LHM Daily Devotion - "You Are the Best, Lord!"

 February 27, 2017

I say to the LORD, "You are my Lord; I have no good apart from You."  - Psalm 16:2 (ESV)

"I'm sorry," I said.

"It's all good," came the response. But it really wasn't, was it? If it was all good, why apologize? If it was bad, surely more was needed than a casual "It's all good" response. Goodness, peace, harmony, love, joy -- today, many of us have kind of reduced these powerful words to generic statements that often times miss the point. And I think that's what our Psalm is speaking about today.

Say it with me, "I say to the Lord, 'You are my Lord; I have no good thing apart from You.'"

Do you believe that? Do you realize the Psalmist is saying that nothing is all good until it is connected or reconnected to God? I have no good apart from God. Do you believe that? Do you believe the only good in your life is God? Or do you consider that your life is filled with other good things, one of which may or may not be God? Perhaps you place Him as the highest good. Or perhaps you aren't totally convinced He is really that good at all.

The Psalmist is reminding us that when it comes to love, to life, to success, to perseverance, we were created and redeemed to be with God. He is our life; He is the Source of love. He is the One who is always with us, always seeking our best. We were not created or redeemed to go it alone.

In his book Outliers, Malcolm Gladwell tells the story of Christopher Langan, a genius with a staggering IQ of 195. (For some perspective, Einstein's IQ was 150.) During high school, Langan could ace any foreign language test by skimming the textbook two to three minutes before the exam. He got a perfect score on his SAT, even though at one point he fell asleep.

Even so, Langan never put his exceptional gifts to use and ended up working on a horse farm in rural Missouri. According to Gladwell, Langan never had a community to help him capitalize on his gifts. He never became anything near what he was gifted to be.

Gladwell summarizes the story of Langan in one sentence: "He had to make his way alone, and no one -- not rock stars, not professional athletes, not software billionaires, and not even geniuses -- ever makes it alone."

We weren't created and redeemed to go it alone! And because of the work of Jesus Christ on our behalf, you and I don't have to. Life is good because of Jesus' work. His life, His death and resurrection -- it connected us back to what makes things good: our relationship to God. In fact, Jesus is not just merely an example of how to live in light of the goodness of God. Jesus is God's goodness given to you. In place of your sin, God gives you His goodness in Christ. Faith delivers you to God's good gift of forgiveness in Christ. Faith in Christ grasps onto the promises of God's good grace in Jesus.

God's goodness is yours because of Christ. In fact, knowing Him isn't just good, it's the best. It's not generic; it's a personal, penetrating, persevering goodness that endures! Yes, indeed, it's all good.

THE PRAYER: Dear Jesus, help me to see that Your goodness is the key to my life, my joy, my strength to be useful in Your hands in service to others! Amen!

Use these devotions in your newsletter and bulletin!  Used by permission; all rights reserved by the Int'l LLL (LHM). The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

CPTLN Devocional - Depende de ustedes

27 de Febrero 2017

"No paguemos a nadie mal por mal. Procuremos hacer lo bueno a los ojos de todo el mundo. Si es posible, y en cuanto dependa de nosotros, vivamos en paz con todos." Romanos 12:17-18 (RVC)

Hay una razón por la cual voy a hablar acerca de la convocatoria islámica que se realizó en el Capitolio en la ciudad de Washington, D.C. Si bien los promotores del evento esperaban reunir unas 50.000 personas, solamente se juntaron entre tres y cinco mil.

Estoy de acuerdo con esa convocatoria debido a que en los Estados Unidos toda religión tiene derecho a reunirse en forma pacífica cuándo y dónde desee. Y no es debido a que en esta convocatoria no haya terminado en violencia, o por lo que se haya dicho en la misma, porque en realidad no hubo violencia, y hubo muy buenos discursos.

Pero hubo algo que no fue dicho: nadie condenó la violencia que a nivel mundial está ejerciendo el islamismo radical. Es cierto que la mayoría de los seguidores del profeta son personas buenas y pacíficas. Pero también es cierto que, mientras que la mayoría de los islamitas se mantiene en silencio, los radicales siguen dictando y determinando el futuro, como lo han hecho hasta ahora.

Los cristianos tenemos la responsabilidad de decir lo que es correcto y lo que está bien. Esa es la sabiduría del Señor que San Pablo estaba pasándole a la iglesia en Roma, y también a nosotros.

En tanto dependa de nosotros, que hemos sido redimidos por el sufrimiento y sacrificio del Cordero, debemos hacer lo que es bueno a la vista de todos.

En tanto dependa de nosotros, los representantes del Salvador deben vivir en paz con todos.

Después de todo, la cruz y la tumba vacía ya son motivos suficientes para ofender al mundo. No es necesario que agreguemos nada más para que el mundo nos odie.

ORACIÓN: Querido Señor, te pido que si ofendo a alguien, mi ofensa sea un testimonio del sacrificio que el Salvador ha hecho por mí. Que los demás puedan ver en mí el maravilloso amor que tú has mostrado en la resurrección de tu Hijo Jesucristo. En su nombre. Amén.

© Copyright 2017 Cristo Para Todas Las Naciones. Reina Valera Contemporánea (RVC) Copyright © 2009, 2011 by Sociedades Bíblicas Unidas.

