{"id":11,"date":"2012-01-06T17:00:12","date_gmt":"2012-01-06T17:00:12","guid":{"rendered":"http:\/\/touchstonemag.com\/daily_reflections\/?p=11"},"modified":"2024-05-05T23:14:33","modified_gmt":"2024-05-06T04:14:33","slug":"january-6-january-13","status":"publish","type":"post","link":"https:\/\/www.touchstonemag.com\/daily_reflections\/2012\/01\/06\/january-6-january-13\/","title":{"rendered":"January 6 – January 13"},"content":{"rendered":"

Friday, January 6<\/strong><\/p>\n

Matthew 2:1-12: There is an important literary correspondence between Matthew\u2019s Christmas story of the Magi and his account of the Great Commission; namely, the theme of the Church\u2019s universal calling. Whereas Matthew ends his story with the Apostles\u2019 being sent forth with the command, \u201cGo therefore and make disciples of all the nations\u201d (28:19), he begins his whole account with a kind of foreshadowing of that final mission by the arrival of the Magi, those wise searchers from the East who come to adore the newborn King of Israel. These two passages, then, thus embrace Matthew\u2019s entire story of Jesus.<\/p>\n

The very purpose of the Great Commission is to transform the whole of humanity as the rightful heirs of the Magi. Like the stars themselves, the Apostles are sent forth to lead all nations into that path first followed by the wise men from the East.<\/p>\n

Indeed, St. Paul compared the Apostles to those very heavens that \u201cdeclare the glory of God,\u201d quoting in their regard the Psalmist\u2019s affirmation that \u201cTheir line has gone out through all the earth, \/ And their words to the ends of the world\u201d (Psalm 18[19]:4; Romans 10:18). The stars and the Apostles proclaim the same universal message, and that message is the Gospel.<\/p>\n

These Magi have come to the Messiah, moreover, precisely because they are star-watchers. \u201cFor we have seen His star in the East,\u201d they affirm, \u201cand have come to worship [or adore] Him\u201d (Matthew 2:2).<\/p>\n

Likewise, the mission of the Apostles is to bring all nations even unto Bethlehem, that \u201chouse of the Bread\u201d (for such is the meaning of \u201cBethlehem\u201d), where all who eat the one loaf are one body in Christ, to join with the Magi in their eternal adoration.<\/p>\n

This adoration takes place within the \u201chouse,\u201d which is the Church formed by those who break and share the one Bread: \u201cAnd when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped [or adored] Him\u201d (Matthew 2:11).<\/p>\n

That is to say, when the Magi entered the house, they found what we all find portrayed on a central icon up near the altar, the mother holding and presenting the Child for the adoration of those who have followed the star into the house of the Bread.<\/p>\n

For this reason, it was entirely proper that the Apostles, as they were being commissioned for the great work of universal evangelism, should manifest in their very posture the Christward adoration which is the final goal of that evangelism (Matthew 28:9).<\/p>\n

Finally, while the Magi were instructed by what they read in those heavens that declare the glory of God, they did not pursue their quest among the stars but upon the earth. They found the answer to their quest, that is to say, in a particular place and at a particular time. They accepted the spatial\/temporal, fleshly limitations that God Himself assumed.<\/p>\n

Saturday, January 7<\/strong><\/p>\n

Luke 3:21-38: When the subscriber to these notes studied Luke\u2019s account of Jesus\u2019 baptism here days ago, he may have noticed a detail peculiar to the Third Gospel; namely, Jesus\u2019 baptism is not isolated from that of the other people. Luke began, \u201c. . . when all the people<\/em> were baptized . . .\u201d The evangelist\u2019s stress on this point indicates Jesus\u2019 solidarity with the rest of humanity.<\/p>\n

This emphasis is important to Luke\u2019s theology of the Incarnation. In the immediate context, Jesus\u2019 organic solidarity with the human race is addressed by Luke\u2019s inclusion, immediately after the baptism, of the Savior\u2019s genealogy, in which his ancestry is traced all the way back to Adam (Luke 3:23-38). In other words, the mention of \u201call the people,\u201d in his baptismal scene, pertains to Luke\u2019s larger interest in the humanity of Jesus: He is at one with the whole human race, descended from the fallen Adam.<\/p>\n

Hebrews 5:11-14: These verses of Hebrews recognize a distinction well known in moral philosophy—the distinction between the milk of the beginner and the solid food of the proficient.<\/p>\n

