If I had titled this essay before August 2019, I would have chosen the title “Thoughts in a pandemic.” But I’m a hospital student chaplain this year, and “thoughts” seemed too cerebral. With the novel corona virus raging, it has stirred up emotions in me, feelings like fear, sadness, anxiety, dread, and disorientation.
When I get scared, portions of Scripture calm me. Isaiah 41:10 (NLT) assures:
Don’t be afraid, for I am with you. Don’t be discouraged, for I am your God. I will strengthen and help you. I will hold you up with my victorious right hand.
Some Christians find comfort in the “God is in control” mantra. The problem with that statement is that with total control comes total responsibility. But I don’t hold God responsible for COVID-19 because that kind of a sadistic God doesn’t fit who Jesus is, and Jesus is the perfect revelation of the Father (John 14:9). God is not the cause of this pandemic nor of the various sicknesses I see in patients I visit at the hospital. But what I do hold God responsible for is coming alongside us in the middle of our suffering, strengthening us, and helping us through. That’s the take-away from Isaiah 41. God is with us! The LORD will sustain us; God will help us in the middle of the storm.
Take a deep breath. Slowly let it out. Are you afraid today? God is on your side. Inhale his love and compassion; exhale your anxiety. All will be well.
Was Buttigieg’s label for the newborn Jesus accurate? No, because it was only about 24 months later that he was displaced from his home in Bethlehem, along with Joseph and Mary. But if Jesus didn’t arrive on earth as a refugee, his status quickly changed. Not born a refugee, he soon became one. Jesus was a boy refugee.
Here’s what the New Testament reveals. Luke’s Gospel portrays Joseph and Mary leaving Nazareth in Galilee and journeying to Bethlehem (Luke 2:1-4). At this point in the narrative, there is no indication that the couple were fleeing any kind of religious or political persecution. Rather, Caesar Augustus was conducting a census. The mechanism for gathering the data was for people to return to their ancestral home, which for Joseph, was the a tiny village near Jerusalem named Bethlehem. The rest of Luke 2 presents snippets of Jesus’ young life, including his parents presenting him at the Jerusalem Temple eight days after his birth (vv. 22-28), the family’s return to Nazareth (v. 39-40), and the story of twelve-year-old Jesus getting lost during the Festival of the Passover in Jerusalem (vv. 41-52).
But Luke isn’t the only Gospel that recounts the circumstances of Jesus’ birth and infancy. Matthew furnishes details that are lacking in Luke’s account. Forget the typical nativity scenes that show both shepherds and magi kneeling at the manger. The magi weren’t there. Matthew 2:1-12 recounts a journey for the magi that likely took many months. Finally, the star “stopped over the place where the child was” (2:10, NIV). The next verse (2:11) explicitly mentions the “house” where they found Mary and Jesus. It was there in the house that they worshiped Jesus and presented him with the gifts of gold, frankincense, and myrrh.
Here’s where the story takes a dark turn. King Herod, ever protective of his political power, had previously inquired of the magi regarding the timing of the star’s appearance, under the pretext of also wanting to worship the Messiah (Luke 2:3-8). When the magi were done worshiping, they obeyed a warning received in a dream and “returned to their country by another route” (2:12, NIV). Only when Herod realized that the magi weren’t coming back to him with details on the child’s location did the King take more drastic measures. He ordered the slaying of all boys in Bethlehem who were two years old and younger (v. 16) based on the time when the star that led the magi westward had first appeared.
Now the legitimacy of applying the word “refugee” to the holy family comes into sharper focus. An angel of the Lord warned Joseph in a dream about Herod’s intentions, with the command to take Mary and Jesus and “escape to Egypt” (2:13, NIV; the HCSB uses the word “flee.”) Immediately, they “escaped” (HCSB) to Egypt by cover of darkness.
We know that Jews fled from troubles in Judea of many kinds, in the third to first centuries B.C.E., and that Egypt was one of the places they went to as refugees. Josephus comments on the problematic revolutionaries (and their children) that fled there after the First Jewish Revolt (66-70 C.E.; Jewish War 7:407-419) but they were following a well-worn path.
Read the entire article for a convincing case that Jesus and his parents were refugees for a season. (See also the online version of the IVP New Testament Commentary, which in connection with the flight to Egypt describes Jesus’ family as “refugees.”) Only when Herod is dead and after two more dreams where the Lord warns Joseph does he make the decision to settle down in Nazareth of Galilee rather than back in his ancestral town of Bethlehem (Matthew 2:19-23). The trio of refugees gradually transition back to the more normal everyday life of Jewish peasants.
Both Luke and Matthew hint that the refugee chapter of the holy family’s story informed Jesus’ later perception of himself during his 3 year nomadic ministry. When a scribe said he would follow Jesus, the Lord replied: “Foxes have holes and the birds of the air have nests; but the son of man has nowhere to lay his head” (Matthew 8:20, NRSV; see also Luke 9:58). Taylor affirms: “The legacy of being a refugee and a newcomer to a place far from home is something that I think informed Jesus’ teaching.”
