Set us free from what binds us.
Teach us your wisdom.
Remind us of our failings.
Lead us into obedience.
(I found it very hard to find verses to quote directly as an invocation from today's psalm; so I adapted verses more freely than I usually do.)
Ruth 2:1-4:22
During those times, the rich obeyed the scriptures telling them to provide a way for the poor to be fed. They opened their fields to the needy for gleaning. As a very needy person, Ruth followed the reapers to gather up what they left. The owner of the field, Boaz, saw her and wanted to get to know her better. Even after finding out she was an alien from an enemy country, he offered her his protection, and eventually marriage, convinced the officials to return Elimilek's foreclosed property to Naomi. BTW, Boaz and Ruth's grandson will be David.
We live in a time with immigrants, with people in poverty, and with people who are willing to share their resources with them. I'm wondering now what is going to happen to their grandchildren.
John 4:43-54
Jesus said, "Unless you see signs and wonders, you will not believe." Is that still true?
Psalm 105:16-36
Verses 23-26 recount the story of Israel--the man and the people. Jacob's descendants were immigrant who did well. This psalm reminds us that their success was due to the help of the Lord. And, when their presence made their hosts unhappy, the Lord sent Moses and Aaron to rescue them.
We can appropriate these sentiments. We really haven't been totally responsible for everything good that happens around and to us. And we really aren't left alone to deal with the bad.
Proverbs 14:26-27
In the fear of the Lord one has strong confidence,
and one's children will have refuge.
The fear of the Lord is a fountain of life,
so that one may avoid the snares of death.
Prayer for Today: Choose a prayer from Joan Stott's website the Timeless Psalms. And, if today is election day for you, pray this prayer from the U.S. Conference of Bishops.
Tuesday, May 6, 2014
Monday, May 5, 2014
Reflection on readings for May 5
O give thanks to the Lord,
call on the name of the Lord....
Lord, we seek you and your strength;
we seek your presence continually.
(adapted from Psalm 105:1, 4)
Judges 21:1-25
Having banded together to battle against the Benjamites, defeated them soundly, and destroyed their towns, the other Israelites now became concerned that the tribe would be lost. They devise a bizarre and appalling plot to restore the tribe. After all, as the author of Judges keeps repeating, "In those days there was no king in Israel; all the people did what was right in their own eyes."
Ruth 1:1-22
The famine in Judah had driven Elimelech and his family to Moab. To Moab? Moab, the enemy of the Israelites as they entered into the Promised Land. Moab's king, Balak, was the one who hired Balaam to curse them (although that didn't work out the way Balak wanted; see Numbers 22-24.) After settlement, Moab was still their enemy. Under King Eglon, Moab controlled the Israelites for eighteen years (see Judges 3 for how this ended.)
Elimelech took his family to Moab. The place that has been your enemy has become your refuge. His sons married wives from Moab. Enemies become rescuers. Enemies become relatives.
Elimelech and his two sons die. His wife realizes that she has to go back to Judah. Her Moab family are daughters, and it is sons who have the responsibility to care for widows. She advises her widowed daughters-in-law to return to their families where they will have a chance of getting remarried.
One takes her advice. The other, Ruth, does not.
Ruth, the Moabite, refuses to abandon her mother-in-law even if that means she will have to go to a country that has been her country's enemy, even if it means giving up her family.
Phyllis Trible points out that only Abraham had made this radical a move.
Allen & Williamson in their Preaching the Old Testament, stress the importance of covenant. Having made covenant with her husband, Ruth has now extended covenant to her mother-in-law and to what is her mother-in-law's. They ask:
The antipathy between Jews and Samaritans extended back centuries in time. They were still distrustful of each other because of something that had happened, something that someone had done years and years ago. Yes, we can think of many modern day examples.
Jesus, a Jew, is traveling through Samaria. John reminds us that at one time Samaria was the home of Jesus' ancestors, a place near a plot of ground that Jacob had given to his son Joseph.
When a Samaritan woman approaches the well where he is sitting, Jesus asks her for a drink. She responds by commenting on how strange such a request is. Jesus answers her, "If you knew who was asking for this water, you would have been the one doing the asking, and you would have been asking for living water. And he would have given it to you."
She points out some apparent discrepancies in his assertion. "You don't have a bucket, and this well is deep. How are you going to get this living water?"
He cuts through her objections. "Everybody who drinks water from this well is going to get thirsty again. I'm talking about a different kind of water. Water that lasts. Spring water, gushing up to eternal life."
She wants this water.
Note from Allen & Williamson's Preaching the Gospels: The phrase "living water" is used to speak of God in Jeremiah 2:13; 17:13; salvation in Ezekiel 47:9 and Zechariah 14:8, and wisdom in Proverbs 13:14 and 18:4.
Boring and Craddock in The People's New Testament Commentary, also point out the use of this phrase in Scriptures to refer to God and the salvation God gives. They point out whereas in John, the living water is Jesus himself, mediated by the Spirit (7:37-39).
The Samaritan woman raises the question of where is the right place to worship. For her, the answer had been the mountain that had been the worship site for her people through history. She had understood Jesus to claim that Jerusalem was the appropriate place.
Jesus said to her that neither of the above was the place (although he did assert that salvation is from the Jews). [Remember that at the time of their discussion, the Samaritan temple would have been long gone, and by the time John's Gospel was written, the temple in Jerusalem would have been destroyed.]
The place is not the determinant. God comes looking for true worshipers.
But the time is important. "The hour is coming, and is now here, when the true worshipers will worship the Gather in spirit and truth."
The Messiah has come, is come, will come.
He then told the woman, "God is spirit, and those who worship him must worship in spirit and truth." She responded, "I know that Messiah is coming. when he comes, he will proclaim all things to us." Jesus said to her, "I am he, the one who is speaking to you."
Even if those WWJD bracelets had been popular at the time, his disciples would not have supposed that talking to a woman would be the answer to that question. John's gospel tells us that they were astonished that he was speaking with a woman. I'm pausing here to wonder whose association with Jesus would be astonishing to us modern-day disciples. Who do we think Jesus would be likely to hang out with? Who not? Why not?
Back to the passage--She preached, but with some uncertainty. Yet, the people who heard her wanted to know more. They left what they were doing to make their way to the one she thought might be the Messiah but wasn't sure.
Meanwhile, the disciples, the ones closest to him, wanted him to eat something. Just as he used the word "water" to mean water and more than water, he uses the word "food": "My food is to do the will of him who sent me and to complete his work."
Another metaphor--harvest. "Look around, the fields are ripe for harvesting." At the conclusion of our worship service one Sunday, we went outside to the steps to receive the benediction. As we few stood there, we could see many cars going by on the street, a couple of cyclers riding by, and even some pedestrians. I wondered what they were thinking as they saw us there, and if they would want to come inside some time--and how we might figure out how to invite them to.
