Who do you trust?

Today's readings: Ps 146, 147; Micah 6:1-8; 1 Cor 4:9-16; Matt 15:21-28

Micah 6:8 is one of those popular Bible verses that appears on everything from coffee mugs to t-shirts in Christian bookstores: “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” The prophet is telling the people ritual is no substitute for relationship. It’s a message we also hear from Christ. Unfortunately, like Micah’s audience, many of us would rather look for God in a tidy set of rules than wade through the mess of justice and mercy.

We can do the real work of justice and mercy only if we rely on God to guide us. Like the Israelites, we can be tempted to put our faith in rules, but we also face the modern temptation of misplacing that faith in institutions rather than in God. Psalm 146:3 tells us “Do no put your trust in princes, in mortals, in whom there is ho help.” Putting our faith in any mortal institution is a mistake: all are temporary and prone to corruption.

Governments, economic structures, and even churches are at heart more interested in their own survival than in justice and mercy. We can love our country, but we must recognize God loves every citizen of every nation equally. We can believe capitalism is the best economic system, but must admit in practice it can come in conflict with justice and mercy. We can identify with the denomination that best reflects our beliefs, but we must remember no church has remained unchanged longer than God has. No social structure is a substitute for God. Any one of them could be gone tomorrow. If the disappearance of one of them would fundamentally alter how we choose to live our lives, we are not seeking God first.

Of course we have to live within existing social structures, but our lives of justice and mercy should influence them more than they influence us. If we blindly trust governments, political parties, ideologies, etc., we will eventually be let down. If we are not, our loyalties are not with God. We live God’s justice and mercy independently from – and often in spite of – the worldly structures in which we find ourselves.

Comfort: God is constant.

Challenge: Consider which of your political, social and economic values might be in conflict with your faith.

Prayer: Teach me, Lord, to act justly and to love mercy.

Evening readings: Ps 111, 112, 113

Making Peace

Today's readings: Ps 140, 142; Mic 3:9-4:5; Acts 24:24-25:12; Luke 8:1-15

“The opposite of war isn’t peace; it’s creation.”
-- Jonathan Larson, Rent

It’s easy to think of peace as an end unto itself. In a world full of conflict, achieving true, lasting peace is a project humankind has never been able to complete. But if we ever did achieve peace… what then?

Then… everything. Peace is the environment we seek to establish in order to maximize our service to each other and to God. Peace is not an end, but a beginning. The prophet Micah offers many warnings to the nation of Israel, but he also offers them the hope of peace. He describes a day when conflict will end and people “shall beat their swords into plowshares, and their spears into pruning hooks” (Mic 4:3). When this time comes, the people will walk in the name of the Lord forever (v. 5).

What about now? What do we do while we wait for that glorious time? Well, Jesus tells us “blessed are the peace makers” (Matt 5:9) - not the peace waiters. Like Micah’s soldiers-turned-farmers, we can turn our implements of destruction into tools of creation. Just as iron can be the material for either swords or plows, our own gifts and talents are raw stuff that can be channeled in many directions. A knack for leadership is a prime example of a gift that can be used for good or ill. The same might be said of almost any talent or skill, from engineering to baking to singing. Our talents are gifts from God, and we should employ them in the service of God’s creation. Like Micah’s farmers, we might need to examine and reshape them until they are put to their very best use.

Peace is not merely the absence of war; it is an ongoing, conscious effort to be in right relationship with everyone around us. Jesus is not known as the Prince of Peace because he passively avoided conflict. To the contrary, he actively transformed the destructive elements of this world until they served God. And he asks us to follow him.

Comfort: Peace is a project in which we can all participate.

Challenge: Make two lists: one for the skills and talents you are employing in service to creation, and another for those you are not. How can you get some of the items from the second list into the first?

Prayer: Teach me, O Lord, to make peace.

Evening readings: Ps 141, 143

Tomorrow's readings: Ps 137, 144; Mic 5:1-4, 10-15; Acts 25:13-27; Luke 8:16-25

Small Things

Today's readings: Ps 131, 133, 134; Mic 3:1-8; Acts 24:1-23; Luke 7:36-50

For the last several weeks we’ve been reading about larger than life figures. Hosea selected a wife and gave his children very unusual names to teach a whole nation about God’s relationship with Israel. Esther risked her life to save her people. John the Baptist paved the way for Christ himself. How can we ever hope to measure up to such grand expressions of faith? The good news is… we don’t have to!

Most of us are going to live out a quieter faith life, but not a lesser one. Sometimes we become convinced faith requires grand gestures, and we can become so preoccupied with figuring out what significant things we’re meant to do, that we are no longer able to simply be. A life of faith will undoubtedly make demands of us, and there may be some occasions where the grand gesture is in order, but even if that happens, most of our life will be lived between those moments. How we live our faith in those “between” times is every bit as important.

Today’s psalm selections illustrate faith unfolding in the time between. Psalm 131 is only three verses long, but its imagery of children and mothers at peace speaks volumes about the nature of faith during quiet times. Mothers and children are about as common a phenomenon as we’ll find, but using them to express our relationship with God expands our understanding of both.

Psalm 133 is about the blessedness of living in unity. Another three-verse gem, this psalm contains imagery that may be unusual to us (oil running over a beard and collar?), but it shows us the importance of being. There is no doing in this psalm. Action does not enhance the simple blessing of living in God’s realm.

Finally, Psalm 134 (also three verses) is an evening benediction that probably marked the change in priests from day shift to night shift. God was present even in this small daily exchange, just as God is present in the small transactions of our everyday lives. When we recognize this truth, every moment is part of the holy.

Comfort: No life is too small for God to be great in it.

Challenge: Write three sentences describing your relationship with God.

Prayer: Teach me, O Lord, to see you in the small things.

Evening reading: Ps 132, 135

Tomorrow's readings: Ps 140, 142; Mic 3:9-4:5; Acts 24:24-25:12; Luke 8:1-15

Finding Fault

Today's readings: Ps 119:145-176; Mic 2:1-13; Acts 23:24-35; Luke 7:18-35

Imagine holding a party for a hundred people. Ninety-nine are perfectly behaved, and one drinks a little too much and is a spectacle on the dance floor. When you tell the story of your party, which guest will you talk about the most? Imagine reading an incredibly beautiful poem, and finding a misspelling in the last line. Would the beauty of the poem be diminished for you? Is it human nature to focus on the negative, even in the face of abundant positives? The Bible tells us this tendency has existed for a long time – especially when it comes to preachers and preaching.

When the prophet Micah denounced Israel’s social evils, he pointed out how the people did not want to hear any preaching that addressed their shortcomings. They said things like “one should not preach of such things; disgrace will not overtake us” (Mic 2:3). Rather, Micah tells Israel they would prefer a preacher who would “preach to you of wine and strong drink” (v. 11). We all love a preacher who can make us feel good about ourselves, and none of us want to be made to feel like dirt every Sunday. Still, a real minister needs to lovingly rebuke and guide us when necessary. We should not be too quick to find fault when a preacher challenges us. Some pastors feel so pressured to always please the congregation, they won’t even address controversial issues.

The gossip about John the Baptist and Jesus showed just how hard it is to please the people. John was an ascetic who lived in the wilderness, ate off the land, and abstained from alcohol. Some of the people, put off by his unconventional choices, claimed he was possessed by a demon. Jesus, on the other hand, ate and drank freely with all kinds of people. Never too quick to be satisfied, the people called him a glutton and a drunkard. John and Jesus both offered very challenging messages. Is it possible that finding fault with the preachers’ personal lives made it easier to dismiss the difficult message? Is this a tendency we can recognize in people – including ourselves! – today?

When we begin to criticize a preacher, or anyone who challenges our way of thinking, let’s examine our motives. Some criticism may be genuine, but some may be a way of deflecting a message we really need to hear.

Comfort: Listening to a hard message is better than living in ignorance.

Challenge: When you criticize others, ask what that says about you.

Prayer: Teach me, Lord, to love the hard word.

Evening readings: Ps 128, 129, 130


Tomorrow's readings: Ps 131, 132, 133; Mic 3:1-8; Acts 24:1-23; Luke 7:36-50

When In (or occuppied by) Rome...

