Category Archives: Uncategorized

Looking Ahead

I am amazed that fourteen years and one thousand eighty posts later I am still going on this incredible journey with Sign of the Rose. I never imagined that I would have written on 447 of the 1,189 chapters in the Protestant canon of the Bible, or just over 40% of the chapters of the Bible (45.425% of the Old Testament/Hebrew Bible and 21.15% of the New Testament). Yes, I’m a geek and I keep a running excel spreadsheet that tracks this type of progress. When I initially started on the very short book of Haggai and then moved to the slightly longer story of Esther it was merely following my curiosity for parts of scripture I had rarely utilized. When I completed one of the longest books of the bible, Jeremiah, in 2014 I realized it would be good to have something less intense between projects and I decided to start a pattern of ten psalms[1] between books. Now with 140 of the 150 psalms written on I am nearing the end of this pattern. I am also trying to catch up a little on the New Testament since much of my writing has been on the Old Testament/Hebrew Bible, but I am a far better at working with Greek than Hebrew and the New Testament was, and in many ways remains, my first love. Looking ahead on the writing on the scriptures I will be looking at a collection of letters commonly called the Pastoral Letters (1 & 2 Timothy and Titus), finishing Psalms, and then starting Proverbs. 1 Timothy will come first, followed by Psalms 141-150, 2 Timothy, Proverbs 1-10, Titus, Proverbs 11-20, and then something else before finishing Proverbs. More about the Pastoral Letters and 1 Timothy coming soon, but this is an overall roadmap to this portion of my writing.

An image of the top of my spreadshee tracking chapters of the bible I've written on
An image of the top of the Spreadsheet I use as Visual Representation of the Chapters of the Bible I’ve Written on.

Another area I’ve been doing some reading and reflecting on what a healthy way of thinking about masculinity might be. On the one hand this is a personal project, something I’ve been thinking about for my two kids. I have two adult children, Aren and Connor (aka Jey) who are both in their twenties. Aren is high-functioning autistic young man and Connor is non-gender binary but presents primarily as masculine. I’ve had conversations with them around the cultural expectations of masculinity and the challenges and opportunities that have come with the rapid cultural changes which have fundamentally changed many aspects of life in the slightly over half a century I’ve been alive. On the other hand, this is an area where there is a growing awareness that young men are falling behind young women in many areas (for example education, the workforce, and relationships) for a variety of reasons. I have no illusions that I have the solutions or the influence to help young men as a group find purpose, meaning, success, happiness and fulfillment but as a father, reader, thinker, and pastor I am trying to bring together what I’ve learned both from modern and ancient thinkers both as advice for my kids, the young men I encounter in my congregation and community, and anyone who chooses to read. The other reality is, like most of my writing, I’m trying to understand what I have learned through experience, reading, and reflection. I’ve utilized this imagery before, but in many ways this site is like my personal ‘pensieve’ from the imagery of the Harry Potter books, a place where memories and learning can be collected and later looked back upon.