The Christian begins with mild teaching: doctrines easy to digest, the simple doctrines of the catechism. At the beginning of the next chapter our author gives a list of these: \u201cThe foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.\u201d<\/p>\n

There are examples of this simple catechesis in the New Testament. For instance,<\/p>\n

(blockquote>Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately (Acts 18:24-26).<\/p>\n

In this text there is elementary teaching about Christian Baptism, in the course of which it is distinguished from John\u2019s baptism of repentance. This teaching is what Hebrews 6 refers to. Another example is found in Acts 19:1-6, about baptism and the laying-on of hands, another theme to which Hebrews refers. Such things are called \u201cmilk\u201d; they form the Christians\u2019 introductory food.<\/p>\n

Both Paul and Peter mention such \u201cmilk\u201d. Thus, we read in First Corinthians, \u201cI, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able\u201d (3:1-2). And Saint Peter wrote, \u201cAs newborn babes, desire the pure milk of the word, that you may grow thereby, unto salvation \u201c (1 Peter 2:2-3).<\/p>\n

If Christians spend their whole lives consuming baby food, however, they will eventually grow anemic. Indeed, such spiritual anemia is not uncommon. It is not rare to find Christians who have done no serious study of the Christian faith after age 12. Such Christians are no longer infants; they are malnourished—even starving—adults, whose spiritually empty bellies are swollen with famine. This is a serious and widespread pastoral problem.<\/p>\n

St. Paul warns the Corinthians: \u201cBrethren, do not be children in understanding; however, in malice be babes, but in understanding be mature\u201d (1 Corinthians 14:20).<\/p>\n

For a Christian, a day without Bible study can be written off as a wasted day. We know that during his whole time at Ephesus, St. Paul taught Christian doctrine to his Ephesians every single day. When Paul and the other Christians were expelled from the synagogue, St. Luke tells us, \u201che departed from them and withdrew the disciples, discoursing daily in the school of Tyrannus. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks\u201d (Acts 19:9-10). The great Fathers of the Church followed suit, from John Chrysostom and Cyril of Alexandria, through Gregory Palamas, all the way to Alexandr Men. Daily instruction in the Sacred Scriptures is the long tradition of the Church, very much for reasons similar to those prompting us to eat daily meals.<\/p>\n

Sunday, January 8<\/strong><\/p>\n

John 2:1-12: The miracle at Cana, narrated in a story unique to John, apparently took place shortly after Jesus' forty-day fast in the wilderness. About that time and, it would seem, subsequent to the arrest of John the Baptist, "Jesus came to Galilee, preaching the gospel of the kingdom" (Mark 1:14). One of the villages in Galilee was Cana.<\/p>\n

Although the sequence in John's early chapters is notoriously difficult to accommodate to the chronology of the other gospels, he does indicate that Jesus visited Cana after<\/em> the calling of the first disciples and prior<\/em> to the larger ministry at Capernaum.<\/p>\n

The circumstances of Jesus' visit are not too difficult to imagine: Traveling north, he arrived first at his mother's home at Nazareth, nine miles south of Cana. He was accompanied by his earliest followers, one of whom was Nathaniel, a man who actually hailed from Cana (John (21:2).<\/p>\n

Although now and then a regional rivalry between Nazareth and Cana prompted the citizens of one village to disparage the merits of the other (John 1:46), we are probably right to think such banter benign. The two places were doubtless linked—along with neighboring Bethsaida (1:41-45)—by numerous friendships, and we know that Jesus visited Cana more than once (4:46).<\/p>\n

It is hardly surprising, therefore, that Mary was invited to a wedding in that village. Indeed, John begins his story by noting her presence there (John 2:1). Nor is it extravagant to imagine she may have gone to Cana early in order to assist with the preparations.<\/p>\n

At least, this would reasonably explain why John separates her presence in Cana from the invitation extended to Jesus and his disciples. More than one reader has gained the impression that Jesus and his friends, newly arrived at Nazareth, may have been something of an afterthought on the Cana guest list. In turn, this sudden influx of extra visitors may explain why, during the course of the celebration, the wine ran short!<\/p>\n

If—as I guess—Mary assisted in the wedding preparations, it is not surprising that she, it was, who noticed the wine shortage. Indeed, during the several days of feasting, this helpful wedding guest may occasionally have cast a wary eye at the beverage supply, growing a tad alarmed at its steady decline. At last it was gone, and Mary determined to speak with her son.<\/p>\n