And whatever we do or whenever we do it, someone has already done the preparatory work.
She had been an unlikely choice for evangelist--a woman when women weren't supposed to do public things and a member of an ethic group that was considered not to be one that they would have anything to do with anyway. Yet, having met Jesus, she listened to him, and she believed him enough to go around telling other people what she had heard. And many of them believed in him because of her testimony. Because they believed, they invited Jesus to stay with them. And many more believed because of his word.
We don't have to do all the work ourselves. We don't have to do all the proving and convincing. We can trust that the word of Jesus is still convincing. Yet, we do need to do some work, some telling what we have heard, what we have experienced. Let us remember that we don't even have to be fully convinced in order to be convincing.
Psalm 105:1-15
Although Psalm 105 is a litany of praise for God's goodness of Israel, we all can appropriate its words to apply to our situations.
In our daily prayers as we thank God for what we already have and also ask for even more gifts, we may utilize the commands in this psalm as a checklist:
A truthful witness saves lives,
but one who utters lies is a betrayer.
Prayer for Today: Choose a prayer from Joan Stott's the Timeless Psalms.
call on the name of the Lord....
Lord, we seek you and your strength;
we seek your presence continually.
(adapted from Psalm 105:1, 4)
Judges 21:1-25
Having banded together to battle against the Benjamites, defeated them soundly, and destroyed their towns, the other Israelites now became concerned that the tribe would be lost. They devise a bizarre and appalling plot to restore the tribe. After all, as the author of Judges keeps repeating, "In those days there was no king in Israel; all the people did what was right in their own eyes."
Ruth 1:1-22
The famine in Judah had driven Elimelech and his family to Moab. To Moab? Moab, the enemy of the Israelites as they entered into the Promised Land. Moab's king, Balak, was the one who hired Balaam to curse them (although that didn't work out the way Balak wanted; see Numbers 22-24.) After settlement, Moab was still their enemy. Under King Eglon, Moab controlled the Israelites for eighteen years (see Judges 3 for how this ended.)
Elimelech took his family to Moab. The place that has been your enemy has become your refuge. His sons married wives from Moab. Enemies become rescuers. Enemies become relatives.
Elimelech and his two sons die. His wife realizes that she has to go back to Judah. Her Moab family are daughters, and it is sons who have the responsibility to care for widows. She advises her widowed daughters-in-law to return to their families where they will have a chance of getting remarried.
One takes her advice. The other, Ruth, does not.
Ruth, the Moabite, refuses to abandon her mother-in-law even if that means she will have to go to a country that has been her country's enemy, even if it means giving up her family.
Phyllis Trible points out that only Abraham had made this radical a move.
Allen & Williamson in their Preaching the Old Testament, stress the importance of covenant. Having made covenant with her husband, Ruth has now extended covenant to her mother-in-law and to what is her mother-in-law's. They ask:
What would it take for today's congregation to make a Ruth-like commitment to the Naomis of the world?John 4:4-42
The antipathy between Jews and Samaritans extended back centuries in time. They were still distrustful of each other because of something that had happened, something that someone had done years and years ago. Yes, we can think of many modern day examples.
Jesus, a Jew, is traveling through Samaria. John reminds us that at one time Samaria was the home of Jesus' ancestors, a place near a plot of ground that Jacob had given to his son Joseph.
When a Samaritan woman approaches the well where he is sitting, Jesus asks her for a drink. She responds by commenting on how strange such a request is. Jesus answers her, "If you knew who was asking for this water, you would have been the one doing the asking, and you would have been asking for living water. And he would have given it to you."
She points out some apparent discrepancies in his assertion. "You don't have a bucket, and this well is deep. How are you going to get this living water?"
He cuts through her objections. "Everybody who drinks water from this well is going to get thirsty again. I'm talking about a different kind of water. Water that lasts. Spring water, gushing up to eternal life."
She wants this water.
Note from Allen & Williamson's Preaching the Gospels: The phrase "living water" is used to speak of God in Jeremiah 2:13; 17:13; salvation in Ezekiel 47:9 and Zechariah 14:8, and wisdom in Proverbs 13:14 and 18:4.
Boring and Craddock in The People's New Testament Commentary, also point out the use of this phrase in Scriptures to refer to God and the salvation God gives. They point out whereas in John, the living water is Jesus himself, mediated by the Spirit (7:37-39).
The Samaritan woman raises the question of where is the right place to worship. For her, the answer had been the mountain that had been the worship site for her people through history. She had understood Jesus to claim that Jerusalem was the appropriate place.
Jesus said to her that neither of the above was the place (although he did assert that salvation is from the Jews). [Remember that at the time of their discussion, the Samaritan temple would have been long gone, and by the time John's Gospel was written, the temple in Jerusalem would have been destroyed.]
The place is not the determinant. God comes looking for true worshipers.
But the time is important. "The hour is coming, and is now here, when the true worshipers will worship the Gather in spirit and truth."
The Messiah has come, is come, will come.
He then told the woman, "God is spirit, and those who worship him must worship in spirit and truth." She responded, "I know that Messiah is coming. when he comes, he will proclaim all things to us." Jesus said to her, "I am he, the one who is speaking to you."
Even if those WWJD bracelets had been popular at the time, his disciples would not have supposed that talking to a woman would be the answer to that question. John's gospel tells us that they were astonished that he was speaking with a woman. I'm pausing here to wonder whose association with Jesus would be astonishing to us modern-day disciples. Who do we think Jesus would be likely to hang out with? Who not? Why not?
Back to the passage--She preached, but with some uncertainty. Yet, the people who heard her wanted to know more. They left what they were doing to make their way to the one she thought might be the Messiah but wasn't sure.
Meanwhile, the disciples, the ones closest to him, wanted him to eat something. Just as he used the word "water" to mean water and more than water, he uses the word "food": "My food is to do the will of him who sent me and to complete his work."
Another metaphor--harvest. "Look around, the fields are ripe for harvesting." At the conclusion of our worship service one Sunday, we went outside to the steps to receive the benediction. As we few stood there, we could see many cars going by on the street, a couple of cyclers riding by, and even some pedestrians. I wondered what they were thinking as they saw us there, and if they would want to come inside some time--and how we might figure out how to invite them to.
And whatever we do or whenever we do it, someone has already done the preparatory work.
She had been an unlikely choice for evangelist--a woman when women weren't supposed to do public things and a member of an ethic group that was considered not to be one that they would have anything to do with anyway. Yet, having met Jesus, she listened to him, and she believed him enough to go around telling other people what she had heard. And many of them believed in him because of her testimony. Because they believed, they invited Jesus to stay with them. And many more believed because of his word.
We don't have to do all the work ourselves. We don't have to do all the proving and convincing. We can trust that the word of Jesus is still convincing. Yet, we do need to do some work, some telling what we have heard, what we have experienced. Let us remember that we don't even have to be fully convinced in order to be convincing.
