discharged his commission and feels relieved and satisfied at a task completed.

28.8    “Afraid yet filled with joy” describes perfectly the mix of powerful emotions after an encounter with God.  How often, in these encounters, are people told “Do not be afraid” (v10)?

28.9    They did hold onto him: John 20.17 sounds like a warning not to start, but may instead be a request to desist.  Or perhaps different words to each of the Marys?

Christus Aneste!  Christ is Risen – He is Risen indeed, Alleluia!

Holy Week: Holy Saturday: Matthew 27.57-66

I hadn’t thought of that analogy: we live in a “Holy Saturday” era, when we need to keep faith and do what has to be done, and wait for God to act.  Not an excuse for disobedience and inattentiveness, but at least a reason not to get intense or frantic.

Holy Week: Good Friday: Matthew 27.33-56

27.35  I wonder if the marginal reading is a bit like these notes: some copyist’s meditation in the margin.  There would be little reason to delete an OT cross-reference from Matthew’s own pen.

27.43  Even if Jesus didn’t say this, he implied it so strongly that they heard it.

27.44  Even today many people mock God, and with patience He suffers it.

27.51  From top to bottom: heaven’s initiative.  The tombs breaking open is a weird touch: together, all these phenomena seem to be saying that a cataclysmic event has occurred, and the Creation goes into spasm in reaction.

“The hopes and fears of all the years are met in him, here on the cross.”  The phrase resonates from Christmas, when prophecies were fulfilled in the birth.  And yet here are prophecies focused on the cross, and the saving death of Christ.  “A God unlike any other.”

Holy Week: Maundy Thursday: Matthew 27.1-32

27.4    They claim not to be responsible, and yet they acknowledge it as blood money (6).  What happened to the command against murder?

27.19  How does Matthew know all this?  Somebody in Pilate’s household must have become a believer and told him: perhaps even Pilate or his wife?

27.24  Disclaiming responsibility, like the chief priests (4).  To be fair, Judas (5) and the people (25) both accept responsibility.

27.28  As in Iraq, nakedness used as humiliation (also v35).

As always, Tom shows us a fresh perspective.  In the train accident, “nobody is to blame.”  At the Crucifixion, everybody is to blame.  Then again, yesterday Peter found that Jesus was dying in his place; and today, Barabbas discovers the same.  In fact, at the Crucifixion, Jesus dies in place of all of us.

Holy Week: Wednesday: Matthew 26.57-75

26.57  It was already evening (v20) and night (31, 34), the time for sleep (40, 43, 45).  An extraordinary time for the council to gather!

26.63  In the face of trumped-up false evidence, it is more dignified to remain silent: the accusers do not want to hear the truth.  And yet, the next question is too crucial and direct to refuse.

26.75  How low must Peter have felt?  That word “bitterly” sums it up.  Tom Wright’s translation: “cried like a baby.”

“Jesus tells the truth, knowing it will condemn him.  Peter tells a lie to save his skin.  The stage is set.  Jesus, the innocent one, will die in place of Peter, the guilty.  And the rest of us, too.”  Genius!

Holy Week: Tuesday: Matthew 26.36-56

26.38  Lamentations 1.12, “Behold and see if there be any sorrow, like unto my sorrow”, Handel’s Messiah no. 30.  Jesus the prophet knew how deeply he was going to suffer, and his heart was breaking.

26.46  Where would they go?  To flee?  No, to greet the betrayer, and to go voluntarily rather than by force (v55).

26.56  There is a commanding presence about Jesus here, deliberately deciding not to resist (v50, 52, 54).  Do the disciples flee because they are afraid of the crowd, or perhaps they are just as afraid of Jesus?

The glory of God is seen not only in the bright light of Transfiguration, but also in the agony of sorrow, bearing the pain of the world.

Holy Week: Monday: Matthew 26.14-35

26.15  Value uncertain: possibly the price of a slave (Exodus 21.32)

26.21  Jesus seems conscious of the irony of fellowship and betrayal.

26.25  Could this be any clearer or straighter?

26.26  “This is my body” is very direct: what does “is” mean here?

26.30  Singing a hymn seems very ordinary, but also poignant.

26.33  Fallible, yet bold: a natural leader, because they all follow him in brave promises (v35) as well as betrayal (v56).

Tom highlights the centrality of the meal: fellowship around the table, and remembering Jesus.

Holy Week: Palm Sunday: Psalm 31.9-16

Whew!  A bit shorter than yesterday!  But so appropriate for Holy Week: v13 for the priests and Judas, v14-16 and v9-10 for Gethsemane, v11-13 for the Trial and Via Dolorosa.