Whatever the motivation might have been for Mayor Buttigieg’s original remarks or the critical responses to it, this much is clear: Jesus was a boy refugee for a time in Egypt with Joseph and Mary. Such is the plain reading of Matthew’s account.
You may have noticed that things have been quiet lately here at “Theology in Overalls.” Allow me to explain.
In early August, Amy and I returned from Africa following 23 years of missionary service with the Church of the Nazarene. For various reasons, it was time to move along, and I am now serving as a chaplaincy resident at a hospital in the Austin, Texas area. I’m continuing as on ordained minister in the Church of the Nazarene (South Texas District), but in a role that differs significantly from that of a theological educator.
Nearly 1 million strong, Austin is a very diverse and growing city, part of the Austin-San Antonio-Houston “triangle” here in Texas that is drawing so many. Amy and I are urbanites, and enjoy city living and all the amenities it has to offer. On the church front, the Wesleyan understanding of the Gospel has yet to gain a strong foothold here in greater Austin. I believe that God will use our gifting in winsome ways in a location where many have yet to follow Christ or experience the reality of holiness of heart and life.
I’m not sure yet what the change of ministry assignments (from theological educator to chaplain) will mean for “Theology in Overalls.” Because of privacy laws, I will not be able to write about interactions with patients or others at the hospital. In 18 months or so, once I am established in a permanent health care chaplaincy position (the Lord willing), I am likely to have more time to post regularly. Meanwhile, I keep reading widely and will still need a way to process ideas or react to events in church and life, especially here in the U.S. Bear with me; the learning curve for health care chaplaincy is steep, and the emotional energy needed on a daily basis is high. Thank you for your prayers for us during this daunting but promising time.
I preached this sermon at the chapel of Africa Nazarene University (L.T. Marangu campus) on Thursday, May 30.
Text: Ecclesiastes 7:1-12 (New Living Translation)
This year, our theme is “With Christ on the Way.” If we could step into a time machine and travel back and join Jesus on the dusty roads of Galilee, Judea, and Samaria, what would he teach us?
We know that Jesus loved the Scriptures. Often, he cited Deuteronomy. What we call the New Testament didn’t yet exist. For Jesus, the Scriptures were the 39 books of our Old Testament.
Today, I’d like to look at a passage from one of those books in Jesus’ Bible. Let’s take a look at Ecclesiastes 7:1-12. From this portion of the Jewish Wisdom Literature, we draw the title for this message: “Solomon’s 8 Lessons for the Journey.”
Lesson # 1 – Guard your reputation.
Verse 1 ends with a depressing statement: “The day of death is better than the day of birth” (1b, NIV). Here’s a good example of the Bible not requiring that we always have to be in a cheerful mood. The Bible is real; sometimes we’re just discouraged, and that’s O.K. With God’s help and the help of others, work through those tough times. Things do get better!
But what I’d like to focus on is the first half of the verse. The New Living Translation puts it this way: “A good reputation is better than fine perfume” (Ecc. 1:1a).
I’ve worn a white shirt before and spilled spaghetti sauce on it. It takes a lot of effort to get rid of the stain. I’ve had to learn the hard way that the best policy when it comes to white shirts and spaghetti sauce is to cover myself first with a towel or serviette.
And so it is with our reputation. Once it’s stained, it’s hard to get the stain out. We all need to think twice before we join in activities that will tarnish our reputation.
Lesson # 2 — Tough times have a way of refining us.
There’s a little ditty that I learned somewhere along the way:
Every party needs a pooper, that’s why we invited you!
Verses 2-4 sound very much like that song. In v. 2, Solomon recommends funerals over parties. In v. 3, he ranks sorrow above laughter, then in v. 4, he compliments the person who thinks about death as being wise, while the fool thinks only about having a good time.
For the record, I don’t think we need to feel guilty about having a good time. Proverbs 17:22 says that “a joyful heart is good medicine” (NASB) and Ecclesiastes 3:4 insists that there is a time to laugh. It’s always a danger for Christians to take themselves too seriously. Laughter isn’t a sin.
So what is Solomon getting at? He’s reminding his readers that God allows death and sorrow as a means to strengthenus. Tough times have a way of refining us.
Poet Robert Browning Hamilton wrote a poem entitled “Along the Way.” Here’s what Browning observed about sorrow:
I walked a mile with Pleasure,
She chattered all the way;
But left me none the wiser,
For all she had to say.
I walked a mile with Sorrow,
And ne’er a word said she;
But oh, the things I learned from her
When Sorrow walked with me!
(cited by Stephen J. Bennett, Ecclesiastes/Lamentations: A Commentary in the Wesleyan Tradition (Kansas City, Missouri: Beacon Hill Press, 2010), 123.