Today's readings: Ps 121, 122, 123; Mic 1:1-9; Acts 23:12-24; Luke 7:1-17

The main conflict in the Gospels is between Jesus and the leaders of the Jewish faith. In Acts and the epistles, conflict arises as Jewish and Gentile Christians struggle to become one church. On a larger scale, the backdrop of the entire New Testament is the occupying Roman empire. Christ’s teachings represent upheaval not just to the Jewish religious leaders, but to the greater social and political order enforced from Rome.

Christ used imperial imagery in his lessons and parables – kingdoms, victories, etc. When he turned this language on its head in the service of God, he was telling the people the existing social structure was in its final days. Many Jews wished to silence him because Judaism was practiced at the pleasure of the emperor, and Jesus was the kind of rabble-rouser who drew the wrong kind of attention. His early followers lived under this constant imperial threat, but modern readers sometimes need to remind ourselves the faith had political ramifications as well. When we consider our present day commitment to our faith, what are we saying to Rome?

True to his inclusive nature, Jesus did not draw firm lines between the Romans and the Jews. When a Roman centurion asked Jesus to come heal his beloved slave, Jesus declares it is the faith of the centurion – and not the slave – that dwarfs the faith he has found in Israel. This declaration made it clear that God’s grace was not confined by ethnic or cultural boundaries, and also that Jesus’ Jewish disciples should not become too complacent about their own spiritual situation.

Paul’s Roman citizenship saved him from several difficult situations. Rules regarding the treatment of Roman citizens extended to all corners of the empire, so when the Romans learned of a Jewish conspiracy to kill Paul, they snatched him away to Caesarea not to defend him, but to ensure proper Roman protocol was observed. His relationship to the empire, which sometimes beneficial, was complicated by his faith.

The Roman Empire may be long gone, but imperialism in its many forms is alive and well. Our relationship to the world is also complicated. Are we introducing it to Christ’s message, or are we silencing the rabble rouser?

Comfort: God’s kingdom continues to transform earthly realms.

Challenge: Meditate on what “imperialism” we must stand up to today.

Prayer: Teach me, Lord, to speak up when it is right to do so.

Evening readings: Ps 124, 125, 126

Tomorrow's readings: Ps 119:145-176; Mic 2:1-13; Acts 23:23-35; Luke 7:18-35

Removing Logs

Today's readings: Ps 106:1-18; Hos14:1-9; Acts 22:30-23:11; Luke 6:39-49

Point your index finger straight up. Keeping both eyes open, move your finger slowly toward one eye until it rests against your eyelashes. Notice what happens: even though you know it’s there, your eyes and brain compensate and most of your finger disappears from sight. To actually see it, you have close the other eye or make some pretty marked adjustments to how you see things.

Now think of the proverbial logs in our eyes. At first they are irritating or distracting, but over time we adjust. We look past our self-involvement and call it common sense. Our judgmental log fades into a haze we think of as high expectations. Apathy blends into a background of alleged maturity. The log is more than a metaphor for our perception. Perception itself is a product of the brain, the physical tool we shape and re-shape with each choice and decision. Every time we ignore our own selfishness, for example, we are that much more likely to be selfish the next time. To adjust our behavior to the point where we are more concerned with our own logs than with our neighbor’s speck, we must make the (sometimes great) effort to intentionally refocus our mental and spiritual perception.

Why are we so preoccupied with our neighbor’s speck anyway? Partly because it distracts us from examining our own flaws too closely. But isn’t it also true that what we find most irritating about others is often what we don’t like about ourselves? Perhaps the speck we see is really a familiar log viewed through our own skewed perspective.

Once we honestly set about the task of learning to see clearly, we inevitably begin to think more clearly. When we think clearly, we develop the understanding and compassion Jesus wants us to have for ourselves and others. We can’t feel real compassion for others until we understand our own shortcomings and have compassion for ourselves. Though this doesn’t mean we can keep carrying our logs – Jesus does call us to remove them, after all. And isn’t it easier to find our way through the world once they’re gone?

Comfort: God is always ready to help us remove the logs.

Challenge: Be brave, and ask someone you trust to point out a few of the logs that might be weighing you down.

Prayer: Teach me, Lord, to see myself clearly.

Evening readings: Ps 106:19-48

Tomorrow's readings: Ps 121, 122, 123 ; Mic 1:1-9; Acts 23:12-24; Luke 7:1-17

Cowards Pass The Mustard

Today's readings: Ps 118; Hos 13:4-14; 1 Cor 2:6-16; Matt 14:1-12

Batman famously characterizes criminals as a “superstitious and cowardly lot.” After reading Matthew’s account of the execution of John the Baptist, we may be inclined to agree.

When Herod Antipas heard about Jesus, he was convinced John the Baptist had been raised from the dead with terrifying new powers. Was he superstitious? Definitely. But the unjust circumstances of John’s death had Herod looking over his shoulder out of guilt as much as superstition. Cowardly? Yes again. Herod condemned John to death because he was afraid to break an unwise oath to Salome (the daughter of Herodias who was Herod’s sister-in-law, niece and lover) in front of his guests. Herodias had Salome request John’s head on a platter, because John protested her incestuous relationship with Herod. Herod himself had no taste for John’s particularly gruesome execution (Matt 14:9), but he valued social standing and power above justice. Herod shows us dictators and their ilk are paranoid for a reason: the evil deeds required to secure power will come back to haunt you. Jesus may not have been John the Super-Zombie Baptist, but he was everything Herod feared.

In the previous chapter of Matthew, Jesus compared the Kingdom of God to a mustard seed. In his day, wild mustard was a weed farmers tried to keep off their lands, but it always came back. Keeping it in check required constant vigilance, or it became a great nuisance that choked out the crops. That is what the inhabitants of the Kingdom of God are to the unjust: a constant threat that keeps popping up in unexpected places. When unjust dictators rise to power, they nearly always kill, imprison or otherwise silence those who cry for justice, but doesn’t there always seem to be a new mustard crop springing up?

Great evil is rarely born fully formed, but is built from an accumulation of casually unjust acts; at any point Herod could have stopped the chain of events that led from his relationship with Herodias to John’s execution. Similarly, the Kingdom of God sprouts from tiny, persistent seeds. Let love and justice grow wildly in our hearts until they choke out evil.

Comfort: If we don’t cut love back, it just keeps growing.

Challenge: Pay attention to your small acts; they build the larger you.

Prayer: Teach me, Lord, to act justly, even when it’s not convenient.

Evening readings: Ps 145

Tomorrow's readings: Ps 106:1-18; Hos 14:1-9; Acts 22:30-23:11; Luke 6:39-49

Loving Our Enemies

Today's readings: Ps 107:33-43, 108; Hos 11:1-9; Acts 22:17-29; Luke 6:27-38

When Christ tell us to love our enemies, the underlying assumption is that we will have enemies. None of us gets through this life without having at least a few. How are we to love them? As usual, Jesus doesn’t tell us how to feel but how to behave: “Do good to those who hate you, bless those who curse you, pray for those who abuse you” (Luke 6:27b-28). This sounds like the epitome of selflessness, but the truth is we engage in these actions to transform ourselves and our relationships with the world.

Unless we are engaged in a war, referring to someone as an “enemy” can seem melodramatic. To put Christ’s words into action, we can think of our enemies as anyone we don’t feel like blessing, praying or doing good for. Maybe our enemies are social – the people who challenge us at work, school or other social groups. Maybe our enemies are political; few things can set us against each other so quickly, even when we share common goals. Maybe our enemies are inherited through longstanding cultural grudges, and we don’t have any firsthand reason to clash. In all these cases, society teaches us to distrust, outmaneuver or outright harm our enemies. The television reality show turns strangers into enemies for entertainment. Our hands may not be at war, but our hearts certainly are.

If we love our enemies only in an attempt to change them, we are missing the point. While we never want to discourage a move from enemy to friend, having any purpose for love other than love itself will eventually frustrate and disappoint us – and short-circuit the power of love to change our own hearts. How should we pray for our enemies, if not to change them? Just like we would pray for our loved ones. Make no mistake – such prayer sometimes takes an immense effort when we have been wronged or hurt. We can’t wait until we feel like praying for them, for that day may never come. Prayer for those who anger us isn’t hypocritical, it is a discipline crucial to re-shaping our hearts to better resemble Christ's heart.

Loving those who love us is nothing to brag about (v. 32), but loving those who despise us – while expecting nothing in return! – changes both our hearts and the world.