Week 5: Saturday: Matthew 26.14 – 27.66

The entire Holy Week story!  Very powerful, if you read it right through in one sitting.  Tomorrow we’ll hear the whole story dramatised in our worship services, too.

Week 5: Friday: Matthew 26.1-13

26.2    Jesus knew exactly when he would die, a knowledge not granted to many.  Perhaps this is part of the reason for the secret (eg 16.20, 17.9), to hold back the opposition until the time was right (kairos).

26.4    I love that word ‘sly’, implying deft cunning, quiet efficiency.

26.6    Why would a Jew stay with a leper?  Only if he were healed first!

26.13  The generous worship of one person is the thoughtless waste of another (v8).  And, indeed, her story is told.  How can we show extravagant love for our Lord today?

Tom starts v1, “So this is how it finally happened.”  Not words that are literally in the gospel text, but Tom (like Eugene Peterson) interpolates for extra clarity: this is the main event, starting now, the end-game, the finishing straight with the tape in sight.

“…to you in particular.  What’s he going to say?”  Lord, speak now, today!

Week 5: Thursday: Matthew 25

25.37  Neither the righteous nor the wicked (v44) seem to be aware of the significance of their actions before God.

25.46  It is tempting to conclude that they are saved or condemned by their behaviour; but it is equally possible that their actions are simply the outworking of their inward heart-attitude.

I like Tom’s example, of the soldier who did the right thing, not self-consciously but because he had the right motivation, the care of those under his command.  This is why worship is important: it re-focuses us on what really matters.

Week 5: Wednesday: Matthew 25

25.13  Another parable (like 24.42-44) about keeping watch.

25.29  The apparently unfair redistribution highlights the importance of the message – to be faithful in making use of the talents we have been entrusted with.

25.30  Again (compare 24.45-50) the Master doesn’t take the servants to where he has been, but he returns to where the servants are and stays there.  And again (compare 24.51) some are thrown out, to weeping and gnashing of teeth.

The corporate message to Israel is not so obvious to us today (thank you, Tom).  Does Britain have a responsibility towards God?  Does the Church of England, or indeed Christians generally?

And have I found my true calling from God, and am I using my God-given talents to the full?  A question for all of us.

Week 5: Tuesday: Matthew 24

24.32  Even for the end of the world, the commonplace agricultural metaphors keep coming!

24.34  Compare 16.28.  Although that happened in 33 AD; this happened in 70 AD.

24.36  This alone should be enough to silence the speculation about the exact date of Christ’s return: but still we debate it.  It also tells us that the persons of the Trinity do not share everything.

24.40  Partly because of the Noah analogy, we tend to assume that the ones taken are the faithful going to heaven; but it could equally be that the faithful are the ones who remain to enjoy a cleansed Creation (as after the Flood).  Verse 51 implies this too: the faithful remain.

24.42  Here is another lesson for the end-times: “keep watch”, “be ready” (v44), faithful stewardship (v46).

I remember a workplace like that, too!  And how shocked I was, a teenager full of energy and used to conscientious work in school.  What, even when teacher wasn’t around?  Sometimes, yes.  The time allowed was plenty, and it was obvious whether you’d done the work or not.  At work, “don’t go at it so fast: you’ll soon tire, and you’ll show up the rest of us too.”

A good warning, especially to the under-shepherds of God’s flock.

Week 5: Monday: Matthew 24

Yes, we are meant to read the whole chapter today, and the whole chapter again tomorrow!  In his comments, Tom tells us why – it will need chewing over.

24.2    He was indeed a prophet: this had not previously been mentioned, and hard to imagine standing beside the massive foundations.

24.4    The disciples ask for the characteristics, the indications: Jesus’ immediate response is “deception”.  So our priority might be expressed as “stay calm; stay focussed.”

24.15  In Jewish prophetic thought, historical events are not categorised by their position on a time-line, but by their characteristics.  For example, Isaiah’s prophecy to Ahaz in Isaiah 7.14-15 has both an immediate fulfilment in 8.3-4 and an ultimate fulfilment in Matthew 1.23: in the prophecy, the two instances are not distinguished.  Here, the Fall of Jerusalem in AD 70 and the end of the world are superimposed.

We are used to Jesus the teacher, the healer, the miracle-worker; but Jesus the prophet sounds strange and fearsome as he goes into “apocalyptic mode” like Ezekiel, Daniel and Revelation.

Tom points out amazing truths, which I haven’t noticed before but are obvious the moment he says them: like “The difference between Jesus’ prophecy…and the speculations of his contemporaries was that he had a sense of his own role, his own fate, his own future being somehow bound up with it all.”