What prompted the mother of Jesus to take this step? What did she expect? John does not say, and Mary's actual expectation remains one of the genuine mysteries of the story.<\/p>\n

This does not mean, however, that we are totally at sea on the matter. We do know the substance of a message Mary received from an angel more than thirty years earlier:<\/p>\n

And behold, you will conceive in your womb and bring forth a Son, and shall call his name Jesus. He will be great, and will be called the Son of the Highest . . . therefore, also, that Holy One who is to be born will be called the Son of God (Luke 1:31-32, 35).<\/p><\/blockquote>\n

Moreover, the birth and infant life of Jesus were attended by extraordinary circumstances. In addition, Mary had heard her son—from tender years—speak of God as "my Father" (Luke 2:49).<\/p>\n

How did Mary understand all these things? It is not at all clear that she did<\/em> understand. At least, it would be silly to suppose that she thought of Jesus in formal creedal terms. Mary's knowledge of Jesus was not of this dogmatic sort. It was, first of all, a mother's knowledge of her child, especially a child who had lived with her well into adulthood.<\/p>\n

There was surely more, as well: It would be wrong to imagine that when the Holy Spirit, "the power of the Highest," descended upon her to effect the conception of Jesus, the Spirit intended this decent as a transitory visit.<\/p>\n

Mary was not just a temporary or purely physical conduit of the Incarnation. The relationship between Jesus and his mother was transpersonal and transcendent to biology. She was truly the mother<\/em>, and not simply the \u201cbearer,\u201d of God's Son. When, during her pregnancy, she declared, "He who is mighty has done great things for me" (Luke 1:49), she was aware of at least this much. Day by day she measured, and now continued to measure, what this meant. If, then, she knew Jesus at all—if being the mother of God's Son meant anything<\/em>—it certainly meant she was entitled to speak to him about a shortage of wine.<\/p>\n

Monday, January 9<\/strong><\/p>\n

Luke 4:1-13: Whereas Matthew says simply, \u201cJesus was led up by the Spirit,\u201d Luke expands the account to read,<\/p>\n

Then Jesus, being filled with the Holy Spirit<\/em>, returned from the Jordan and was led by the Spirit into the wilderness.<\/p><\/blockquote>\n

In the portrayal of Jesus \u201cfilled with the Holy Spirit,\u201d we discern Luke\u2019s particular attention to this theme. The Spirit that led Jesus into the wilderness is the same Spirit that led old Simeon to the Temple (Luke 2:27) and will, in due course, guide the missionary journeys of the apostles (Acts 8:29; 16:6-7). The description of Jesus as \u201cfilled with the Holy Spirit\u201d repeats what Luke has already written of John the Baptist (1:15), Elizabeth (1:41), and Zachary (1:67). He will also use this expression of those in the upper room on Pentecost (Acts 2:4), Simon Peter (4:8), the church at prayer (4:31), Stephen (6:3, 5; 7:55), Barnabas (11:24), and Paul (13:9).<\/p>\n

Luke\u2019s order of the temptations—with the scene at the Temple in the position of finality—reflects the dominance of the Temple in Luke\u2019s Gospel. Luke both begins this work (Luke 1:9) and ends it (24:53) in the Temple. Luke\u2019s infancy narrative culminates in the Temple (2:46). Jerusalem, for Luke, is the place of finality. Only in Luke do we read that Jesus \u201csteadfastly set His face to go to Jerusalem\u201d (Luke 9:51; cf. 13:22; 17:11; 18:31).<\/p>\n

Because each of these temptations seems to be dismissed so quickly, the reader will perhaps not pause to consider that they really were temptations. That is to say, Jesus really was<\/em> hungry; Jesus really did<\/em> feel the attraction of worldly power. He was<\/em> tempted, insists the New Testament, \u201cas we are\u201d (Hebrews 4:15), and the Gospel accounts of his experience were written down so that we might know that our high priest \u201ccan have compassion on those who are ignorant and going astray, since he himself is also subject to weakness\u201d (Hebrews 5:3).<\/p>\n

