Today’s readings: Ps 55, Josh 23:1-16; Rom 15:25-33; Matt 27:11-23
To date we haven’t focused on any evening readings for our devotionals, but Psalm 139 is one of the most beloved and beautiful, so today we make an exception. The theme of this psalm – that God knows us intimately and in all ways – is both comforting and humbling. What might it mean to us to take this idea seriously?
Too often the concept of an all-knowing God has been used to control or shame people. The psalmist, though, finds great comfort in the idea that God has been and always will be with him, from conception through death. The implication of this presence is that God cares for each of us. As God’s carefully wrought creations, “fearfully and wonderfully made,” (v. 14) we are each of us the most precious works of art in the world. Artists frequently compare their own creations to children; how could we be less to God? Good parents are not judgmental or threatening, not waiting to strike down children who make mistakes. Good parents guide and challenge their children to be their best selves. Jesus assures us God is like a good parent, when he says things like no father, when his child asks for a fish, would hand him a snake (Matt 7:10, Luke 11:11).
If we stay aware of God’s presence in our lives, even when we don’t necessarily “feel” it, we are better able to rise to the challenge of being our best selves. While we don’t want to reduce God to the role of supportive buddy or life coach, we can consider God’s presence as we devise plans, make decisions and take actions. Before we act, reflecting on how God might view our actions can help us transcend our fleeting thoughts and feelings. Such reflection might trigger our conscience, or even guilt, but these can be signposts pointing us to the proper – if difficult – path. Exercising self control is not the same as being shamed by someone else. God’s presence is not a fist knocking us down, but a hand lifting us up.
Psalm 139 provides beautiful images of the relationship God intends to have with us: guide, artist, parent, creator. Jesus used similar metaphors to describe our relationship to God so we might understand the powerful and simultaneously loving nature of God. God’s thoughts are beyond the psalmist’s and our comprehension, yet God still offers an intimate relationship whether we are living in the light or the darkness.
Comfort: God has always and will always know us like no one else.
Challenge: Read Psalm 139:1-18 aloud before going to bed tonight.
Prayer: God of all Creation, thank you for your constant presence.
Evening reading: Ps 138, 139
Saturday, July 24, 2010
Friday, July 23, 2010
Foregoing Forgiving
Today’s readings: Ps 40, 54; Josh 9:22-10:15; Rom 15:14-24; Matt 27:1-10
“[W]oe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” (Matt 26:24).At the last supper Jesus spoke these words, clearly in reference to the impending betrayal by Judas. When we hear someone say, “So-and-so will wish he’d never been born!” we can generally assume it accompanies a desire for revenge. Should we make the same assumption in this case? If we do, we are declaring Judas as the one person Jesus would refuse to forgive. As our ultimate example of compassion and mercy, does it seem more likely that Jesus’ words were about vengeance, or about profound sadness for his friend’s fate?
Other than the betrayal itself, perhaps Judas’ biggest mistake was asking for forgiveness from no one but the very religious leaders who set him on his wicked purpose. Not knowing Jesus would rise again in three days, he saw no opportunity to ask Jesus directly. Despite his repentance, Judas accepted the idea he was beyond redemption, and his path to suicide was set. In the most immediate possible sense, he was unable to know the forgiveness of Christ.
Knowing the character of Jesus as revealed in the Gospels, how do we imagine he would have responded if Judas had lived long enough to ask forgiveness of him? We’ll never know, because Judas settled for the verdict of the chief priests. There’s a valuable lesson for us in this tragic decision. Sometimes when we do terrible things, our guilt wants us to believe we have committed the one unforgivable sin in all the world. We accept the verdict of our own religious leaders, or of family members, or of our own hearts. We decide we are beyond redemption, and force ourselves onto a path that validates that decision. We believe we are not worthy to even ask for forgiveness. We go through the motions of church and life and love, all the while feeling nothing but filthy and hollow. But what if we did dare to ask Christ to forgive us? More unthinkable yet, what if he forgave us? Then we might have no choice but to forgive ourselves.
What an overblown opinion we would have of ourselves to say to Christ, “My sin is greater than your love and mercy.” We should never refuse to accept Christ’s forgiveness because we are unwilling to forgive ourselves. Sometimes the only thing really standing between Christ and us… is us.
Comfort: It is never too late to experience God’s forgiveness.
Challenge: On one side of a sheet of paper, write down things you have trouble forgiving yourself for. On the other side write “God forgives me.” Burn the paper while offering a prayer of thanks.
Prayer: God of all Creation, thank you for your endless mercy.
Evening reading: Ps 51
“[W]oe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” (Matt 26:24).At the last supper Jesus spoke these words, clearly in reference to the impending betrayal by Judas. When we hear someone say, “So-and-so will wish he’d never been born!” we can generally assume it accompanies a desire for revenge. Should we make the same assumption in this case? If we do, we are declaring Judas as the one person Jesus would refuse to forgive. As our ultimate example of compassion and mercy, does it seem more likely that Jesus’ words were about vengeance, or about profound sadness for his friend’s fate?
Other than the betrayal itself, perhaps Judas’ biggest mistake was asking for forgiveness from no one but the very religious leaders who set him on his wicked purpose. Not knowing Jesus would rise again in three days, he saw no opportunity to ask Jesus directly. Despite his repentance, Judas accepted the idea he was beyond redemption, and his path to suicide was set. In the most immediate possible sense, he was unable to know the forgiveness of Christ.
Knowing the character of Jesus as revealed in the Gospels, how do we imagine he would have responded if Judas had lived long enough to ask forgiveness of him? We’ll never know, because Judas settled for the verdict of the chief priests. There’s a valuable lesson for us in this tragic decision. Sometimes when we do terrible things, our guilt wants us to believe we have committed the one unforgivable sin in all the world. We accept the verdict of our own religious leaders, or of family members, or of our own hearts. We decide we are beyond redemption, and force ourselves onto a path that validates that decision. We believe we are not worthy to even ask for forgiveness. We go through the motions of church and life and love, all the while feeling nothing but filthy and hollow. But what if we did dare to ask Christ to forgive us? More unthinkable yet, what if he forgave us? Then we might have no choice but to forgive ourselves.
What an overblown opinion we would have of ourselves to say to Christ, “My sin is greater than your love and mercy.” We should never refuse to accept Christ’s forgiveness because we are unwilling to forgive ourselves. Sometimes the only thing really standing between Christ and us… is us.
Comfort: It is never too late to experience God’s forgiveness.
Challenge: On one side of a sheet of paper, write down things you have trouble forgiving yourself for. On the other side write “God forgives me.” Burn the paper while offering a prayer of thanks.
Prayer: God of all Creation, thank you for your endless mercy.
Evening reading: Ps 51
Wednesday, July 21, 2010
Extrapolation
Today’s readings: Ps 119:49-72; Josh 8:30-35; Rom 14:13-23; Matt 26:57-68
“Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another.” (Rom 14:13).
Yesterday we began to read Paul’s response to Jewish and Gentile Christians in Rome regarding dietary laws. In simplest terms, he says: 1) Gentiles saved by faith are not bound by the laws, but Jews who abstain from meat and wine to honor the Lord can continue to abstain, and 2) neither group should judge the other. Today, we read his conclusion. He instructs the Gentiles not to cause the Jews to stumble, for if they believe they are committing a sin and dishonoring the Lord, they are doing just that. All parties should act in a spirit of love.
How far should we take this line of thought? Yesterday I mentioned my own congregation’s decision to use juice rather than wine at communion so the many people in our congregation who are in recovery might fully participate. When I mentioned this once in a discussion, someone responded it wasn’t our job to keep people away from their temptations. Though his tone didn’t lead me to believe he was interested in exploring this topic further, I thought he raised a point worth considering.
In light of today’s reading from Paul, was the congregation’s decision justified? (For Catholics the whole point may be moot, but I invite you at least to consider this as a philosophical exercise.) Is a table trying to accommodate everyone who follows Christ removing a stumbling block, or engaging in politically correct coddling? Is an insistence on actual wine a matter of faith or of culture? My own opinion is probably obvious, but your mileage may vary.
Many of Paul’s writings are answers to specific questions, but we can extrapolate them to other situations because he so eloquently describes his underlying principles. As his answer about food is about “peace and mutual upbuilding” (v. 19) more than diet, his other writings usually address more than the simple question. Because his answers are based on principles rather than situations, is it possible the specific applications of the principles may look different across cultures and times? Consider how we show love to the children in our lives: some require leeway, and some require strict guidance. Either method may be correct depending on the needs of the child. Let us be prayerful and thoughtful as we apply the principle of love in our own lives.