Week 5: Sunday: Psalm 130

Good verses for confession and penitence, and also for funerals.  However, when I put Tom’s comments about depression on facebook, friends who know about depression said it added an extra layer of guilt to point out the self-inflicted elements.

Week 4: Saturday: Matthew 23

This very Jewish Chapter is transformed in The MESSAGE

23.4    This is also true of the Law generally, that it cannot help us conquer sin.

23.13  These Woes are the counterpart to the Beatitudes (Matthew 5): Luke puts the two together.

23.33  John the Baptist used this phrase also (Matthew 3.7)

23.34  Is not Jesus speaking prophetically here, on behalf of the Father?

Thank you Jesus, for bearing the full force of suffering for us.

Week 4: Friday: Matthew 22

22.1    Still to the chief priests and elders (21.23), right through to 22.15 and 22.22.

22.2    So many parables describe what the kingdom of heaven is like!

22.6    He invites them twice, but they treat his servants just like the Tenants do (21.35-36).

22.11  Who is this chap?  Has he tried to enter on his own terms (not invited, by the back door, wearing what he prefers)?  Presumably he is speechless because he has no valid answer.

22.14  Those invited are initially the Jews (v8) but eventually everyone (v9-10).  Nevertheless, only a few will enter the kingdom.  The choice to accept or reject the invitation appears to be the guest’s, but this verse implies overall that God’s choice is sovereign.

22.18  Their approach flatters Jesus as a man of integrity.  They use smooth words, but they are trying to trap him: a wonderful depiction of hypocrisy.

22.19  Is this an example of the spiritual gift of wisdom (I Cor 12.8)?  Jesus knows immediately how to respond; his reply amazes them; and they were not easily impressed!

22.22 After 21.11, 15, 27, 32, and 46, they must be really frustrated!

22.23  From the political to the metaphysical: this was not a question about marriage, but about theories of life after death.  They thought they had found a logical paradox, a knockdown argument against resurrection.  See Acts 23.8.

22.29  Is this another instance of the gift of wisdom?  Jesus seems never to be threatened, thrown off balance, puzzled, caught unawares etc.  They think that they have him trapped, but immediately he replies we see that it is they who are being tested.  This is true pre-eminently in Jesus’ trial.

22.30  In the process of his answer, we learn more about the details of the resurrection, that marriage is only for mortal life (Romans 7.2), not for eternity (tell the Mormons, somebody!)  Jesus’ argument back to them is unanswerable, and the crowds are astonished.

22.34  Not again!  The first group (v15) return for round two.

22.36  Presumably they debated this themselves, and could not agree; or perhaps they believed that all commandments were equal.  Jesus’ straightforward answer has an innate authority which leaves them speechless.

22.42  Jesus sets them his own question: not a response but an initiative.  And what is the key issue he focuses on?

22.45  The main question about the Christ is his nature: how he can be both fully human (Son of David) and fully divine (my Lord).  This is the key to his authority, and his saving work on the Cross.

Tom seems a little coy about The Guest Who Wasn’t Dressed Correctly; but in his larger “Matthew For Everyone” he suggests that Gentiles are invited in, but they must clothe themselves in holiness, truth justice etc.  Those who try to enter God’s kingdom on their own terms will be thrown out.

Week 4: Thursday: Matthew 21.23-46

21.23  Their question plays to their strength: the extrinsic authority of their position and status in Jewish hierarchy.  Jesus’ question (v25) re-frames the debate in terms of intrinsic authority from God.

21.28  This is still to the chief priests and elders (v23).  Jesus does not give up on them, but continues to explain the kingdom of God, perhaps to make them jealous (see v32; also v16 and Rom 10.19 and 11.11)

21.33  Still to the chief priests and elders (v23), right through to 22.15 and 22.22.  This was a familiar image of Israel from Isaiah 5.

21.38  This is shocking, because it is both wicked and foolish.  How remarkable that Jesus asks them for their opinion, and they see this so clearly (v41).  Jesus confirms it with striking clarity (v43).

21.43  The inauguration of the kingdom in Jesus the Messiah is a wonderful moment; but it is also the Jews’ last chance to claim first place as God’s chosen people.  What does “taken away from you” mean?

Go Tom!  So often, his closing para has a powerful challenge.  I love “once again, telling cryptic stories is the only way you can say the really important things.”

And then, in case as Gentiles we are feeling a little judgemental at this point, “are we part of the group that don’t want the Owner to take control of his own vineyard?”

Week 4: Wednesday: Matthew 21.1-22

21.1    How on earth do you pronounce this place?  Beth-fayje, or Beth-fa-jee (to rhyme with Bethany)?  My old RSV Study Bible says the former, but it sounds like a Star Trek disease.

