May 19 Deuteronomy 31-33, Psalm 63, Luke 9

Deuteronomy 31-33   "Be strong and bold!"  Moses is wrapping up his speech, and formally names Joshua successor.  There is a commandment to read the law publicly before the whole congregation in the "sabbath year."   And Moses is aware that the Israelites will not remain faithful to the LORD after his death.  (Not that they've been that faithful from the beginning...)
There are several poetic sections at the very end of this book.    God's sustenance and faithfulness are contrasted with Israel's idolatry and faithlessness.  He reminds them again in 32:47: "This is no trifling matter for you, but rather your very life; through it you may live long in the land that you are crossing over the Jordan to possess."
Moses will be dying on Mount Nebo, but not before he blesses each tribe.
Psalm 63  As I read the psalms in order, I become aware in a different way than when I read them in the Daily Office that there are dozens of hymns that I know and love, based on psalms.  "Thy lovingkindness is better than life..." was a song we sang often in college based on 63:3.
Luke 9  "Take nothing for your journey, no staff, nor bag, nor bread, nor money--not even an extra tunic." (9:3).  I remember meeting two different women who had come to Minot to be "missionaries," and they each cited this verse or its synoptic sisters.  I think I gave one a place to sleep at night, and helped the other with a tank of gas.  For some reason we didn't exactly connect.   I don't quite understand that sort of approach to life, that sort of obedience to Jesus.  Because I am in a settled ministry, I am blessed by the generosity of the people in my congregation.  I try to be faithful in one place, year after year.  I guess it is just a different way of seeking to be obedient.  And perhaps Jesus calls some of us to itinerant ministries and others to ministries in one place.
    There's a quick reference to Herod in 9:7-9, and then Luke is on to the feeding of the 5000.  What I find remarkable about this story is Jesus saying: "You give them something to eat" in 9:13 and then giving them guidance to accomplish what he had asked them to do.
   Then Luke tells the story of Peter confessing Jesus to be the Messiah "The Christ" of God (9:18-20), and from there launches into a prediction of his death and resurrection "on the third day" (9:22).  And the account of the Transfiguration follows in 9:28-36.  In fact, separated by a healing of a boy with a demon, there are two predictions of Jesus' suffering and death.  And in the second, Jesus seems to be aware of how hard it is to understand what that means.  He begins: "Let these words sink into your ears..." (9:44).  Luke adds: "But they did not understand this saying; its meaning was concealed from them, so they could not perceive it.  And they were afraid to ask him about this saying."   Who is doing the "concealing" in this passive-voice construction?  And why?
   Then, in quick succession,

• there is an argument among the disciples about who is greatest; and Jesus reminds them that greatness consists in welcoming the least important and least influential.  
• the disciples meet somebody else casting out demons in Jesus' name, and Jesus has to tell them it's okay: "Whoever is not against you is for you" (9:50)
• the disciples suggest commanding fire to come down on a Samaritan village that rejected Jesus.
• People offer to become disciples, but with conditions attached; and Jesus says one of his hard sayings: "No one who puts a hand to the plow and looks back is fit for the Kingdom of God" (8:62). 

But WHY did they reject him?  "because his face was set toward Jerusalem" (9:53).    And we realize that in some ways this chapter, with the feeding of the 5000, with the Transfiguration, and with two predictions of his coming death and the disciples' behavior that totally demonstrates that they don't get what this event will mean, is the beginning of the Passion Narrative.