Our Daily Bread - Ring of Invisibility

Read: John 3:16–21 | Bible in a Year: Numbers 17–19; Mark 6:30–56

Everyone who does evil hates the light. John 3:20

The Greek philosopher Plato (c. 427–c. 348 bc) found an imaginative way of shining light on the dark side of the human heart. He told the story of a shepherd who innocently discovered a golden ring that had been hidden deep in the earth. One day a great earthquake opened up an ancient mountainside tomb and revealed the ring to the shepherd. By accident he also discovered that the ring had the magical ability to enable the wearer to become invisible at will. Thinking about invisibility, Plato raised this question: If people didn’t have to worry about being caught and punished, would they resist doing wrong?

In John’s gospel we find Jesus taking this idea in a different direction. There, Jesus, known as the Good Shepherd, speaks of hearts that stay in the cover of darkness to hide what they are doing (John 3:19–20). He isn’t calling attention to our desire for cover-up to condemn us, but to offer us salvation through Him (v. 17). As the Shepherd of our hearts, He brings the worst of our human nature to light to show us how much God loves us (v. 16).

God in His mercy calls us out of our darkness and invites us to follow Him in the light.

Dear heavenly Father, thank You for the light of Your presence in my life. May I walk obediently in the light of Your truth in all that I do this day.

Sin’s darkness retreats when Christ’s light is revealed.

By Mart DeHaan

© 2017 Our Daily Bread Ministries

Lời Sống Hằng Ngày - Chiếc Nhẫn Biến Vô Hình

Đọc: Giăng 3:16-21 | Đọc Kinh Thánh suốt năm: Dân số ký 17-19; Mác 6:30-56

Vì ai làm ác thì ghét ánh sáng. (Giăng 3:20)

Triết gia Hy Lạp Plato (khoảng 427-348 T.C) đã tìm ra một cách không thể tưởng tượng được để đưa mặt tối của lòng người ra ánh sáng. Ông kể câu chuyện một người chăn chiên tình cờ tìm thấy một chiếc nhẫn vàng bị vùi sâu trong đất. Một cơn động đất đã xới tung một cái mộ cổ bên núi lên và người chăn chiên thấy chiếc nhẫn lộ ra. Tình cờ, anh cũng khám phá ra rằng chiếc nhẫn có phép thần thông biến người đeo nó trở nên vô hình khi người đó muốn. Nghĩ về sự vô hình, Plato đã đặt ra câu hỏi: Nếu con người không lo bị bắt hay bị phạt, liệu họ có từ chối làm những việc sai trái không?

Trong Phúc Âm Giăng, chúng ta thấy Chúa Jêsus xem xét ý này theo hướng khác. Ở đó, Chúa Jêsus, được biết đến như là Người Chăn Hiền Lành, phán bảo những người đang dùng bóng tối để che giấu những điều họ làm (Giăng 3:19-20). Ngài không dồn sự chú ý vào mong muốn che đậy của chúng ta để kết tội, nhưng để mời gọi chúng ta đến với sự cứu rỗi thông qua chính Ngài (c.17). Là Đấng Chăn Giữ lòng chúng ta, Ngài đem ánh sáng vào những chỗ tồi tệ nhất trong bản chất con người để cho chúng ta thấy Đức Chúa Trời yêu chúng ta dường bao (c.16).

Bởi lòng thương xót, Đức Chúa Trời đã kêu gọi chúng ta ra khỏi bóng tối và mời gọi chúng ta bước đi theo Ngài trong ánh sáng.

Lạy Cha Thiên Thượng, cảm ơn Ngài về ánh sáng hiện diện của Ngài trong cuộc đời con. Nguyện ngày hôm nay con cứ thuận phục bước đi trong ánh sáng chân lý của Ngài trong tất cả những gì con làm.

Bóng tối của tội lỗi thối lui khi ánh sáng của Đấng Christ hiển lộ.

bởi Mart DeHaan

© 2017 Lời Sống Hằng Ngày

Nuestro Pan Diario - Anillo de invisibilidad

Leer: Juan 3:16-21 | La Biblia en un año: Marcos 6:30-56

Porque todo aquel que hace lo malo, aborrece la luz… (Juan 3:20).

El filósofo griego Platón (aprox. 427-348 a.C.) encontró una manera creativa de revelar el lado oscuro del corazón humano. Relató la historia de un pastor que, inocentemente, descubrió un anillo de oro que habían escondido en lo profundo de la tierra. Un día, un gran terremoto abrió una antigua tumba en la ladera de un monte y dejó el anillo a la vista del pastor. Accidentalmente, también descubrió que aquel anillo tenía la capacidad mágica de hacer que el portador se volviera invisible cuando quisiera. Pensando en la invisibilidad, Platón formuló esta pregunta: Si las personas no tuvieran que preocuparse de ser atrapadas y castigadas, ¿resistirían la tentación de hacer lo malo?

En el Evangelio de Juan, encontramos que Jesús lleva esta idea en el sentido contrario. Allí, como el buen Pastor, el Señor habla de corazones que permanecen escondidos en la oscuridad para ocultar lo que hacen (Juan 3:19-20). No está centrando la atención en nuestro deseo de escondernos a fin de condenarnos, sino para ofrecernos salvación por medio de Él (v. 17). Como el Pastor de nuestros corazones, saca a la luz lo peor de la naturaleza humana, para mostrarnos cuánto nos ama (v. 16).

Dios, en su misericordia, nos invita a salir de la oscuridad y seguir en la luz.