The temptations of Jesus are told with an eye to Israel\u2019s desert experience. Both Matthew and Luke, in spite of differently arranging their narrative sequences, apparently relied on a common source, according to which the Savior quoted the Book of Deuteronomy in response to each of the three temptations. This sustained appeal to the final book of the Torah—invoked as a weapon to resist temptation—summons the memory of Israel's moral failings during its forty years of desert wandering.<\/p>\n

The immediate context of the two biblical accounts furthers this purpose: The parallel between Jesus\u2019 baptism and the passage through the Red Sea is followed immediately by the correspondence between the temptations of Jesus and Israel in the desert. (Mark also adheres to this sequence.)<\/p>\n

Let us limit our attention to the Lukan narrative sequence:<\/p>\n

Jesus meets the first temptation—\u201cIf You are the Son of God, command this stone to become bread\u201d—by declaring, \u201cMan shall not live by bread alone.\u201d This verse is lifted from the middle of Deuteronomy 8:1-6, which refers to ancient Israel\u2019s murmuring at the loss of their (alleged) better diet in Egypt (Exodus 16; Numbers 11).<\/p>\n

Jesus answers the second temptation—the promise of world domination in exchange for fealty to Satan—by affirming, \u201cYou shall worship the Lord your God, and Him only you shall serve.\u201d This verse appears within Deuteronomy 6:10-15, in reference to Israel\u2019s repeated disposition to seek temporary advantage by worshipping alien gods (Deuteronomy 12:30-31; Exodus 23:23-33).<\/p>\n

Jesus responds to the third temptation—\u201cThrow yourself down from here\u201d—by proclaiming, \u201cYou shall not tempt the Lord your God.\u201d This text, Deuteronomy 6:16, refers to Israel\u2019s constant disposition to tempt the Lord in the desert (cf. Exodus 17:1-7).<\/p>\n

In all his temptations, then, the faithful response of Jesus is placed in direct contrast to Israel\u2019s infidelity during those forty sinful years of wandering.<\/p>\n

Tuesday, January 10<\/strong><\/p>\n

Luke 4:14-30: Here we have Luke\u2019s very solemn, detailed description of Jesus\u2019 first sermon. When the author earlier wrote, \u201cJesus increased in wisdom\u201d (2:52), he not only stated a fact; he also initiated a line of reflection, in the light of which to assess other facts—particular events—in the life and ministry of Jesus: he grew and matured. Luke, throughout his narrative, invites us to observe the Savior\u2019s continuing growth in wisdom, and there is clear evidence of it here in the event at Nazareth.<\/p>\n

Up to this point in Jesus\u2019 public ministry—although we know that \u201che taught in their synagogues\u201d (Luke 4:15)—there has been no detailed description of his teaching. It is in the synagogue scene at Nazareth that we find the full programmatic format of Jesus ministry: preaching the Gospel, healing the blind, liberating those in bondage, and relieving the various afflictions of the oppressed. This Isaian text serves as a preview of what, in the course of Luke\u2019s account, will soon come to pass.<\/p>\n

Most striking about this appeal to Isaiah is the narrative \u201cvoice\u201d\u2014—he who<\/em> is speaking. By declaring, \u201cToday this Scripture is fulfilled in your hearing,\u201d Jesus identifies himself as the real \u201cvoice\u201d\u2014the \u201cme\u201d\u2014of the Isaian text: \u201cHe has anointed me<\/em>.\u201d<\/p>\n

This identification of the speaker is given \u201cfrom within\u201d: Jesus recognizes himself<\/em> as the voice speaking the words of the prophecy. The inspired Scripture becomes the medium of Jesus\u2019 self-reflection. He measures his ministry and calling—he knows God\u2019s will for him—through his self-awareness expressed in the inspired words of the Prophet. This is not an external semantic reference, an objectified fact, but the expression of an immediate self-awareness.<\/p>\n

The key to this scene is conveyed in the opening line of the Isaian text: \u201cThe Spirit of the Lord is upon me<\/em> [ep\u2019 eme<\/em>].\u201d Luke, in his description of the Savior\u2019s baptism, had indicated how Jesus came to know himself as the \u201cme\u201d in this prophecy: \u201cAnd the Holy Spirit, in bodily form like a dove, came down upon him<\/em> [ep\u2019 avton<\/em>].\u201d It was in the Holy Spirit\u2019s descent upon Jesus, we recall, that the Father addressed him as \u201cyou\u201d and \u201cSon\u201d: \u201cYou<\/em> are My beloved Son; in you<\/em> I am well pleased\u201d (Luke 3:22).<\/p>\n