One of the things my congregation has heard me say on a couple occasions, only somewhat jokingly, is, “that is the next book I need to write.” The reality is that for the last couple of years I’ve been carrying inside of me at least four projects that I someday want to develop. I am still probably caught in an old paradigm of thinking in terms of books based on the way people consume media today, but I still find the book, the way that has brought together knowledge and stories for millenia, a helpful long form of reflection that requires a lot of sustained thought and effort to both read and especially to create. Two of the ‘books’ I want to spend some time developing have their origins in the writing I’ve done here. “Little Faith Ones” emerges out of my reflections on Matthew’s gospel. Even though within this space there is over three hundred pages of writing on Matthew’s gospel, there are some key ideas of the reading that I’d like to pull together into a more concise format. The other one, “The Brokenhearted God” emerged initially out of my reflections on Jeremiah, but the insight has carried throughout the rest of my reflections. What many readers have heard as anger in the Hebrew Bible/Old Testament I believe is the language of a wounded and broken heart. That is why one of the frequently utilized metaphors for the relationship between God and God’s people is that of a broken marriage. God is often portrayed as wanting the relationship back where it was prior to the betrayal, grieving, pained and angry at the loss and betrayal. I recognized several of these emotions because I experienced them going through a divorce three years prior to beginning the reflections on Jeremiah. The bible portrays God with a range of emotions that would be stunning to many Christians who grew up with the image of a stoic or unengaged God. Two are fictional projects: one science fiction, one fantasy which I have characters and a general idea of the plot for. The science fiction project’s working title is “Fire from the Heavens” and is a first contact story where an alien makes first contact with humanity in an attempt to bring humanity as an ally into an ongoing struggle and jumpstarts humanity’s movement into space. The fantasy project is dark; it is the story of a gifted young female sorcerer who is determined to gain the attention of a young man she becomes obsessed with. Desire and rejection lead her down a path of dark magic where to gain the attraction of her desired one she adopts attributes of the women he is interested in, but the magic has a dark price and taking these attributes causes the death of both these other women and a part of herself. As I mentioned, it is dark with probably as many horror elements as fantasy. Not sure if any of these will be developed in the near future or ever, but they continue to be present in my mind.

Ultimately for me writing is both a part of my vocation as a pastor and one my avocations (or hobbies) and somehow both pull on the time, creativity, and energy I have. I will turn fifty-four this month and I’ve reached a stage of my life where I am at greater peace than earlier. I’m trying to be intentional about doing the things that bring me joy: working outdoors, gardening (in the appropriate season), making time to travel a couple times a year, maintaining relationships, making and eating good food, exercise, music, and writing. I do try to create one or two posts a week, but I’m not overly concerned that I have four books sitting on my desk that I’d like to write a reflection on or that I maintain the chapter of the bible a week pace I once set as a goal. Writing is one of the many things that help bring meaning and purpose to my life and I am grateful for it. Yet, I am learning to allow the things that bring meaning and purpose to be life-giving rather than allowing my striving to turn them into one more expectation in the midst of my job, relationships, and commitments. I once heard a remark about the author Larry McMurtry that he was a writer in his natural state and if you leave him alone, he will write and the books will follow. I don’t claim to be a writer like the author of Lonesome Dove, but apparently when left alone tend to write otherwise this blog would not still be going over a thousand posts and fourteen years later. Thanks for reading. Neil   


[1] There were times I would modify this number slightly if it made sense within the divisions of the five books that make up the psalter.

1,000 Posts

Back when I started Sign of the Rose in 2012, I never imagined that I would still be going thirteen years later or that I would reach 1,000 posts. At that point in my life I was serving as an associate pastor, preaching roughly once a month. I had intentionally sought out a position as an associate pastor because I needed some space to rediscover and reinvent myself after a challenging couple of years, but I also needed a space to write and explore. I am thankful for the people who have read and engaged with the varied posts over the past thirteen years, but ultimately this was an exercise for myself. I needed to find a way to utilize my intellectual curiosity, the desire to challenge myself academically, and to wrestle with ideas and to remain accountable. Some people take pictures of their food to keep accountable on a diet or post numbers from a workout, I guess I take my work and put it out into the void that is the internet. In many ways this space became like the Pensieve from the Harry Potter books where I took things I reflected on and frequently go back to remind myself what I have learned or discovered.

I originally intended to use this post as a retrospective look back at the events that led to the creation of this blog and then my lessons learned through the process of writing over the past thirteen years. Ultimately, this began to grow into a large project and may share the beginnings of this reflection in the near future, but for the moment I need to celebrate the milestone and continue to share some of the other things I’m working on. I do have a couple writing projects (fiction) that I’ve been working on slowly and I’m not sure if they will ever make it beyond my computer at home. I will continue to work through the bible; 2 Kings is next after making it to Psalm 120.[1]

Ultimately this post is like a road marker. I felt the need to mark the passage of this place in my writing which has covered a significant amount of distance. If you pass this place in the road, thank you for sharing a little bit of this writing journey.