Comfort: Loving our enemies gets easier with practice.

Challenge: Pray for your enemies – and mean it.

Prayer: Teach me, Lord, to love my enemies as Christ loves me.

Evening readings: Ps 33

Tomorrow's readings: Ps 118; Hos 13:4-14; 1 Cor 2:6-16; Matt 14:1-12

The Joy of Uncertainty

Today's readings: Ps 102; Hos 10:1-15; Acts 21:37-22:16; Luke 6:12-26

The passage beginning with Luke 6:17 and ending with verse 49 is sometimes called the Sermon on the Plain. It parallels many of the themes of the better known and more comprehensive Sermon on the Mount found in chapters 5-7 of Matthew. Verses 20-26 contain a list of blessings and woes that sound very much like the Beatitudes (Matt 5:1-11). This list describes a reversal of fortune in which the afflicted will be comforted, and the comfortable will be afflicted. The images were jarring to their original audience, and can be difficult to interpret and apply today.

When we hear “Woe to you who are full now, for you will be hungry” (v. 25), does it mean we should go hungry? Is the Realm of God a world in which all people are meant to be hungry? What if we are the hungry, and through the grace of God we become full? Into which camp – the blessed hungry or the cursed full – do we then belong?

A simple approach to these questions might be to say if we are full (or rich, or laughing, or popular) at the expense of others, woe to us. A more thought-provoking, and possibly more useful, approach might be to say we should never be completely certain which camp we are in. We would be foolish and ungrateful to reject gifts like a good meal or a roof to sleep under. After all, Jesus encourages us to provide these things to the poor. However, we would be equally (if not more) foolish to believe such gifts mark us as specially favored by God. The type of blessing Jesus speaks of in this passage is a state of right relationship with God. When we become complacent or take this relationship for granted, the relationship will suffer. Too much certainty our poverty is a sign of God’s favor is no better than a belief that material comfort is evidence of the same thing. This tension in the relationship helps us actively evaluate and fine-tune it throughout our lives.

Unwavering certainty in our own state of righteousness – or sinfulness – closes us off from the transformational grace of Christ in our lives, and in the lives of others. The gift of uncertainty keeps us humble seekers, always ready to discover Christ in new ways.

Comfort: The less we think we know, the better we can know God.

Challenge: Contrast the ways in which you are poor and rich.

Prayer: Glorious Creator, thank you for a relationship that always grows.

Evening readings: Ps 107:1-32


Tomorrow's readings: Ps 107:33-43, 108; Hos 11:1-9; Acts 22:17-29; Luke 6:27-38

Mob Mentality

Today's readings: Ps 105:1-22; Hos 5:8-6:6; Acts 21:27-36; Luke 6:1-11

Poor Paul. As if his actions weren’t polarizing enough, the Asian Jews in the Jerusalem temple were ready to string him up for things he hadn’t done. They only had to say Paul had brought Greeks into the temple (he hadn’t), and the crowd dragged him outside, barred the doors, and beat him. Reaction was swift, forceful – and completely unwarranted.

Have you ever found yourself caught up in a mob mentality? It’s easy to separate ourselves from the mob by painting it as a collection of villains, but a mob isn’t always about torch-wielding villagers. In our age of instant communication, the mob may be virtual, but it is no less infectious. We condemn or canonize people over a single image or sound bite. When we are inclined to agree with a given mob’s sentiment, we are less likely to be aware of crossing the line from observer to participant. Take political campaigns: aren’t we more likely to believe and repeat negative things about the opposition? Toss in the need of politicians to “spin” a situation to manage immediate public perception, and careers – even lives – are ruined by a media-driven mob. Even seemingly positive behaviors – for example, responses to natural disasters – are made less effective by mob mentality. Charitable organizations often end up wasting donations that arrive in unmanageably large quantities at the beginning of a disaster recovery, and later run short, because people respond as a well-intentioned mob, rather than waiting to assess long-term needs.

The slow-burning mob, like the one that plotted against Jesus as his teachings began to threaten the status quo, is especially insidious. Today terms like “whisper campaign” describe an indirect attack meant to destroy a person’s reputation. Rather than appealing to a person’s sense of outrage, this type of attack appeals to the ego; we all like to feel like we are “in the know” and a whisper campaign helps us believe we are privy to insider information. We can become part of a mob without ever knowing it. The seeds planted by the Pharisees at the beginning of Jesus’ ministry help prime the mob that eventually yells “Crucify him!”

As people of faith, we must temper our reactions with love and patience. As the hands of Christ, we do not swing blindly at shadows.

Comfort: God made us capable of thoughtful action and reaction.

Challenge: Fact check even the claims you are inclined to agree with.

Prayer: Glorious Creator, thank you for the gift of discernment.

Evening readings: Ps 105:23-45

Tomorrow's readings: Ps 102; Hos 10:1-15; Acts 21:37-22:16; Luke 6:12-26

Tradition

Today's readings: Ps 101, 109; Hos 4:111-19; Acts 21:15-26; Luke 5:27-39

Since Jesus first challenged the Pharisees and their understanding of the law, his followers have struggled with our relationship to custom and tradition. Some, like Paul, are able to see beyond tradition to a wider ministry. Others like the church in Jerusalem have a harder time letting go. Today Christians do not observe many Jewish traditions or customs, but we have added many of our own that can make us seem as rigid as Pharisees. How do we know when to hold on, and when to let go?

Paul’s efforts to gather Gentiles under the umbrella of Christ’s grace caused many to doubt his commitment to his Jewish identity. Like many efforts at inclusiveness, Paul’s acceptance of the other was interpreted by his own community as a rejection. To assuage their concerns, Paul went through the Jewish rituals of purification, but he understood his salvation was in Christ, not in ritual. Modern churches experience this phenomenon when leaders reach out to new people with different customs. My own church struggled with adopting inclusive language, as some people interpreted it as a rejection of the masculine rather than a way to share the Gospel more effectively. From rearranging furniture to changing the structure of the liturgy, some people will resist change – and grace.

But we don’t change for the sake of change. When Jesus, using wine as a metaphor, declares “The old is good,” (Luke 5:39), he is talking about the very old – the love and purpose of God that predates even the law. We tend to think our customs and traditions have always been, and after a time we stop reflecting on the purpose they serve. In some churches, a misstep during the offertory, a bungling of the Words of Institution, or an improperly stored card table can cause great consternation. When this happens, it is time to examine whether our traditions are serving the very old, or if we – like the Pharisees – have lost sight of their true purpose. In the latter case we do not necessarily have to change our traditions, but we do need to renew our relationship to them.

As faithful followers of Christ, we should respect what he respected, and challenge what he challenged. To do this well, we must know why we do what we do.

Challenge: Learn why your church worships the way it does. If no one can really tell you, start a conversation about it.

Prayer: Glorious Creator, I seek to know your purposes.

Evening readings: Ps 119:121-144


Tomorrow's readings: Ps 105:1-22; Hos 5:8-6:6; Acts 21:27-36; Luke 6:1-11

From "Either/Or" to "Both/And"

Today's readings: Ps 97, 99, 100; Hos 4:1-10; Acts 21:1-14; Luke 5:12-26

When we argue, typically we are less interested in understanding another person’s point of view, than convincing someone we are right. How often have we felt that if only we could find the perfect combination of words, we could sway an opposing viewpoint? We almost can’t believe someone could disagree with us yet still hold a legitimate opinion. When we move out of the realm of numbers, statistics and case studies and into the realm of faith, opinions may be all we have. The faithful community can survive - and even thrive on - differing perspectives by remembering God is present in all persons and situations.

In today’s reading from Luke, Jesus cleansed a man of leprosy and “ordered him to tell no one” (v. 5:14). Luke doesn’t directly tell us the man disobeyed, but he does say “more than ever the word about Jesus spread abroad” (v. 15). Christ had to go into the wilderness just to find solitude for prayer. However, the man’s disobedience increased Christ’s reputation and following. They had different ideas on how to respond to the miracle, and in the middle of this difference the Spirit worked.

When Paul was ready to leave Caesarea and return to Jerusalem, the prophet Agabus warned him the Jews in Jerusalem would capture Paul and turn him over to the Gentile authorities. Naturally the people did not want him to go. But Paul was “ready to be bound and even to die in Jerusalem for the name of the Lord Jesus” (Acts 21:13). God’s love was present both in Paul’s friends, who wanted him to remain safely with them, and in Paul, who valued his mission over his personal safety. We can imagine the discussion was a lot more heated and heartfelt than Acts describes. In the end, Paul and his friends can agree on one thing: “The Lord’s will be done” (v. 14).