Señor, quiero andar obedientemente en la luz de tu verdad.

La oscuridad del pecado se desvanece cuando se revela la luz de Cristo.

Por Mart De Haan

© 2017 Ministerios Nuestro Pan Diario

Unser Täglich Brot - Der Ring des Gyges

Lesen: Johannes 3,16-21 | Die Bibel In Einem Jahr: 4.Mose 17–19; Markus 6,30-56

Wer Böses tut, der hasst das Licht. Johannes 3,20

Der griechische Philosoph Platon (ca. 427–ca. 348 v.Chr.) hat in einem seiner Gleichnisse die dunkle Seite des menschlichen Herzens sehr anschaulich beschrieben. Er erzählt die Geschichte von einem Hirten mit Namen Gyges, der einen goldenen Ring findet. Ein Erdbeben hatte die Erde gespalten und im Berg ein Grab freigelegt. Darin entdeckte er diesen Ring. Eher zufällig stellte er auch fest, dass der Ring über magische Kräfte verfügte und seinen Träger unsichtbar machen konnte. Im Blick auf das Unsichtbar werden stellte Platon die Frage: Wenn die Menschen sich keine Sorgen darum machen müssten, ob sie ertappt oder bestraft werden, würden sie dann noch moralisch gut sein wollen?

Im Johannesevangelium lenkt Jesus diesen Gedanken in eine andere Richtung. Dort spricht er, der auch als der gute Hirte bekannt ist, von Herzen, die im Schutz der Finsternis bleiben, weil sie ihr Tun verbergen wollen (Joh. 3,19-20). Doch er betont diesen Aspekt nicht, um uns zu verdammen, sondern um uns die Erlösung anzubieten, die nur er schenken kann (V.17). Als der Hirte unserer Herzen bringt er die schlimmsten Seiten unserer Natur ans Licht, um uns zu zeigen, wie sehr Gott uns liebt (V.16).

In seiner Barmherzigkeit ruft Gott uns aus unserer Dunkelheit hinaus und lädt uns ein, ihm im Licht zu folgen.

Lieber himmlischer Vater, hab Dank für das Licht deiner Gegenwart in meinem Leben. Lass mich bei allem, was ich heute tue, gehorsam im Licht deiner Wahrheit wandeln.

Die Finsternis der Sünde weicht, wenn Jesu Licht aufleuchtet.

Von Mart DeHaan

© 2017 Unser Täglich Brot

Notre Pain Quotidien - L’anneau de l’invisibilité

Lisez : Jean 3.16‑21 | La Bible en un an : Nombres 17 – 19 et Marc 6.30-56

Car quiconque fait le mal hait la lumière. (Jean 3.20)

Le philosophe grec Platon (vers 427 à 348 av. J.‑C.) a découvert une façon imaginative d’éclairer le côté sombre du coeur humain. Il a raconté l’histoire d’un berger ayant découvert par hasard un anneau d’or que l’on avait profondément enfoui dans le sol. Un jour, un terrible tremblement de terre a ouvert un tombeau très ancien aménagé dans le flanc d’une montagne, révélant ainsi l’anneau à ce berger. Or, celui‑ci a aussi découvert accidentellement que l’anneau concerné détenait le pouvoir magique d’accorder à la personne qui le portait de devenir invisible chaque fois qu’elle le désirait. En réfléchissant à l’invisibilité, Platon s’est demandé : Si les gens n’avaient à se soucier ni de se faire prendre en flagrant délit ni de se faire punir, résisteraient‑ils à la tentation de mal agir ?

Dans l’Évangile selon Jean, Jésus amène cette idée dans une autre direction. Connu à ce stade‑ci comme le Bon Berger, Jésus parle du coeur qui reste sous le couvert des ténèbres afin de dissimuler ses agissements (JN 3.19,20). Le Seigneur n’attire pas l’attention sur notre désir de lui cacher des choses dans le but de nous condamner, mais plutôt dans l’intention de nous offrir le salut en lui (V. 17). Étant le Berger de notre coeur, il amène à la lumière le pire de la nature humaine afin de nous montrer à quel point Dieu nous aime (V. 16).

Dans sa miséricorde, Dieu nous appelle à sortir de nos ténèbres et nous invite à le suivre dans la lumière.

Les ténèbres du péché disparaissent quand paraît la lumière de Christ.

par Mart DeHaan

© 2017 Ministères NPQ

Хліб Наш Насущній - Кільце-невидимка

Читати: Івана 3:16-21 | Біблія за рік: Числа 17–19 ; Марка 6:30-56

Кожен, хто робить лихе, ненавидить світло. — Івана 3:20

Грецький філософ Платон (427–348 до Р.Х.) за допомогою алегорії висвітлював темну сторону людського серця. То була притча про пастуха, який випадково знайшов золоте кільце, що до того було сховане глибоко під землею. Сталося, що землетрус зруйнував стародавню гробницю в надрах гори, кільце вийшло на поверхню і зрештою стало знахідкою цього пастуха. Але головне, що пастух також відкрив магічну властивість цього кільця – можливість за бажанням ставати невидимим. Розмірковуючи про невидимість, Платон запитував: “Чи може людина встояти перед спокусою чинити зле, якщо точно знає, що його не спіймають і не покарають?”