Comfort: No one can judge us but our merciful God.
Challenge: Find a flat rock. Write “stepping stone” on one side and “stumbling block” on the other. Meditate on it when you have to make tough decisions.
Prayer: God of all Creation, help me be a stepping stone, not a stumbling block.
Evening reading: Ps 49, 53
“Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another.” (Rom 14:13).
Yesterday we began to read Paul’s response to Jewish and Gentile Christians in Rome regarding dietary laws. In simplest terms, he says: 1) Gentiles saved by faith are not bound by the laws, but Jews who abstain from meat and wine to honor the Lord can continue to abstain, and 2) neither group should judge the other. Today, we read his conclusion. He instructs the Gentiles not to cause the Jews to stumble, for if they believe they are committing a sin and dishonoring the Lord, they are doing just that. All parties should act in a spirit of love.
How far should we take this line of thought? Yesterday I mentioned my own congregation’s decision to use juice rather than wine at communion so the many people in our congregation who are in recovery might fully participate. When I mentioned this once in a discussion, someone responded it wasn’t our job to keep people away from their temptations. Though his tone didn’t lead me to believe he was interested in exploring this topic further, I thought he raised a point worth considering.
In light of today’s reading from Paul, was the congregation’s decision justified? (For Catholics the whole point may be moot, but I invite you at least to consider this as a philosophical exercise.) Is a table trying to accommodate everyone who follows Christ removing a stumbling block, or engaging in politically correct coddling? Is an insistence on actual wine a matter of faith or of culture? My own opinion is probably obvious, but your mileage may vary.
Many of Paul’s writings are answers to specific questions, but we can extrapolate them to other situations because he so eloquently describes his underlying principles. As his answer about food is about “peace and mutual upbuilding” (v. 19) more than diet, his other writings usually address more than the simple question. Because his answers are based on principles rather than situations, is it possible the specific applications of the principles may look different across cultures and times? Consider how we show love to the children in our lives: some require leeway, and some require strict guidance. Either method may be correct depending on the needs of the child. Let us be prayerful and thoughtful as we apply the principle of love in our own lives.
Comfort: No one can judge us but our merciful God.
Challenge: Find a flat rock. Write “stepping stone” on one side and “stumbling block” on the other. Meditate on it when you have to make tough decisions.
Prayer: God of all Creation, help me be a stepping stone, not a stumbling block.
Evening reading: Ps 49, 53
Tuesday, July 20, 2010
Observing the Day
Today’s readings: Ps 45; Josh 8:1-22; Rom 14:1-12; Matt 26:36-46
Today’s reading from Paul addresses a specific issue in a specific community, but his response to that issue provides a basis for building Christian unity. For several years Jewish Christians were forced to live outside of Rome. During that time, Gentiles became the dominant influence on Christian culture. Unlike the Jews, Gentiles had no specific dietary laws and as a people living under grace saw no need for them. Many Jews, on the other hand, still followed their traditions and heritage. This lack of unified practice caused much friction between the two communities.
Paul counseled the two groups not to judge each other, because those who abstained from meat believed they were doing so in service to the Lord, and those who ate meat gave thanks so they were also serving the Lord. Consistent with his earlier claims that in Christ all are equal (Rom 10:12), he affirms that judging one another on the basis of anything other than faith in Christ is unacceptable. As long as “[t]hose who observe the day, observe it in honor of the Lord” (v. 6a), that day is acceptable.
All manner of similarly divisive issues plague us today. Do we serve wine or juice with the communion meal? What positions in the church may be held by women? Can a divorced person be a minister or even an elder? These and other questions keep whole segments of Christians from truly accepting each other. While each of us must make our own decisions, we are clearly not to judge one another about decisions made in good faith and conscience. Without serious contemplation, it can be difficult to discern how much we have mingled faith with culture, and we can mistakenly assume our own cultural practices are faith- or even biblically-based. We also should not pre-suppose the motives of others. For example, I have heard criticisms that my congregation uses juice instead of wine. The assumption was that we have a legalistic prohibition against alcohol; the truth is we have become a haven for many people in recovery. After prayerfully considering several solutions, our congregation elected to serve only juice. This does not mean we negatively view Catholic services that offer wine.
Judging others never makes us better Christians, and it never makes anyone else a better Christian either. A skilled diplomat like Paul struggled constantly to unify the Jewish and Gentile Christians. Let us honor his efforts and achievements by reaching for that same unity today.
Comfort: “Whether we live or whether we die we are the Lord’s” (Rom 14:8)
Challenge: Make plans to attend a worship service of a denomination other than your own.
Prayer: God of all Creation, unite all Christians as one body.
Evening reading: Ps 47, 48
Today’s reading from Paul addresses a specific issue in a specific community, but his response to that issue provides a basis for building Christian unity. For several years Jewish Christians were forced to live outside of Rome. During that time, Gentiles became the dominant influence on Christian culture. Unlike the Jews, Gentiles had no specific dietary laws and as a people living under grace saw no need for them. Many Jews, on the other hand, still followed their traditions and heritage. This lack of unified practice caused much friction between the two communities.
Paul counseled the two groups not to judge each other, because those who abstained from meat believed they were doing so in service to the Lord, and those who ate meat gave thanks so they were also serving the Lord. Consistent with his earlier claims that in Christ all are equal (Rom 10:12), he affirms that judging one another on the basis of anything other than faith in Christ is unacceptable. As long as “[t]hose who observe the day, observe it in honor of the Lord” (v. 6a), that day is acceptable.
All manner of similarly divisive issues plague us today. Do we serve wine or juice with the communion meal? What positions in the church may be held by women? Can a divorced person be a minister or even an elder? These and other questions keep whole segments of Christians from truly accepting each other. While each of us must make our own decisions, we are clearly not to judge one another about decisions made in good faith and conscience. Without serious contemplation, it can be difficult to discern how much we have mingled faith with culture, and we can mistakenly assume our own cultural practices are faith- or even biblically-based. We also should not pre-suppose the motives of others. For example, I have heard criticisms that my congregation uses juice instead of wine. The assumption was that we have a legalistic prohibition against alcohol; the truth is we have become a haven for many people in recovery. After prayerfully considering several solutions, our congregation elected to serve only juice. This does not mean we negatively view Catholic services that offer wine.
Judging others never makes us better Christians, and it never makes anyone else a better Christian either. A skilled diplomat like Paul struggled constantly to unify the Jewish and Gentile Christians. Let us honor his efforts and achievements by reaching for that same unity today.
Comfort: “Whether we live or whether we die we are the Lord’s” (Rom 14:8)
Challenge: Make plans to attend a worship service of a denomination other than your own.
Prayer: God of all Creation, unite all Christians as one body.
Evening reading: Ps 47, 48
Sunday, July 18, 2010
"Drink from it, all of you"
Today's readings: Psalms 63, 98; Joshua 6:15-27; Acts 22:30-23:11; Mark 2:1-12
[Today we reflect further on Matthew 26:26-35. A blog named Approaching the Table can't ignore the Lord's Supper!]
If you've read the introductory material prior to the the daily devotionals, you know my church has an open communion table, and that table is a central part of my faith practice. The reading from Matthew, for me, solidifies this practice.
Why? Because Jesus knowingly breaks bread with his betrayer. And not just any bread, but the bread of the Passover supper, one of the most sacred Jewish rituals. We all like to be the heroes in our own stories, to believe we are not Judas the betrayer, or even Peter the denier. If we are completely honest, none of us can say with one hundred percent certainty we would have acknowledged Jesus as the Messiah - or that we would recognize him if he returned. To deny this possibility is to deny our flawed humanity, which Jesus accepted.
On Sundays I approach the communion table with many people I love and who love me. That's the easy part. I will also be with some people I don't like and who don't like me; some people I think are wrongheaded and who believe the same of me. That's the important part. Christ instructs his followers not to love only those who love them (Matt 5:46-48). When we pass the peace it isn't meant for greeting our friends - it is an opportunity to set things right when we are angry or quarrelsome (Matt 5:21-24). In Jesus' culture, sharing a table created a bond; this made the revelation of Judas' betrayal at that table all the more poignant. While we are remembering Jesus' sacrifice and drawing closer to God, we are also making a bond with our fellow Christians. This bond does not depend on love the feeling, but on love the action described by Jesus. In the face of betrayal, Jesus acted in love. How can we do less? If Jesus broke bread with Judas, whom could we ask to leave the table?