In our homes, our churches, and our world, people of good faith will have very different opinions. Faith sometimes means dwelling in the mystery of God working toward seemingly contradictory purposes. In most cases, we can accommodate each other without compromising our integrity or faith. Sometimes, we may juggle internal contradictions. God is in all of it.

Comfort: We know that all things work together for good for those who love God (Romans 8:28).

Challenge: Ask someone’s opinion without offering your own.

Prayer: Glorious Creator, thank you for the complexities of life.

Evening readings: Ps 94, 95

Tomorrow's readings: Ps 101, 109; Hos 4:11-19; Acts 21:15-26; Luke 5:27-39

A Two-Way Street

Today's readings: Ps 89:1-18; Hos 2:14-23; Acts 20:17-38; Luke 5:1-11

In difficult times, we often ask ourselves whether we can really trust God. How often do we ask the complementary question: can God trust us?

The opening chapters of Hosea compare the relationship between God and Israel to the relationship between a husband and unfaithful wife. We can’t help but relate to this image of intimate betrayal, and the emotions it raises are useful tools for Hosea. He hopes to shock Israel into repenting over the trust it has violated, much like unfaithful spouses might confess to relieve their own guilt. God trusted Israel in a partnership, but Israel found other partners to satisfy immediate political and material needs. In chapter 2 of Hosea, God’s sense of betrayal eventually yields to a desire for reconciliation – a desire to trust Israel again. To trust us again.

Modern believers can struggle with the idea of a personal God. Does God really feel things like betrayal and trust? Maybe not in ways we understand, but the story of Christianity teaches us God relies on us to usher in God’s Kingdom. If we embrace the idea that we are created in the image of God – in all God’s faithfulness – maybe we can be a people who deserve that trust.

Jesus trusted extravagantly. When it was time to recruit disciples, he didn’t pick from the people he knew back in Nazareth, or from the residents of Capernaum who adored him for the signs he displayed. Instead he selected strangers who – upon realizing how special he was – declared themselves unworthy of such trust (Luke 5:8). They let him down along the way, but Jesus trusted these people to become his church.

In our daily lives, are we mindful that God is trusting us at any given moment? Do we live in a way that honors that trust? As in a marriage, two-way trust should not be a burden, but a relief. God trusts us enough to let us fail, as well as to succeed. God’s trust – and love – never falter, even when we do. How well do we value and honor that trust? God creates each of us worthy to help usher in the Kingdom. Let us be trustworthy as well.

Comfort: God’s trust in us is not a burden, but a joyful responsibility.

Challenge: Try to trust as extravagantly as God.

Prayer: Glorious Creator, I will do my best to be worthy of your trust.

Evening readings: Ps 89:19-52

Tomorrow's readings: Ps 97, 99, 100; Hos 4:1-10; Acts 21:1-14; Luke 5:12-26

Taming the Tongue

Today's readings: Ps 66. 67; Hos 2:1-14; Jam 3:1-13; Matt 13:44-52

The Letter of James offers many real-world applications for the Gospel. In Chapter 3, the author stresses the importance of controlling the words we say. We tend to think we use words to express thoughts, but it is equally true the words we use shape our thoughts – which in turn shape our actions. The careless word we use today may use us tomorrow.

Some people have used this passage from James to argue against profanity. There are good reasons to keep profanity in check (to paraphrase Kurt Vonnegut in Hocus Pocus, profanity gives people an excuse not to listen to you), but this scripture is more concerned with the impact words have on the community. It teaches “the tongue is a fire” (James 3:6) which can kindle an inferno of conflict. At one time or another, all of us have experienced the damage gossip, rumor and innuendo can inflict on a community. Words are powerful, so using them carelessly or maliciously is never advisable.

Instead, this scripture encourages us to think of the tongue as a bit or a rudder: control it, and we control the larger body attached to it. For example, our instinctual response to someone who cuts us off in traffic is not usually a complimentary phrase. What if, instead of calling someone a @#$% so-and-so, we reminded ourselves out loud, “Child of God.” Not as immediately satisfying, to be sure, but how might it change our thinking about that person? Done regularly, how might such reactions change our thinking, period? We might use our own words to train our brains to respond more compassionately. Popular culture lionizes the gutsy, shoot-from-the-hip types, but pausing long enough to consider and control what we say before we say it is an excellent habit to cultivate.

The author asks how the same mouth can utter both blessings and curses. He compares the mouth to a spring spouting both fresh and salt water: it can’t happen – the salty will ruin the fresh. As Christians in a society of talkers, we should be careful not to ruin our hearts with “salty” words. To be safe, maybe we can borrow an idea from St. Francis, and preach the Gospel at all times – using words only when necessary.

Comfort: We can control our tongue; it does not have to control us.

Challenge: Find ways to share the Good News without using words.

Prayer: God of strength, help me control my words and shape my heart.

Evening readings: Ps 19, 46

Tomorrow's readings: Ps 89:1-18; Hos 2:14-23; Acts 20:17-38; Luke 5:1-11

We're on a mission from Gahd

Today's readings: Ps 87, 90; Hos 1:1-2:1; Acts 20:1-16; Luke 4:38-44

When someone claims to be on a mission from God, we probably think they are making a Blues Brothers reference. If we realize they are serious, we may question their grip on reality. When someone’s calling makes us uncomfortable, we tend throw around words like obsession. We say things like, “I know she’s really into recycling… but used staples?” We know Christ told the rich young man to sell everything and give the proceeds to the poor (Luke 18:22), but how would we react if someone we knew actually went and did it? People immersed in mission can look unbalanced to us… and raise uncomfortable questions within us.

What would we make of Hosea? On God’s order, he married a cult prostitute and named two of their children the Hebrew equivalents of “not my people” and “no mercy” so he could proclaim his family a living symbol of God’s dissatisfaction with Israel. In the field of missions, he makes staple-recyclers look like unranked amateurs. But what can he teach us?

Though Hosea is undoubtedly a more extreme example of dedication to mission than any of us will need to be, he is a model of structuring one’s life around a relationship with God, rather than cramming that relationship into a life already full of other things. Ideally, we would judge all our activities by how well they foster our relationship with God, and change or discard those that don’t. Easier said than done, right? We can’t perfect ourselves, but we can prioritize according to how God calls us, and stop worrying about how people might negatively perceive our dedication.

If Hosea is a bit too extreme for us to relate to, we can also look to Jesus. When he was ready to leave Capernaum, the people wanted to prevent him, but he was clear about the need to spread the Gospel elsewhere (Luke 4:42-43). Not everyone will receive our mission-based decisions gladly, but we do not need to feel guilty about sticking to the mission. At the same time, God’s love must always be our guiding principle, or the mission will become merely a new law to enslave us. Let us prayerfully consider what God calls us to do, and how we are called to do it.

Comfort: What other people think is never more important than God.

Challenge: Make a list of your weekly activities. Which are serving God, and which are wasting time? Remember that rest serves God also.

Prayer: God of strength, make me fit for the mission you would give me.

Evening readings: Ps 136


Tomorrow's readings: Ps 66, 67; Hos 2:2-14; Acts 20:1-16; Luke 4:38-44

People Are People

Today's readings: Ps 83; Est 7:1-10; Acts 19:11-20; Luke 4:14-30

Sometimes all it takes to be a prophet is an understanding of human nature and a keen sense of irony. When Jesus begins preaching in his home town of Nazareth, he knows the people in the synagogue will want the same signs he performed earlier in Capernaum. (You may remember from our reflection on Mark 6:1-6 that the people of Nazareth had so little faith, Jesus was unable to do more than lay hands on a few sick people.) Jesus tells them “no prophet is accepted in the prophet’s hometown” (Luke 4:24) Five verses later, they are trying to throw him off a cliff.

They could have tried to be more accepting, if only to prove him wrong, right? But that’s not human nature. Who as an adolescent does not at least consider responding to a parent by saying something like “If you’re going to give me the third degree about drinking every time I leave the house, I might as well just do it!” One irony is a protective parent pushing a teenager toward exactly the behavior s/he wishes to avert, and a second is the immature person’s assertion of innocence via threat of guilt. In a more adult example, consider the spouse who blames infidelity on a partner’s insecurity about the spouse’s faithfulness. Or the faithful who want to throw their savior off a cliff.