В Євангелії від Івана ми бачимо цю ж саму ідею, але в іншому ракурсі. Ісус – Який, до речі, в цьому Євангелії називає Себе Добрим Пастирем – говорить про людські серця, що ховаються в темряві через те зло, яке чинять (Ів. 3:19-20). Він вказує на нашу схильність приховувати гріх не для того, щоб нас засудити, але щоб запропонувати спасіння через Нього (Ів. 3:17). Як Пастир наших сердець, Він виводить на світло найгірші аспекти нашої людської природи, щоб у цьому світлі нам явлена була безмірна Божа любов (Ів. 3:16).

Бог у Своїй милості покликав нас із темряви і запрошує слідувати за Ним у світлі.

Дорогий Небесний Отче, дякую Тобі за світло Твоєї присутності в моєму житті. Навчи мене слухняно ходити у світлі Твоєї істини сьогодні – якою б не займався справою.

Гріховна темрява відступає, коли приходить Христове світло.

Автор Мартін де Гаан

© 2017 Хліб Наш Насущній

Хлеб наш насущный - Кольцо-невидимка

Читать сейчас: Иоанна 3:16-21 | Библия за год: Числа 17-19; Марка 6:30-56

Всякий, делающий злое, ненавидит свет. — Иоанна 3:20

Греческий философ Платон (ок. 427–348 гг. до Р.Х.) с помощью хитроумной аллегории пролил свет на темную сторону человеческой природы. Он сочинил притчу о пастухе, который нечаянно обнаружил золотое кольцо, спрятанное глубоко в земле. Однажды землетрясение открыло древнюю гробницу, устроенную в горном склоне. Войдя туда, пастух нашел кольцо. Благодаря случайности, он обнаружил, что находка обладает чудесной способностью делать невидимым своего обладателя. Рассуждая о невидимости, Платон поднимает вопрос: «Если бы люди могли оставаться безнаказанными, на какое зло они могли бы решиться?»

В Евангелии от Иоанна Иисус рассуждает о том же, но с несколько иной стороны. Спаситель, известный как Добрый Пастырь, говорит о сердцах, стремящихся во тьму, чтобы скрыть свои дела (Ин. 3:19-20). Он обращает внимание на наше желание скрыть свои дела не для того, чтобы осудить нас, а чтобы предложить спасение (Ин. 3:17). Как Пастырь наших сердец, Он выводит на свет худшее, что в нас есть, чтобы показать, как сильно любит нас Бог (Ин. 3:16).

По Своей милости Бог призывает нас выйти из тьмы и последовать за Ним к свету.

Небесный Отец, благодарю Тебя за свет Твоего присутствия в моей жизни. Помоги мне находиться во свете Твоей истины, что бы я ни делал.

Тьма греха отступает, когда светит свет Христа.

автор: Мартин де Гаан

© 2017 Хлеб Наш Насущный

The Readings for SUNDAY, February 26, 2017 - Quinquagesima Sunday

The Transfiguration by Giovanni Bellini, c. 1490

The Old Testament Lesson

The Old Testament Lesson for today is taken from Exodus 24:12-18

The LORD said to Moses, "Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction." So Moses set out with his assistant Joshua, and Moses went up into the mountain of God. To the elders he had said, "Wait here for us, until we come to you again; for Aaron and Hur are with you; whoever has a dispute may go to them." Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the LORD settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud, and went up on the mountain. Moses was on the mountain for forty days and forty nights.

This is the Word of the Lord
Thanks be to God

Psalms

Psalm 2 Quare fremuerunt gentes?
1   Why are the nations in an uproar? Why do the peoples mutter empty threats?
2   Why do the kings of the earth rise up in revolt, and the princes plot together, against the LORD and against his Anointed?
3   Let us break their yoke, they say; let us cast off their bonds from us.
4   He whose throne is in heaven is laughing; the Lord has them in derision.
5   Then he speaks to them in his wrath, and his rage fills them with terror.
6   I myself have set my king . upon my holy hill of Zion
7   Let me announce the decree of the LORD: he said to me, "You are my Son; this day have I begotten you.
8   Ask of me, and I will give you the nations for your inheritance and the ends of the earth for your possession.
9   You shall crush them with an iron rod and shatter them like a piece of pottery."
10   And now, you kings, be wise; be warned, you rulers of the earth.
11   Submit to the LORD with fear, and with trembling bow before him;
12   Lest he be angry and you perish; for his wrath is quickly kindled.
13   Happy are they all who take refuge in him!

The Epistle Lesson

The Epistle Lesson for today is taken from 2 Peter 1:16-21

For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, "This is my Son, my Beloved, with whom I am well pleased." We ourselves heard this voice come from heaven, while we were with him on the holy mountain. So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. First of all you must understand this, that no prophecy of scripture is a matter of one's own interpretation, because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

This is the Word of the Lord
Thanks be to God

The Holy Gospel Lesson

The Holy Gospel is written in Matthew 17:1-9
Glory be to Thee, O Lord

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah." While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, "This is my Son, the Beloved; with him I am well pleased; listen to him!" When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, "Get up and do not be afraid." And when they looked up, they saw no one except Jesus himself alone. As they were coming down the mountain, Jesus ordered them, "Tell no one about the vision until after the Son of Man has been raised from the dead."

Here ends the Gospel lesson for today.
Glory be to Thee ,O Christ!