21.2    As with the coin for the Temple tax (17.27), how did Jesus know this?  Was it already provided by God the Father, and Jesus knew it by a word of knowledge?  Or did he ask for a miracle there and then, and it was done for him?  Or did he even pre-arrange it all with the owner?  So also the Last Supper (26.18).

21.4    Critics have suggested that Jesus deliberately acted in accord with OT prophecies, and that is how he fulfilled them.  Nicky Gumbel (Alpha: Who Is Jesus) replies that this is not possible for prophecies about his birth, death, burial and resurrection, over which he had no control.  But in this verse the critics appear to have a point: Jesus seems to be acting self-consciously in accord with prophecy (Zechariah 9.9).

21.9    As well as knowing these verses by heart from their worship, the crowd here seem to be aware of prophecy being fulfilled.

21.16  Did it irritate them more, because children recognised the Messiah?  Elsewhere, even the demons know straight away who he is; but it is hidden from the wise and learned.

21.19  Cruelty to Fig-Trees?  But the teaching is vastly more important.

21.22  This verse is a hostage to prosperity teaching: “Name It and Claim It!”

Tom seems to love three levels to everything!  Muslims acknowledge Jesus (Isa) as a prophet, but Matthew presents him as so much more.

One of Tom’s great insights and teachings is that just about all the Old Testament (Law, Promised Land, Davidic King, Temple, Messiah, Son of Man) is fulfilled in Jesus himself personally.  I love the idea that Jerusalem wasn’t big enough for the Temple and Jesus (the fulfilment of the Temple) together!  And the very subtle closing stereotype: that the Jews kept the Temple clean by excluding the sick, but Jesus did it by healing their sicknesses and making them whole.  What a Saviour!

Week 4: Tuesday: Matthew 20

20.15  Similar to a stipend, or living allowance, paid according to need rather than as a graded reward for amount of work done.

20.16  See 19.30

20.17  See 16.21, 17.12, and 17.22.

20.21  The ambitious Jewish mama indeed!

20.23  Fascinating answer!  Jesus’ main point is that it’s not his decision but the Father’s.  Nevertheless, one can’t help wondering who will be sitting in these places, the ‘positions of honour’ next to the host; but, of course, heaven isn’t really one long sitting at a table… (see 17.3, or even 27.38)

20.25  As always, each event is an opportunity to teach a principle.

20.28  How can one be a humble servant, and yet still retain authority as a leader?  Follow the example of Jesus.

20.34  Lovely conclusion: once we see things clearly, we follow Jesus.

Did Tom create this story himself, just for this meditation?  I suspect he did.

I like his point that the gospel is ‘to the Jew first.’  In our politically correct culture, I suspect we take the gospel to the Jew last, or even not at all, for fear of offending.

And the last point is the best!  Can we mine the rich seam of faith from the quiet and humble Christians, and display it as the best example of shining gold?

Week 4: Monday: Matthew 19

19.3    It’s the last phrase which is the real question: which reasons are lawful?

19.6    Jesus takes them back from the detailed argument, to the greater principle.

19.9    Here is his direct answer to their question.  If we wonder how strict he means it, look at the disciples’ reaction!

The MESSAGE: ‘I'm holding you to the original plan, and holding you liable for adultery if you divorce your faithful wife and then marry someone else. I make an exception in cases where the spouse has committed adultery."  Jesus' disciples objected, "If those are the terms of marriage, we're stuck. Why get married?"  But Jesus said, "Not everyone is mature enough to live a married life. It requires a certain aptitude and grace. Marriage isn't for everyone.’

19.12  Jesus is agreeing with his disciples: for some, it is better not to marry.

19.13  The disciples seem like over-protective receptionists!

19.14  See 18.2-5, and 18.10.

19.17  Jesus is making the young man aware that he has seen something of God in Jesus.  Then, as a challenge, he gives the standard Jewish doctrine.

19.19  Why does Jesus single out these?  Mainly the latter ones about other people.

19.20  Wow!  Who today could say that with a straight face?

19.22  We presume that he didn’t do it; but we don’t know.

19.24  Traditionally this is interpreted as a figure of speech; but again the disciples’ reaction shows us the cultural understanding of that time, that he probably meant exactly what he said.

19.30  This is not total confusion, or deliberate reversal of justice; but simply a quite different set of values and criteria.

I love Tom’s insight that, by calling him to give away his wealth, Jesus was challenging him with the tougher early Commandments.  Lord, what are the lead weights holding me back from following you completely and utterly?