Comfort: God welcomes each of us to the table.
Challenge: In the coming week, make peace with someone who has wronged you.
Prayer: God of the Known and Unknown, make my table your table.
Evening reading: Psalm 103
[Today we reflect further on Matthew 26:26-35. A blog named Approaching the Table can't ignore the Lord's Supper!]
If you've read the introductory material prior to the the daily devotionals, you know my church has an open communion table, and that table is a central part of my faith practice. The reading from Matthew, for me, solidifies this practice.
Why? Because Jesus knowingly breaks bread with his betrayer. And not just any bread, but the bread of the Passover supper, one of the most sacred Jewish rituals. We all like to be the heroes in our own stories, to believe we are not Judas the betrayer, or even Peter the denier. If we are completely honest, none of us can say with one hundred percent certainty we would have acknowledged Jesus as the Messiah - or that we would recognize him if he returned. To deny this possibility is to deny our flawed humanity, which Jesus accepted.
On Sundays I approach the communion table with many people I love and who love me. That's the easy part. I will also be with some people I don't like and who don't like me; some people I think are wrongheaded and who believe the same of me. That's the important part. Christ instructs his followers not to love only those who love them (Matt 5:46-48). When we pass the peace it isn't meant for greeting our friends - it is an opportunity to set things right when we are angry or quarrelsome (Matt 5:21-24). In Jesus' culture, sharing a table created a bond; this made the revelation of Judas' betrayal at that table all the more poignant. While we are remembering Jesus' sacrifice and drawing closer to God, we are also making a bond with our fellow Christians. This bond does not depend on love the feeling, but on love the action described by Jesus. In the face of betrayal, Jesus acted in love. How can we do less? If Jesus broke bread with Judas, whom could we ask to leave the table?
Comfort: God welcomes each of us to the table.
Challenge: In the coming week, make peace with someone who has wronged you.
Prayer: God of the Known and Unknown, make my table your table.
Evening reading: Psalm 103
Saturday, July 17, 2010
Connecting the Dots 3: It is Written
Today's readings: Psalms 30, 32, Joshua 6:1-14, Romans 13:1-7, Matthew 26:26-35
Today we’ll conclude (for now) our consideration of how biblical literacy in one area enriches our reading in another.
Jesus, Paul, the prophets and various Biblical characters are fond of using the phrase “It is written.” These words (or some variation of them) appear over 100 times. So where exactly is it written?
A good number of these references, especially those attributed to Jesus, refer to the prophets. In today’s reading he quotes Zechariah: “I will strike the shepherd, and the sheep of the flock will be scattered” (Matt 26:31b, Zech 13:7). Mount Olive where he speaks these words is – according to Zechariah – the site of God’s victory (Zech 14). Use of such references authenticates his role as the Messiah both to Jesus’ immediate listeners, and to Matthew’s readers years later. Jesus and the writers of the Gospels also refer implicitly and explicitly to Isaiah and other prophets to lend authority to their claim that Jesus is the Messiah.
Other times “it is written” in the books of Moses, particularly the Book of Law. The Law of Moses found in Leviticus and Deuteronomy was central to Jewish life, so actions are frequently explained as being in accordance with the Book. In this way the actions are justified, and the importance of the Book is reinforced.
Occasionally, it isn’t written anywhere – at least not anywhere we can read today. As we read along in Joshua, we will come across a reference to the Book of Jashar, which is also referenced in 2 Samuel. Use of this lost book, sometimes known as the Book of the Righteous, demonstrates the importance recorded scripture had for the author of Joshua and for his audience.
Biblical writers were very intentional about the words they chose. References to previous scriptures provide continuity, depth, justification and authority. Becoming familiar with the writings important to Jesus, Paul and the authors of the Gospels allows us to better understand the meaning behind their messages.
[Note: Tomorrow we will reflect on today's reading from Matthew]
Comfort: By increasing our understanding, we can enrich our faith.
Challenge: As you read non-Biblical material over the next few days, pay attention to how many references make assumptions about what you know. Also pay attention to how your understanding of the material is affected when these assumptions are correct or incorrect.
Prayer: God of the Known and Unknown, thank you for being near to me when I am ignorant and when I am wise.
Evening readings: Psalms 42, 43
Today we’ll conclude (for now) our consideration of how biblical literacy in one area enriches our reading in another.
Jesus, Paul, the prophets and various Biblical characters are fond of using the phrase “It is written.” These words (or some variation of them) appear over 100 times. So where exactly is it written?
A good number of these references, especially those attributed to Jesus, refer to the prophets. In today’s reading he quotes Zechariah: “I will strike the shepherd, and the sheep of the flock will be scattered” (Matt 26:31b, Zech 13:7). Mount Olive where he speaks these words is – according to Zechariah – the site of God’s victory (Zech 14). Use of such references authenticates his role as the Messiah both to Jesus’ immediate listeners, and to Matthew’s readers years later. Jesus and the writers of the Gospels also refer implicitly and explicitly to Isaiah and other prophets to lend authority to their claim that Jesus is the Messiah.
Other times “it is written” in the books of Moses, particularly the Book of Law. The Law of Moses found in Leviticus and Deuteronomy was central to Jewish life, so actions are frequently explained as being in accordance with the Book. In this way the actions are justified, and the importance of the Book is reinforced.
Occasionally, it isn’t written anywhere – at least not anywhere we can read today. As we read along in Joshua, we will come across a reference to the Book of Jashar, which is also referenced in 2 Samuel. Use of this lost book, sometimes known as the Book of the Righteous, demonstrates the importance recorded scripture had for the author of Joshua and for his audience.
Biblical writers were very intentional about the words they chose. References to previous scriptures provide continuity, depth, justification and authority. Becoming familiar with the writings important to Jesus, Paul and the authors of the Gospels allows us to better understand the meaning behind their messages.
[Note: Tomorrow we will reflect on today's reading from Matthew]
Comfort: By increasing our understanding, we can enrich our faith.
Challenge: As you read non-Biblical material over the next few days, pay attention to how many references make assumptions about what you know. Also pay attention to how your understanding of the material is affected when these assumptions are correct or incorrect.
Prayer: God of the Known and Unknown, thank you for being near to me when I am ignorant and when I am wise.
Evening readings: Psalms 42, 43
Friday, July 16, 2010
Connecting the Dots 2: Commit Your Spirit!
Today's readings: Psalm 31, Joshua 4:19-5:1, 10-15, Romans 12:9-21, Matthew 26:17-25
Yesterday we considered the idea of literary Easter eggs in the Bible – words, phrases and images which hold deeper meaning the more we know about the rest of the text. Today we’ll look at some more examples of how biblical literacy in one area enriches our reading in another.
Let’s begin with a pop quiz: who said “Into your hands I commit my spirit?” If you recognized these as the words of Jesus as he expired on the cross, you’d be right (Luke 23:46)… but only half. Jesus and Luke would have known he was borrowing the phrase from today’s Psalm 31 – a psalm of prayer and praise for deliverance from enemies. They would also have been familiar with the second half of the verse: “you have redeemed me, O Lord, faithful God” (v. 5). Taken alone, Jesus’ words can seem to indicate his resignation to his fate. How does knowing the full context of the verse affect our understanding of its meaning?
Sometimes the Gospels quote older texts directly, and other times they use imagery that communicates on many levels. The meal preparations portrayed in today’s reading from Matthew were for a Passover meal. Jesus spoke of his impending sacrifice as his twelve disciples (the same number as the tribes of Israel) were commemorating the Jewish exodus after the death of Egypt’s first-born sons. As the only-begotten, the Logos present at the beginning of creation, Jesus is the firstborn of God. What might it have been like for the disciples to reconcile the idea of Jesus as Messiah and a first-born sacrifice like that of their former captors?
Almost every book of the Bible contains both direct and subtle references to its other books. The more we are able to connect the dots, the more we appreciate the Bible as not only the early history of our faith, but as a beautifully crafted work of art. When Jewish scholars discuss the scriptures, they consider them on multiple simultaneous levels of meaning. Even though we are not necessarily scholars, as eager students we would do well to learn from their example.