Jesus saw it coming, and so should we. Across time, geography and culture certain truths about human nature persist. We tend to think we are more self-aware than other people, but in reality – not so much. When we’re not busy convincing ourselves we are better than we are, we may be looking at other cultures and communities as “noble savages” who are somehow exempt from the less desirable traits of humanity. Or worse, we may look at whole groups of people as more capable of corruption than we could ever be. As clichéd as it might sound, people are people.

The good new is, we can be better. First, we must abandon the mindset that we are exempt from basic human nature. Second, we must honestly examine ourselves as an outsider (Jesus, maybe?) might see us. Finally, we must consciously decide to act in ways consistent with our faith, even if that action goes against our nature. Let’s step back from the cliff.

Comfort: God knows our nature – and our potential.

Challenge: Ask yourself what you do, even though you know better.

Prayer: God of strength, I seek your nature before my own.

Evening readings: Ps 85, 86


Tomorrow's readings: Ps 88; Est 8:1-8, 15-17; Acts 19:21-41; Luke 4:31-37

Just one little bite...

Today's readings: Ps 119:97-120; Est 6:1-14; Acts 19:1-10; Luke 4:1-13

Some of us long for the day when our faith is so strong, temptation will never taunt us again. It will be a long wait. Luke 4 tells the story of Jesus’ temptations in the desert. Note that while he was able to resist temptation, not even Jesus could avoid it entirely.

Many of us feel shame about our temptations. We think we are the only people tempted to think or act a certain way. We are especially reluctant to confess to those who could counsel us best, because we want to keep their respect. Instead we attempt to resist certain urges in silence and solitude, and the very thing we try to avoid – food, sex, gossip, drugs, alcohol – becomes the center of our attention because we have nowhere to banish it. Maybe we remember scripture like Matthew 5:28 ("anyone who looks at a woman lustfully has already committed adultery with her in his heart”) and believe our temptation has already condemned us.

When we speak openly about our temptations – to trusted counselors, support groups, etc. – we find first that we are not alone. We also find speaking the truth relieves the self-imposed pressure that only increases temptation. We learn scriptural words like “lust” and “covet” don’t refer to casual thoughts, but to ungoverned desire. We also learn casual thoughts left unchecked can become ungoverned desire. Most importantly, we learn sunlight is the best disinfectant even for spiritual ailments.

When we pray that God “lead us not into temptation but deliver us from evil” what are we really asking? To avoid all instances of temptation? Unrealistic. We are acknowledging temptation is part of life, and that we must rely on God to help us respond appropriately. We know Jesus was tempted until the end of his ministry, when he prayed in the Garden of Gethsemane that his burden might pass (Luke 22:42). The import lesson is that even in the face of temptation, he submitted himself to God.

We must not assume we’ve already lost the battle when we are tempted. The spiritual discipline of resisting temptation in small things helps us build strength in case serious temptations arise. Let’s follow the example of Jesus, and openly admit our temptation, but choose to submit to God.

Comfort: God is greater than temptation; we just have to invite him in.

Challenge: If you struggle with temptation, find a place to talk about it.

Prayer: God of strength, deliver us from evil.

Evening readings: Ps 81, 82

Tomorrow's readings: Ps 83; Est 7:1-10; Acts 19:11-20; Luke 4:14-30

Prepare Ye...

Today's readings: Ps 78:1-39; Est 5:1-14; Acts 18:12-28; Luke 3:15-22

When our lives are going well, we are quick to thank God for our blessings. When they are going poorly, we can be equally quick to ask “why me?” and pray for deliverance. But what if things seem to be going poorly precisely because God is blessing us?

Though she doesn’t phrase it in spiritual language, Queen Esther feels the pull of a larger force which calls her to help her people. She responds by risking her life and approaching the king, who will either favor or kill her. She had no guarantee which would happen. How often do we say “God sure blessed me by putting me in harm’s way!” It takes a strong and mature faith to accept that serving God faithfully does not always mean a happy ending for us, at least not in this life.

Consider John the Baptist. He has been busy preparing the way of the Lord. Through baptism and preaching, he has been proclaiming the arrival of Jesus, whose sandals he humbly declares he is not worthy to untie (Luke 3:16). By preaching an alternative that will turn Roman imperialism upside down, John risks his life every day. He speaks truth to power, especially to Herod Antipas, who is in an adulterous and incestuous relationship with his niece. At the end of today’s passage, John is jailed for speaking too much truth. Jesus tells us “blessed are those who are persecuted for righteousness’ sake” (Matt 5:11), but do we really embrace that idea? Anemic “feel-good” Christianity teaches us to expect only rewards for strong faith, but Jesus is more honest with us. Persecution is not a sign God is not with us – and it may be the sign we are right where we are supposed to be.

Esther first risks her life, then invites the king to a banquet as part of a slowly unfolding plan. John risks his life and freedom to usher in the incarnation of God’s kingdom. They both teach us success depends on properly laid groundwork. The struggle for peace, justice and truth is slow and sometimes dangerous. When we are unjustly persecuted for righteousness’ sake, we must not give up because God has abandoned us, but persevere because God is depending on us.

Comfort: The groundwork we lay leads to someone else’s deliverance.

Challenge: Think about times you have given up too soon.

Prayer: God of strength, I trust you even when I am persecuted.

Evening readings: Ps 78:40-72

Tomorrow's readings: Ps 119:97-120; Est 6:1-14; Acts 19:1-10; Luke 4:1-13

"If I perish, I perish."

Today's readings: Ps 80; Est 4:4-17; Acts 18:1-11; Luke 1:1-4, 3:1-14

Are heroes born or made? Chapter 4 of Ester tries to get to the heart of the question. Ester’s story does not begin heroically: she is a harem girl who – on the advice of her uncle Mordecai – hides her Jewish heritage and becomes the favored concubine of the king of Persia. He makes her his new queen, but a queen who is little more than a slave herself.

Like many people, Ester’s concerns for the world don’t extend beyond her family. When she learns her uncle Mordecai is outside the castle gate and wearing only a sackcloth (a symbol of grief) she sends him clothes. He refuses them and has messengers explain the king’s chief official is going to kill all the Jews in the empire, and asks Ester to plead with the king on behalf of her people. Ester declines, saying she is as powerless as anyone who approaches the king unbidden.

Ester is saying something we hear and say all the time: “I don’t want to get involved.” Sometimes we know we shouldn’t stick our nose in where it doesn’t belong. Other times we don’t want to deal with the complications and risks that may result. In matters of justice, however, aren’t we called by God to do what we can? Many heroes of the bible were reluctant. Like Ester – and us! – they initially claimed to be powerless or a poor choice.

After Mordecai explains that she is in a (providentially?) unique position to help her people, and that if she refuses her family will perish when someone else steps up, Ester reevaluates her decision. In the end, she agrees to risk her life by approaching the king.

When we are called to become involved in affairs beyond our home or family, do we answer the call, or do we need to be coerced like Ester? When we feel powerless in the face of oppression, we can remember others are equally as powerless – which means we are equally as powerful as anyone else. Prayerful consideration may lead us to the age-old question, “If not me, then who?” Sometimes, even when we don’t feel heroic, God call us to be heroes. If God believes in us, why wouldn’t we?

Comfort: I can do all things through Christ, who strengthens me. (Phil 4:13)

Challenge: When you feel powerless about a problem of injustice, consider the possibility that – despite risk – you may be the solution.

Prayer: God of strength, call me to whatever tasks you will.

Evening readings: Ps 77, 19

Staying On the Mark(et)

Today's readings: Ps 75, 76; Est 2:5-8, 15-23; Acts 17:16-34; John 12:44-50

Some churches approach evangelization like a marketing campaign, while others consider this tactic crass. Demographic analysis and ad campaigns may not seem spiritual, but they can get butts in the seats. Prayer groups and one-on-one meetings may seem more spiritual, but risk becoming insular activities that impact only existing members. Trite as it may sound, a healthy approach lies somewhere in the middle.