Psalm 105:1-15
Although Psalm 105 is a litany of praise for God's goodness of Israel, we all can appropriate its words to apply to our situations.
In our daily prayers as we thank God for what we already have and also ask for even more gifts, we may utilize the commands in this psalm as a checklist:
Give thanks to the Lord.Proverbs 14:25
Tell people what God has done for you.
Seek the Lord.
Seek the Lord continually.
Remember what God has done for you.
A truthful witness saves lives,
but one who utters lies is a betrayer.
Prayer for Today: Choose a prayer from Joan Stott's the Timeless Psalms.
Sunday, May 4, 2014
Reflection on readings for May 4
I will sing to the Lord as long as I live;
I will sing praise to my God while I have being.
May my meditation be pleasing to you O Lord.
(adapted from Psalm 104:33-34)
Judges 19:1-20:48
On their way back home, they were staying in Gibeah, a city of the Benjamites. Some perverse men attacked the house, demanding that the householder turn him over to them to be raped. He offered her instead in order to protect himself. When he found her dead body the next morning, he cut it up into twelve pieces to send the evidence of the crime to each of the tribes. When they assembled, he did not mention that he had offered her as a sacrifice in an attempt to save himself.
War ensued. Twenty-five thousands Benjamites were killed, and their cities were destroyed. We don't know the woman's name or ever hear her speak.
John 3:22-4:3
Psalm 104:24-35
The Lord has created all things, the earth and the creatures on it, the seas and the creeping things that live in it, the food we need. Let everyone rejoice. The psalmist sings of praise and rejoicing. Yet, among all this goodness provided us, some will still sin. How should we who benefit from God's work then do work ourselves to cut out sin? Can we come up with some effective preventive treatments?
Proverbs 14:22-24
Do they not err that plan evil?
Those who plan good find loyalty and faithfulness.
In all toil there is profit,
but mere talk leads only to poverty.
The crown of the wise is their wisdom,
but folly is the garland of fools.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
I will sing praise to my God while I have being.
May my meditation be pleasing to you O Lord.
(adapted from Psalm 104:33-34)
Judges 19:1-20:48
On their way back home, they were staying in Gibeah, a city of the Benjamites. Some perverse men attacked the house, demanding that the householder turn him over to them to be raped. He offered her instead in order to protect himself. When he found her dead body the next morning, he cut it up into twelve pieces to send the evidence of the crime to each of the tribes. When they assembled, he did not mention that he had offered her as a sacrifice in an attempt to save himself.
War ensued. Twenty-five thousands Benjamites were killed, and their cities were destroyed. We don't know the woman's name or ever hear her speak.
John 3:22-4:3
Psalm 104:24-35
The Lord has created all things, the earth and the creatures on it, the seas and the creeping things that live in it, the food we need. Let everyone rejoice. The psalmist sings of praise and rejoicing. Yet, among all this goodness provided us, some will still sin. How should we who benefit from God's work then do work ourselves to cut out sin? Can we come up with some effective preventive treatments?
Proverbs 14:22-24
Do they not err that plan evil?
Those who plan good find loyalty and faithfulness.
In all toil there is profit,
but mere talk leads only to poverty.
The crown of the wise is their wisdom,
but folly is the garland of fools.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
Saturday, May 3, 2014
Reflection on readings for May 3
Bless the Lord, O my soul.
O Lord my God, you are very great.
(from Psalm 104:1)
Judges 17:1-18:31
Demonstrating the part of the cycle where the people do what satisfies themselves rather than carry out the will of the Lord, Micah steals from his mother. When he confessed to her and returned the silver, she was so pleased that she used part of it to pay for an idol. Micah then hired a migrant Levite to be the priest. Micah asserted that the Lord would bless him now that he had his own priest.
The Danites are seeking a territory and like the way that Laish, the place where Micah lives, looks, so they decide to make it their home. (The back story to their loss of their original allocation is in Joshua 19:46-48, Leshem=Laish ). They took Micah's idols and priest, intiminated Micah enough to leave them alone, got rid of the inhabitants who had been residing in the part the Danites wanted.
A hint to what happens to people who do what they want while claiming that it's really what the Lord intended for them to do is in Judges 18:30--they are going to be overturned by another group of people and sent into exile.
John 3:1-21
Jesus has been upsetting the insiders. One of them, Nicodemus, comes by night. I am told by Bible commentators that "night" implies more "not understanding" than a time. I had always taken "night" as literal and read that Nicodemus was hoping not to be seen by anyone important when he approached this trouble maker. After thinking about it for a moment, I've decided to keep both meanings.
Nicodemus asserts that the miracles they have seen Jesus perform have been persuasive. Yet apparently not completely so. It's night after all.
After being asked about how anybody can have a second birth, Jesus answers him by asserting the necessity of the Spirit.
"What is born of the Spirit is spirit....The wind blows where it chooses..." Remember that the Greek word translated as wind also means breath or spirit. God breathes on us; a force moves us like the wind moves us and that force is as invisible as the wind as it is as potent as the wind.
"So it is with everyone who is born of the Spirit." Who is this "everyone"? Who has been born of the Spirit? Am I reassured? insulted? puzzled? grateful?
Jesus says to his hearers, "The Son of Man must be lifted up so that whoever believes in him may have eternal life."
We take "lifted up" to mean the crucifixion or the resurrection or the ascension, or all of these. He is in Jerusalem at the beginning of his ministry yet his words will be understandable after his death, resurrection, and ascension.
Or, will they be? Nicodemus had seen signs, as had the other Pharisees, but he was unwilling to come publicly to Jesus. The audience for John's Gospel had seen even more signs; were they able to believe?
Jesus said that those who believe in him may have eternal life; also see, John 3:36; 4:14; 5:24; 6:27: and 17:14 (with thanks to The New Interpreter's Study Bible).
What is being promised? Not just heaven later after we're dead. The word we translate as eternal carries the meaning of a different quality of life, a new life free of the worldly, temporal concerns of the old life. Surely, all football fans have seen that sign in the stands saying John 3:16. Please don't stop with that verse. God's intention is that this eternal life is for us all.
The next time you hear somebody making a distinction between the OT God and the NT God, you might remind them of this quote from John's gospel: those who believe are not condemned, but those who do not believe are condemned already.
We could deconstruct this passage by analyzing what "believe" means, what "condemned" means, particularly if the condemnation has already happened.
Further pondering on John's message could center on the nature of the judgment. Look at verse 19. Is he talking about a personal, individually-experienced punishment, or, is he talking about what happens to the whole community?
Come to think of it, is it even possible for an individual alone to be saved (whatever we might mean by saved)? Read verse 17 once more: God sent the Son in order that the world might be saved.