Comfort: Scripture study is like archaeological excavation – there is always treasure waiting to be uncovered!
Challenge: Look through some of your old photographs. Meditate on how these images have added meaning to other parts of your life.
Prayer: God of the Known and the Unknown, into your hands I commit my spirit.
Evening reading: Psalm 35
Yesterday we considered the idea of literary Easter eggs in the Bible – words, phrases and images which hold deeper meaning the more we know about the rest of the text. Today we’ll look at some more examples of how biblical literacy in one area enriches our reading in another.
Let’s begin with a pop quiz: who said “Into your hands I commit my spirit?” If you recognized these as the words of Jesus as he expired on the cross, you’d be right (Luke 23:46)… but only half. Jesus and Luke would have known he was borrowing the phrase from today’s Psalm 31 – a psalm of prayer and praise for deliverance from enemies. They would also have been familiar with the second half of the verse: “you have redeemed me, O Lord, faithful God” (v. 5). Taken alone, Jesus’ words can seem to indicate his resignation to his fate. How does knowing the full context of the verse affect our understanding of its meaning?
Sometimes the Gospels quote older texts directly, and other times they use imagery that communicates on many levels. The meal preparations portrayed in today’s reading from Matthew were for a Passover meal. Jesus spoke of his impending sacrifice as his twelve disciples (the same number as the tribes of Israel) were commemorating the Jewish exodus after the death of Egypt’s first-born sons. As the only-begotten, the Logos present at the beginning of creation, Jesus is the firstborn of God. What might it have been like for the disciples to reconcile the idea of Jesus as Messiah and a first-born sacrifice like that of their former captors?
Almost every book of the Bible contains both direct and subtle references to its other books. The more we are able to connect the dots, the more we appreciate the Bible as not only the early history of our faith, but as a beautifully crafted work of art. When Jewish scholars discuss the scriptures, they consider them on multiple simultaneous levels of meaning. Even though we are not necessarily scholars, as eager students we would do well to learn from their example.
Comfort: Scripture study is like archaeological excavation – there is always treasure waiting to be uncovered!
Challenge: Look through some of your old photographs. Meditate on how these images have added meaning to other parts of your life.
Prayer: God of the Known and the Unknown, into your hands I commit my spirit.
Evening reading: Psalm 35
Thursday, July 15, 2010
Connecting the Dots 1: Easter Eggs
Today's readings: Psalm 37:1-18, Joshua 3:14-4:7, Romans 12:1-8, Matthew 26:1-16
The Bible is full of Easter eggs. Not the hidden-by-bunnies-in-nests-of-plastic-grass-caught-in-the-carpet-for-months type of Easter eggs. More of the type one might find hidden in video games, DVDs or works of art. These Easter eggs are surprises or references that remain hidden unless we are somehow in the know – or at least paying attention.
As any modern author might, the writers of the Bible made cultural assumptions about their audiences. One of the biggest assumptions was a familiarity with Jewish traditions and scripture. Through careful use of a distinctive word, phrase or image from an earlier scripture, a writer could trigger a literary reflex to summon a wealth of associated emotion and information. A modern example might be to refer to something as “unsinkable” – such a reference for many people brings to mind the Titanic and the ironic stories and emotions related to it. While these references were immediately accessible to the Jewish people, as students of the Bible today we need to pay careful attention and frequently rely on commentaries (personal thanks to The New Interpreter’s Study Bible!) to discover these hidden gems.
We’ll start our Easter egg hunt with what is probably a “gimme” – this being only the first day of our series. When the author of today’s text told the story of Joshua parting the waters of the Jordan River, he knew this image would bring to mind the similar action of Moses parting the Red Sea. While we can appreciate it as a literary device, to the writer’s audience it would have conveyed a continuity of authority from Moses to Joshua and – by extension – to subsequent leaders of Israel. The writer includes several other incidents in the exploits of Joshua that parallel the life of Moses, further cementing this continuity in the minds of his audience. At no point does he need to make a direct comparison between the two, because the message is contained in the connotations.
Over the next couple days we will explore some less obvious Easter eggs. This exercise is not in the spirit of DaVinci Code style puzzle solving. Rather, it is to help us understand the importance of being as biblically literate as we can, so a richer scriptural understanding is open to us.
Comfort: God’s Easter eggs are meant for all to find!
Challenge: When studying scripture, commit to reading any footnotes or commentary offered.
Prayer: God of the Known and the Unknown, may my studies bring me closer to you.
Evening reading: Psalm 37:19-42
The Bible is full of Easter eggs. Not the hidden-by-bunnies-in-nests-of-plastic-grass-caught-in-the-carpet-for-months type of Easter eggs. More of the type one might find hidden in video games, DVDs or works of art. These Easter eggs are surprises or references that remain hidden unless we are somehow in the know – or at least paying attention.
As any modern author might, the writers of the Bible made cultural assumptions about their audiences. One of the biggest assumptions was a familiarity with Jewish traditions and scripture. Through careful use of a distinctive word, phrase or image from an earlier scripture, a writer could trigger a literary reflex to summon a wealth of associated emotion and information. A modern example might be to refer to something as “unsinkable” – such a reference for many people brings to mind the Titanic and the ironic stories and emotions related to it. While these references were immediately accessible to the Jewish people, as students of the Bible today we need to pay careful attention and frequently rely on commentaries (personal thanks to The New Interpreter’s Study Bible!) to discover these hidden gems.
We’ll start our Easter egg hunt with what is probably a “gimme” – this being only the first day of our series. When the author of today’s text told the story of Joshua parting the waters of the Jordan River, he knew this image would bring to mind the similar action of Moses parting the Red Sea. While we can appreciate it as a literary device, to the writer’s audience it would have conveyed a continuity of authority from Moses to Joshua and – by extension – to subsequent leaders of Israel. The writer includes several other incidents in the exploits of Joshua that parallel the life of Moses, further cementing this continuity in the minds of his audience. At no point does he need to make a direct comparison between the two, because the message is contained in the connotations.
Over the next couple days we will explore some less obvious Easter eggs. This exercise is not in the spirit of DaVinci Code style puzzle solving. Rather, it is to help us understand the importance of being as biblically literate as we can, so a richer scriptural understanding is open to us.
Comfort: God’s Easter eggs are meant for all to find!
Challenge: When studying scripture, commit to reading any footnotes or commentary offered.
Prayer: God of the Known and the Unknown, may my studies bring me closer to you.
Evening reading: Psalm 37:19-42
Wednesday, July 14, 2010
Ancient Texts, Modern Sensibilities - Part 3 of 3
Today's readings: Psalm 38, Joshua 3:1-13, Romans 11:25-36, Matthew 25:31-46
Today we conclude our reflection on the tension between the ancient texts of the Bible and the sensibilities of the present-day Christian.
Psalm 38 has the following heading: A penitent sufferer’s plea for healing. The author of the psalm believes his illnesses and accompanying decline in social status are the direct result of God’s indignation at the psalmist’s sin (vv. 3-4). This theology of God meting out punishments and rewards directly proportional to our actions is present in many psalms. It is easy to grasp, and offers an illusion of control: we can distance ourselves from the unfairness of illness and misfortune if we can identify what someone has done to deserve them. At our best, we can accept the reality that disease is unfair. In our weakness, however, we can try to quell our own fears by determining what a suffering person has done differently from us. We may not go so far as to believe they deserve it, but try to reassure ourselves we are not equally susceptible.
Jesus dismissed this idea of fortune as an indicator of righteousness when he said: “[God] causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 6:45). However, we may struggle with his words in John 9, when the disciples ask whether a certain man’s blindness was caused by his own sin or his parents’ sin. Jesus replies the blindness was not a result of sin at all “but so the work of God might be displayed in his life” (John 9:3). A god who strikes someone blind to make a point may not seem like much of an improvement. What are we to do with such scripture?
In the “Wesleyan Quadrilateral” model of theology, scripture is interpreted through the tools of tradition, reason and experience. As we struggle to apprehend God’s influence in the world, we can use these tools to explore the questions difficult scriptures raise: What is the relationship between sin and well-being? How is God present in suffering? Why strive to be righteous if the rain falls on us anyway? Our dissatisfaction with easy answers reveals the depth of the questions, and our longing for connection to God. In attempting to find answers, we do share a basic assumption with the biblical authors: God remains faithful and loving.
