Liebenzell USA Mission Meeting

Monday and Tuesday we were privileged to have Liebenzell Mission USA director Bill Schuit here on Guam. Bill was on his way to Yap for a meeting of the Micronesian pastors. Bill was able to speak in our Tuesday chapel (next post) and we had a lunch meeting of the LM Micronesia missionaries. We were able to handle some mission business and enjoy each others’ fellowship for a couple hours. I always enjoy talking with Bill. He does a good job of keeping things in perspective.  We were also able to celebrate Bill Wood’s 78th birthday at Jamaican Grill.

Reading Through Jeremiah #3 (Chapters 30-45)

I am continuing to read through the book of Jeremiah accompanied by Jeremiah: A Commentary, The Old Testament Library, by Leslie C. Allen. This section of Jeremiah introduces the hope of the new covenant under a new and different Davidic king. I am posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

The major turning point of the book comes between chapter 29-30. Jeremiah now begins prophecies of restoration. This restoration will be based on God's commitment to the covenant he made with Israel at Sinai. God will now upgrade this covenant to a "new covenant." This "new covenant" is a prominent theme in the OT from Deuteronomy to the exile prophets. God will change the people internally so they will be fit for a new Exodus from all the places to which they have been exiled. In the NT, this covenant is viewed as inaugurated by Jesus at the Last Supper but not fulfilled until the eternal kingdom.

The fulfillment of the covenant promise is offered as the element of renewal. The ending of Yahweh’s work of judgment triggered a laying aside of anger (v. 24) that boded well for the scattered community of faith...In 30:1–31:1 past judgment at Yahweh’s hands is presented as a precursor to restoration. The God who punished the covenant people promises to reestablish them. Jeremiah 30, 340

New life in the land had its roots in a covenant relationship established long before...What guaranteed Israel’s homecoming was not simply Yahweh’s promise but also the theological continuity to which it bore witness. This continuity depends on the exodus or, more precisely, Yahweh’s self-revelation in the wilderness in a covenant-making role. Jeremiah 31.2-26, 345

Jeremiah 31:27–40 predicts the permanent restoration and blessing of Israel and Judah and their former capital and a transcendent realization of the covenant relationship. Subsequent history proved very different. The postexilic return to the land failed to live up to its promise. Yet it marks the inauguration of the biblical eschatological program. Jeremiah 31.27-40, 360

The last stages of the siege of Jerusalem, before it is destroyed in 586BC, is the historical background of 32-33. The chapters emphasize the certainty of the impending complete destruction of Jerusalem, but focus on the equal certainty of complete restoration in future generations. In 32 Jeremiah is commanded to redeem a property and bury the deed in a clay jar. This pictures the certainty that the land again will be restored to Israel but after many very difficult years. 33 widens out to look at the siege and remind the people that destruction will be quick and certain. However, God's covenant with the nation guarantees that Israel will survive and God's covenant purpose will be fulfilled.

Chapter 32 justifies Jeremiah’s seemingly bizarre symbolic action at such a historical moment. It was not a contradiction of his earlier messages of disaster, but a confirmation paradoxically based on them. God’s power to destroy was also available for renewal and restoration, which were guaranteed by Yahweh’s deep commitment to the covenant between God and people. Jeremiah 32, 371–372

Animals too would flourish again, and sheep are chosen as the example of such welcome normality, grazing in pastures and counted to ensure none had strayed...Such a panorama suitably concludes this litany of future blessings that is a celebratory medley of material from ch. 32 and reversals of divine judgments that appear earlier in the book. Jeremiah 33.12-13, 376

34-36 begin another section on the destruction of Jerusalem by showing the main reason: deliberate disobedience and disrespect to God's torah and covenant. This is illustrated by the actions of Zedekiah (34) and Jehoiakim (35-36). Zedekiah is given a promise that if he will give the Hebrew slaves their jubilee freedom the siege will let up. When he and the nobles do this, the Babylonians leave. However, when they leave, the leaders put the people back into slavery. Jeremiah then pronounces the return of soldiers and the destruction of the city. The rest of the section compares the obedience of the Rechabites to their ancestor, with the rejection of God's Word through the prophet Jeremiah. The argument is that if the Rechabites were faithful to their odd ancestor, "how much more" should the nation have been faithful to God and to his true prophets, who had been shown to be reliable.