Paul knew a thing or two about marketing. When he spoke to the Athenians, he used familiar phrases from Greek poets and philosophers (Acts 17:28) to support his position. When modern churches try to appear relevant by co-opting the latest trends, they aren’t as far from Paul as we might think. In Paul’s Greece, a person’s choice of philosophy was a social statement as much as a system of thought, so Paul knew to keep his references culturally savvy. He chose to “speak their language.”

Critics of Christian culture – including many Christians – often point to “relevant” marketing efforts as a sign of desperation or insincerity. If Paul is our example of effective evangelism – and if he isn’t, who could be? – such critics might want to temper their judgments. On the other hand, a packed house does not indicate a successful church, at least not by Christ’s standards of success. A large congregation means nothing if its members are not challenged to fully live the Gospel because to do so might negatively impact the collection plate or the head count. Conversely, a small congregation is not by default virtuous or successful, especially if it isn’t reaching out to the greater community.

A successful congregation is one that shares the Good News in ways people can understand and are attracted to, without compromising its message. The primary goal is never numbers-driven. Some churches also run the risk of speaking “Christianese” – insider language which may be meaningful to members, but leaves outsiders feeling excluded. Think what “slain in the spirit” sounds like to a non-Christian. A church should not resemble a club with a secret password. If we follow Paul’s example, we will see that presenting the unexpurgated Gospel message in a sincere but relatable way is the only marketing plan we need.

Comfort: Some of the best evangelism is simple truth, plainly spoken.

Challenge: Check your church’s promotional material for “Christianese.”

Prayer: Compassionate God, teach me to share Christ’s message.

Evening reading: Ps 23, 27

Tomorrow's readings: Ps 93, 96; Est 3:1-4:3; Jam 1:19-27; Matt 6:1-6, 16-18

That's It?

Today's readings: Ps 61, 62; Job 41:1-11; Acts 16:6-15; John 12:9-19

This is what we’ve been waiting for: the penultimate chapter of the book of Job, wherein God is about to conclude his explanation of all Job’s suffering – and maybe the explanation of all our suffering. He’s told us about the majesty and wonder of creation that he alone is capable of. He’s made it clear we as mortals can never be righteous or wise enough to comprehend all he has seen and done. His final words of wisdom to Job and those present… are thirty-four verses about what may or may not be a super-crocodile. Huh?

That’s it, folks. That’s all the author(s) of Job had to offer. Perhaps, in the end, the subject matter was beyond anyone’s ability to address. Maybe there simply is no good justification for a God who devastates someone’s life to win a bet. Maybe – and this is a conclusion about the book’s portrayal of God, not necessarily our own understanding – God is an all-powerful jerk who couldn’t just say “Sorry, that was a rotten thing to do to you.” No matter what the explanation, we can’t help feeling God just sidestepped the whole issue.

And some of us may be asking, “Did I just waste my time? Why is this book in the Bible anyway?” Well, we haven’t wasted anything. We’ve spent time pondering the human condition. We’ve been appropriately outraged about injustice, and equally outraged by inadequate – even unloving – efforts to explain it away. We have inquired into the nature of God, and found the conveniently packaged answers lacking. In other words, we’ve done what serious Old Testament scholars have done for years: wrestled with our faith. With its lack of a satisfying resolution, Job may seem like the world’s first post-modern piece of literature, but – intentionally or not – it does its job (no pun intended) by leaving us with more questions than answers.

We are always and will always be seeking meaning in our lives. The characters of Eliphaz, Bildad, Zophar, Elihu, Job and even God represent points of view we work through in our search. Like Job, the best answer we get in life may be: “I’m God – you’ll never really understand.” And we’ll keep searching, because the search alone holds meaning.

Comfort: The mystery of God is worth exploring our whole lives.

Challenge: Write your own response to Job’s questions.

Prayer: Compassionate God, thank you for your comfort when I suffer.

Evening reading: Ps 68

Tomorrow's readings: Ps 72, Job 42:1-17; Acts 16:16-24; John 12:20-26

Concerning Anger

Today's readings: Ps 24, 29; Job 38:18-41; Rev 18:1-8; Matt 5:21-26

Jesus had some strong teachings about anger. In the Sermon on the Mount, he introduces the topic of anger by way of murder. He says not only will murderers be judged, but so will those who are angry (Matt 5:21-22). Jesus consistently teaches us that sticking to the letter of the law is useless if our hearts are corrupt. Anger is a precedent to many terrible actions (up to and including murder), so holding on to anger corrupts our hearts. Jesus tells us we shouldn’t even make an offering if a brother or sister has something against us, but should instead set aside the offering until we can make things right (vv. 23-24). God desires a contrite and loving heart above any sacrifice.

Jesus is hardly the first prophet to remind the Jewish people that sacrifice without mercy is offensive to God. Prophets like Isaiah and Micah state this explicitly, and the idea is present in many Psalms. Psalm 24 describes people who are allowed to enter God’s temple, and it lists their moral (rather than ceremonial) qualities: clean hands, pure hearts, truthful souls, and truthful lips (Ps 24:4-5). A pure heart is not an angry heart.

Are we never allowed to feel anger? Of course we are. God would not make such an impossible demand of us. Denying anger is actually dangerous; we can’t deal with what we don’t admit, and what we don’t admit finds other, harmful ways to express itself. Jesus and the prophets expect us to deal with our anger in a constructive, loving way that does not damage the community. By saying we need to make things right, Jesus acknowledges that we will indeed feel anger, and at the same time teaches us we are responsible to do something about it.

While anger may be an unavoidable part of the human experience, it is not unbeatable. We have a choice about whether we allow anger to set in our hearts like concrete, or crumble through our fingers like sand. God knows we can be tempted to use anger to deflect other, more painful emotions, but this is not a healthy option. Anger, like all emotions, can be a useful tool. Usually it tells us something needs to change. We must learn to recognize when that something is us.

Comfort: God wants us all to have peaceful, loving hearts.

Challenge: The next time you are angry, ask yourself what needs to change.

Prayer: God of rest, help me lay down my burden of anger.

Evening reading: Ps 8, 84

Tomorrow's readings: Ps 56, 57, 58; Job 40:1-24; Acts 15:36-16:5; John 11:55-12:8

Prepare a Feast

Today's readings: Ps 63, 98; Job 25:1-6, 27:1-6; Rev 14:1-7, 13; Matt 5:13-20

Food is a common metaphor throughout the Bible. In Matt 5:13 Jesus (the bread of life!) compares his followers to the salt of the earth. The Eucharist is a physical manifestation of God as essential to life. Psalm 63 compares the satisfaction of a healthy prayer life with that of a rich feast (v 5). What else might prayer and food have in common? For starters, neither is consistently healthy without preparation.

It’s a rare shopper who can go to the grocery store without some kind of list and return home with the ingredients for a week of nutritious eating. Are we as intentional about building our prayer lives as we should be about our meals? Or do we cram our spiritual practices into an already tight schedule, settling for a fast food faith and a weekly dinner with the family? As much as we might like it to be otherwise, eating one healthy meal a week doesn’t make up for six days of burgers and fries, and a prayerful hour each Sunday doesn’t prepare us for the hundred and sixty-seven in between. Snacks are gratifying, but we can’t really live on them.

Just as common wisdom tells us shopping while hungry leads to rash choices, neither should we wait until we are spiritually famished – by crisis, doubt, or despair – to turn to prayer. A steady diet of daily prayer will help keep us spiritually fit, and more capable of handling difficult situations. When our pantry is properly stocked, we can even provide a meal for others when the need arises.

Sometimes prayer (or other spiritual disciplines) may seem like eating broccoli: we do it, but in the back of our minds we’re longing for the sugary rush of praise songs and other uplifting experiences. Any mother will tell you filling up on the sweet stuff ruins your appetite for good food, and makes you crave more empty calories. We need to engage in activities that build spiritual muscle, rather than fill us with temporary good feelings. Wise people cultivate a taste for what sustains them for the long haul, and realize some tastes have to be acquired through self-discipline. A properly prepared spiritual life is both tasty and well-balanced.

Comfort: The cup of grace goes with any meal.

Challenge: Plan for spiritual practices by adding them to your daily calendar, just like any other appointment, meeting or to-do item.

Prayer: God of life, thank you for providing all that sustains me.