Week 4: Sunday: Psalm 23

23.1    The answer to all material and consumer anxiety.

23.3    Anyone feel their soul in need of refreshment and restoration?

23.4    A few years ago my Staff Team included a chap called Rod – I always enjoyed this verse.  Actually, Tom’s interpretation is better.

23.6    After Psalm 22, can this too apply to Christ’s death and resurrection?

Tom’s a very bright cookie indeed – very quick to respond to questions, encyclopaedic knowledge of Scripture and of scholarly research.  So how does he also manage to get behind the yellow eyes of a sheep?

“A table is spread before us, despite the people who still mock us and try to attack us for our faith and our hope.”  The best response is not to fight back, but to enjoy God’s presence.

We must not be too quick to translate the Temple into “the Church” or “Christians”: the fulfilment of the Temple is primarily Jesus himself.

Week 3: Saturday: Matthew 18

18.2    It appears that there were children around Jesus, which must have been rare for a Rabbi.

18.3    In what way “like a little child”?  Humble (v4).

18.6    That’s strong!

18.10  It would seem that children have a special relationship with the Father.  All children?  See v14.

18.15  This is a grievance procedure: you, the hurt victim, are responsible for the first move.  Your motive must be co-operation (“win your brother over”) not competition (“win, over your brother”).

18.17  Escalation of discipline, to the point of excommunication; but all with the aim of winning him over.

18.18  Binding and loosing here is in the context of church discipline and excommunication.  See also 16.19.

18.21  Seven, of course, is the number of completion: so “Infinity?  No, infinity infinities!”  Hence the debt in the parable is millions.

18.28  It couldn’t even be because he needed the money to pay off his own debt: after all, it had just been cancelled.

18.34  “to be tortured.”  Jesus is not afraid of depicting God in an unflattering light, in order to make his urgent point.  (see v8-9, “eternal fire”, “fire of hell.”)

18.35  This is so carefully-taught!  It is not that we forgive others first, as a condition of God forgiving us.  Rather, God has already forgiven us, and we need to pass on the grace to others around us.  Neither here nor in the Lord’s Prayer (6.14) does Jesus command us to forgive: he simply tells us the consequences, the way it works.

I love Tom’s examples: road rage, pews in church, singing tunelessly, the student who couldn’t feel God’s love – all spot on.  And then the bigger picture, that the Kingdom is a Great Jubilee for the whole creation, when all debts will be forgiven.

Week 3: Friday: Matthew 17

17.1    Is the timing (“after six days”) significant?  The “Inner Circle”.  Jesus loved the mountains.

17.5    The same wording as at Jesus’ Baptism (3.17), except for the additional command (to Peter?) to just be quiet and listen.

17.9    Is this for the same reason as the secret (eg 16.20), that blabbing would have inflamed the authorities and shortened his ministry?  Or is there another reason to keep eternal insights until after the Resurrection?

17.11  Evidence that Jesus was Irish: “To be sure!”

17.13  See 11.14; compare John 1.21.

17.17  Jesus is again frustrated by the disciples’ slowness to learn and lack of faith (see 14.31, 15.16, 16.8, 17.20).  Or is it a complaint against the Jewish people (see 12.39, 16.4).

17.22  From 16.21 (also 17.12) the teaching begins about the Cross.  Is the disciples’ grief personal, or do they see it as corporate failure?

17.24  This looks like an accusation to stir up trouble.

17.26  Jesus, the Son of the king of the Temple; or rather, Jesus and Peter, the sons.  The miracle shows he is king of Creation; and the accounting is correct, too!

This reflection shows Tom’s gift for devotional writing, making it personal for the reader; almost an Ignatian meditation.

Week 3: Thursday: Matthew 16

16.4    Compare 12.39

16.7    We do tend to go into spirals of self-blame, especially if we are feeling low.  And this prevents us seeing what God wants to show us.

16.15  This is the big question which we all face.

16.19  What is meant by ‘binding’ and ‘loosing’?  Is it forgiveness and absolution; because we are commanded to forgive and not withhold.  See 9.8.

16.20  The secret again.

16.23  Peter seems to stumble from truth to error: yet at least he makes the leap.

16.28  A difficult verse, apparently promising Jesus’ return within their lifetime.  Yet, what does “the Son of Man coming in his kingdom” refer to?  Could it be Crucifixion, Resurrection, Ascension and Pentecost?  Even, what does “taste death” mean?  Is it a promise of eternal life?
The MESSAGE  17.1 “Six days later, three of them saw that glory.”  So Eugene Peterson thinks it’s the Transfiguration, then.

I find this to be the most challenging reflection of all: that “following Jesus means losing your life in order to find it.”