In 34:1–22 the focus lies on flouting the divine torah as paving the way for certain doom. Jeremiah 34, 388

Whereas earlier the unit carefully contrasted the sect’s adherence to their human founder’s wishes with the people’s nonadherence to Yahweh’s will, admiring the principle of constancy rather than its content, the divine accolade guaranteeing the Rechabites’ survival is a climactic tour de force that condemns Judah by setting a higher premium on sectarianism than on nominalism. There was infinitely more hope for this fringe group than for mainstream Judah.  Jeremiah 35, 393

One expects a reference to the burning of the scroll to appear in v. 29 as a reason for punishment, but it also spills over into vv. 27, 28, and 32 as a shocking deed that dominates the entire section. Indeed it should, because it corresponds to the crowning, unforgivable sin of rejecting the prophetic word in both Jeremiah’s poetry (6:16–19) and the prose sermons (e.g., 7:23–26). The narrator cannot help reverting to it again and again. Jeremiah 36, 399–400

Jeremiah 37-39 brings the story of the destruction of the temple and Jerusalem to an end with Jeremiah announcing the irreversibility of God's decision to destroy the city in 37 and the report of the destruction in 39. Zedekiah asks Jeremiah to pray for the city but Jeremiah announces that the city is doomed. The only way it won't be burned to the ground is if Zedekiah surrenders. He refuses and keeps Jeremiah in prison, even though he acknowledges that he is right. The officials response is to condemn Jeremiah to a slow, agonizing death by throwing him into a pit. Ebed-Melech rescues him (for which God rewards him with his life), but Jeremiah remains confined. Finally, Jeremiah, and those who really believed him, is vindicated as his word of destruction and death comes true as the Babylonians destroy the city. 

Jeremiah’s continued imprisonment was tantamount to an indictment of a community that rejected the messenger along with his divine message. Yet the king’s response is at the same time meant to be read as an acknowledgment of sorts that the prophet was in the right, that in another’s words, “we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong” (Luke 23:41). Jeremiah 37, 408

A parallel is drawn between Jeremiah’s recent sinking into the mud (v. 6) and the prospect of Zedekiah’s feet sinking into metaphorical mire. The two crises are linked as cause and effect. The rejection of the prophetic message that resulted in Jeremiah’s dire predicament, despite the partial amelioration granted by the king, was to land Zedekiah himself in a comparable predicament. Jeremiah 38.21-23, 415

Their treatment of God’s spokesperson is thereby shown up as justifiably inviting the tragedy duly experienced by the king, the city, and the people whom the king and his officials represented...it spells vindication for Yahweh’s message and messenger. Jeremiah 39, 418

Chapters 40-43 tell the story of the survivors of the destruction of Jerusalem. Jeremiah joins the group under the new Babylon appointed governor Gedaliah. Jeremiah continues his message of submission to the Babylonians so that they will live and prosper in the land. However, his message is rejected by the military leaders and Gedaliah is assassinated. The Jewish leaders come to Jeremiah asking for guidance from YHWH, but Jeremiah recognizes that their minds are already made up to go to Egypt. When Jeremiah gives his oracle that if they stay in the land of Judah they will be blessed, but they will encounter the Babylonians they fear if they go to Egypt, they refuse to listen. Even though God gave them graphic signs they would not put their faith in him. Decisions made based on fear of circumstances, rather than trust in God's promises almost always lead to disaster.

