This morning’s Scriptures are: Psalm 119:145-176; Judges 18:16-31; Acts 8:14-25; John 6:1-15
This morning’s Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)
Looking for a moment past today’s readings, the last three chapters of Judges (chapters 19-21) recount two of the most lamentable events in Israel’s history: the rape, murder, and dismemberment of a Levite’s concubine (Judges 19); and then the near extinction of the tribe of Benjamin, which is stopped only through the forced appropriation of “the young women of Shiloh” (Judges 20-21). Under the judges, Israel’s lack of submission to Yahweh has led to a horrible spiraling down of the treatment of women. In the beginning of the era, Deborah is a great hero. But then Jephthah sacrifices his daughter to a rash vow (11:34-40), and the book ends (though the Daily Office will not have us read) this appalling account of rape, murder, and dismemberment (Judges 19-20). The violence done to women in these last chapters of this sad book is illustrative of the death wish of a people chosen to be “married” to God: “On that day, says the Lord, you will call me “My husband” (Hosea 2:16).
The whole book leaves us longing for a better day, and more importantly, a better Savior, who is:
even more “left-handed” than Ehud—"left-handed” enough to win by being pierced rather than piercing
able to sing a better song than Deborah’s (see Hebrews 2:12)
more valiant, and more trusting than Gideon
given in reality, unlike Abimelech, to his Father’s kingship (proving himself thus worthy of kingship)
stronger than Samson—strong enough to be like us in all ways “yet without sin,” strong enough to pull down the twin pillars of sin and death.
When we read today’s Judges passage in the light of today’s passages in John and Acts, we can rejoice that a better Savior, and a better day, have come.
Judges 18 and John 6. Judges 18 recounts the descent of Moses’s line, as Moses’s great-grandson Jonathan chases the “bigger steeple” of (idolatrous!) service to the Danites. Acts 8 tells the sad tale of Simon the sorcerer who wants to monetize his newfound faith in Christ.
Praise be to God, John’s gospel presents us, by contrast, with Jesus, the true King. As Israel’s true King, Jesus provides nourishment for his people, multiplying two fishes and five loaves into food enough for 5,000, with 12 baskets of leftovers. He refuses a crown on the people’s terms (John 6:15), but he will nonetheless acknowledge to Pilate (before his “coronation” on the cross) that he is indeed a King, simply “not from here” (John 18:36).
Praise be to God, John’s gospel presents us with Jesus, the true Husband. Jesus has already done his first sign at the wedding in Cana, in anticipation of the wedding feast he will enjoy with his Bride the Church at the end of the age (Revelation 19). Now, in John 6 Jesus launches the Eucharistic Feast. He takes the loaves, gives thanks over them, and distributes them (John 6:11). Then he proceeds to explain how he is himself the Bread from Heaven (John 6:22-51), and that he will be present to his people in the eating of the bread (John 6:52-58)—provision for their ongoing journey on the way to the feast of the wedding of the Lamb.
Judges 18 and Acts 8. The Danites (who are from Judah in the south) commit violence against their brothers and sisters in the north. Not only so, they establish a center of idolatry that will become one of the centerpieces of the religious divisions within God’s people. God intends his worship to be consolidated: first, in Shiloh with the ark of the covenant, then later in Jerusalem, with the temple. When the kingdom is divided after Solomon, Dan will become one of the northern outposts of spiritual rebellion and social rupture.
In the Book of Acts, the division between the Southern Kingdom of Judah (centered in Jerusalem) and the Northern Kingdom of Israel (centered in Samaria) is being healed through the gospel. That is why the Holy Spirit does not fall upon the new believers in Samaria in the beginning of Acts 8, when Philip initially brings the gospel to them. The apostles in Jerusalem must send church leaders Peter and John to Samaria. Only then do the Samaritans receive the baptism of the Holy Spirit, because the Jerusalem church needs to understand that the same Spirit that dwells among them dwells among the Samaritans—they are one body, one people, one fellowship, one citizenship.
Under King Jesus, ruling now by the power of the Holy Spirit, the gospel is being unleashed as a power that heals ancient divisions. What Paul is eventually to call “the Israel of God” is made up of Jew and Gentile, Jerusalemite and Samaritan (and, by extension, Orthodox and Catholic and Protestant).
The takeaway here is that Christ has died for one church, not for a myriad of sects. He has died for one people with one allegiance, not for separate tribes with mixed loyalties. I pray that you and I live into the reality of our confession of “one holy catholic and apostolic church.”
Prayer for the Church (BCP, p. 816)
Gracious Father, we pray for your holy Catholic Church. Fill it with all truth, in all truth with all peace. Where it is corrupt, purify it; where it is in error, direct it; where in any thing it is amiss, reform it. Where it is right, strengthen it; where it is in want, provide for it; where it is divided, reunite it; for the sake of Jesus Christ your Son our Savior. Amen.
Be blessed this day,
Reggie Kidd+