When the Spirit descended on Jesus at his baptism, something<\/em> changed. It was an event, with a before and after. Of course, Jesus already is conscious of himself as God\u2019s Son (cf. Luke 2:49), but this new experience at his baptism was decisive; it created, in his life, a then<\/em> and now<\/em>. He grew<\/em>, he increased<\/em>, through this experience, and, when he went through it, his family and friends recognized that something<\/em> truly unique had happened to him. Indeed, they were disturbed by his new behavior.<\/p>\n

This personal experience of the Spirit\u2019s descent—to confirm the testimony of the Father\u2019s address—was integral to Jesus\u2019 increase in wisdom. By reason of that personal experience of the Father and the Holy Spirit, he recognized himself as the \u201cme\u201d in the Isaian prophecy—not as an objective fact, but as component of his subjective being. For this reason Jesus was able to proclaim that prophecy in the synagogue, not just as an ancient record, but as the divine message delivered to Israel in the here and now: \u201cToday<\/em> this Scripture is fulfilled in your hearing.\u201d In his proclamation, Jesus takes personal possession of the prophecy and assumes the full, immediate burden of its message. He<\/em> is the bearer of God\u2019s word to Israel.<\/p>\n

No one else in the world could read the prophecy as Jesus did, claiming complete and internal ownership of it. Luke implies that his hearers in the synagogue sensed the difference, inasmuch as \u201cthe eyes of all who were in the synagogue were fixed on him.\u201d This stunning description captures the full drama of the moment—Jesus, self-disclosure—the existential presentation of himself to Israel through the words of prophecy: \u201cme,\u201d \u201ctoday.\u201d<\/p>\n

It seems important to consider the passage of time with respect to this event: During the interval separating the Lord\u2019s baptism and this later scene in the synagogue—a couple of months?—the reader senses Jesus\u2019 unseen growth in wisdom. Between the two events, the \u201cwisdom\u201d of the first event has \u201cincreased,\u201d to attain the further maturity revealed in the second.<\/p>\n

During that interval, Luke informs us, \u201cJesus returned in the power of the Spirit<\/em> to Galilee\u201d (Luke 4:14 emphasis added). This reference to \u201cthe power of the Spirit\u201d serves to connect these two dramatic Spirit-events in the maturing self-understanding of Jesus: his baptism and the reading of Isaiah at Nazareth.<\/p>\n

Wednesday, January 11<\/strong><\/p>\n

Luke 4:31-37: The demons learned something from the experience of tempting Jesus. Through these temptations, the premise of the hypothesis \u201cIf<\/em> you are God\u2019s Son\u201d was established. Although the dark agencies are not really sure what this predication means, they do know it to be true.<\/p>\n

Thus, when Jesus begins, very soon, to exorcize them from human souls, the demons have a clearer sense of what they are up against: \u201cLet us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are\u2014the Holy One of God!\u201d<\/p>\n

Since Jesus himself, however, was not yet prepared to proclaim his own identity in public, it was necessary for him to hush up these demons: \u201cBe quiet, and come out of him!\u201d<\/p>\n

The reference to \u201cpower\u201d in yesterday\u2019s Gospel reading is illustrated in today\u2019s. Jesus drives out the demons with a mere word. This abruptness is consistent with Jesus\u2019 other miracles. The gospels never portray him as a thaumaturge of the sort we find among the biblical prophets. If I were to use corresponding opposite adjectives to summarize the difference between Jesus and the biblical thaumaturges, the words that come to mind would be \u201carduous\u201d and \u201ceasy.\u201d<\/p>\n

That is to say, those miracles that seem to take a certain measure of effort among the wonder-workers appear to be effortless in the case of Jesus. Elijah, for instance, prays for some time, and it starts to rain (1 Kings 18:41-45), whereas Jesus instantly stops a storm without a single syllable of prayer (Luke 8:22-25).<\/p>\n

Or let us compare Elijah\u2019s raising of the widow\u2019s son to Jesus\u2019 raising of Jairus\u2019s daughter. In that earlier miracle, the prophet took the body, prayed over it, and enacted a ritual of petition for the child\u2019s revival (1 Kings 17:17-24). In the case of Jairus\u2019s little girl, on the other hand, Jesus made no petition: \u201cHe took the child by the hand, and said to her, \u2018Talitha, kum<\/em>,\u2019 which is translated, \u2018Darling, I say to you, arise\u2019\u201d (Mark 5:41).<\/p>\n