Evening reading: Ps 103

Tomorrow's readings: Ps 41, 52; Job 32:1-10, 19, 33:1, 19-28; Acts 13:44-52; John 10:19-30

The Doctrine of Mercy

Today's readings: Ps 37:1-18; Job 16:16-22, 17:1, 13-16; Acts 13:1-12; John 9:1-17

Once there was a devout man who wanted very much to follow Christ. Every Sunday he arrived early for worship, closed his eyes and prayed for a heart full of mercy. One week a family with a four-year-old girl began sitting near him in church. The little girl had never been to church before, and asked many questions in a not very quiet voice. After several weeks the man asked his pastor to talk to the family: the girl was interrupting his prayers to be more patient and forgiving.

The confrontation between Jesus and the Pharisees over his healing of a blind man on the Sabbath is essentially a story of the same age-old conflict in the faith community. Jesus was constantly on the move. If he had observed the letter of the Sabbath law, the opportunity to heal the blind man would have passed. Given a choice between mercy and doctrine, Jesus chose mercy. Reaction from the Pharisees was confused: on one hand he’d broken the prohibition against work by kneading spit and mud together, but on the other – how could anyone not from God have performed such a sign? They launched an investigation.

Two thousand years of Christian perspective help us discern the misguided actions of the praying man and the Pharisees. Are we as perceptive about our own lives? Does our sense of propriety ever preempt an attitude of mercy? To some degree, we all rely on a framework of religious, cultural and/or self-imposed doctrine to structure our understanding of the world. Otherwise we’d spend an inordinate amount of time rebuilding that understanding in response to every new situation and piece of information. For example, most of us know whether or not cursing is acceptable in a given social situation without thinking too hard about it. One Sunday minister Tony Campolo told a congregation thousands of children died of starvation every day and nobody seemed to “give a sh*t.” He correctly noted more people were upset by his word choice than the number of starving children. If he got the attention of anyone who then helped a single hungry child, did social doctrine matter? If on Monday morning we are dwelling on the foul-mouthed minister and not the starving children, it’s time to re-examine our hearts.

Comfort: We choose mercy because God chooses mercy.

Challenge: Make a list of doctrines/rules that guide your behaviors.

Prayer: God of life, create in me a heart that is more than a rulebook.

Evening readings: Ps 37:19-42

Tomorrow's readings: Ps 31; Job 19:1-7, 14-27; Acts 13:13-25; John 9:18-41

Where to Look?

Today's readings: Ps 38; Job 14:1-22; Acts 12:18-25; John 8:47-59
In the musical Fiddler on the Roof, the lead character Tevye is the head of a Jewish family living in Russia during the pogroms. Reflecting upon the suffering of God’s chosen people, he only half-jokingly asks God, “Couldn’t you choose someone else for a while?” Job, reflecting on his own suffering, asks God to look away from short-lived mortals (v 6) – that is, to focus attention on someone or something else for a while – so Job can get some peace. Like Job and Tevye, we can sometimes feel like God is asking more of us than our fair share.

If, as the psalmists claim again and again, the way of the Lord leads to delight, why can it seem burdensome? Partly because it really isn’t fair, not in the worldly sense of balanced shares of reward and responsibility. Doing right in the eyes of God often means assuming burdens others have neglected. More than we’d like, our efforts not only go unappreciated, they are resented. We can grow discouraged and resentful ourselves. Where do we look for happiness in such situations? We can change focus from expectations of others to expectations of ourselves. We can’t count on satisfaction derived from other people because we can’t control how they act or feel. The satisfaction we can count on is what we get from knowing our own actions are just and loving.

As Job protests suffering he perceives as inflicted by God, we must remember the book is a poetic reflection on the philosophy of suffering, not a historic document. In our own lives loss and illness raise entirely differently questions of faith and fairness, but they are not inflicted by God. Nevertheless, the idea that living in the presence of God can be stressful is valid. What are we to make of Jesus’s words, “My yoke is easy and my burden is light” (Matt 11:30)? If our expectations are set by the world, these words will not seem true to us. But in the “upside-down” truth of God’s realm, the unfairness of the world does not weigh us down even as we resist it. Our burden grows lighter as we learn justice and mercy are not what we collect, but what we give away.

Comfort: God does not seek to inflict burdens, but to ease them.

Challenge: Ask yourself if there is a burden in your life you need to look at from a different perspective.

Prayer: God of life, teach me to be content no matter my burden.

Evening readings: Ps 119:25-48

Tomorrow's readings: Ps 37:1-18; Job 16:16-22, 17:1, 13-16; Acts 13:1-12; John 9:1-17

The Impatience of Job

Today's readings: Ps 26, 28; Job 13:1-17, 21-27; Acts 12:1-17; John 8:33-47

Have you ever heard someone described as having “the patience of Job?” Where do we suppose that came from? Job is not at all patient. He rails against his miserable condition and demands answers from God. He rebukes his friends’ attempts to explain his situation by declaring “What you know, I also know. I am not inferior to you” (v 2). He, God and we readers all know he hasn’t done anything to merit such punishment. Patience may be a virtue, but lazy thinking and theology is not.

Lots of people – televangelists, authors, ministers – make their livings by telling other people what God is all about. Even more people – people like Job’s friends – offer the same service for free. Members of both groups often have the same problem as Job’s friend Zophar: they parrot answers that don’t fit our experience of the world. Jesus taught us about God mostly through parables and questions. We should be wary of any spiritual leaders who offer pat answers, especially when they lean more toward legalism than grace.

We should trust our instincts about God. This doesn’t mean we should create an image of God from scratch, or that we shouldn’t question, modify, and grow in our beliefs as warranted. It doesn’t mean God must want us to do and be exactly what we already are. It does mean when someone, even someone in authority, claims to know something about God, we should test that claim against our own truths. 1 Thessalonians 5:21 tell us “Test everything. Hold on to the good.”

By the same token, neglected instincts can grow dull. We have an ongoing responsibility to educate ourselves and critically evaluate what we learn and experience in matters of God and faith. We can’t say “I am not inferior” in these matters if we haven’t done the work, but any one of us is as capable of a deep relationship with God as anyone else. Keeping our own instincts sharp will help us determine whether someone is speaking the truth, or speaking eloquently and confidently – but falsely.

Comfort: God is more trustworthy than our words and ideas about God.

Challenge: Meet regularly with a group of friends to discuss what you have learned (and unlearned!) about god.

Prayer: God of life, thank you for the mind you have given me.

Evening readings: Ps 36, 39

Tomorrow's readings: Ps 38; Job 14:1-22; Acts 12:18-25; John 8:47-59

Blessed are those...

Today's readings: Ps 148, 149, 150; Job 11:1-9, 13-20; Rev 5:1-14; Matt 5:1-12

Today’s passage from Matthew is commonly called The Beatitudes. The word “beatitude” means supreme blessedness or happiness. Jesus is describing the blessings God has in store for those who are oppressed yet living in faithfulness.

The words of The Beatitudes are famous well beyond Christian circles. “Blessed are the meek” (v 5) and “Blessed are the peacemakers” (v 9) would be clichés if they weren’t still radical statements. The Beatitudes describe a world where an oppressive imperial society (Roman or otherwise) is turned upside down by God’s love. For those enjoying power in any age, they are a threatening idea.

Critics of Christianity can use texts like The Beatitudes to paint Christians as passive and long-suffering. The meek, the mournful, the poor, and the hungry – not anyone most of us would aspire to be. Even the merciful, the pure in heart, and the peacemakers can be caricatured as mere do-gooders or pacifiers.

The truth is, each of these states represents an active engagement in the world and a refusal to accept less than the fullness of God. Mourning is not mere sadness, but grappling with a world steeped in pain. Meekness is a choice of community over self. Peacemaking is a dangerous profession – ask any police officer called to a domestic dispute. No wonder Jesus warns us those who benefit from the status quo or flat out fear change will revile and persecute and slander the faithful (v 11). We represent the upset of an unjust way of life.

The beatitudes spell out how we are to be in the world but not of it. We are not called to suffer for suffering’s sake, but may be called to do so when life in the kingdom of God clashes with the expectations of the world. How such persecution can be a blessing is a mystery, but no more a mystery than how the world can turn a deaf ear to God’s call to justice and love. Which of these mysteries do we want to live in?

Comfort: God blesses us always.

Challenge: Over the next week, pray The Beatitudes once a day.

Prayer: God of truth, I will trust you always.