Comfort: Faith requires not definitive answers, but honest questions.
Challenge: Read Letter 9 of Rainer Maria Rilke’s Letters to a Young Poet. You can find the text here.
Prayer: God of the Known and the Unknown, let me fear neither and love both.
Evening readings: Psalm 119:25-48
Today we conclude our reflection on the tension between the ancient texts of the Bible and the sensibilities of the present-day Christian.
Psalm 38 has the following heading: A penitent sufferer’s plea for healing. The author of the psalm believes his illnesses and accompanying decline in social status are the direct result of God’s indignation at the psalmist’s sin (vv. 3-4). This theology of God meting out punishments and rewards directly proportional to our actions is present in many psalms. It is easy to grasp, and offers an illusion of control: we can distance ourselves from the unfairness of illness and misfortune if we can identify what someone has done to deserve them. At our best, we can accept the reality that disease is unfair. In our weakness, however, we can try to quell our own fears by determining what a suffering person has done differently from us. We may not go so far as to believe they deserve it, but try to reassure ourselves we are not equally susceptible.
Jesus dismissed this idea of fortune as an indicator of righteousness when he said: “[God] causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 6:45). However, we may struggle with his words in John 9, when the disciples ask whether a certain man’s blindness was caused by his own sin or his parents’ sin. Jesus replies the blindness was not a result of sin at all “but so the work of God might be displayed in his life” (John 9:3). A god who strikes someone blind to make a point may not seem like much of an improvement. What are we to do with such scripture?
In the “Wesleyan Quadrilateral” model of theology, scripture is interpreted through the tools of tradition, reason and experience. As we struggle to apprehend God’s influence in the world, we can use these tools to explore the questions difficult scriptures raise: What is the relationship between sin and well-being? How is God present in suffering? Why strive to be righteous if the rain falls on us anyway? Our dissatisfaction with easy answers reveals the depth of the questions, and our longing for connection to God. In attempting to find answers, we do share a basic assumption with the biblical authors: God remains faithful and loving.
Comfort: Faith requires not definitive answers, but honest questions.
Challenge: Read Letter 9 of Rainer Maria Rilke’s Letters to a Young Poet. You can find the text here.
Prayer: God of the Known and the Unknown, let me fear neither and love both.
Evening readings: Psalm 119:25-48
Tuesday, July 13, 2010
Ancient Texts, Modern Sensibilities - Part 2 of 3
Today's readings: Psalms 26 and 28, Joshua 2:15-24, Romans 11:13-24, Matthew 25:14-30
Today we continue our reflection on the tension between the ancient texts of the Bible and the sensibilities of the present-day Christian.
Have you ever heard anyone label a certain type of thinking or theology as “Old Testament” or “New Testament?” Sometimes we like to believe there’s an easy distinction, a clean break between the people of the law and the people of grace. However, many Old Testament prophets – Isaiah, Jeremiah, Hosea, Amos, Micah, etc. – foreshadowed Jesus’ teachings by commenting on the need for justice over sacrifice. Conversely, we can be tempted to soften Jesus’ language to make him seem less OT and more WWJD.
Let’s use today’s parable of the talents as an example. Many, if not most, translations refer to the characters in the story as “servants,” but a more accurate translation is “slaves.” This is true for many passages in which the word “servant” appears. Some critics of Christianity will use these passages to claim Jesus condoned or even promoted slavery, especially since some Christians have made the same mistake.
Though we accept his teachings as universal, we understand Jesus was speaking to a specific culture at a specific time. So what can we make of things like Jesus’ casual references to slavery? First, many of the people in his audience were slaves. Using them as examples of righteousness elevated them spiritually beyond their societal stations, and was a revolutionary statement. Second, Jesus is an example of a faithful life in the world as it is. When we acknowledge what we can do for the poor and oppressed today, we are not condoning or promoting poverty and oppression, nor are we foolish enough to pretend they will cease to exist. Third, as Paul says in several of his letters, in Christ there is no distinction between Jew, Greek, slave, free, male, female, etc. (Cor 12:13, Gal 3:28, Col 3:11). We are all slaves to each other and to Christ. Softening the language diminishes its radical message.
Slavery is certainly not the only difficult topic in the Bible. If we are willing to understand scripture in the larger context of the world and tackle its more challenging texts head on, our faith only deepens.
Comfort: God is present even in the most unpleasant places and times.
Challenge: Start a diary of Biblical texts that make you uncomfortable. Revisit old entries from time to time to see if you gain new perspective.
Have you ever heard anyone label a certain type of thinking or theology as “Old Testament” or “New Testament?” Sometimes we like to believe there’s an easy distinction, a clean break between the people of the law and the people of grace. However, many Old Testament prophets – Isaiah, Jeremiah, Hosea, Amos, Micah, etc. – foreshadowed Jesus’ teachings by commenting on the need for justice over sacrifice. Conversely, we can be tempted to soften Jesus’ language to make him seem less OT and more WWJD.
Let’s use today’s parable of the talents as an example. Many, if not most, translations refer to the characters in the story as “servants,” but a more accurate translation is “slaves.” This is true for many passages in which the word “servant” appears. Some critics of Christianity will use these passages to claim Jesus condoned or even promoted slavery, especially since some Christians have made the same mistake.
Though we accept his teachings as universal, we understand Jesus was speaking to a specific culture at a specific time. So what can we make of things like Jesus’ casual references to slavery? First, many of the people in his audience were slaves. Using them as examples of righteousness elevated them spiritually beyond their societal stations, and was a revolutionary statement. Second, Jesus is an example of a faithful life in the world as it is. When we acknowledge what we can do for the poor and oppressed today, we are not condoning or promoting poverty and oppression, nor are we foolish enough to pretend they will cease to exist. Third, as Paul says in several of his letters, in Christ there is no distinction between Jew, Greek, slave, free, male, female, etc. (Cor 12:13, Gal 3:28, Col 3:11). We are all slaves to each other and to Christ. Softening the language diminishes its radical message.
Slavery is certainly not the only difficult topic in the Bible. If we are willing to understand scripture in the larger context of the world and tackle its more challenging texts head on, our faith only deepens.
Comfort: God is present even in the most unpleasant places and times.
Challenge: Start a diary of Biblical texts that make you uncomfortable. Revisit old entries from time to time to see if you gain new perspective.
Prayer: God of the Known and Unknown, let me know you as you are and not just as I'd like you to be.
Evening readings: Psalms 36 and 39
Monday, July 12, 2010
Ancient Texts, Modern Sensibilities - Part 1 of 3
Today's readings: Psalm 25, Joshua 2:1-14, Romans 11:1-12, Matthew 25:1-13
The book of Joshua can truly jar our Christian sensibilities. Full of slaughter committed in the name of holy war, it frequently refers to kherem, a Hebrew word meaning “devote to destruction” or “utterly destroy.” Try as we might, can we imagine Jesus commanding a group of Christians to annihilate not just one town but several down to the last woman, child, goat and shed? However we struggle with and maybe resist such ideas, grappling with them helps us grow in our understanding of human and divine nature. Over the next few days, let’s consider a few examples of this ancient text that clash with our modern sensibility.
When I was a kid, I watched Star Trek reruns every Saturday. I especially loved episodes that introduced new alien races. As I grew older, I noticed a disturbing trend. Each race seemed pretty homogenous, with universal values, opinions and attitudes. When we did meet aliens who were exceptions to their races, what set them apart was almost always an embrace of familiar human values. Despite the intentional diversity given to the Enterprise crew by its creative team, the human tendency to stereotype the unfamiliar and value the familiar emerged.
When Joshua’s spies encounter Rahab in today’s reading, she is the exceptional alien. When she protects them – that is, when she embraces their values – she becomes sympathetic, so she and her family will be spared from the coming destruction. Even though she explicitly tells the spies there are other Canaanites who share her beliefs, those people are not even considered for mercy. If Joshua or his people had come to know other Canaanites as they had Rahab, how eager would they have been to embrace kherem? How does the narrative in Joshua compare with God’s earlier instruction in Exodus 22:21 – “Do not mistreat an alien or oppress him, for you were aliens in Egypt?”
Clearly genocide is not an acceptable notion for modern Christians or Jews. When reading Joshua, we must account for cultural context and seek out the theological themes underlying the story itself. Our reaction to its violence is an opportunity to reflect on how God wants us to relate to the alien today.