The same is true in each of the other two cases where Jesus raised someone from the dead: Lazarus and the son of the widow of Nain. In each case, Jesus addressed the dead person with authority. There is more than a prophet here!<\/p>\n

Thursday, January 12<\/strong><\/p>\n

Hebrews 6:13-20: Christian theology insists that the true anchor is hope. This is the reason the depiction of the anchor appears everywhere in Christian art. Alone among the peoples of the Greco-Roman world, the early believers knew the origin of stability and the source of hope. In the words of this text, they \u201claid hold\u201d on the hope set before them. This is why the anchor—along with the cross and the fish—is portrayed everywhere in the Christian catacombs. It symbolized the hope that held Christians in place in the midst of a tempestuous and unstable world. Near the end of the second century, Clement of Alexandria mentioned the anchor as one of the few symbols a Christian might legitimately have on a ring on his finger.<\/p>\n

I submit that that book was also prophetic, inasmuch as the final result of Ahab\u2019s voyage foreshadowed the dreadful terrible international tragedy known as the 20th century, when more people died of starvation and violence than in all other periods of history put together.<\/p>\n

Acting as foils to the maniacal Captain Ahab were the three mates of the Pequod: The first mate, Starbuck, was a quiet, conservative Christian, who he relied on his faith to determine his actions and interpretations of events. The second mate, Stubb, was a sort of fatalist, persuaded that things happen as they are supposed to, so there was little that he could do about it. The third mate, Flask, avoided all such questions and simply enjoyed life, especially the excitement of hunting whales.<\/p>\n

Near the end of this long story, there was a brief discussion between Stubb and Flask about anchors. In the course of that discussion, Stubb inquired, \u201cI wonder, Flask, if the world in anchored anywhere; if she is, she swings with an uncommon long cable, though.\u201d I submit that the entire history of philosophy in the 19th century consisted in various attempts to answer that question.<\/p>\n

It is the same question I want to consider today: Is the world anchored anywhere? We will address this question under three headings.<\/p>\n

The first is hope. In response to the query Stubb put to Flask\u2014\u201cI wonder if the world in anchored anywhere\u201d\u2014today\u2019s epistle answers, \u201cThis [hope] we have as an anchor of the soul, both sure and steadfast, and which enters behind the veil, where the forerunner has for us entered\u2014Jesus, having become High Priest forever according to the order of Melchizedek.\u201d<\/p>\n

Second, Hebrews describes this anchor of hope as \u201cfirm and secure\u201d\u2014asphale kai bebaia<\/em>. The first of these adjectives, asphale<\/em>\u2014which means \u201cfirm\u201d—is the root of our English word \u201casphalt.\u201d As an adverb we find it in the first Christian sermon: \u201cTherefore let all the house of Israel know assuredly [asphale<\/em>] that God has made this Jesus, whom you crucified, both Lord and Christ.\u201d<\/p>\n

The second adjective describing this anchor of hope is bebaia<\/em>, meaning \u201csecure.\u201d Our author used it earlier to describe the Christian conviction: \u201cwe have become partakers of Christ if we hold the beginning of our confidence [bebaia<\/em>] to the end\u201d (3:14).<\/p>\n

The entire efficacy of the anchor depends on the ship\u2019s not losing contact with it. Hope cannot be hypothetical. We must be tied<\/em> to it.<\/p>\n

Third, the anchor here in Hebrews 6 is actually a kedge, an anchor used to advance the movement of a vessel and maintain its direction. This process, in fact, is called kedging. To kedge a vessel is to place the anchor at some distance from the ship and pull towards it. A kedge anchor is carried out in a suitable direction by a tender or a boat to enable the ship to be winched into a particular heading and to be held steady against a tide or obstructing current. The kedge anchor holds the vessel fast in the proper direction. Sailing ships use the kedge anchor when becalmed or drifting.<\/p>\n

Observe in this text from Hebrews that the anchor of hope has already been carried out ahead of us. It is already \u201cbehind the veil, where the forerunner has for us entered.\u201d Jesus is this anchor. He has already gone where we hope to go. We maintain our proper direction by pulling on Him, keeping the prow of the ship ever pointed toward Him.<\/p>\n