(The) nondeported Judeans would be faced with a great opportunity to settle in the land, which, however, they ultimately failed to take...Jeremiah is presented as throwing in his lot with a new community of hope—hope that later would be tragically dashed. But his choice represents a validation of that community. Jeremiah 40, 431

It is all summed up (v. 18) as a terrible divine intervention that in intensity would match the disaster that overwhelmed Jerusalem in 587. The door is slammed on a potential scenario based on ch. 27 of continuing life in the land and also on an Egyptian diaspora. So “the future of Israel lay with the Babylonian diaspora.”...The promise of building and planting lay elsewhere, not with the Egypt-bound refugees. Jeremiah 42.13-18, 437–438

Chapters 44-45 end this section and look forward to the prophecies against the nations in 46-51. The people in Egypt argue with Jeremiah and propose a different reason for the destruction of Jerusalem. They say that the reason for it was that they failed to worship other gods like the "queen of heaven." Basically they were citing Josiah's revival as the reason for their loss. Jeremiah tells them that they will be proven wrong and they will become wanderers throughout the world. The section ends with a older prophecy about Baruch, that promises preservation and peace to the faithful wanderers of the Jewish diaspora. God gave the people every chance to remain in the land and be blessed. They chose to go to Egypt, but it would be the returned exiles from Babylon that would carry on God's plan.

The Judean Diaspora in Egypt seems to have continued, despite setbacks; in due course the LXX, produced by later immigrants from Judah, became a tribute to its importance and influence...The real destiny of the Judeans lay with the Babylonian Diaspora, whose return was to trigger the ongoing development of mainstream Judaism under the providence of God for centuries to come. Jeremiah 44, 449

Presumably the prophet himself, now aged, was soon to die a natural death in Egypt, but in his stead his younger ally was promised life and independence. Although he now found himself among the accursed refugees in Egypt, he was to be one of the survivors (44:14, 28); the promise there finds illustration here. “In all the places” seems to have a Diaspora flavor (cf. 8:3; 24:9; 29:14; MT 40:12), warning that Judah’s redemption awaited a later time. Baruch “was a type of the one on whom promise rests.” Jeremiah 45, 453

Dave and Joyce Owen Fall Prayer Letter

We are four weeks into a new semester. It was so encouraging Friday in chapel to watch each of the four classes of students sing for us. It reminded me of why I am here: to disciple students to become leaders with a biblically based world-view. To hear them sing about the sovereignty and love of God brought a smile to my face. I would also encourage you to look at our Fall Tide's Currents PIU newsletter. There is a lot more info about the school there. I hope you enjoy the stories and pictures there. 

Joyce and I are doing well. Both of us are recovering from a recent bout with a flu that stole our voices for about two weeks. We were able to keep up with our responsibilities and we thank God for that. Joyce continues to teach English at the Japanese school of Guam and at PIU. I am blessed to watch her build friendships within her work environment and minister Christ to her students and co-workers with her words and actions. I am focused on administration this semester at PIU, especially building relationships and partnerships for the school. I still get to teach in my weekly student Bible study and at my church. 

Here are a few prayer requests:

1. We are keeping very busy and the flu slowing us down did not help. We appreciate the prayers for our health so that we can keep up with the pace.
2. I will be traveling to Germany (October 9-16) to present a proposal for future Micronesia ministry strategy to the leadership of Liebenzell Mission International. This proposal was a collaborative effort by several of our missionaries. PIU and LMUSA board member, Howard Merrell, and I will be there to make the presentation. Please pray for the discussion that we will be wise about how we can help the church and communities of Micronesia build godly leadership.
3. I will also be traveling to the US mainland for my annual Fall trip to attend our accreditation conference, do some recruiting and support raising for the school. This itinerary will include, Santa Cruz, Dallas, Southern California, New Jersey and Cincinnati. Pray for me for energy and for a fruitful trip. 
4. Because of some logistical issues in our neighboring island facilities our overall student numbers are down this semester. Our Guam numbers are pretty normal. Please pray that we can overcome these issues. One of our administrators will be in Chuuk, Majuro and Pohnpei to work on these issues for the next two weeks. This also effects our finances. Right now it looks like we are about $50,000 under budget for the rest of the semester. I'd appreciate your prayers for provision here. It is easy to make a donation here
5. We are taking in a Japanese home-stay student for two months who arrived on Monday. She comes from a Christian school in Japan. Our plan is to integrate her into Joyce's English classes and into our lives. We are looking forward to it, but please pray that she will see and hear Christ in us and respond.