The Apostle's Creed

I believe in God, the Father Almighty,
Maker of heaven and earth.
And in Jesus Christ, His only Son, our Lord,
who was conceived by the Holy Spirit,
born of the virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried.
He descended into hell.
On the third day He rose again from the dead.
He ascended into heaven
and sits at the right hand of God the Father Almighty.
From thence He will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. The New Revised Standard Version Bible may be quoted and/or reprinted up to and inclusive of five hundred (500) verses without express written permission of the publisher, provided the verses quoted do not amount to a complete book of the Bible or account for fifty percent (50%) of the total work in which they are quoted.

“The Transfiguration of Our Lord” - The Sermon for SUNDAY, February 26, 2017 - Quinquagesima Sunday

Transfiguration by Alexandr Ivanov - 1824

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah." While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, "This is my Son, the Beloved; with him I am well pleased; listen to him!" When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, "Get up and do not be afraid." And when they looked up, they saw no one except Jesus himself alone. As they were coming down the mountain, Jesus ordered them, "Tell no one about the vision until after the Son of Man has been raised from the dead." (Matthew 17:1-9)

 “The Transfiguration of Our Lord”

by Dr. Jerry Morrissey

Jesus takes Peter, James and John up onto a mountain where he is transfigured before them.

The Transfiguration scene is yet another step or stop along the way of revealing just who Jesus is. Besides being the Messiah, the Savior, he is also God’s Son. This is a major theme in Matthew. In 1:20 the angel told Joseph that Jesus would be God’s Son. In 2:15 he is so identified by quoting from Scripture, specifically the prophet Hosea. In 3:17 God himself so designates him. In 14:33 the disciples recognize and confess him as such. In 16:16 Peter does so. Here, once again, God himself repeats what he said at Jesus’ baptism.

Though we are not told so, the numinous enveloping of Jesus in the divine environment, must have happened to Jesus more than just this once in his lifetime. In fact, his baptism has all the markings of just such an experience. When Jesus prayed in a focused way, for he was always in conscious contact with his Father, he most likely experienced God’s presence in such an overwhelming way that it had an effect on his surroundings; as well as himself. Perhaps, that is why he would withdraw from his disciples to pray alone. But, this time, this one time was different. He let them observe. Jesus seemed rather unaffected by the whole experience. Once it was over, he returned to “normal,” without much fuss or notice. It was the disciples and their reaction to this numinous event that Matthew concentrates on. He is teaching something here about prayer and about perseverance.

Perseverance first. The disciples needed this experience to both teach them about Jesus’ goal and to confirm them in their own resolve to stick to the program until they themselves arrived at the goal, eternity. That would mean a lot of suffering in the meantime. This glimpse of glory, a solitary glimpse indeed, for no other similar experience is recorded, this glimpse of glory was to be revisited in their minds when things got rough and tough to remind and strengthen them to persevere until the end. It was a great gift and explains why, despite their lapses into confusion, into a this-worldly perspective, such as arguments over who is the greatest, fleeing at the arrest of Jesus, etc. , they did recoup, recover, and remain faithful after all.

Prayer. The disciples had a religious experience, a mystical experience, an experience of wonder. The scene and its aftermath teach that moments of ecstatic union with the Lord are meant to be just that, moments, not abiding experiences. Jesus, his Spirit, remains with us, but sacramentally, especially through his word. We do not yet have the sustained, felt vision and comprehension of the divine presence. We cannot live here in a state of ecstasy. We must learn to pray as Jesus did. Yes, high points of consciousness, but also low points of awareness minus emotion. We must constantly remind ourselves of the invisible presence of God, when we do not feel his presence or any of the effects of his presence, such as we feel in contemplative prayer. Many people who do not feel God’s presence in a particular church use that lack of feeling, as an excuse not to go to church. But, we always have his word. He remains in his word and we are to listen even when we are not on the mountain. That will sustain us, cause us to persevere. God’s presence and power do not depend on our “feeling,” it, only recalling it and listening to it. That form of presence does not require any mountain, setting scene, appearances of Old Testament stars or New Testament saints.

In verse one, after six days: After six days God called Moses into a cloud of glory (Ex 24:16) that covered Mt. Sinai. The story here is recalling the Sinai theophany to Moses. Whether six actual days had passed is immaterial. The Transfiguration scene is to be understood against the backdrop of Sinai. Also, in the festivals of Israel, the first day of the seven-day long feast of Tabernacles, alluded to in verse four, began six days after the Day of Atonement, Yom Kippur. A Jewish reader would pick up both these references, rather removed from a non-Jewish reader.

Peter, James and John: These three, among the first called, form an inner circle among the Twelve, especially close to Jesus. In the new covenant they will function much as Moses and Elijah, did in the old one.

Mountain: While the storyteller makes clear that this is a real mountain, a metaphor for a place of revelation, yes, but a real place also, he does not identify it. Tradition assigns Mt. Tabor the honor, but it is too far from Caesarea Philippi (16:13) and had a Roman fort on it, full of soldiers, and thus, not private enough, to fit the bill. Mt Hermon, about fourteen miles away, and Mt. Carmel are two other possible candidates. Exactly what mountain is involved here is immaterial, however. It is a real mountain, but has metaphorical significance as a place of revelation, a kind of Galilean Sinai.