Week 3: Wednesday: Matthew 15.21-38

15.23  This seems just plain rude.  But Jesus is totally focused on his mission (v24); and then it seems as if her humility and faith win him over.

15.32  I love the people’s desperation to stay with Jesus – no food for 3 days.
Did the disciples not have a sense of déjà vu?  It seems not (16.9-10).

Nice point from Tom, that normally it’s Jesus who comes out with the clever punchline; but this time it’s the Canaanite woman.  And the closer: are you that desperate, that you cling on to Jesus?

Week 3: Tuesday: Matthew 15.1-20

15.3    From the combative tone of Jesus’ retort, this was a criticism rather than an innocent question.  They honoured the tradition of the elders, whereas Jesus honoured the word of God more than the traditions of men.
Do we need to focus on God’s word, more than Health & Safety rules, Discrimination laws, Tax regulations, etc.?

15.5    This tradition sounds as if it puts God above men, but Jesus sees and hates the hypocritical motive – to avoid the commandment.

15.12  Criticism is often based on alleged offence to third parties: this may need checking, as it is often unfounded.

15.15  The disciples seem to be getting used to being told the answers (13.10, 18, 36, 51), and Jesus is getting frustrated (see also 16.9).

“Germs and Jesus!” – brilliant!  And spot on the topic, too.

Week 3: Monday: Matthew 14

14.8    Even the phrasing sounds like a petulant demand from an immature girl: “Give me here on a platter…”

14.9    At least he was distressed: a crumb of conscience remained.  A weak man who had foolishly promised too much, but did not want to lose face publicly.

14.13  Jesus wanted to grieve privately, but the crowd demanded attention.

14.25  Fourth of four watches, so 3am to 6am, the time just before and around dawn.  Did Jesus do this easily, as the appropriate means of passage of the Son of God (which seems to be their reaction in 33)?  Mark 6.48 says he meant to pass by them, implying his purpose was simply to cross the lake.  Yet, while the fullness (pleroma) of Godhead dwells in him (Col 1.19, 2.9), he has also emptied himself of divine attributes (kenosis Phil 2.6-7), so cannot shift up into “God gear” and access powers unavailable to mortals.  What he does, he does as a praying human being, and we can also do (feeding thousands v16, walking on water v29)

14.36  Matt 9.21, Acts 5.15, 19.12.  Amazing times of God’s Spirit!

Tom has such a gift with words: “Jesus has just fed five thousand people with what started out as next to nothing.”  Also in his own translation: “smashed around” (v24), “panicked” and “screamed with terror” (v26), “ ‘Master,’ he yelled, ‘rescue me!’ ” (v30).

Modern Westerners do indeed sneer at walking on water; but fishermen knew better than us how impossible it is.  It’s the walk of faith, in the face of the world’s sneers: we look at the waves and start to sink, we cry for help and walk on.

And we even hear what happened to Tom’s college friend!

Week 3: Sunday: Psalm 95

Week 3 begins!  Well done, if you're still with the programme!

The Message is so good in the Psalms – the easy style brings out their intimate qualities:

    Come, let's shout praises to God,
      raise the roof for the Rock who saved us! 
   Let's march into his presence singing praises, 
      lifting the rafters with our hymns! 
 ^3-5 And why? Because God is the best, 
      High King over all the gods. 
   In one hand he holds deep caves and caverns, 
      in the other hand grasps the high mountains. 
   He made Ocean—he owns it! 
      His hands sculpted Earth! 
 ^6-7 So come, let us worship: bow before him, 
      on your knees before God, who made us! 
   Oh yes, he's our God, 
      and we're the people he pastures, the flock he feeds. 

 ^7-11 Drop everything and listen, listen as he speaks: 
      "Don't turn a deaf ear as in the Bitter Uprising, 
   As on the day of the Wilderness Test, 
      when your ancestors turned and put me to the test. 
   For forty years they watched me at work among them, 
      as over and over they tried my patience. 
   And I was provoked—oh, was I provoked! 
      'Can't they keep their minds on God for five minutes? 
      Do they simply refuse to walk down my road?' 
   Exasperated, I exploded, 
      'They'll never get where they're headed, 
      never be able to sit down and rest.'"

I love Tom’s quip that scientific discoveries should spur us to praise the Creator, rather than to claim that our explanation has just rendered God unnecessary.  Also that all the promises to Israel are fulfilled in Jesus: the promised land is the kingdom of God, not a patch of ground enclosed by a wall and defended by rockets.