Thank you so much for your partnership with us. We have enjoyed 32 years of ministry in Micronesia, with your help, and God willing, look forward to many more. Joyce and I appreciate you

Blessings

Dave and Joyce

Friday Chapel

Last Friday’s chapel was a little different. We didn’t have our usual worship band and opening. The chapel began with each of the four classes presenting a song they had prepared. I enjoyed getting to see all the students participate in chapel and was encouraged by the large group of freshmen. Our speaker was our new Bible teacher Gary Houde. Gary shared about his spiritual journey from Long Island, through Columbia International University, to PIU. I especially enjoyed how he interacted with what was taught in the previous chapels. We are glad to have Gary and his wife, Dot (English teacher) here working with us at PIU.

Upper left – Seniors, Upper right – Juniors, Lower left – Sophomores, Lower right – Freshmen

Republic of China (Taiwan) Day Celebration

Joyce and I were privileged to be able to attend the 105th Republic of China Day celebration at the Dusit Thani hotel on Guam last Thursday night. It was quite a colorful event with some good music from the Guam Territorial Band. It was well-attended and we had a chance to talk with several of the candidate and incumbent senators running for election in November. It was also good to see so many people from Guam’s Chinese community.

And a few pictures of us enjoying the evening

Jesus Through Middle Eastern Eyes–Dramatic Actions

We now move on to the fourth section of the book: Jesus through Middle Eastern Eyes: Cultural Studies in the Gospels, by Kenneth E. Bailey. The main purpose of this book is to take a fresh look at the Gospels in the context of Middle Eastern culture. In this section, he looks at dramatic actions of Jesus with theological points that would have been understood by his original audience. These are highly organized and artistically developed pieces of writing. I welcome comments and discussion on my Facebook page. I am using the Logos version of the book. This is a book I would highly recommend that you add to your library.

Call of Peter, Luke 5.1-11 

Bailey now moves to some dramatic actions of Jesus. The first is the call of Peter in Luke 5. The point here is that Jesus meets Peter in an area where he is confident and strong, and then turns this part of his life upside-down. The miraculous catch of fish that Jesus provides for him is a financial windfall, yet Jesus lives his life as a poor rabbi. Peter's value system is challenged and he realizes that the Lord is calling him to a life of serving God and people rather than acquiring wealth.

We are not disembodied spirits. Nor are we souls temporarily imprisoned in a body that one day will be stripped away as we return to pure spirit. Death itself is conquered by the resurrection of the body, affirmed Paul (1 Cor 15:42–50), not through the transmigration of the soul. Furthermore, Paul called this new body a “spiritual body.” When Jesus spoke, therefore, of money/matter/mammon more frequently than prayer, he knew that the human person is a mysterious combination of body and spirit. He addressed that whole person rather than mentally decapitating his listeners with a head trip. 136

Jesus reaches out to Peter by asking for help, not by offering it. He deliberately places himself in a position where he genuinely needs the help of the one he seeks to win to discipleship. The help requested is authentic, not fabricated. Jesus needs Peter’s boat and rowing skills, and Peter’s worth is thereby affirmed on his own terms. Jesus’ ministry becomes a partnership with Peter. 145

In this story matter/mammon/money are woven together with the things of the spirit. Peter faces a man who wins the “fishing lottery” but doesn’t want it. Stunned, Peter realizes the inadequacy of his own values and priorities. The impact on him, by the gentle man who radically de-absolutizes mammon, is enormous. Taking his former skills with him, he moves forward into a new venture of faith. 146