When I was a kid, I watched Star Trek reruns every Saturday. I especially loved episodes that introduced new alien races. As I grew older, I noticed a disturbing trend. Each race seemed pretty homogenous, with universal values, opinions and attitudes. When we did meet aliens who were exceptions to their races, what set them apart was almost always an embrace of familiar human values. Despite the intentional diversity given to the Enterprise crew by its creative team, the human tendency to stereotype the unfamiliar and value the familiar emerged.
When Joshua’s spies encounter Rahab in today’s reading, she is the exceptional alien. When she protects them – that is, when she embraces their values – she becomes sympathetic, so she and her family will be spared from the coming destruction. Even though she explicitly tells the spies there are other Canaanites who share her beliefs, those people are not even considered for mercy. If Joshua or his people had come to know other Canaanites as they had Rahab, how eager would they have been to embrace kherem? How does the narrative in Joshua compare with God’s earlier instruction in Exodus 22:21 – “Do not mistreat an alien or oppress him, for you were aliens in Egypt?”
Clearly genocide is not an acceptable notion for modern Christians or Jews. When reading Joshua, we must account for cultural context and seek out the theological themes underlying the story itself. Our reaction to its violence is an opportunity to reflect on how God wants us to relate to the alien today.
Comfort: No one is an alien to God.
Challenge: Who is your Rahab? On a bookmark-sized piece of paper, make a list of people who have defied your cultural preconceptions. Use it to mark your place as we work through the book of Joshua over the next couple weeks
Prayer: God of the Known and Unkown, temper my judgments and cultivate my mercy.
Evening readings: Psalms 9 and 15
Sunday, July 11, 2010
"Let everything that breathes praise the Lord! Praise the Lord!"
Today's readings:
Psalms 148, 149, 150, Joshua 1:1-18, Acts 21:3-15, Mark 1:21-27
Praise and worship are essential elements of our relationship with God. The final three psalms in the Hebrew psalter (Ps. 148-150) focus on praise of God. Psalm 150 especially offers praise for its own sake – not because of what God has done for his people, but simply because he is worthy of praise.
What do people think is important in a worship service? A majority of respondents to one survey, presented at a workshop I attended, claimed how it “made them feel” was most important. A close second was whether the music was to their taste. Interesting results, considering the focus of worship is meant to be on God, and not on ourselves. It can be easy to confuse closeness to God with good feelings. Services crossing the line into entertainment or even therapy can facilitate such confusion. Undoubtedly worship should strengthen our connection to God, but not through fleeting emotions that depend on whether the closing song is hummable. Focus on God, rather than on how the experience makes us feel, provides a truer, stronger and deeper connection.
However, worship services are often formed in response to attitudes and demands of the congregation, so what is our responsibility? During worship we can set our hearts on God, regardless of whether we manage to drum up the warm fuzzies, or like a particular hymn. Every psalm is an act of worship, and the psalmists brought a full range of emotions, from fear to joy to rage, before God. We’ve all known people who stop attending services during times of personal crisis. Maybe we’ve done it ourselves. Could this be because we associate worship with only good feelings, rather than what we feel in real life? While connection with God can be cathartic and emotional, such experiences are not the point, or even the norm.
“Hold on,” we might say, “isn’t my church supposed to fulfill me in some way?” That’s an awful lot to expect from one service meant for praise. We are more likely to find it through participation in the life of our church community. We often let feelings dictate our actions, though the truth is actions powerfully influence our feelings. Sharing community actions of justice, love and mercy is a natural extension of Sunday worship – a chance to open ourselves up to the fulfillment of God working in our lives, and the lives of others. We don’t develop our spiritual muscles when the church hands us lightweight sentiment, but when we engage in genuine praise and worship and do the rest of the heavy lifting ourselves.
Comfort: Our faith is stronger than our feelings.
Challenge: At the next worship service you attend, be intentional in singing songs to God, and not just about God.
Prayer: Gracious and Merciful God, I praise you as creator of all.
Evening readings:
Psalms 114, 115
Psalms 148, 149, 150, Joshua 1:1-18, Acts 21:3-15, Mark 1:21-27
Praise and worship are essential elements of our relationship with God. The final three psalms in the Hebrew psalter (Ps. 148-150) focus on praise of God. Psalm 150 especially offers praise for its own sake – not because of what God has done for his people, but simply because he is worthy of praise.
What do people think is important in a worship service? A majority of respondents to one survey, presented at a workshop I attended, claimed how it “made them feel” was most important. A close second was whether the music was to their taste. Interesting results, considering the focus of worship is meant to be on God, and not on ourselves. It can be easy to confuse closeness to God with good feelings. Services crossing the line into entertainment or even therapy can facilitate such confusion. Undoubtedly worship should strengthen our connection to God, but not through fleeting emotions that depend on whether the closing song is hummable. Focus on God, rather than on how the experience makes us feel, provides a truer, stronger and deeper connection.
However, worship services are often formed in response to attitudes and demands of the congregation, so what is our responsibility? During worship we can set our hearts on God, regardless of whether we manage to drum up the warm fuzzies, or like a particular hymn. Every psalm is an act of worship, and the psalmists brought a full range of emotions, from fear to joy to rage, before God. We’ve all known people who stop attending services during times of personal crisis. Maybe we’ve done it ourselves. Could this be because we associate worship with only good feelings, rather than what we feel in real life? While connection with God can be cathartic and emotional, such experiences are not the point, or even the norm.
“Hold on,” we might say, “isn’t my church supposed to fulfill me in some way?” That’s an awful lot to expect from one service meant for praise. We are more likely to find it through participation in the life of our church community. We often let feelings dictate our actions, though the truth is actions powerfully influence our feelings. Sharing community actions of justice, love and mercy is a natural extension of Sunday worship – a chance to open ourselves up to the fulfillment of God working in our lives, and the lives of others. We don’t develop our spiritual muscles when the church hands us lightweight sentiment, but when we engage in genuine praise and worship and do the rest of the heavy lifting ourselves.
Comfort: Our faith is stronger than our feelings.
Challenge: At the next worship service you attend, be intentional in singing songs to God, and not just about God.
Prayer: Gracious and Merciful God, I praise you as creator of all.
Evening readings:
Psalms 114, 115
Saturday, July 10, 2010
Vigilance
Today's readings:
Psalms 20, 21, Deuteronomy 34:1-12, Romans 10:14-21, Matthew 24:32-51
Are we vigilant about our spiritual lives? What would such vigilance look like? Jesus offers various examples of vigilant (and non-vigilant) people in today’s reading from Matthew. He is speaking of his return, but the lesson can be applied to other important events that will occur at an unknown time, including our own deaths.
Two workers in a field, but only one taken at the end. Two women grinding grain, but one left behind. A homeowner unprotected against thieves in the night. Two slaves, but only one is faithful to his master. Jesus gives no details about what separates the field workers and women who are taken from those who are not. The homeowner has no way of knowing which night to stay awake to catch the thief. These examples tell us why we need to be vigilant, but not how.
Then there are the slaves. In this longer example, we are not surprised to learn the good slave is performing his job admirably while awaiting his master’s return, and the bad one is wasting time and money that are not even his. In a nutshell, vigilance is doing what we’re supposed to be doing, every day. None of the vigilant people are making extraordinary “holy” efforts. None of them are busy trying to figure out when the big event is most likely to occur. None of them are in a worship service while others are not. They are working, grinding, living.
Perhaps this is how we are to exercise vigilance: discern how God wants us to live, and make it our daily practice to do so. Waiting for the “right day” to stop gossiping or to start caring for the poor is a dangerous gamble: like the bad slave, we don’t when our time might be up. We can get bogged down in the idea God’s demands are too great for us to tackle in our current state, so we don’t even try. Is it possible a preoccupation with extraordinary efforts could even distract us from true vigilance? Instead of being overwhelmed, let’s find comfort in Jesus's use of common laborers, not prophets or priests, as his examples of the vigilant. We don’t need to be scholars, seers, or sages to be vigilant. We just need to be the people God created us to be.
Comfort: God has given us lives that prepare us for His presence.
Challenge: At the end of the day, make notes of when you were and were not spiritually vigilant.
Prayer: Gracious and Merciful God, thank you for your presence in my daily activities.