[1] I have done ten psalms between each other book of the bible I’ve written on as a transition. Currently I’ve completed Exodus, Deuteronomy, Judges, 1 Kings, Esther, Psalms 1-120, Ecclesiastes, Song of Solomon, Jeremiah, Lamentations, Ezekiel, Joel, Haggai, the Gospel of Matthew, and Revelation.

Transitioning to the Prophet Joel

 

The Prophet Joel painted by Michelangelo and his assistants for the Sistine Chapel in the Vatican between 1508 to 1512

The prophet Joel is one of several books in the bible that often are overlooked by Christians. We may hear the shrill words of Joel 2: 1-2, 12-17 as one of the options to call congregations to repentance on Ash Wednesday to begin the Lenten journey or hear Peter’s reference to Joel 2: 28-29 on the day of Pentecost, but this short text is otherwise a mystery to most people of faith. A very attentive reader may remember the plague of locusts which begins the book, but it is far more likely that this book that resides between Hosea and Amos will be forgotten. One of my goals in these reflections is to dive into the parts of scripture that I am less familiar with, and the prophet Joel certainly matches that description.

The prophet Joel is one of the ‘twelve prophets’ or ‘minor prophets’ in the Hebrew Scriptures. The term the ‘twelve prophets’ comes from when the books were written on scrolls. Isaiah, Jeremiah, and Ezekiel are each long enough that they require their own scroll while Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi[1] were written together on a single scroll. Knowing the context that the prophet is speaking to can be very beneficial for the reader but in the case of Joel this is difficult to pinpoint since Joel doesn’t mention any specific historical events. Scholars use the following clues to make a best guess of Joel’s rough time period:

    1. Joel is well versed in the scriptures referencing Exodus, Deuteronomy, Obadiah, Isaiah (or Micah), and Amos. (Nogalski, 2023) So, these references would presume a date after these books. Many argue that with the exception of Daniel, Joel is one of the last books added to the Hebrew Scriptures/Old Testament.
    2. Joel frequently mentions Jerusalem, Zion, and the temple and the priesthood as a functioning organization but never mentions a king. This probably indicates that Joel is a post-exilic prophet within the time period of the middle to late Persian empire.
    3. The “political constellation presumed in Joel 3: 4-8 (4: 4-8),[2] with its assumptions of cooperative efforts between Tyre, Sidon, and the Philistines, best fits the late Persian period prior to Sidon’s destruction by Artxerxes III in 343 BCE.”(Nogalski, 2023, p. 31)

Most scholars now view Joel as a 4th Century prophet before 343 BCE which means that Jerusalem has been resettled after the Babylonian exile, the temple has been rebuilt, and Israel (now referring to the remnant of Judah centered around Jerusalem, is a province of the Persian Empire (based out of modern-day Iran). There would be no king of the Hebrew people, instead this time period reflects the reality after Ezra and Nehemiah where Judah is a vassal state of Persia yet is still troubled by marauding nations and is unable to adequately defend itself.

As with my previous reflections I utilize the work of several authors who have spent a long time studying this portion of scripture. Below are the people whose reflections I am studying alongside my own writing and reflections.:

Elizabeth Achtemeier, “The Book of Joel” in The New Interpreter’s Bible. Volume VII. Nashville: Abingdon Press, 1996.

Bruce C. Birch, Hosea, Joel, and Amos. Louisville, KY: Westminster John Knox Press, 1997.

John J. Collins. Joel, Obadiah, Haggai, Zechariah, Malachi. Collegeville, MC: Liturgical Press,2007.

James D. Nogalski. The Books of Joel, Obadiah, and Jonah. Grand Rapids, MI: William B. Eerdman’s Publishing Company, 2023

The book of Joel is a short book, but I am excited to begin walking intentionally through these three chapters.