And read ahead in this Gospel: "I have have other sheep that do not belong to this fold," (10:16), and "In my Father's house there are many dwelling places," (14:2).
We are called by John to understand that God loves us, we who believe in Jesus. Can we further believe that God loves all?
Psalm 104:1-23
Proverbs 14:20-21
The poor are disliked even by their neighbors,
but the rich have many friends.
Those who despise their neighbors are sinners,
but happy are those who are kind to the poor.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
O Lord my God, you are very great.
(from Psalm 104:1)
Judges 17:1-18:31
Demonstrating the part of the cycle where the people do what satisfies themselves rather than carry out the will of the Lord, Micah steals from his mother. When he confessed to her and returned the silver, she was so pleased that she used part of it to pay for an idol. Micah then hired a migrant Levite to be the priest. Micah asserted that the Lord would bless him now that he had his own priest.
The Danites are seeking a territory and like the way that Laish, the place where Micah lives, looks, so they decide to make it their home. (The back story to their loss of their original allocation is in Joshua 19:46-48, Leshem=Laish ). They took Micah's idols and priest, intiminated Micah enough to leave them alone, got rid of the inhabitants who had been residing in the part the Danites wanted.
A hint to what happens to people who do what they want while claiming that it's really what the Lord intended for them to do is in Judges 18:30--they are going to be overturned by another group of people and sent into exile.
John 3:1-21
Jesus has been upsetting the insiders. One of them, Nicodemus, comes by night. I am told by Bible commentators that "night" implies more "not understanding" than a time. I had always taken "night" as literal and read that Nicodemus was hoping not to be seen by anyone important when he approached this trouble maker. After thinking about it for a moment, I've decided to keep both meanings.
Nicodemus asserts that the miracles they have seen Jesus perform have been persuasive. Yet apparently not completely so. It's night after all.
After being asked about how anybody can have a second birth, Jesus answers him by asserting the necessity of the Spirit.
"What is born of the Spirit is spirit....The wind blows where it chooses..." Remember that the Greek word translated as wind also means breath or spirit. God breathes on us; a force moves us like the wind moves us and that force is as invisible as the wind as it is as potent as the wind.
"So it is with everyone who is born of the Spirit." Who is this "everyone"? Who has been born of the Spirit? Am I reassured? insulted? puzzled? grateful?
Jesus says to his hearers, "The Son of Man must be lifted up so that whoever believes in him may have eternal life."
We take "lifted up" to mean the crucifixion or the resurrection or the ascension, or all of these. He is in Jerusalem at the beginning of his ministry yet his words will be understandable after his death, resurrection, and ascension.
Or, will they be? Nicodemus had seen signs, as had the other Pharisees, but he was unwilling to come publicly to Jesus. The audience for John's Gospel had seen even more signs; were they able to believe?
Jesus said that those who believe in him may have eternal life; also see, John 3:36; 4:14; 5:24; 6:27: and 17:14 (with thanks to The New Interpreter's Study Bible).
What is being promised? Not just heaven later after we're dead. The word we translate as eternal carries the meaning of a different quality of life, a new life free of the worldly, temporal concerns of the old life. Surely, all football fans have seen that sign in the stands saying John 3:16. Please don't stop with that verse. God's intention is that this eternal life is for us all.
The next time you hear somebody making a distinction between the OT God and the NT God, you might remind them of this quote from John's gospel: those who believe are not condemned, but those who do not believe are condemned already.
We could deconstruct this passage by analyzing what "believe" means, what "condemned" means, particularly if the condemnation has already happened.
Further pondering on John's message could center on the nature of the judgment. Look at verse 19. Is he talking about a personal, individually-experienced punishment, or, is he talking about what happens to the whole community?
Come to think of it, is it even possible for an individual alone to be saved (whatever we might mean by saved)? Read verse 17 once more: God sent the Son in order that the world might be saved.
And read ahead in this Gospel: "I have have other sheep that do not belong to this fold," (10:16), and "In my Father's house there are many dwelling places," (14:2).
We are called by John to understand that God loves us, we who believe in Jesus. Can we further believe that God loves all?
Psalm 104:1-23
Proverbs 14:20-21
The poor are disliked even by their neighbors,
but the rich have many friends.
Those who despise their neighbors are sinners,
but happy are those who are kind to the poor.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
Friday, May 2, 2014
Reflection on readings for May 2
Bless the Lord, O my soul.
All that is within me,
bless your holy name.
(adapted from Psalm 103:1)
Judges 15:1-16:31
Strong, brave, but also vengeful and cruel to animals.
His own people tried to keep him from attacking the Philistines who were at the time rulers over them. They tied him up planning to turn him over to the enemy. The Lord intervened, giving him the strength to break his bonds. Freed, he killed a thousand men. He then complained to the Lord that he was thirsty. God took care of that, too. Samson judged Israel for twenty years.
Samson fell in love with Delilah who tried over and over to tell him to tell her the secret of his strength so that the Philistines would be able to overcome him. He misled her a couple of times. She tried tying him up a couple of times, but his physical strength was too much for whatever she tried.
Finally he gave into her pleading and told her that the source of his strength was being raised as a Nazirite and that if his head were shaved, he would be as weak as anybody else. She informed the Philistines and got someone to cut Samson's hair while he was asleep.
The Philistines were able to overcome the weakened Samson and imprisoned him. But, they didn't think to keep cutting his hair.
John 2:1-25
A need exists. His mother thinks that he can take care of the problem. Although he tells her that it isn't his hour, she assumes that he is going to take charge.
Some commentators think that his initial response to her by addressing her as "woman" is negative; others assert that this address is not rude but more like saying "ma'am" or "madam."
In either case, Mary, the one who has known him all his life, just assumes that he is not only able to solve a problem but is going to.
Sideline: note the event is on the third day, an important day in the Bible.
Another sideline: significance of term "hour": In their commentary on John, Gail R. O'Day and Susan E. Hylen discuss the importance of the term "hour" in this gospel. Although sometimes it does mean hour, that is, what time it is, the noun, hour, is also used as a theological term to denote the eschatological time--last times.
He may have demurred initially, but with this first miracle, his hour has begun; and his disciples believed in him."
Points to consider:
John calls this miracle a sign. The sign, according to John, revealed his glory. According to O'Day and Hylen, the term glory is an Old Testament term for the manifestation of God's presence and power (e.g., Exodus 24:15-18; 34:29-35; 40:34-38).
The stewards knew there was some very good wine but they didn't know that it was there because of a miracle. The bridegroom knew less. Yet, the disciples knew that a miracle had occurred. And because of the miracle, they believed. Or, was it because they believed, that they recognized that the miracle had happened?
What about the stewards, the bridegroom, the guests? Were they ever able to see God's presence and power in their lives? How about me? How often do I recognize God's presence and power in my life?
Other signs in John include 2:12; 2:1; 6:26; 10:20.