Let me suggest that fervent and constant prayer is the winch we use to maintain our direction and advance our course. That by which we progress is also that by which we maintain our true course. It is the hawser by which we are joined to Christ.<\/p>\n

Otherwise, we will lose our sense of direction; indeed, this is the danger envisaged all through Hebrews.<\/p>\n

So let there be no slack in the line. The anchor itself is secure. All we need to do is pull<\/em> on it through prayer. By constant prayer and communion with Christ we guarantee our voyage will be steadfast and secure.<\/p>\n

Friday, January 13<\/strong><\/p>\n

Hebrews 7:1-10: One of the most obvious features of the Bible—and most noticeable to its new readers—is the presence of what are called the \u201cbegats.\u201d We are told, for instance, that Adam begat<\/em> Cain and Abel, that Joshua begat<\/em> Eleazar, that Hezron begat<\/em> Pheres, and so forth.<\/p>\n

These \u201cbegats\u201d are not just occasional<\/em> parts of Holy Scripture. Not only are they sometimes lumped into lost lists, but they likewise appear to provide continuity to the Bible\u2019s narrative structure.<\/p>\n

Thus, the uninitiated reader, informed that the Holy Scriptures are very interesting and important, comes to Genesis 5, for instance, rather early in his pursuit of God\u2019s Word. Here he finds his first list of begats<\/em>. Unaware that this is only the first of many such parts, he plods on and manages to finish chapter 5. Interest in the story picks up for the next four chapters, which deal with Noah and the Flood, but then he arrives at Genesis 10, which is simply one, long, solid list of begats<\/em>. It is arguable that many a newcomer to the Bible completely breaks down at this point, never getting past chapter 10.<\/p>\n

It seems that many such readers, faced with this dilemma, decide to jump ahead to the New Testament, perhaps with the resolve to come back to the Old Testament at a later date. The person who takes this step, however, suddenly finds himself with the first chapter of Matthew, which commences with a list of 42 more begats<\/em>. Many early efforts to read Holy Scripture simply die and are buried at that point, and the Bible is closed forever.<\/p>\n

Fortunately, this pattern among new Bible-readers is not universal, and some brave souls do manage to survive the begats<\/em> of Genesis 10. For such as these, it must come as something of a relief to arrive at Genesis 14 and discover a character who is not<\/em> on a list of begats<\/em>.<\/p>\n

His name is Melchizedek, and he appears as though out of nowhere: \u201cThen Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High\u201d (Genesis 14:18). We are not told where Melchizedek came from, nor does he ever again appear in the biblical narrative; there is not a word about his death or his descendents. He shows himself just this brief moment, but in this brief moment he is described as greater than Abraham: \u201cNow consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.\u201d In the person of Abraham, even the Old Testament priesthood of Levi paid tithes to Melchizedek.<\/p>\n

Thus, Melchizedek \u201cwithout father, without mother, without begats<\/em>, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.\u201d<\/p>\n

Melchizedek\u2019s kingship and priesthood stand outside the begats<\/em>. The very brevity of his appearance in the biblical story—which forms but an instant in the narrative, and not an element of sequence—becomes a symbol of eternity, inasmuch as eternity is an unending \u201cnow,\u201d an instant without sequence. Our experience of eternity in this world is always an instant—a \u201cnow\u201d—not a sequence. Thus, the \u201cnow-ness\u201d of Melchizedek\u2019s kingship and priesthood represents the eternal \u201ctoday\u201d of the sonship of Christ: \u201c You are My Son, \/ Today I have begotten You\u201d (Psalm 2:7; Hebrews 5:5).<\/p>\n","protected":false},"excerpt":{"rendered":"

Friday, January 6 Matthew 2:1-12: There is an important literary correspondence between Matthew\u2019s Christmas story of the Magi and his account of the Great Commission; namely, the theme of the Church\u2019s universal calling. Whereas Matthew ends his story with the Apostles\u2019 being sent forth with the command, \u201cGo therefore and make disciples of all the … Continue reading January 6 – January 13<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/11"}],"collection":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/comments?post=11"}],"version-history":[{"count":1,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/11\/revisions"}],"predecessor-version":[{"id":2238,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/posts\/11\/revisions\/2238"}],"wp:attachment":[{"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/media?parent=11"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/categories?post=11"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.touchstonemag.com\/daily_reflections\/wp-json\/wp\/v2\/tags?post=11"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}