[1] In the Christian organization of the Bible Daniel is included among the prophets but in the Jewish organization of scripture Daniel is included among the writings. The Jewish organization also includes Joshua, Judges, 1&2 Samuel, and 1&2 Kings in the prophets.

[2] The numbering of the book of Joel in English and Hebrew is different. Hebrew treats Joel 2: 28-32 as a separate chapter (Joel 3: 1-5) and the third chapter of Joel in English translations is the fourth chapter in Hebrew.

Online Video Study of the Book of Philippians: Chapter 3

St. Paul Writing His Epistles probably by Valentin de Boulogne (1618-1620)

I created this for my congregation as a summer study on the book of Philippians. It is more of a devotional with a short reflection on a couple verses each day. This is the second chapter of Philippians, below is a link to the other chapters

Chapter 1

Chapter 2

Day 16: Philippians 3: 1b-4a

Day 17: Philippians 3: 4b-6

Day 18: Philippians 3: 7-11

Day 19: Philippians 3: 12-16

Day 20: Philippians 3: 17-4:1

Online Video Study on the Book of Philippians: Chapter 2

St. Paul Writing His Epistles probably by Valentin de Boulogne (1618-1620)

I created this for my congregation as a summer study on the book of Philippians. It is more of a devotional with a short reflection on a couple verses each day. This is the second chapter of Philippians, below is a link to the other chapters

Chapter 1

Day 9: Philippians 2: 1-4

Day 10: Philippians 2: 5-8

Day 11: Philippians 2: 9-11

Day 12: Philippians 2: 12-13

Day 13: Philippians 2: 14-18

Day 14: Philippians 2: 19-24

Day 15: Philippians 2: 25- 3:1a

Online Video Study on the Book of Philippians: Chapter 1

St. Paul Writing His Epistles probably by Valentin de Boulogne (1618-1620)

I created this for my congregation as a summer study on the book of Philippians. It is more of a devotional with a short reflection on a couple verses each day.

Day 1: Philippians 1: 1-2

Day 2: Philippians 1: 3-6

Day 3: Philippians 1: 7-11

Day 4: Philippians 1: 12-14

Day 5: Philippians 1: 15-18

Day 6: Philippians 1: 18b-20

Day 7: Philippians 1: 20-26

Psalm 67 A Blessing For The Earth

Psalm 67

<To the leader: with stringed instruments. A Psalm. A Song.>

1 May God be gracious to us and bless us and make his face to shine upon us, Selah
 2 that your way may be known upon earth, your saving power among all nations.
       3 Let the peoples praise you, O God; let all the peoples praise you.
                4 Let the nations be glad and sing for joy, for you judge the peoples with equity and guide the       nations upon earth. Selah
       5 Let the peoples praise you, O God; let all the peoples praise you.
 6 The earth has yielded its increase; God, our God, has blessed us.
7 May God continue to bless us; let all the ends of the earth revere him.

The Jewish[1] sense of being chosen by God involves a paradox between the universalism of God’s bounty over all the earth and the particularism of their specific role and responsibility within God’s greater action on behalf of the world and the nations. They are to be a ‘treasured possession, a priestly kingdom, and a holy nation,’ (Exodus 19: 5-6) but like their ancestor Abraham, “in you all the families of the earth shall be blessed.” (Genesis 12: 3) Central to the theology of the psalms, and the entire scriptures, is the audacious claim that the particular God they worship is the God of all creation. This small nation, which are descendants of slaves in Egypt, and never emerges as major player on the world stage somehow trusts that the covenantal life they live will be a witness for all the nations to see and it will testify to the universal reign of the God they worship.