Evening readings:
Psalms 110, 116, 117
Psalms 20, 21, Deuteronomy 34:1-12, Romans 10:14-21, Matthew 24:32-51
Are we vigilant about our spiritual lives? What would such vigilance look like? Jesus offers various examples of vigilant (and non-vigilant) people in today’s reading from Matthew. He is speaking of his return, but the lesson can be applied to other important events that will occur at an unknown time, including our own deaths.
Two workers in a field, but only one taken at the end. Two women grinding grain, but one left behind. A homeowner unprotected against thieves in the night. Two slaves, but only one is faithful to his master. Jesus gives no details about what separates the field workers and women who are taken from those who are not. The homeowner has no way of knowing which night to stay awake to catch the thief. These examples tell us why we need to be vigilant, but not how.
Then there are the slaves. In this longer example, we are not surprised to learn the good slave is performing his job admirably while awaiting his master’s return, and the bad one is wasting time and money that are not even his. In a nutshell, vigilance is doing what we’re supposed to be doing, every day. None of the vigilant people are making extraordinary “holy” efforts. None of them are busy trying to figure out when the big event is most likely to occur. None of them are in a worship service while others are not. They are working, grinding, living.
Perhaps this is how we are to exercise vigilance: discern how God wants us to live, and make it our daily practice to do so. Waiting for the “right day” to stop gossiping or to start caring for the poor is a dangerous gamble: like the bad slave, we don’t when our time might be up. We can get bogged down in the idea God’s demands are too great for us to tackle in our current state, so we don’t even try. Is it possible a preoccupation with extraordinary efforts could even distract us from true vigilance? Instead of being overwhelmed, let’s find comfort in Jesus's use of common laborers, not prophets or priests, as his examples of the vigilant. We don’t need to be scholars, seers, or sages to be vigilant. We just need to be the people God created us to be.
Comfort: God has given us lives that prepare us for His presence.
Challenge: At the end of the day, make notes of when you were and were not spiritually vigilant.
Prayer: Gracious and Merciful God, thank you for your presence in my daily activities.
Evening readings:
Psalms 110, 116, 117
Wednesday, July 7, 2010
Plans B through Z
Today's readings:
Psalm 119:1-24, Deuteronomy 1:1-18, Romans 9:1-18, Matthew 23:27-39
What do we mean when we talk about “God’s plan?” Do we believe it’s designed like a cosmic computer program executing every command in a pre-determined order? Or is it more like a set of assembly instructions from Ikea: “Here’s a picture of what you should end up with. Good luck!” Does it even fit our mortal definition of “plan?” Today’s readings teach us one thing: God's plan is bigger than any single person.
Deuteronomy opens with the Israelites preparing to enter the promised land of Canaan. These are not the same Israelites God freed from the captivity of Egypt; they lost faith along the way, so God prohibited them from entering Canaan. The next generation had to wait for them to die before seeing the fulfillment of God’s plan. Certainly some individuals must have felt disappointed or even angry, but the plan was to deliver the nation of Israel, and so He did – if not exactly in the expected manner.
In his letter to the Romans, Paul expresses great sorrow for the people of Israel who do not recognize Jesus as the Christ. He also recognizes that God’s plan is moving forward despite their unbelief. He compares the Gentiles who have faith in Christ to the patriarch Jacob. Jacob, the younger brother of Esau, twice received his brother’s inheritance through trickery. The Gentiles are like Jacob not because they are deceitful, but because they have become the unexpected vehicle for moving God’s plan forward.
For the most part, we are happier when we feel we have some sort of control over our lives. Living and working according to a perceived plan can give us that sense of control. Where do we find happiness if that plan falls apart, and our expectations are derailed? We can find happiness because no service we offer to the Lord is in vain. Maybe we can even find some relief by admitting the success of the capital-P Plan does not rest solely on our shoulders. Like the Israelites, we may be paving the way for the next generation. Or like Esau, we may find fulfillment and forgiveness by embracing the path left to us. Or maybe our part in the plan is vital but so subtle even we don't notice. Our faith and happiness can’t depend on the limited successes we can comprehend, but on the assurance that God’s plan will find its way. A change in plan doesn’t mean we have failed – it means God continues to succeed!
Comfort: Even when we can't see how, God's plan is finding a way.
Challenge: Take a long walk with no destination but moving toward God. If you are unable to walk physically, use your imagination or guided imagery.
Prayer: Gracious and Merciful God, grow in me the wisdom to abide in your plan.
Evening readings:
Psalms 12, 13, 14
Psalm 119:1-24, Deuteronomy 1:1-18, Romans 9:1-18, Matthew 23:27-39
What do we mean when we talk about “God’s plan?” Do we believe it’s designed like a cosmic computer program executing every command in a pre-determined order? Or is it more like a set of assembly instructions from Ikea: “Here’s a picture of what you should end up with. Good luck!” Does it even fit our mortal definition of “plan?” Today’s readings teach us one thing: God's plan is bigger than any single person.
Deuteronomy opens with the Israelites preparing to enter the promised land of Canaan. These are not the same Israelites God freed from the captivity of Egypt; they lost faith along the way, so God prohibited them from entering Canaan. The next generation had to wait for them to die before seeing the fulfillment of God’s plan. Certainly some individuals must have felt disappointed or even angry, but the plan was to deliver the nation of Israel, and so He did – if not exactly in the expected manner.
In his letter to the Romans, Paul expresses great sorrow for the people of Israel who do not recognize Jesus as the Christ. He also recognizes that God’s plan is moving forward despite their unbelief. He compares the Gentiles who have faith in Christ to the patriarch Jacob. Jacob, the younger brother of Esau, twice received his brother’s inheritance through trickery. The Gentiles are like Jacob not because they are deceitful, but because they have become the unexpected vehicle for moving God’s plan forward.
For the most part, we are happier when we feel we have some sort of control over our lives. Living and working according to a perceived plan can give us that sense of control. Where do we find happiness if that plan falls apart, and our expectations are derailed? We can find happiness because no service we offer to the Lord is in vain. Maybe we can even find some relief by admitting the success of the capital-P Plan does not rest solely on our shoulders. Like the Israelites, we may be paving the way for the next generation. Or like Esau, we may find fulfillment and forgiveness by embracing the path left to us. Or maybe our part in the plan is vital but so subtle even we don't notice. Our faith and happiness can’t depend on the limited successes we can comprehend, but on the assurance that God’s plan will find its way. A change in plan doesn’t mean we have failed – it means God continues to succeed!
Comfort: Even when we can't see how, God's plan is finding a way.
Challenge: Take a long walk with no destination but moving toward God. If you are unable to walk physically, use your imagination or guided imagery.
Prayer: Gracious and Merciful God, grow in me the wisdom to abide in your plan.
Evening readings:
Psalms 12, 13, 14
Monday, July 5, 2010
Scripture and Life's Seasons
Today's readings:
Psalm 1, Psalm 2, Psalm 3, Numbers 32:1-6, 16-27, Romans 8:26-30, Matthew 23:1-12
By happy accident, our devotional project begins on the day we read Psalm 1, containing the words: “[H]is delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither”(vv. 2-3).
We might like the idea of spending more time exploring scripture, but the reality of dwelling on it day and night may seem daunting, maybe even unnecessary. After we’ve read through the Bible (or the parts we consider important) once or twice, we may begin to feel we "get it" and become satisfied with our understanding. We may even learn some favorite passages to whip out from time to time, or start mentally composing a grocery list when "that scripture" is read again at church. But is this the delight promised in the Psalm?
If our study of scripture is to yield fruit we must return to it with the regularity and reliability of the seasons. Consider your own story for a moment. As you have matured, what new insights have you gained into the narrative of your life? How often does your understanding of the characters in your story evolve? What about your opinion of yourself and your actions? Though our core personalities are unlikely to change, what we knew firmly at fifteen may be a different story at fifty. And there is a certain delight in realizing we have better insight than we used to.
The same is true of our study of scripture. Each time we meditate on a passage, the experiences we’ve gained influence our understanding of the text. Sometimes the experience was intentional, such as reading a Bible commentary offering historical context. Other times the experience was more organic: hearing “love is patient, love is kind” (1 Cor 13:4) on a wedding day is very different than hearing it after twenty years of practice. Life helps us understand scripture, and regular scripture reading helps us understand life.
Comfort: Scripture is always waiting for us with new depths of truth.
Challenge: Commit to daily scripture reading through the end of the month.
Prayer: Gracious and merciful God, may your Word be ever on my heart.
