BibleWorm

In this special Christmas eve episode from 2020, we read Luke 2:1-20. We imagine ourselves with the shepherds in the field, taking in the mindblowing magnitude of their theophany in the field, and wondering who are the proverbial shepherds in our society today. We see not only the theological but the political revolution bubbling up in the story. And we wonder -- though the text is silent on this point -- was there a donkey in the manger? We are willing to bank our reputations on it. 

This week BibleWorm begins the Gospel of John - chapter 1: 1-18. We slide between John’s images of Word and Light and Life, and Grace and Truth, and try to hold all of them in our hearts, if not in our minds, at once. We try to place ourselves historically as we read, recognizing in this poetic, mystical, and awfully complex bit of text the peak of the period of differentiation between the Jewish community and this budding Christian one - and we grapple with the best way to read and understand these in our very different historical context.

This week BibleWorm reads Isaiah 55:1-13, a gorgeous poem of hope, persuasion, urgency and witness. Set either right near the end of the exile or right afterwards, it paints the picture of a limited window of time when God is ready to be sought and found, preserving a sense of God’s freedom, saying it is time, right now, to make a move toward God. But while this divine unpredictability might sound a little frightening, it also underscores the vastly forgiving nature of God. And finally, it elevates the natural world as a witness -- to God’s power, and to our lives – offering yet another connection between us and the divine. 

This week we read Ezekiel 37:1-14, another text set in the time of the exile. In a book known for  bizarre visions and sign-acts, this chapter shows us the valley of dry bones. We dive into the great chasm between hopeless and hopeful, and find Ezekiel somewhere in the middle, willing to prophesy to scattered bones in a field as he's been told, but honestly unsure what will happen when he does. We discuss the role of stories that feel scary in our lives of faith, and how the concrete images of bodies and of death in this chapter force us to go all the way to our most frightening thoughts before it pulls us back. And we see the sort of alchemy between God’s power and Ezekiel’s willingness to speak God’s words into the world, even when he’s not entirely sure what will happen.

For this first week of advent, BibleWorm reads Jeremiah 29:1-14, a text of in-between times, historically set between the first exile from Jerusalem and the full devastation of the second exile. We imagine the grief and confusion of the people in exile, and try to take to heart Jeremiah’s call to them -- live your life. Even here, even now, right where you are. How do we accept the wildly imperfect present and use the fullness of our heart and our limited power in this moment, without getting so comfortable in the present that we forget the greater, underlying hope for the future? How can we exist in both worlds? This question resonates through traumatic moments that are societal and personal, past and present, and Jeremiah holds us in that tension.

On this special edition of the podcast we talk with Dr. Cameron Howard, Associate Professor of Old Testament at Luther Seminary in St. Paul, about her latest book, The Old Testament for a Complex World: How the Bible’s Dynamic Testimony Points to New Life for the Church. We talk about biblical interpretation as being less like digging for buried treasure and more like an atomic reaction that generates new energy when text and interpreter come together. We discuss the multiple authors of the Hebrew Bible and the way they represent not a unified voice that speaks to us in absolutes but a diverse set of witnesses that invites us into a conversation about God and the life of faith. And we discuss the ways in which the Bible remixes ancient Near Easter traditions and how that might be a model for creating our own theological remixes today.

This week BibleWorm reads Isaiah 9:1-7, which celebrates the arrival of a righteous king to restore the people. We talk about the anxiety of walking in darkness and the joy that comes when dawn finally breaks. We discuss the experience of oppression, bearing the yoke of hard labor and the rod of the stern ruler and contrast that with the arrival of a new king who breaks the rod and who bears authority on his own shoulders. And we discuss the promise of a new ruler, wonderful counselor, mighty god, everlasting father, prince of peace and wrestle with the significance of that ruler both in Isaiah’s time and in our own.

This week we move into the world of prophecy and poetry with Amos 1:1-2 and 5:14-15 and 18-24. We situate Amos’s call to hate evil and love good within his broader message of economic justice. We make ourselves the audience of this prophecy, and sit with the idea that if we keep taking more than we need as we go about our daily lives,  any real communion with God through worship or through ritual will be impossible. But Amos isn’t asking us to sacrifice ourselves for someone else, he is asking us to have faith that someone else’s thriving will benefit us, too. When justice flows down like a mighty stream, all of our proverbial fields are watered.

This week Bobby and Amy read 1 Kings 19:1-18, the story of Elijah’s encounter with God on Mount Horeb. We talk about Elijah’s journey into the wilderness and God’s miraculous offering of bread for the difficult journey ahead. We think about God’s appearance to Elijah as a “still small voice” and wonder why God sometimes appears as a pillar of fire but here as a nearly inaudible whisper. And we wrestle with the threat of violence, both divine and human, and wonder when we, like Elijah, might need to take a step back from our zealousness.

This week Amy and Bobby read 1 Kings 5:1-6 13-18 and 8:1-13, the story of the Temple’s construction. We think a lot about the messy intermingling of self-interest and service to God or to the good, in Solomon’s time and today, and we appreciate that while the text doesn’t comment on it, it doesn’t try to hide it, either. We see the need to be suspicious about the way that religion can be manipulated to gain political power. And we sit with the almost amusing juxtaposition of an infinite God, who dwells in a cloud, who travels the desert, coming to inhabit this incredibly grand, seemingly permanent, and deeply human structure of cedar. It is a slightly awkward but sort of sweet meeting place for humans and the divine.