The psalm is structured as a chiasm[2] with verse four as the center. This central point focuses on the universal reign and worship of their God. This universal reign is to be demonstrated by the praise of all the peoples. This idea is echoed in several other places in scripture either in relation to the God of Israel (Exodus 9:16, Psalm 22: 27-28, Isaiah 2: 2-4; 19: 23-34; 49: 5-7) or Jesus. (Matthew 28:18, Philippians 2: 10-11) The petition at the beginning of the psalm that God may bless us (echoing the priestly blessing of Numbers 6: 24-26 but now placing it in the voice of the people rather than the priest) is paired with the hope that through this blessing God’s way make be known upon the earth and God’s saving power among the nations. The Psalm mirrors this request by announcing that God has blessed and the earth yields its harvest (increase) and in God’s continued action of blessing the people of Israel the ends of the earth will revere God.

This idea of election or calling of the people of God for the sake of the rest of the earth makes a more gracious view of those who believe and act differently available for the chosen people. God’s blessing on the earth and the nations does not depend upon the conversion or subjugation of those nations. Even if these Gentiles or unbelievers do not ‘know’ that it is God at work, the covenant people know and celebrate this. This is a part of the mystery of God’s strange and gracious way upon the earth. God can act through a foreigner like Cyrus in Isaiah 45: 1-5 to bring about a blessing for the covenant people. As Jesus can state in Matthew’s gospel, “But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.” (Matthew 5: 44-45) These followers of God are to live in gratitude for the blessings that God sends both to them and the unrighteous, to those who are a part of the covenant people and the ones beyond the boundaries of their faith or nation. They continue to pray for God’s blessings not only on themselves but also for the whole world. God’s special consideration of the covenant people somehow, in the mystery of God’s steadfast love, is a part of God’s establishing justice for all the people and a way in which God provides guidance for all the earth.

 

[1] This also applies to the Christian sense of being chosen or calling.

[2] A Chiasm is a poetic and literary structure where ideas and often vocabulary is mirrored around a central point. I have indented the psalm to show this structure where vs. 1-2 are mirrored by 6-7, vs. 3 and 5 are identical copies and verse four stands as the focal point.

Psalm 66 Formed by Steadfast Love

Grigory Mekheev, Exodus (2000) artist shared work under Creative Commons Attribution-Share Alike 3.0

Psalm 66

<To the leader. A Song. A Psalm.>

1 Make a joyful[1] noise to God, all the earth;
2 sing the glory of his name; give to him glorious praise.
3 Say to God, “How awesome are your deeds! Because of your great power, your enemies cringe before you.
4 All the earth worships you; they sing praises to you, sing praises to your name.” Selah
5 Come and see what God has done: he is awesome in his deeds among mortals.
6 He turned the sea into dry land; they passed through the river on foot. There we rejoiced in him,
7 who rules by his might forever, whose eyes keep watch on the nations — let the rebellious not exalt themselves. Selah
8 Bless our God, O peoples, let the sound of his praise be heard,
9 who has kept us among the living, and has not let our feet slip.
10 For you, O God, have tested us; you have tried us as silver is tried.
11 You brought us into the net; you laid burdens on our backs;
12 you let people ride over our heads; we went through fire and through water; yet you have brought us out to a spacious place.
13 I will come into your house with burnt offerings; I will pay you my vows,
14 those that my lips uttered and my mouth promised when I was in trouble.
15 I will offer to you burnt offerings of fatlings, with the smoke of the sacrifice of rams; I will make an offering of bulls and goats. Selah
16 Come and hear, all you who fear God, and I will tell what he has done for me.
17 I cried aloud to him, and he was extolled with my tongue.
18 If I had cherished iniquity in my heart, the Lord would not have listened.
19 But truly God has listened; he has given heed to the words of my prayer.
20 Blessed be God, because he has not rejected my prayer or removed his steadfast love from me.

For the Hebrew people the Exodus is the defining narrative that informs their life as the people of God. Without God’s action to bring them out of Egypt, through the wilderness, and into the promised land they are not a people of their own, merely slaves of the great Egyptian empire. Central to their faith is the trust that God acted in mighty ways to deliver their ancestors in the past and that God continues to act in ways to protect, preserve, purify, and refine so that they might be a treasured possession, a priestly kingdom, and a holy nation. (Exodus 19: 5-6) The people of God participate with the rest of creation in bearing witness to not only the mighty deeds of God but the careful formation of this people into something precious.