In verse two, he was transfigured: “Transfigured,” actually translates the Latin Vulgate , transfiguratus est, and it has stuck as the translation of the Greek metemorphothe, which means “transformed.” The word is used in English, “metamorphosis,” a change of form. What is described does not exactly conform to the Greek idea of metamorphosis, a change in earthly form, and so we can understand the Latin translator trying to get at that difference by coining a new word, “transfiguration.” Neither does what is described conform to other uses of the Greek word elsewhere in the New Testament. In the only other two places where it is used Romans 12:2 and 2 Cor. 3:18, it means an interior transformation. What is described here is a physical and physically visible change in outward appearance, but only a glimpse of a heavenly form. This transformation is not to continue on earth. Jesus was not forever changed in outward appearance. The change went back to “normal,” before he descended the mountain. The Jews by now were familiar with an apocalyptic notion that the righteous would take on a glorious heavenly “form,” in the Eschaton, the second coming of Christ. We can presume that Peter and the others had heard of this and had some inkling that they were witnessing an example or fulfillment of that notion.

His face shone like the sun: Moses’ face is so described when he came down from Mt. Sinai, Ex 34: 29-35.

His clothes became white as light: This emphasizes that this was a physical change, not merely an interior vision or experience. Jesus becomes a being of light, shining through the “clouds,” of clothing, transparent to his disciples in the fullest sense of the word.

In verse three, Moses and Elijah appeared to them: Both had conversed with and received revelation from God on Mt. Sinai. Both had been taken up into heaven, transported and transformed, in a mysterious way. Both were expected to return at the Eschaton. Moses represented the Law and Elijah the Prophets, that is, the Old Testament. As they fade from the scene, “pale by comparison,” Jesus fulfills law and Prophets by surpassing them. He remains. In conversing with them, Jesus shows he is conversant with the Old Testament, came not to abolish but to fulfill or surpass, the Law and Prophets, Matthew 5: 17-20.

In verse four, three tents: So far, no one has been able to explain what this remark means. Mark 9:6 comments that “He hardly knew what to say” and Luke 9:33 states, “But he did not know what he was saying.” Since Matthew likes to smooth over any confusion of the disciples’ part, he glosses over the matter by continuing with “While he was still speaking…” Virtually every commentator observes how these proposed tents are a reference to the Feast of Tabernacles during which people would live in temporary tents as a reminder of Israel’s desert wanderings. While this might shed some light on the context of the remark, it does little to elucidate the remark itself. The larger context does offer a possible interpretation, however. Peter confessed Jesus as Messiah and Son of God in 16:16. Right after that Jesus told him and the disciples that his mission would involve suffering and death. Peter objected to such a thing and Jesus reprimands him for it. Clearly, Peter did not like to even think of suffering or “crosses.” His statement here might well mean something like, ”Let’s stay here, in this moment of awe and ecstasy, but if we cannot, let’s at least erect a memorial, a shrine, a monument for our memory so we can return to it in the hopes of repeating it.” Peter did not want to go down the mountain and return to the molehill of ordinary experience where suffering and cross take place. We should keep in mind, however, that this is reading into the text something it does not clearly say. A further point. There were Jewish Christians in Mattew’s circle who wanted to keep the Old Testament, Moses and Elijah, on the same footing as the New Testament, Jesus. Peter’s wish would put them on an equal footing and that would not do. Thus, his wishes did not come to fruition and the text makes clear that “they saw no one else, but Jesus alone in verse eight.”

In verse five, bright cloud: There is really no such thing as a bright cloud. This is clearly religious, symbolic language, expressing the revealing “bright” yet veiling or hidden, “cloud,” presence of God, which descends and envelops the scene. God is perceived not directly by sight but only through his word. The “word,” here is an exact repeat of what God spoke at Jesus’ baptism, except “Listen to him,” is added. There will be no shrines, no memorials, no monuments of magnificence, only memories and one mandate: Listen to Jesus. Listening to his word is listening to God and he will interpret the meaning of the eternal experience in the midst of life, down the mountain, on the molehill.

In verse six, they fell prostrate and were very much afraid: Prostration was a sign of humility and worship. Fear, both being scared and awed simultaneously, was an appropriate reaction and response to the divine felt presence. The disciples knew who was there. They were having a religious, even mystical, experience.

In verse seven, Jesus came and touched them: The disciples had been on the frontier of eternity, in contact with a dimension of reality hitherto unknown to them. Humans are not equipped physically or emotionally to stay there; at least, not in our present physical form. The human touch of Jesus, like a gentle waking them up, bringing them back to ordinary reality, must have been very comforting. They knew now, firsthand, why God does not show himself in all his glory all the time. Humans could not survive it. It is just too intense. Yet, they will bring the truth of that world back with them and learn from Jesus how to live in the light of that truth all the while living at the foot of that mountain, in ordinary daily life. They had something similar to what those who have had “near-death” experiences describe.

In verse eight, Jesus alone: Jesus eclipses the two greatest Old Testament figures. He embodies God, but in human form. They should never look on Jesus again in the same old earthly way. He is the window to eternity and the mouthpiece of God.

In verse nine, do not tell the vision to anyone until.” The disciples are not told to forget the vision, only to keep it to themselves, until after the resurrection. Then, no political interpretation of Jesus’ Messiahship will be possible. Having seen a glimpse of what the resurrection means, they can now accept suffering, Jesus’ and theirs, in that light. Jesus is God-man, not Super-man.