Week 2: Saturday: Matthew 13

13.3    We need to recover the art of telling simple stories: they capture the imagination.  See v34.

13.11  This seems like favouritism.

13.12  Compare 25.29

13.15  In the second half of this verse it seems as if turning to God is wrong: from a human perspective, this is puzzling.  Perhaps these are (from God’s perspective) those who are not his chosen people, and therefore full clarity is hidden from them by parables.  Acts 13.48 shows a clear statement of predestination.  Stories can be taken on many different levels: perhaps parables are merciful, in that they invite but do not compel belief.

13.17  We too are greatly blessed, to see and hear about the Christ.  Do we appreciate this enough?

13.19  This is a parable about the understanding of parables!  How self-referential is that?  Like a media soap about the media.  And yet, the responses in the parable seem very human reactions.

13.29  This gives a reason why judgement is delayed: because the saints may get caught up in it.  2 Peter 3.9.

13.31  Both parables describe the kingdom as something growing organically from tiny beginnings into something all-pervading.  Probably black mustard, although The Message finds “pine nut” easier to understand.

13.41  Weeding out people sounds tragic, but if it is the only way to banish sin and evil…

13.42  It is unclear whether this is punishment or annihilation.

13.44  Another matching pair, describing the kingdom as something worth more than anything else, almost priceless.

13.49  Compare v41-42.  v51 seems a bit glib!

13.52  What does he mean?  Law and Grace?  OT and NT?

13.55  Apparently Joseph is no longer alive.  A big family!  The brothers are not believers until after Jesus’ Ascension (Acts 1.14); James later leads the church in Jerusalem (Acts 15), and he and Jude write the letters bearing their names.

Tom meditates helpfully on the ‘hiddenness’ of parables: why some people ‘get it’ and others simply don’t, remains a great mystery.  On the ‘now’ and the ‘not yet’ of the kingdom: why can’t we do what Jesus said, and why is the world still in a mess?  I love Tom’s closing challenge: give up your small vocations, and choose the greatest purpose in life – to follow Christ and bring in the Kingdom.

Week 2: Friday: Matthew 12. 22-50

12.23  Healings and miracles are signs of God’s anointing; or they are provocations.  Compare 23-24 with 9.33-34.

12.30  Again, Jesus not only defeats the learned Pharisees in argument (27) but draws out principles of strategy in spiritual warfare (29), forgiveness (31-32) and moral conduct (33-37).

12.38  This was gratuitous, like asking a conjuror to perform.  In Jesus Christ Superstar, Herod sings “Prove to me that you’re no fool: walk across my swimming-pool!”

12.48  This was not so much a pointed insult to his family (as critics allege) but a recognition of new relationships in the kingdom of God.

I love the way Tom points out where the true enemy lies: “choose your battles carefully”!  Also how refusing temptation early on, clears the way for fruitful work in the days and years to come: we might think these are private matters, but they have public spiritual consequences.  Finally, a great explanation of the unforgiveable sin – thank you, Tom!

Week 2: Thursday: Matthew 12. 1-21

12.1    They must have seemed like young teenage rebels.  And yet Jesus has an answer, by the gift of wisdom from the Spirit: not just a proof-text, but a complete godly principle.

12.5    Yes, and Vicars work on Sundays, too.

12.8    Health&Safety is a modern example of rules which were intended to benefit people, but which make demands of their own, and need to be held back a bit.

12.14  Perhaps they hated him most because he defeated their arguments; strategically, it may be better to lose the battle and win the war.  And yet Jesus knew that these men would never become his followers – they had too much power and status at stake.  He is aware (15).

12.16  Again the secret (see 9.30, 8.4).  But this time Matthew gives a prophetic reason from Isaiah (esp. v19).

Goodness me, Tom!  You want us to read 17 Chapters today?  Have mercy!  But Tom takes a step back and points out the bigger picture (other scholars drill into the detail – Tom shows us the wide sweep and significance).  Matthew, the most Jewish of the gospels, nevertheless sees that Jesus is not what most Jews were expecting.  Isaiah had it right, in his Servant Songs.  Tom’s phrase near the end today, “But God does things the other way up,” might summarise most of Jesus’ teaching.  Good news for the poor and the weak and the meek.

Week 2: Wednesday: Matthew 11

11.10  John is seeking evidence of Kingdom come; meanwhile, he is himself evidence of the Kingdom’s arrival.

11.14  Also 17.10-13; but compare John 1.21.

11.23  Capernaum doesn’t seem so bad from Matt 8, compared to Sodom (Gen 19 and 13.13).  But, as in the Good Samaritan, Jesus makes his point by exalting the humble and abasing the proud.