Lesson # 3 — Accept a critique given in love, but beware of fawning.
A third lesson appears in verses 5-6: “It is better to be criticized by a wise person than to be praised by a fool! Indeed, a fool’s laughter is quickly gone, like thorns crackling in a fire. This also is meaningless.”
I looked up the word “fawning.” The Oxford Online Dictionary defines it as “displaying exaggerated flattery or affection; obsequious.”
And sometimes that comes in the form of laughter. You tell a joke, and this is the person who laughs longer than anyone else, and you wonder why. Finally, you realize that there’s some kind of a hidden agenda. It’s not that you’re so funny, it’s that they’re for some reason trying to get on your good side.
But there is a kind of criticism that is healthy. It’s a critique given from someone because they have your best interest in-mind. Solomon calls this being criticized by a wise person.
I can think of times when I was growing up that my parents offered words of critique. They saw something in my character that they knew was not healthy and that would limit my own success in-life. It was love that motivated them to speak up.
It can be painful to hear those kinds of words, but if we listen and take them to-heart, God can use them to refine us.
Abortion legislation is coming fast-and-furious in the U.S. setting. Multiple state legislatures have been emboldened to pass restrictions, since the compositon of the U.S. Supreme seems to have recently shifted in a conservative direction, calling into question whether the landmark 1973 decision, Roe v. Wade, will be overturned. At such a time, it’s helpful to review what our Nazarene Manual (2017-2021) has to say about abortion.
[Note: For those not part of the denomination, a bit of context is in order. Every four years, the Church of the Nazarene around the world sends delegates to a General Assembly. At the GA, decisions are made that govern the church. These decisions are codified in the Manual, the current version being for 2017-2021. The Manual also contains statements on social issues.]
Here’s the relevant section, from Manual 30.1, under the larger heading of “The Sanctity of Human Life”:
30.1. Induced Abortion. The Church of the Nazarene affirms the sanctity of human life as established by God the Creator and believes that such sanctity extends to the child not yet born. Life is a gift from God. All human life, including life developing in the womb, is created by God in His image and is, therefore, to be nurtured, supported, and protected. From the moment of conception, a child is a human being with all of the developing characteristics of human life, and this life is dependent on the mother for its continued development. Therefore, we believe that human life must be respected and protected from the moment of conception. We oppose induced abortion by any means, when used for either personal convenience or population control. We oppose laws that allow abortion. Realizing that there are rare, but real medical conditions wherein the mother or the unborn child, or both, could not survive the pregnancy, termination of the pregnancy should only be made after sound medical and Christian counseling.
Responsible opposition to abortion requires our commitment to the initiation and support of programs designed to provide care for mothers and children. The crisis of an unwanted pregnancy calls for the community of believers (represented only by those for whom knowledge of the crisis is appropriate) to provide a context of love, prayer, and counsel. In such instances, support can take the form of counseling centers, homes for expectant mothers, and the creation or utilization of Christian adoption services.
The Church of the Nazarene recognizes that consideration of abortion as a means of ending an unwanted pregnancy often occurs because Christian standards of sexual responsibility have been ignored. Therefore the church calls for persons to practice the ethic of the New Testament as it bears upon human sexuality and to deal with the issue of abortion by placing it within the larger framework of biblical principles that provide guidance for moral decision making.
The Church of the Nazarene also recognizes that many have been affected by the tragedy of abortion. Each local congregation and individual believer is urged to offer the message of forgiveness by God for each person who has experienced abortion. Our local congregations are to be communities of redemption and hope to all who suffer physical, emotional, and spiritual pain as a result of the willful termination of a pregnancy.
Matthew 3:4 portrays a wilderness dweller clothed in camel’s hair, with a leather belt around his waist. His food? Locusts and wild honey.
Most detect the explicit part of his message. We must repent, turning away from our sins. He warned the crowds who traveled out to gawk at this Elijah-like prophet:
Change your hearts and lives! Here comes the kingdom of heaven! (Matt. 3:3, CEB)
Yet there’s an often overlooked element to his fiery preaching. Repentance alone is insufficient. Once we have repented, there is a second step: “Produce fruit that shows you have changed your hearts and lives” (3:8, CEB; italics added).
John the Baptist’s two-step sermon that day squares with a word from the prophet Ezekiel centuries earlier. God called Ezekiel a “lookout” to warn Israel about a “sword” that the LORD was about to bring against them — see Ezekiel 33:1-16. God had pronounced a “death sentence” upon them since they were a “wicked people” (v. 8). Yet this sentence was not inevitable. How could it be averted?
And even if I have pronounced a death sentence on the wicked, if they turn from sin and do what is just and right – if they return pledges, make restitution for robbery, and walk in life-giving regulations in order not to sin – they will live and not die (Ezek. 33:14-15, CEB).
Repentance alone was not sufficient. Israel was required to produce evidence of repentance by paying back what they had stolen. The vital second step was restitution.