Sermon

In eternity the glory or presence of God will be both transparent, we will not have to look for it or look into reality to see it, and constant, it will never go away, be hidden or seem absent. The “glory,” is reality as it really is, as God sees it. And we will see it. Certainly, not “all of God,” or God as he is in himself, but as much of God, as God has deemed to reveal and we are capable of experiencing. In other words, a whole lot more than now, even though “now,” is quite a lot itself, a whole lot better than “nothing.”

God is always present. We are not always aware of his presence. Yet, sometimes, amidst the clouds of daily life, there is a break and the sun or light shines through and we see him, as much as we are capable, not his “face” or “body,” for he has neither as we would define the terms. We, like the disciples at the Transfiguration, glimpse his glory and feel his presence.

We are not yet on the other side of that cloudy curtain, like Moses and Elijah, but we do get to peek in, like a sort of holy voyeur. And we do get to listen in, even though we do not understand the language of heaven yet. Jesus knows this language and can translate it, so can the indwelling residence Holy Spirit, into human words and he can point out to us the eternal dimension in human experiences. These special experiences have been given names like “oceanic experience,” by Freud, “religious experience,” by Dewey, “mystical experience,” by saints, “aesthetic experience,” by poets and artists, “experiences of wonder,” by Sam Keen, or just wonderful experiences, by most of us.

Even when the clouds return, however, the presence, the real presence, remains. Though it cannot be seen with physical eyes, it can still be heard. The clouds, results of sin, can block out our vision of God, but not our hearing of his voice. Clouds cannot do that. The voice, the Word of God, penetrates the clouds of human, one-eyed perceptions and speaks through them, in spite of them, giving us verbally a vision we cannot see optically. Praying, thinking, reflecting, meditating, contemplating in the “presence,” of the word of God can evoke a felt awareness of God, but even more importantly, it communicates God, with or without the feelings of numinosity.

Who has not said downright silly things to God in prayer? Who cannot identify with Peter, saying something to God because we think we should? Promising to do something -- like building not one but three monuments to the moment? God graciously ignores or maybe laughs at, such inept overreach. Yet, it is in prayer, that we receive the strength to do what is consistent with that vision.

Sometimes we can misunderstand what that vision means, like Peter did, but we trust the Lord’s Spirit will bring us back into line. In this case, it was the Lord himself who told Peter and the others to rise above their fear and the Father himself who said that listening to Jesus would do the same thing for them as seeing him transfigured before their eyes. It may not feel as numinous, but it will be as luminous. It is an experience available always and everywhere, no mountain needed. The glory of God is invisibly present and growing within us (2 Cor. 3:18).

It does sometimes break through to our consciousness and can even become visible to others. When we see the glory of God shining through others we call them “saints,” whether canonized or not. For the most part, however, we reflect and repeat the experience of Jesus who lived with his disciples in normal guise and ways, even though the resurrected Jesus lives within us under cover of “cloud.”

The process- cross first, then resurrection- is not a rigid one or a once in a lifetime one. It is lived, lived out, repeated, reflected in virtually every experience. At the end, it will stop happening and there will be no more “cross.” For now, “cross,” cannot be ignored or avoided. It is to be embraced as part of God’s plan to have his glory shine all the more. Because we get glimpses of fulfillment along the way we are confirmed that his way is the only way to get where we are going.

The mountain experience was for the disciples just such a moment. They were ecstatic and wanted never to come down, until Jesus reminded them that the only way they got there was to “climb,” to suffer what was necessary to arrive at the top.

The vision was pure grace, but the journey to it required their cooperation with that grace. Thus, their suffering, like his, is redemptive, of redeeming value, helping not only them to arrive at the goal, but others to follow in their imprints.

Although God is completely present always and everywhere, humans experience his presence in varying degrees of intensity.

Although the degree of intensity is completely a gift from God, a daily diet of sustained prayer increases the chances of having profoundly felt experiences of God being present.

Even such intense experiences do not remove the “cloud,” surrounding God’s presence, for the cloud not only “hides,” God but protects the person having the experience.

Listening to Jesus, the God-man who lives in the divine presence, will do the same thing for human beings as being in the intense awareness of God’s presence themselves.

The way to glory is through suffering.

Transfigured: This very interesting word, a word used only in this context, has a lot to recommend it. True, “transfigured,” is a Latin neologism, and not an exact translation of the original Greek (metemorphothe), meaning “transformed,” but it has stuck as an appropriate translation of what the inspired author intended to say. It does not really describe what actually happened. The author had to use comparisons- his face shone like the sun and his clothes became white as light, metaphors for transcendence. Like the appearances of the risen Lord who “transcended,” earth but appeared to his disciples “in glory,” in a “transformed,” body, the vision the disciples experienced and Matthew is the only evangelist to use the term “vision,” for what happened, was not that of a ghost, but of an interactive person through whose earthly body the glory of God became transparent. So, “transfigured,” is a good word because it includes both the heavenly and earthly simultaneously, as did the earthly body of Jesus. Normally, indeed except for this singular event, the transparency of glory did not shine through in a way that others could actually see it with their physical eyes, though they might sense it with their spiritual acumen. 