11.25  Students of Theology, beware!

I love Tom’s translation of v2, “John heard about these messianic goings-on.”  And he points us to the messianic longings of Isaiah 35; and shows us the political implications of John, Jesus and Herod, the “reed shaken in the wind.”  Isn’t it good to be guided by an expert, and to have your eyes opened to the deeper meaning?

Week 2: Tuesday: Matthew 10. 16-42

10.16  Imagine a shepherd sending out his sheep among wolves!  Shrewd: also perhaps crafty (Gen 3.1), certainly not naïve.  Innocent means not harming others: it doesn’t mean ignorant.

10.18  “On my account”: see Matt 5.11, Acts 5.41

10.22  So we may not be popular, then?

10.25  See 9.34

10.27  Pray for boldness.  See also vv32-33.

10.35  Jesus doesn’t mention wife or husband, but to marry a non-Christian sets up this antagonism.  What a blessing to be united in Christ, as well as in marriage!

10.42  This is one reason why Jesus commanded “Love one another,” because by caring for his followers we care for Him.

I keep imagining naively that people will welcome the Good News and the grace of Christ; and it keeps surprising me when people reject my Lord.  I put it down to their ignorance or my poor presentation; but in fact it’s a spiritual reality of human nature.  And then Tom Wright leaves you with a little mystery, a tease for the coming weeks – what might he mean?

Week 2: Monday: Matthew 10. 1-15

10.1    Calling them to him sounds like the practice of Rabbis before teaching them.  Was there a liturgy for giving authority?

10.6    Interesting that he forbids them to go to Gentiles or Samaritans.  Jews would not normally consider that, but perhaps Jesus’ openness had already rubbed-off on them (5.44, 7.1, 8.5)?  Yet this is too early to reject the Jews.

10.12  This sounds like good practice when visiting.  But then perhaps we have to do v14 too!

Tom Wright neatly points out that even Jesus’ message was unwelcome to some, especially “to those who have decided that the only solution is violence.”  Pray for the world’s violent hotspots!  And if people criticise us, remember that they did exactly the same to our Master and to his followers.

Week 2: Sunday: Psalm 121

These Sunday Psalms are very refreshing!  I’ve always loved 121, largely because of the song “I lift my eyes to the quiet hills.”  And I’ve just had a funeral family ask for it in their service order, “because it was his favourite” – I approve of that!

In fear and trembling though, I’m going to presume to disagree with Tom.  I think his help does come from the hills, because it’s a song of ascents.  It’s meant to be sung while travelling up towards Jerusalem, the place where God has made his earthly dwelling.  “We’re going up into the hills to worship God, and that’s where we’ll find help.”

However, Tom’s last comments about suffering are so appropriate in the current news climate, with Japanese deaths and nuclear meltdown, Libyan civil warfare, Egypt, Tunisia, Bahrain, Pakistan, Israel; and Tom even mentions roadside bombs, which reminds us that Afghanistan continues.  Help, Lord!

Week 1: Saturday: Matthew 17. 1-9

Jump, to the Transfiguration!  Well, it seems quite an isolated event, and provides some variety...

17.1    Is the timing (“after six days”) significant?  The “Inner Circle” of Peter, James and John.  Jesus loved the mountains – would he have been a skier, climber, astronomer?  He seems to have gone there mainly to be closer to his Father.

17.5    The same wording as at Jesus’ Baptism (3.17); except for the additional command to just be quiet and listen!

17.9    Is this for the same reason as the secret (eg 16.20), that blabbing would have inflamed the authorities and shortened his ministry?  Or is there another reason to keep eternal insights until after the Resurrection?

Tom Wright imagines what it must have been like, to be there on the mountain and to see it all happening.

Week 1: Friday: Matthew 9

9.6       Real authority is a quiet command, not jumping and screaming.

9.8       The miracle authenticates the message.  But is such authority divine alone (so this proves He is the Christ), or is it given also to his human followers?

9.9       Jesus chose those who were ready to respond, whatever their position in society.  The first thing Matthew did was throw a party for his friends and associates, to introduce them to Jesus.  New Christians could well do the same.

9.11    They were always watching!

9.13    The Church must never forget this.  In the very next verse, Jesus is under pressure with religious questions from the righteous.

9.15    So early in his ministry, and he is talking about his departure already!

9.17    Once the old becomes inflexible, start new housegroups, new congregations, new churches.

9.29    He says this to those who have faith, to encourage faith (cf 22)

9.30    Again, the secret (cf 8.4).

9.34    The self-righteous try to accuse the righteous of evil.

9.38    The commanded response is not to panic, rush around and recruit, but to pray for workers.

Tom Wright: “God is making everything new, and he’s inviting us to the party.”  Not a bad summary of our gospel message!