Cleansing the Temple:
"The Passover of the Jews was near," John tells us, "and Jesus went up to Jerusalem." The first passover was celebrated when they were still in Egypt, as they gave thanks for the sparing of their own first sons and for the opportunity finally to escape slavery to the powerful Egypt (Exodus 12:1-20). They were instructed to continue to keep passover as a festival, holy convocation, a time of making offerings to the Lord (Numbers 28:16-25).
In Jesus' time, the Passover offerings were brought to the temple in Jerusalem. How jarring it must have been to have a holy day set aside to be grateful for liberation and to come to an occupied city to express their gratitude. Allen & Williamson, their Preaching the Gospels without Blaming the Jews, write:
Anyone walking to Jerusalem from Bethany or Bethphage, crossing the Mount of Olives and looking at the temple from across the Kidron valley, would have seen the Fortress Antonia, home to the Roman Tenth Legion, standing next to the temple and Roman soldiers posted on the parapets of the fort and on top of the wall surrounding the temple complex. ...The people were in exile in the land of promise.
We still wrestle, or maybe we don't, with the need to recognize our gratitude to God and to give allegiance to the nation that governs our lives.
In the synoptic gospels, Jesus accuses the sellers of turning the house of prayer into a den on robbers, combining references from Isaiah 56:7 and Jeremiah 7:11. In John's gospel, Jesus tells the ones selling the doves to stop making his Father's house a marketplace. This may be an allusion to Zachariah's prophecy of the final victory, a time when "there shall no longer be traders in the house of the Lord of hosts on that day" (Zechariah 14:1-21).
We may be more comfortable with the ban on robbers than the ban on marketplace. Churches need to collect money for Sunday School material, youth trips, and meals. Some congregations interpret this rule that all commercial transactions must be kept out of the sanctuary but are allowed in hallways and vestibules.
When they saw him driving out the money changers and heard him castigating them, the disciples remembered the line from the Psalms, "Zeal for your house will consume me." Jesus was willing to challenge those who were using for their own benefit what was to be a place to worship.
Jesus said, "If you destroy this temple, in three days I will raise it up."
By the time that John's gospel was written, this temple had been destroyed by the Romans in retribution for a Jewish insurrection.
Christians began to understand Jesus' words as telling them that he, his living presence, would be the temple for them.
Psalm 103:1-22
The psalm begins "Bless the Lord, O my soul." The psalmist would not have been aware of our attempts to separate body and soul--the Hebrew word connotes the entire self. We might give ourselves the reminder, "Pay attention, devote your thinking and doing and feeling, recognize and be grateful to the giver of all that you have and will need."
The psalmist lists specific benefits given by the Lord: forgiveness, healing, redemption.
He needs to remember these gifts. And he needs to remember that the Lord will continue to satisfy his needs and to restore his strength.
But, it's not just about him. In verse 6, the psalmist reminds himself that the Lord is not focused on only this one individual: "The Lord works vindication and justice for all who are oppressed."
It is right for me to pray prayers of thanksgiving, and it is right for me to remember that the Lord cares for more than just me.
This psalm is a psalm of praise. It calls for praise and gives reasons why this praise is due.
But, who is the psalmist addressing?
The psalm begins "Bless the Lord, O my soul, and all that is within me." When I pray this psalm, I am calling on myself to pray with my total being--not just part of me but all of me. And I repeat--I am telling me to do that.
John Goldingay in his Old Testament Theology, Volume 3, points out that this psalm assumes we can argue with ourselves and that we may need to stir ourselves up to that praise that is due the Lord.
These verses provide us with a reminder of what God does that makes us so thankful: forgives, heals, rescues, loves, satisfies, vindicates.
God loves us. God loves us even when we don't deserve being loved. We tend to think of who we call the Old Testament God as harshly punishing wrongdoers, but as the commentary provided by The New Interpreters' Bible points out "The psalmist knows better."
God is merciful to us, granting us grace. God is slow to anger but doesn't hold on to that anger. We don't get what we deserve; that is, God doesn't repay us according to our sins.
God's love is too big to be measured by any terms that we humans can come up with. God's steadfast love is greater than the distance from heaven to earth.
And God can make us worthy of that love. "As far as the east is from the west, so far the Lord removes our transgressions from us."
Proverbs 14:17-19
One who is quick-tempered acts foolishly,
and the schemer is hated.
The simple are adorned with folly,
but the clever are crowned with knowledge.
Prayer for today: Pray Psalm 103.
All that is within me,
bless your holy name.
(adapted from Psalm 103:1)
Judges 15:1-16:31
Strong, brave, but also vengeful and cruel to animals.
His own people tried to keep him from attacking the Philistines who were at the time rulers over them. They tied him up planning to turn him over to the enemy. The Lord intervened, giving him the strength to break his bonds. Freed, he killed a thousand men. He then complained to the Lord that he was thirsty. God took care of that, too. Samson judged Israel for twenty years.
Samson fell in love with Delilah who tried over and over to tell him to tell her the secret of his strength so that the Philistines would be able to overcome him. He misled her a couple of times. She tried tying him up a couple of times, but his physical strength was too much for whatever she tried.
Finally he gave into her pleading and told her that the source of his strength was being raised as a Nazirite and that if his head were shaved, he would be as weak as anybody else. She informed the Philistines and got someone to cut Samson's hair while he was asleep.
The Philistines were able to overcome the weakened Samson and imprisoned him. But, they didn't think to keep cutting his hair.
John 2:1-25
A need exists. His mother thinks that he can take care of the problem. Although he tells her that it isn't his hour, she assumes that he is going to take charge.
Some commentators think that his initial response to her by addressing her as "woman" is negative; others assert that this address is not rude but more like saying "ma'am" or "madam."
In either case, Mary, the one who has known him all his life, just assumes that he is not only able to solve a problem but is going to.
Sideline: note the event is on the third day, an important day in the Bible.
Another sideline: significance of term "hour": In their commentary on John, Gail R. O'Day and Susan E. Hylen discuss the importance of the term "hour" in this gospel. Although sometimes it does mean hour, that is, what time it is, the noun, hour, is also used as a theological term to denote the eschatological time--last times.
He may have demurred initially, but with this first miracle, his hour has begun; and his disciples believed in him."
Points to consider:
John calls this miracle a sign. The sign, according to John, revealed his glory. According to O'Day and Hylen, the term glory is an Old Testament term for the manifestation of God's presence and power (e.g., Exodus 24:15-18; 34:29-35; 40:34-38).
The stewards knew there was some very good wine but they didn't know that it was there because of a miracle. The bridegroom knew less. Yet, the disciples knew that a miracle had occurred. And because of the miracle, they believed. Or, was it because they believed, that they recognized that the miracle had happened?