Evening readings:
Psalms 4 and 7
Psalm 1, Psalm 2, Psalm 3, Numbers 32:1-6, 16-27, Romans 8:26-30, Matthew 23:1-12
By happy accident, our devotional project begins on the day we read Psalm 1, containing the words: “[H]is delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither”(vv. 2-3).
We might like the idea of spending more time exploring scripture, but the reality of dwelling on it day and night may seem daunting, maybe even unnecessary. After we’ve read through the Bible (or the parts we consider important) once or twice, we may begin to feel we "get it" and become satisfied with our understanding. We may even learn some favorite passages to whip out from time to time, or start mentally composing a grocery list when "that scripture" is read again at church. But is this the delight promised in the Psalm?
If our study of scripture is to yield fruit we must return to it with the regularity and reliability of the seasons. Consider your own story for a moment. As you have matured, what new insights have you gained into the narrative of your life? How often does your understanding of the characters in your story evolve? What about your opinion of yourself and your actions? Though our core personalities are unlikely to change, what we knew firmly at fifteen may be a different story at fifty. And there is a certain delight in realizing we have better insight than we used to.
The same is true of our study of scripture. Each time we meditate on a passage, the experiences we’ve gained influence our understanding of the text. Sometimes the experience was intentional, such as reading a Bible commentary offering historical context. Other times the experience was more organic: hearing “love is patient, love is kind” (1 Cor 13:4) on a wedding day is very different than hearing it after twenty years of practice. Life helps us understand scripture, and regular scripture reading helps us understand life.
Comfort: Scripture is always waiting for us with new depths of truth.
Challenge: Commit to daily scripture reading through the end of the month.
Prayer: Gracious and merciful God, may your Word be ever on my heart.
Evening readings:
Psalms 4 and 7
Monday, June 21, 2010
What to Expect
Before I start the daily posts, I thought readers - especially readers who may not have used a devotional before - might appreciate an explanation of the format. Here's what I have planned.
Today's readings:
A list of the readings for the day, based on the Revised Common Lectionary two-year cycle. I'll link this text to BibleGateway for easy access. Usually I'll be working with the NIV translation, but if you prefer a different translation you can change it easily after you follow the link.
Example: Micah 6:8, John 3:16
The Devotional Text:
Three to four paragraphs reflecting on the day's readings. The daily selections don't always contain a common theme, so I may refer to only one or two of them directly.
Comfort:
A short sentence reassuring us of God's love for us.
Challenge:
A suggested activity to help you act in some small way on the day's reflection.
Prayer:
A short prayer, which you may want to repeat throughout the day.
Evening readings:
The Lectionary includes evening readings of Psalms. I won't refer to them in the reflection, but if you are motivated to follow the Lectionary, you'll have the full day's reading list available.
That's it! I'm very excited that the daily posts will begin soon. I am very open to feedback, so please let me know what works for you, what doesn't work, or any other suggestions you might have. Obviously I can't incorporate every suggestion I get, but there's no reason this format can't evolve over time.
Peace!
Joseph
Today's readings:
A list of the readings for the day, based on the Revised Common Lectionary two-year cycle. I'll link this text to BibleGateway for easy access. Usually I'll be working with the NIV translation, but if you prefer a different translation you can change it easily after you follow the link.
Example: Micah 6:8, John 3:16
The Devotional Text:
Three to four paragraphs reflecting on the day's readings. The daily selections don't always contain a common theme, so I may refer to only one or two of them directly.
Comfort:
A short sentence reassuring us of God's love for us.
Challenge:
A suggested activity to help you act in some small way on the day's reflection.
Prayer:
A short prayer, which you may want to repeat throughout the day.
Evening readings:
The Lectionary includes evening readings of Psalms. I won't refer to them in the reflection, but if you are motivated to follow the Lectionary, you'll have the full day's reading list available.
That's it! I'm very excited that the daily posts will begin soon. I am very open to feedback, so please let me know what works for you, what doesn't work, or any other suggestions you might have. Obviously I can't incorporate every suggestion I get, but there's no reason this format can't evolve over time.
Peace!
Joseph
Saturday, June 19, 2010
Comfort and Challenge
Good ministers are often said to "comfort the afflicted and afflict the comfortable." While actually a misappropriation of a quote about newspapers by Irish journalist Finley Peter Dunne (see it in context here), this sentiment still strikes a true chord. Could it be because that's just what Jesus accomplished with many of his parables and teachings? The most succinct example of this may be when he ends the parable of the workers in the vineyard by saying "So the last will be first and the first will be last" (Matthew 20:16).
At the end of each day's devotional you will be offered both a comfort and a challenge, because they are woven together in the fabric of the Gospel. This feature was one of the most popular with the readers of Celebrate, because it helped them put the Gospel into action. When the regular postings begin on July 5, I would encourage you to try both - especially the ones that may seem a little uncomfortable.
Peace,
Joseph
At the end of each day's devotional you will be offered both a comfort and a challenge, because they are woven together in the fabric of the Gospel. This feature was one of the most popular with the readers of Celebrate, because it helped them put the Gospel into action. When the regular postings begin on July 5, I would encourage you to try both - especially the ones that may seem a little uncomfortable.
Peace,
Joseph
Thursday, June 17, 2010
Why "Approaching The Table?"
There are at least two answers to this question. The first addresses why I chose this particular name for the blog. The congregation I attend is a member of the Christian Church (Disciples of Christ), or DOC for short. Traditional DOC liturgy includes not only communion every Sunday, but also a very intentional invitation to communion. My congregation is Open and Affirming, so the invitation extends to many people who are unwelcome at – or have been explicitly expelled from – other churches. The theology of a truly open table, a table like the one Christ offered, has become a very powerful influence on my life. In this modern era we can easily lose sight of the symbolic and cultural importance that breaking bread with someone held for Jesus and his contemporaries. Such an act could transform enemies into allies by creating a binding relationship of mutual trust and responsibility, regardless of differences. Like other aspiring Christians, I struggle to understand and live in such relationship with Christ and my community. How am I (or should I be) transformed by sincerely accepting Christ’s invitation? If the communion table is the culmination of such a relationship, I spend my life preparing to approach the comfort and challenge of that table.
This brings me to the second answer, about why I would create this blog in the first place. In 2009, our worship team created a dynamic yet introspective program for the Lenten season. I was invited to author a daily devotional as part of that program. The theme of the program, as well as the name of the devotional, was Celebrate. In preparing the devotional, I found myself writing about subjects that challenged me, subjects that were easy to speak of but difficult to live out. Celebrate connected with the congregation, and I found their feedback very encouraging. My own spiritual journey has never been so rich or creative as during the time I spent immersed in the responsibility of generating something I hoped and prayed would be meaningful for others. A little over a year has passed since the completion of Celebrate, and the idea of continuing its outreach calls to me quietly but persistently.
In the days ahead, I hope we can explore themes of community and inclusion, of the responsibilities and rewards of life lived in the love of Christ.
Peace!
Joseph
Tuesday, June 15, 2010
You Are Invited!
Welcome to Approaching the Table. Beginning Monday, July 5, you can stop here for a daily devotional. For the most part these devotionals will be based on the daily readings from the Revised Common Lectionary, though topics may wander where the Spirit leads. A link to the scripture readings will always be included.
Apart from some introductory material over the next couple weeks, this blog is not intended to be an autobiographical journal. Nor is it intended to endorse specific politics or dogma. My own views are probably more progressive than not, but the spirit of this blog is one of community and inclusion so I will do my best to honor both.
Comments are welcome. Because this is a place for spiritual reflection, I ask commenters to be respectful even when disagreeing with me or others. Comments will be moderated only to maintain a respectful atmosphere.
Next time I will write a little about why I’ve chosen to create this blog, and what it means to me.
Peace!
Joseph
Apart from some introductory material over the next couple weeks, this blog is not intended to be an autobiographical journal. Nor is it intended to endorse specific politics or dogma. My own views are probably more progressive than not, but the spirit of this blog is one of community and inclusion so I will do my best to honor both.
Comments are welcome. Because this is a place for spiritual reflection, I ask commenters to be respectful even when disagreeing with me or others. Comments will be moderated only to maintain a respectful atmosphere.
Next time I will write a little about why I’ve chosen to create this blog, and what it means to me.
Peace!
Joseph
Subscribe to:
Posts (Atom)