“Transfigured,” expresses the truth contained in the Church’s understanding of the creedal term “resurrection of the body.” The disciples did not see a ghost or an angel but a human being, that is, Jesus, as he would look when he along with Moses and Elijah, “appeared in glory,” (Luke 9: 31). Thus, all of matter, all of God’s creation, will share in this glorified state at some point in the future and can share in it now, though “under a cloud.” This scene shows us not only a “glorified,” human body but clothes as well, representing all the matter in the universe. This matter, indeed, all matter, is positively affected, “saved,” if you will, because of its having been touched by the saving grace of Jesus. It reveals to us that the goal of all creation is glory and the means to that glory is through the disciples of Jesus who now contain within themselves the glorified body, that is personal presence,” of Jesus the Lord.

Transcendence: If the transfiguration was a singular, once-in-a-lifetime, event, transcendence, which is represents, is not. We have many experiences of transcendence, of being lifted up or going beyond our ordinary perception of reality. Listening and entering into the spirit of music is a prime example. We listen to music a lot because it raises us up out of the doldrums of routine and tedium, out of the otherwise drab and dreary world we live in and transports us to an alternative “vision, ” of reality. We see the ordinary world “transfigured,” into a place we would really like to live. The dirt, dust, grit, grime and gray, the molehill, of daily life can be left and we can go up the mountain. We can listen to what the music, both the tune and the words, says and enjoy, if only briefly, the exuberance of life that ordinariness can hide. And, unhappily, we must come down from the mountain, turn off the music, and return. But, we return having been positively affected by the experience. For most people, transcendence, is but one song away. Like Peter, we want to erect a monument so that we can return to the experience. So, we memorize the song and sing it even when the music is not playing. That is what we Christians do. We memorize the word(s) of God and practice them in daily life and in our mind we are singing the Lord’s tunes, behaving as he would.

This “transfiguration “experience was meant to fortify the disciples for suffering and music does the same for us. So does love. Others may not be able to hear the music but they can certainly see us dancing to it. Amen.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. The New Revised Standard Version Bible may be quoted and/or reprinted up to and inclusive of five hundred (500) verses without express written permission of the publisher, provided the verses quoted do not amount to a complete book of the Bible or account for fifty percent (50%) of the total work in which they are quoted. Sermon shared by Dr. Jerry Morrissey, Feb 21, 2002.

Verse of the Day - February 26, 2017

1 John 4:9 (NIV) This is how God showed his love among us: He sent his one and only Son into the world that we might live through him.

Read all of 1 John 4

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Un Dia a la Vez - Oración por misericordia

Confíen en el Señor para siempre, porque el Señor es una Roca eterna. Isaías 26:4 (NVI)

Señor: He leído y escuchado que tus misericordias son nuevas cada día para nosotros y eso me da la esperanza de que no estoy sola, de que te preocupas por lo que estoy viviendo y que con la prueba me darás también la salida.

Dios mío, te pido perdón si te he culpado de lo que me pasa, pero te confieso que no puedo más. Estoy muy cansado de tomar mis decisiones y de no tenerte en cuenta.

Hoy te pido una nueva oportunidad. He comprendido que deseas ayudarme, regalarme días felices y enseñarme cosas que ahora no puedo entender.

Así que no quiero cuestionarte. Solo quiero aprender a descansar en ti y a confiar en todo tiempo en ti.

Te entrego en este día mis cargas y recibo tu misericordia nueva de hoy.

Amén y amén

Un Día a la Vez Copyright © by Claudia Pinzón. La Santa Biblia, Nueva Versión Internacional® NVI® Copyright © 1986, 1999, 2015 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Standing Strong Through the Storm - SUFFERING CAN CONTRIBUTE TO THE SPIRITUAL STENGTH OF OTHERS

Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly. Philippians 1:14 (NIV)

A pastor imprisoned for his faith in Eritrea recently wrote to his wife:

God, by His holy will, has prolonged my prison sentence to five years and four month. I very much long for the day that I will be reunited with you my dear wife, our children and God's people in the church.

My dear, listen to me—not only as a wife, but also as a Christian woman who has come to understand who God is and how deep and mysterious His ways are. Yes! I love you, I love the children, and I would love to be free in order to serve God. But, in here, God has made me not only a sufferer for His Name’s sake in a prison of this world over which Christ has won victory, but also a prisoner of His indescribable love and grace. I am testing and experiencing the love and care of our Lord every day.

When they first brought me to this prison, I had thoughts which were contrary to what the Bible says. I thought the devil had prevailed over the church and over me. I thought the work of the gospel in Eritrea was over. But it did not take one day for the Lord to show me that He is a sovereign God and that He is in control of all things—even here in prison.

The moment I entered my cell, one of the prisoners called me and said, “Pastor, come over here. Everyone in this cell is [unsaved]. You are very much needed here.” So, on the same day I was put in prison, I carried on my spiritual work.

My dear, the longer I stay in here, the more I love my Saviour and tell the people here about His goodness. His grace is enabling me to overcome the coldness and the longing that I feel for you and for our children. Sometimes I ask myself, Am I out of my mind? Am I a fool? Well, isn’t that what the Apostle Paul said, “Whether I am of sound mind or out of my mind, I am Christ’s!”

My most respected wife, I love you more than I can say. Please help the children understand that I am here as a prisoner of Christ for the greater cause of the gospel.

RESPONSE: Today I will live in the awareness that God is in control of all that happens in my life. My suffering can contribute to the spiritual strength of others.

PRAYER: Please pray for the wives and families of pastors imprisoned for their faith. Pray that they will be strengthened and an encouragement to others, despite their own pain.

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.