What about the stewards, the bridegroom, the guests? Were they ever able to see God's presence and power in their lives? How about me? How often do I recognize God's presence and power in my life?
Other signs in John include 2:12; 2:1; 6:26; 10:20.
Cleansing the Temple:
"The Passover of the Jews was near," John tells us, "and Jesus went up to Jerusalem." The first passover was celebrated when they were still in Egypt, as they gave thanks for the sparing of their own first sons and for the opportunity finally to escape slavery to the powerful Egypt (Exodus 12:1-20). They were instructed to continue to keep passover as a festival, holy convocation, a time of making offerings to the Lord (Numbers 28:16-25).
In Jesus' time, the Passover offerings were brought to the temple in Jerusalem. How jarring it must have been to have a holy day set aside to be grateful for liberation and to come to an occupied city to express their gratitude. Allen & Williamson, their Preaching the Gospels without Blaming the Jews, write:
Anyone walking to Jerusalem from Bethany or Bethphage, crossing the Mount of Olives and looking at the temple from across the Kidron valley, would have seen the Fortress Antonia, home to the Roman Tenth Legion, standing next to the temple and Roman soldiers posted on the parapets of the fort and on top of the wall surrounding the temple complex. ...The people were in exile in the land of promise.
We still wrestle, or maybe we don't, with the need to recognize our gratitude to God and to give allegiance to the nation that governs our lives.
In the synoptic gospels, Jesus accuses the sellers of turning the house of prayer into a den on robbers, combining references from Isaiah 56:7 and Jeremiah 7:11. In John's gospel, Jesus tells the ones selling the doves to stop making his Father's house a marketplace. This may be an allusion to Zachariah's prophecy of the final victory, a time when "there shall no longer be traders in the house of the Lord of hosts on that day" (Zechariah 14:1-21).
We may be more comfortable with the ban on robbers than the ban on marketplace. Churches need to collect money for Sunday School material, youth trips, and meals. Some congregations interpret this rule that all commercial transactions must be kept out of the sanctuary but are allowed in hallways and vestibules.
When they saw him driving out the money changers and heard him castigating them, the disciples remembered the line from the Psalms, "Zeal for your house will consume me." Jesus was willing to challenge those who were using for their own benefit what was to be a place to worship.
Jesus said, "If you destroy this temple, in three days I will raise it up."
By the time that John's gospel was written, this temple had been destroyed by the Romans in retribution for a Jewish insurrection.
Christians began to understand Jesus' words as telling them that he, his living presence, would be the temple for them.
Psalm 103:1-22
The psalm begins "Bless the Lord, O my soul." The psalmist would not have been aware of our attempts to separate body and soul--the Hebrew word connotes the entire self. We might give ourselves the reminder, "Pay attention, devote your thinking and doing and feeling, recognize and be grateful to the giver of all that you have and will need."
The psalmist lists specific benefits given by the Lord: forgiveness, healing, redemption.
He needs to remember these gifts. And he needs to remember that the Lord will continue to satisfy his needs and to restore his strength.
But, it's not just about him. In verse 6, the psalmist reminds himself that the Lord is not focused on only this one individual: "The Lord works vindication and justice for all who are oppressed."
It is right for me to pray prayers of thanksgiving, and it is right for me to remember that the Lord cares for more than just me.
This psalm is a psalm of praise. It calls for praise and gives reasons why this praise is due.
But, who is the psalmist addressing?
The psalm begins "Bless the Lord, O my soul, and all that is within me." When I pray this psalm, I am calling on myself to pray with my total being--not just part of me but all of me. And I repeat--I am telling me to do that.
John Goldingay in his Old Testament Theology, Volume 3, points out that this psalm assumes we can argue with ourselves and that we may need to stir ourselves up to that praise that is due the Lord.
These verses provide us with a reminder of what God does that makes us so thankful: forgives, heals, rescues, loves, satisfies, vindicates.
God loves us. God loves us even when we don't deserve being loved. We tend to think of who we call the Old Testament God as harshly punishing wrongdoers, but as the commentary provided by The New Interpreters' Bible points out "The psalmist knows better."
God is merciful to us, granting us grace. God is slow to anger but doesn't hold on to that anger. We don't get what we deserve; that is, God doesn't repay us according to our sins.
God's love is too big to be measured by any terms that we humans can come up with. God's steadfast love is greater than the distance from heaven to earth.
And God can make us worthy of that love. "As far as the east is from the west, so far the Lord removes our transgressions from us."
Proverbs 14:17-19
One who is quick-tempered acts foolishly,
and the schemer is hated.
The simple are adorned with folly,
but the clever are crowned with knowledge.
Prayer for today: Pray Psalm 103.
Thursday, May 1, 2014
Reflection on the readings for May 1
Hear my prayer, O Lord;
let me cry come to you.
Do not hide your face from me
in the day of my distress.
Incline your ear to me;
answer me speedily in the day when I call.
(Psalm 102:1-2)
Judges 13:1-14:20
Yet again the Israelites did what was evil in the sight of the Lord and again suffered the consequences. And, again, the Lord decided to send help to these people.
An angel of the Lord appear to the wife of a man named Manoah (we aren't told her name). The messenger told her she was going to bear a son who would deliver Israel. She herself was not to drink wine or strong drink and not eat anything unclean. She was to raise her son as a nazirite--no haircuts allowed (see Numbers 6:1-5).
She told her husband and he then prayed to the Lord to send the messenger to him directly. Instead, God sent the angel once again to the wife, and she ran quickly to tell Manoah. He then asked the messenger, "If what you say is true, what is the boy to do?" The messenger told him that he had already given instructions to the wife but also repeated them for Manoah.
He tried to get the messenger to stay, asked him what his name was, then offered a sacrifice to the Lord. It took a while but Manoah finally realize that the visitor had been the angel of the Lord. He told his wife that now they were going to die because they had seen God. She assured him that they were going to be all right. The son was born and named Samson. The Lord blessed him. The spirit of the Lord began to stir him. As did other spirits.
He became attracted to a Philistine woman, much to the disapproval of his mother. But, both parents took him to Timmah, the place where the woman lived. On the way, when his parents weren't watching, he killed a lion, tore it apart with his bare hands. After meeting with the woman and marrying her, he went back to the lion and found a beehive in the carcass. He scooped out the homey and gave it to his parents not telling him the source.
At the celebration of his wedding, Samson used the incident of the honey to pose a riddle for the guests
John 1:29-51
Religious authorities, aware of the impact that John had been making, traveled to the wilderness to question him. "Who are you?" they wanted to know. He denied being the Messiah or Elijah or the prophet, but put them on alert (19-33).
The next day, John saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world!"