Inauguration of Jesus' Ministry Luke 4.16-31

This passage is very dense and Bailey draws a lot of theological meaning out of it. He sees the passage as Jesus' rebuke of his hometown people, who have narrowed a great Messianic passage of universal blessing, into a nationalistic passage of blessing for "us" and vengeance on "them." Jesus announces that, in His person, the kingdom of God has come, but instead of destruction of their enemies, it would involve proclamation of freedom, justice and inclusion to them. To reject this is to place oneself in danger of being on the wrong side of judgment. This is violently resisted but Jesus is given a peaceful victory. The whole scene foreshadows Jesus' entire ministry, death and resurrection.

(The people of Nazareth) know that Isaiah 61 promises material benefits for the believing community. Jesus shifts the text from “Here is what you will receive” into “Here is what you are expected to give.” “I am the anointed one of God,” says Jesus, “and to follow me you must engage (with me) in proclamation, justice advocacy and compassion.” 162

In every culture the message of the gospel is in constant danger of being compromised by the value system that supports that culture and its goals. The stranger to that culture can instinctively identify those points of surrender and call the community back to a purer and more authentic faith. But such infusions of new life are usually resented and resisted. Luke 4.22-30, 166

In bold and uncompromising terms Jesus announces his ministry of proclamation, justice advocacy and compassion to be inaugurated by himself, as the anointed one of God. They can join him by imitating the remarkable faith of a Phoenician widow and a Syrian general. He knows his edited version of the text of Isaiah 61 will trigger deep anger, and it is a risk he is willing to take. Violence hovered in the air, as did a mysterious victory over it. Luke 4.16-31, 168

The Healing of the Blind Man and Zacchaeus Luke 18.35-19.10

The stories of the healing of the blind man and of Zacchaeus in Luke 18.35 to 19.10 are meant to be read together as a pair. One takes place as Jesus enters Jericho and the other as he is leaving. The stories show how Jesus offers grace and mercy to the both the oppressed and the oppressor, without ignoring the hurts that have been done while heading off the revenge of the oppressed. He does this by taking their hostility into Himself. He accepts both the blind man and Zacchaeus based on their expression of faith in Him and then allows his love to transform their lives. Salvation is the beginning of the process of transformation.

The grace of God, mediated through Jesus, is free but not cheap, as Dietrich Bonhoeffer has affirmed. Is this blind man ready to accept the new responsibilities and challenges that will come to him if he is healed? Jesus’ exam presses this stark question upon him. The beggar passes the exam. He is ready and responds to Jesus directly as “Lord” rather than using the more general title “Son of David.” Luke 18.35-43, 174

Jesus stands with the oppressed (the blind man) and at the same time extends costly grace to the oppressor (Zacchaeus). He neither endorses the oppression nor ostracizes the oppressor. Instead he loves him. Zacchaeus accepts being found and by so doing exemplifies the redefinition of repentance set forth by Jesus in the parable of the good shepherd. Luke 18.35-19.10, 180

Jesus accepts Zacchaeus and enters his house, granting to him a new status. This initiates a process of salvation, and Zacchaeus will spend the remainder of his life living out that process. Salvation is more than a moment of decision. Indeed, Zacchaeus makes the decision to accept Jesus’ bold offer to spend the night in his house. Zacchaeus pledges to return what he stole and more! But that is not all. The reader knows that Zacchaeus’s entire life will change. Salvation includes a radical transformation and reformation of life as it is lived out day by day in the present. Luke 19.1-10, 183

New Garden at PIU

Last Monday Joyce and the students began the work of putting in a new garden at PIU. The garden is part of a grant funded community garden project at the University of Guam. This grant provides funds for food garden projects in several island communities, and PIU was chosen as one of those communities. I am excited about a project that involves the students in growing their own healthy food. Thank you to UOG professor, Phoebe Wall, for bringing this project to us. Also thank you to Brianna Gage (left) for providing us with the pictures.

Some more pictures of the students putting some work into their food acquisition