The previous psalm ended with the valleys and meadows shouting for joy and singing and now Psalm 66 begins with the imperative for all the earth to shout to God. God’s name and God’s power are lifted up as reasons for that praise and both friend and foe recognize the power of God. The initial stanza of this psalm joins together the voices of humanity with the voices of the creation in an exultant praise of God’s glory and strength while the second stanza invites the hearer to learn the specific actions that the psalmist views as praiseworthy. The invitation to come and see God’s awesome deeds takes the listener to the exodus narrative where God turned the Red Sea into dry land for Israel to cross and, before their entry into the promised land, God does the same with the Jordan river. These actions to bring the people out of Egypt and into the promised land demonstrate for the speaker God’s rule over the nations and God’s ability to execute justice throughout the world. The rebellious ones find themselves overwhelmed by God’s judgment like Korah and the leaders he assembled to confront Moses. (Numbers 16)

The work of God is not completed with the rescue of the people but it continues with the formation of this people to become the holy nation they are set aside to be. The other nations are invited to observe the way that the God of Israel is at work testing and refining the people, training them as one would train an athlete or soldier by giving them additional burdens to bear, and passing them through fire and water that they might be who they were created to be. As Beth Tanner can observe, “The world is eavesdropping on Israel’s formation as God’s people.” (Nancy deClaisse-Walford 2014, 535) The speaker does not resent this formation but rather praises God because of it. God has shaped and formed them to be something special and they respond with an abundant thanksgiving offering of fatlings, rams, bulls, and goats are offered. Presumably this type of offering would take place within a great communal feast celebrating God’s provision and telling again the story of God’s mighty deeds through the Exodus.

The psalm concludes with a move from a highlighting of what God has done for the people to centering on God’s answering of the prayer of the speaker. God has formed the speaker to be pure of heart and God also hears the prayers of this treasured one. God’s promised steadfast love has been there when the psalmist needed it and God has demonstrated that God is trustworthy in God’s relation to the individual as well as the people. Living in the covenant with this God has brought the psalmist to the point where they shout out joyfully with all creation for the mighty work of their God.

This is a psalm that speaks to what Dietrich Bonhoeffer would many years later call ‘costly grace.’ The grace (or steadfast love) in this psalm chooses the people without any worthiness of their own, but it also tests and tries the recipient so that they may become something precious. This steadfast love is at work in the work of creation, redemption, and sanctification-forming from slaves and sinners a holy people, a treasured possession, and a priestly kingdom. It is a faith which allows the faithful one to understand the struggles they pass through as a part of their formation to be who they were intended by God to be. It is a faith that can point to God’s mighty deeds in the past but also acknowledges the way that God has given heed to the words of the faithful one’s prayer. Perhaps one of the gifts in this psalm is the way that the steadfast love of God is seen at the conclusion, after the mighty deeds and the passing through fire and water. As Bonhoeffer stated in Discipleship, “Grace as presupposition is grace at its cheapest; grace as a conclusion is costly grace.” (DBWE 4:51) Perhaps it is only looking back through the struggles that one can appreciate the manner in which both the struggles and the mighty works together have been a part of God’s patient formation of the people and the individual through the ever-present steadfast love of God.

[1] This is the Hebrew verb rua (shout) which appears at the end of the last verst of Psalm 65

Getting to know Creative Words

To introduce Creative Words I did several readings of selections from throughout the work. Click on any of the titles and it will take you to the reading with the text of the poem:

Introducing Creative Words

Reading of the title poem Creative Words

Reading of Anxiety

Reading of Obfuscation

Reading of Poet, End the War

If you would like to read a review of Creative Words by an independent reviewer for Clarion book reviews you can access that here.