In their commentary on John, Gail R. O'Day and Susan E. Hylen point out what I should have been able to notice on my own but didn't, that John says "sin" not "sins" of the world. They say:
Excursus: The Lamb of God is a term used in Revelation 17:14 describing the post-biblical apocalypse. Scriptural references include the servant songs like Isaiah 53:6-7 with vicarious suffering; Passover lamb, Exodus 12-13, not as a sacrifice for sin but reinterpreted in light of the eucharist (see 1 Corinthians 5:7-8).
John's disciples respond to his announcement by following Jesus. John knew who Jesus was because he had been told directly--and had bothered to listen (1:29-33). John does not keep this information to himself (34-36). His words and example are convincing to others (37).
John the Baptist saw for himself but didn't keep it to himself. When he saw Jesus the next day, he told two of his followers who were with him. Jesus spoke to them directly inviting them to come. They did.
One of them, Andrew, then sought out his brother Simon Peter and told them they had found the Messiah.
The pattern of discipleship continues through the Gospel of John as each new disciple will go and finds someone else (I've been reading O'Day and Hylen's commentary on John.)
Excursus: Jesus is given several titles in this section, John 1:29-42--John calls him "the Lamb of God" in verse 29 and 36 and "Son of God" in verse 34; John's disciples call him "Rabbi" in verse 38; Andrew, "Messiah" in verse 41.
Psalm 102:1-28
Proverbs 14:15-16
The simple believe everything;
but the clever consider their steps.
The wise are cautious and turn away from evil,
but the fool throws off restraint and is careless.
Prayer for Today: Hear my prayer, O Lord;
let me cry come to you.
Do not hide your face from me
in the day of my distress.
Incline your ear to me;
answer me speedily in the day when I call.
(Psalm 102:1-2)
Judges 13:1-14:20
Yet again the Israelites did what was evil in the sight of the Lord and again suffered the consequences. And, again, the Lord decided to send help to these people.
An angel of the Lord appear to the wife of a man named Manoah (we aren't told her name). The messenger told her she was going to bear a son who would deliver Israel. She herself was not to drink wine or strong drink and not eat anything unclean. She was to raise her son as a nazirite--no haircuts allowed (see Numbers 6:1-5).
She told her husband and he then prayed to the Lord to send the messenger to him directly. Instead, God sent the angel once again to the wife, and she ran quickly to tell Manoah. He then asked the messenger, "If what you say is true, what is the boy to do?" The messenger told him that he had already given instructions to the wife but also repeated them for Manoah.
He tried to get the messenger to stay, asked him what his name was, then offered a sacrifice to the Lord. It took a while but Manoah finally realize that the visitor had been the angel of the Lord. He told his wife that now they were going to die because they had seen God. She assured him that they were going to be all right. The son was born and named Samson. The Lord blessed him. The spirit of the Lord began to stir him. As did other spirits.
He became attracted to a Philistine woman, much to the disapproval of his mother. But, both parents took him to Timmah, the place where the woman lived. On the way, when his parents weren't watching, he killed a lion, tore it apart with his bare hands. After meeting with the woman and marrying her, he went back to the lion and found a beehive in the carcass. He scooped out the homey and gave it to his parents not telling him the source.
At the celebration of his wedding, Samson used the incident of the honey to pose a riddle for the guests
John 1:29-51
Religious authorities, aware of the impact that John had been making, traveled to the wilderness to question him. "Who are you?" they wanted to know. He denied being the Messiah or Elijah or the prophet, but put them on alert (19-33).
The next day, John saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world!"
In their commentary on John, Gail R. O'Day and Susan E. Hylen point out what I should have been able to notice on my own but didn't, that John says "sin" not "sins" of the world. They say:
As a singular noun, "sin" points to the world's collective alienation from God. "Sins" in the plural evokes a catalog of individual misdeeds and "sinful" behaviors, which is not what John is saying here. "Sin" in the singular refers to a broken relationship with God in which we all share equally, whereas "sins" in the plural can be used to point to some relationships and behaviors as more broken than others. As the Passover Lamb, Jesus liberates the world from slavery to "sin" by bringing the world into new and fresh contact with the presence of God, so that human alienation from God can end.John again recognizes and announces his recognition that Jesus is the Lamb of God.
Excursus: The Lamb of God is a term used in Revelation 17:14 describing the post-biblical apocalypse. Scriptural references include the servant songs like Isaiah 53:6-7 with vicarious suffering; Passover lamb, Exodus 12-13, not as a sacrifice for sin but reinterpreted in light of the eucharist (see 1 Corinthians 5:7-8).
John's disciples respond to his announcement by following Jesus. John knew who Jesus was because he had been told directly--and had bothered to listen (1:29-33). John does not keep this information to himself (34-36). His words and example are convincing to others (37).
John the Baptist saw for himself but didn't keep it to himself. When he saw Jesus the next day, he told two of his followers who were with him. Jesus spoke to them directly inviting them to come. They did.
One of them, Andrew, then sought out his brother Simon Peter and told them they had found the Messiah.
The pattern of discipleship continues through the Gospel of John as each new disciple will go and finds someone else (I've been reading O'Day and Hylen's commentary on John.)
Excursus: Jesus is given several titles in this section, John 1:29-42--John calls him "the Lamb of God" in verse 29 and 36 and "Son of God" in verse 34; John's disciples call him "Rabbi" in verse 38; Andrew, "Messiah" in verse 41.
Psalm 102:1-28
Proverbs 14:15-16
The simple believe everything;
but the clever consider their steps.
The wise are cautious and turn away from evil,
but the fool throws off restraint and is careless.
Prayer for Today: Hear my prayer, O Lord;
let me cry come to you.
Do not hide your face from me
in the day of my distress.
Incline your ear to me;
answer me speedily in the day when I call.
(Psalm 102:1-2)
Wednesday, April 30, 2014
Reflection on readings for April 30
I will sing of loyalty and of justice;
to you, O Lord, I will sing.
(Psalm 101:1)
Judges 11:1-12:15
Jephthah was the son of a prostitute and Gilead (person's name or just somebody who lived in the town of Gilead?) Driven from town, he formed an outlaw band. When the Ammonites made war against Israel, the elders of Gilead asked Jephthah to command their army. He bargained with them obtaining their promise that he was successful in defeating the Ammonites, he could be the city's leader.
He then bargains with God. He makes a vow that if he is victorious, when he returns home he will offer as sacrifice the first person who comes out of his house. He was victorious. He did return home. And the first person out of his house was his daughter. He blames her, "You have become the cause of great trouble to me. I can't take back my vow."
Her response indicates that she knew about the vow. We're left to wonder if she intentionally sacrificed herself.
(adapted from Gender, Power, & Promise, Danna Nolan Fewell and David M. Gunn).
John 1:1-28
Commentators have explained that John was impressing upon us that the Word was always in the world, was present at its creation. We use these opening verses of his Gospel to support our understanding of the Trinity.
Yet, I am pondering on verse 10, "He was in the world, and the world came into being through him; yet the world did not know him." Why did the world not know him? Has the world caught on yet?