Evening readings: Ps 114, 115 

Tomorrow's readings: Ps 25, Job 12:1-6, 13-25; Acts 11:19-30; John 8:21-32

Holy Arguments

Today's readings: Ps 20, 21; Job 10:1-9, 16-22; Acts 11:1-18; John 8:12-20

I kept my faith, even when I said, “I am greatly afflicted”
- Psalm 116:10 (from this evening’s readings)

On Wednesday we considered the importance of being silent and listening for God. True spiritual silence is an achievement that doesn’t always come easily, especially when we are upset. Sometimes we first need to clear our heads by venting our anger and negativity. Even anger at God needs to be expressed. The psalmist knew this, and Job knew it when he said “I will give free utterance to my complaint” (Job 10:1).

Job accuses God of setting him up with a great life so his fall will be even harder. Do we ever feel like God has set us up to fail? Or like God is testing us? A popular cliché says “God never gives you more than you can handle.” Job would certainly seem to disagree. With its framing narrative of a wager between God and Ha’Satan, the Book of Job can easily be misunderstood to promote the theology of a God who is constantly testing us, a God who virtually hunts us, “bold as a lion” (v 16). Rather, it is a poetic exploration of our relationship with God and suffering. At one time or another we all feel we’ve been treated unfairly by life or God, and Job says the things we think at those times.

Arguing with God has a long tradition among the faithful. Jacob/Israel literally wrestled with God, and a nation was named for him. Every year during the Jewish High Holy Days from Rosh Hashanah (sometimes called Jewish New Year) to Yom Kippur (the Day of Atonement), people of great faith are held accountable for their actions during the year – and they also hold God accountable. Only by speaking the truths held most deeply in our hearts can we fully express our faithfulness. God already knows what is in our hearts, so doing this is a matter of showing trust in a God loving and great enough to handle whatever we have to dish out.

We tend to think of arguments as negative events, but they are inevitable when we are building any deep relationship. Sometimes an argument is a sign that a relationship is worth fighting for.

Comfort: God accepts our whole hearts, not just the happy parts.

Challenge: Find and read some articles on having healthy arguments.

Prayer: God of truth, I open my whole heart to you.

Evening readings: Ps 110, 116, 117

Tomorrow's readings: Ps 148, 149, 150; Job 11:1-9, 13-20; Rev 5:1-14; Matt 5;1-12

Astounding Gifts

Today's readings: Ps 16, 17; Job 9:1-15, 32-35; Acts 10:34-48; John 7:37-52

“The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles.” (Acts 10:45)

This verse points out the difference between accepting someone superficially and truly including them, a distinction sometimes lost on even the most well-meaning individuals. While sitting at a table with Gentiles was a major step for the Jewish Christians, this sentence tells us they were not yet accepting the Gentiles as equals. Not until the Spirit poured out gifts upon the Gentiles did the Jews recognize they were deserving of the same baptism.

How long do we wait until we truly include new people in our community, church or life? We almost always let them in the door, and can see them as additional help for the bake sales and nursery duty, but when do we stop thinking of them as the “new” people? Do we wait until they somehow earn our approval, like the apostles did, or do we start treating them as equal members of the body of Christ ASAP? Each person brings their own astounding gifts, so it is to our benefit to truly integrate them as lovingly and efficiently as possible. Beyond that, it is simply the Christian thing to do.

On the other hand, sometimes we withhold our own gifts until we are confident a community has fully embraced us. While it’s natural to be cautious when entering a new group, being too reserved slows down the process of acceptance and inclusion. We should work to be aware of our own gifts, because life in a Christian community is a two- (and twenty- and two hundred-) way street. We are to use our gifts to support a community as much as the community is to support us.

We all have gifts to offer. Sometimes we don’t even know what they are until we are called upon to try something new. As part of a community, we should always be eager to offer and accept each other’s gifts.

Comfort: As Christians we are truly accepted and truly accepting.

Challenge: Look for opportunities to share your gifts. Don’t be shy.

Prayer: God of truth, thank you for revealing the gifts of your people.

Evening readings: Ps 22

Tomorrow's readings: Ps 20, 21; Job 10:1-9, 16-22; Acts 11:1-18; John 8:12-20

Enjoy the Silence

Today's readings: Ps 119:1-24; Job 7:1-21; Acts 10:1-16; John 7:1-13

Last week we considered the importance of simply listening to people in need. What about the times when we are the people in need? During those times, we still need to listen - for God. This might sound like a simple idea, but our brains are usually so busy that listening for God can sometimes be tougher than listening to people. Today’s readings from Job and Acts demonstrate the importance of learning to listen.

Even if you’ve never read Job before, by now you realize it is full of conversation – if you define conversation as one speech following another. The speeches not only serve the purpose of the book by commenting on different philosophies of suffering and justice, they also represent a common impediment to listening to God (or anyone else): thinking of what we want to say next when we should be listening. This is a poor enough habit when conversing with people, let alone with God. Sometimes we just need to close our mouths and open our ears and minds. If we never allow some physical and spiritual silence, how can we hear anything?

At other times, we can simply be thick-headed. When Peter meets Cornelius – the first Gentile convert – he is unsure of how to proceed. So far the biggest difference between Christians is that some of them are Hellenist Jews (Greek in speech and culture) while most are not. A Gentile who has never followed Jewish customs introduces a host of potential conflicts, including dietary practices. God sends Peter a vision to let him know all foods can now be considered clean. God sends this vision three times yet Peter remains puzzled by it. Still, Peter acts wisely by asking God to repeat the vision, rather than giving up after the first try. When God’s answers seem slow or confusing, like Peter we should make the effort to work it out rather than abandon the conversation.

Reporter Dan Rather once asked Mother Theresa what she said when she prayed. She replied, “I don’t say anything; I listen.” Mr. Rather asked what God said while prayed. She replied God said nothing. “God listens,” she said, “and if you don’t understand that I can’t explain it to you.” True listening is a mystery in which great truths can be revealed.
Comfort: God always listens.
Challenge: Read about the practice of lectio divina.
Prayer: God of truth, I will meet you in the silence.

Evening readings: Ps 12, 13, 14
Tomorrow's readings: Ps 18:1-20; Job 8:1-7, 11-19; Acts 10:17-33; John 7:14-36

If Paul could do it...

Today's readings: Ps 1, 2, 3; Job 5:1-11, 17-21, 26-27; Acts 9:19b-31; John 6:52-59

Real change is difficult. Even after we’ve worked up the proper inner motivation to make a positive change, we must struggle with a world inclined to keep us as we were. If we leave behind bad habits, friends who shared those habits with us may try to drag us back to our old ways for any number of reasons. If we’ve repeatedly promised change only to let down our friends and family, they may view new declarations of change with understandable suspicion. Real change can’t depend on how other people perceive us, but on how we perceive ourselves.

Prior to his conversion, Paul was a Pharisee infamous for his ruthless persecution of Christians on behalf of the Jerusalem Temple. When he started to preach in Jesus’ name, people who knew him were “amazed” (Acts 9:21) at his radical change. Those in Jerusalem who did not doubt his sincerity attempted to kill him. On the other hand, when he joined the disciples “they were all afraid of him, for they did not believe that he was a disciple” (v. 26). Many of them had been evading him for some time, and only the testimony of Barnabas on Paul’s behalf swayed them.

Paul’s old friends wanted him to stay the same, and the people he hoped would become his new friends weren’t ready to accept him. Despite the attitudes around him, Paul persevered because God had changed his heart. To a lesser degree, we may experience the same thing when we make a change. For example, if we decide to give up gossip, the friends we used to gossip with will undoubtedly feel snubbed when we decline to participate. Given our history, other people will find it difficult to trust us. The same would be true of addictions, lying, spitefulness or any host of vices. A truly penitent heart will persevere in change whether other people accept the change or not; our relationship with God will sustain us.

We can’t change any mind but our own. When we know we need to make a positive change, we must be prepared to endure and overcome resistance, and not let that resistance discourage us. God doesn’t promise us ease, but to be with us through everything.

Comfort: When we change our hearts, God knows and accepts.

Challenge: Be supportive to someone who is trying to change.

Prayer: God of truth, teach me how I need to change.

Evening readings: Ps 4, 7

Tomorrow's readings: Ps 5, 6; Job 6:1-4, 8-15, 21; Acts 9:32-43; John 6:60-71