Monday • 8/17/2020

This morning’s Scriptures are: Psalm 106:1-18; Judges 17:1-13; Acts 7:44–8:1; John 5:19-29

This morning’s Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2-6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3-4, BCP, p. 94)

In those days there was no king in Israel; all the people did what was right in their own eyes. — Judges 17:6; 19:25 (see also 18:1; 19:1). This verse brackets the closing stories in Judges; and the half verse (“There was no king in Israel”) serves as a twice-repeated refrain. Though granted the land of promise, Israel has refused to accept Yahweh as their king. “They have not rejected you,” Yahweh will eventually say to Samuel (the last of the judges), “but they have rejected me from being king over them” (1 Samuel 8:7). 

Today’s passage from Judges sheds light on what happens to people’s lives when Israel’s Lord is not lord of their lives: 

• A mother is victim of embezzlement at the hand of her own son. But then the mother is herself complicit in Israel’s sin: she commits idolatry when she underwrites the casting of an idol to Yahweh. 

• The son bears the auspicious name Micah, which means “Who is like Yahweh?” Ironically, though, in violation of God’s prohibition of graven images “like Yahweh,” he builds a personal shrine to house the idol to Yahweh, along with an ephod and teraphim for divining. Initially, he establishes one of his sons as priest, and later hires a wandering Levite instead. Essentially, he thinks he’s bought God’s favors with a lucky rabbit’s foot: “Now I know that the Lord will prosper me, because the Levite has become my priest” (Judges 17:13).  

• This young Levite should have been living in one of the Levitical towns in Judah where he is from. But he has headed north, seeking, it appears, his fortune. “Levite-for-hire” is far from God’s requirement for him to be a guardian of the holy things of Yahweh. Instead, he has abandoned Yahweh to minister before idols. We find later that this vain and greedy Levite is Moses’s great-grandson Jonathan (Judges 18:30). His fall is emblematic of Israel’s demise into spiritual apostasy and moral decay. 

The burden of the Book of Judges is to make us yearn for a better day. 

Happily, that day has come: 

“Very truly, I tell you, anyone who hears my word and believes him who sent me has eternal life, and does not come under judgement, but has passed from death to life” — John 5:24. Hope for the restoration of all broken relationships lies in the mutual love and exchange of honor between Jesus Christ the Son of God and his Heavenly Father. Even death—the just verdict against all sin and the breaker of all relationships—yields to the “voice of the Son of God” (John 5:25). 

In Jesus, everything that the Book of Judges has described as broken has been restored. Jesus provides for his mother even from the Cross (John 19:25-27); and at his resurrection he commissions a woman to be “apostle to the apostles” (20:11-18). As God’s very Son, Jesus presents a true image of God: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). He is, as the hymn says, “Word of the Father, now in flesh appearing.” And rather than use his own priestly status for self-service, he “lays down his life for his friends” (John 15: 13). 

But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. “Look,” he said, “I see the heavens opened and the Son of Man standing at the right hand of God!” — Acts 7:55-56. Because the new day has come in Jesus’s life, death, and resurrection, even a story like Stephen’s martyrdom becomes a story of hope. Although the narrative of God’s redemptive love meets opposition, Stephen knows his Savior has it under control. We the readers are introduced to Saul, who is complicit in the stoning of Stephen. He will become the centerpiece of the account of the gospel’s progress in the rest of the Book of Acts. And, finally, we learn that “a severe persecution” begins against the church in Jerusalem, the force of which will start the dispatch of Christ’s witnesses from Jerusalem and Judea to Samaria (Acts 8:4-25) and to the ends of the earth (Acts 8:26-40, and most of the rest of Acts). 

Be blessed this day, 

Reggie Kidd+