I keep reading. Verse 11 says "He came to what was his own, and his own people did not accept him." Okay, many of the Jews of his day did not convert to Christianity. But, how many Christians of my own day really accept Christ; that is, do we show evidence of this acceptance by the way we live our lives?
"And the Word became flesh and lived among us," (v14). In their commentary, John, Gail R. O'Day and Susan E. Hylen point out something that I had totally missed--The use of first person pronouns--John intended for his readers--intends for his readers--to understand and accept that the Word is here--As O'Day and Hylen put it, "The eternal Word of verses 1-2 now completely enters the human and time-bound sphere by becoming flesh...The story of God and the Word is no longer a cosmic story, but is an intimately human story.
Psalm 101:1-8
Proverbs 14:13-14
Even in laughter the heart is sad,
and the end of joy is grief.
The perverse get what their ways deserve,
and the good, what their deeds deserve.
Prayer for Today: Lord, you have come into our world and lived among us. Open us now to see your presence. Mold us into acceptance of your will and obedience to your intentions. Amen.
to you, O Lord, I will sing.
(Psalm 101:1)
Judges 11:1-12:15
Jephthah was the son of a prostitute and Gilead (person's name or just somebody who lived in the town of Gilead?) Driven from town, he formed an outlaw band. When the Ammonites made war against Israel, the elders of Gilead asked Jephthah to command their army. He bargained with them obtaining their promise that he was successful in defeating the Ammonites, he could be the city's leader.
He then bargains with God. He makes a vow that if he is victorious, when he returns home he will offer as sacrifice the first person who comes out of his house. He was victorious. He did return home. And the first person out of his house was his daughter. He blames her, "You have become the cause of great trouble to me. I can't take back my vow."
Her response indicates that she knew about the vow. We're left to wonder if she intentionally sacrificed herself.
(adapted from Gender, Power, & Promise, Danna Nolan Fewell and David M. Gunn).
John 1:1-28
Commentators have explained that John was impressing upon us that the Word was always in the world, was present at its creation. We use these opening verses of his Gospel to support our understanding of the Trinity.
Yet, I am pondering on verse 10, "He was in the world, and the world came into being through him; yet the world did not know him." Why did the world not know him? Has the world caught on yet?
I keep reading. Verse 11 says "He came to what was his own, and his own people did not accept him." Okay, many of the Jews of his day did not convert to Christianity. But, how many Christians of my own day really accept Christ; that is, do we show evidence of this acceptance by the way we live our lives?
"And the Word became flesh and lived among us," (v14). In their commentary, John, Gail R. O'Day and Susan E. Hylen point out something that I had totally missed--The use of first person pronouns--John intended for his readers--intends for his readers--to understand and accept that the Word is here--As O'Day and Hylen put it, "The eternal Word of verses 1-2 now completely enters the human and time-bound sphere by becoming flesh...The story of God and the Word is no longer a cosmic story, but is an intimately human story.
Psalm 101:1-8
Proverbs 14:13-14
Even in laughter the heart is sad,
and the end of joy is grief.
The perverse get what their ways deserve,
and the good, what their deeds deserve.
Prayer for Today: Lord, you have come into our world and lived among us. Open us now to see your presence. Mold us into acceptance of your will and obedience to your intentions. Amen.
Tuesday, April 29, 2014
Reflection on readings for April 29
Make a joyful noise the Lord,
all the earth.
Worship the Lord with gladness;
come into God's presence with singing.
Know that the Lord isGod.
It is God that made us,
we belong to God.
we are God's people,
and the sheep of God's pasture.
We enter your gates with thanksgiving,
and your courts with praise.
We give thanks to you, bless your name.
For the Lord is good;
God's steadfast love endures forever,
and God's faithfulness to all generations.
(adapted from Psalm 100:1-5)
all the earth.
Worship the Lord with gladness;
come into God's presence with singing.
Know that the Lord isGod.
It is God that made us,
we belong to God.
we are God's people,
and the sheep of God's pasture.
We enter your gates with thanksgiving,
and your courts with praise.
We give thanks to you, bless your name.
For the Lord is good;
God's steadfast love endures forever,
and God's faithfulness to all generations.
(adapted from Psalm 100:1-5)
Judges 9:22-10:18
Abimelech, who had obtained the kingship by killing his rivals, was consequently attacked by those seeking revenge. Battles ensued. His army stormed cities, killing all the residents. Then, at an encampment around a tower where all the residents of the city had shut themselves in, Abimelech approached the entrance of the tower to set it on fire. But a woman in the tower threw a millstone on his head and crushed his skull.
Other rulers followed. And the Israelites again did what was wrong in the sight of the Lord. When they were overtaken by their enemies, the Philistines and Ammonites, they cried to the Lord, admitting their sins asking yet again for deliverance. Once again the Lord could not bear to see them suffer.
Abimelech, who had obtained the kingship by killing his rivals, was consequently attacked by those seeking revenge. Battles ensued. His army stormed cities, killing all the residents. Then, at an encampment around a tower where all the residents of the city had shut themselves in, Abimelech approached the entrance of the tower to set it on fire. But a woman in the tower threw a millstone on his head and crushed his skull.
Other rulers followed. And the Israelites again did what was wrong in the sight of the Lord. When they were overtaken by their enemies, the Philistines and Ammonites, they cried to the Lord, admitting their sins asking yet again for deliverance. Once again the Lord could not bear to see them suffer.
Luke 24:13-53
Not everyone catches on right away. Jesus was right there with them. And they didn't recognize him. They knew about the resurrection. They were even surprised that their travel companion didn't seem to.
They may not have been able to recognize Jesus right away, but they are ready to talk about him to strangers who show interest.
They tell of what they had been expecting and what they had been told.
They tell this stranger about Jesus, how he was a prophet and the one who had been sent to redeem them; yet he had been handed over by the religious authorities to the Romans who had consequently condemned him to death and crucified him.
The story got stranger. Some of the women in their group had told them that when they had gone to visit his tomb, a vision of angels had said he was still alive. Hearing this, some in the group went to the tomb and confirmed that the body was missing, but they didn't see Jesus.
And, on the road to Damascus, they don't recognize him yet.
Although the one that they had hoped would rescue them had himself been executed, although they had not been able to see for themselves the angels that some of the women had said had told them that he was not alive, they still allow a stranger to walk along with them, to talk with them. They even listen to a sermon from him. Then, since the day is almost over, they invite him to stay with them.
Loss. Disappointment. Frustration. Yet, an offer of hospitality.
And at the table, when he took bread, blessed it, broke it, and shared it with them, they recognized him.
Loss, disappointment, and frustration did not end with those first Christians.
And, as we celebrate Holy Communion, we can recognize him.
As soon as they recognize him, they can understand something that has already happened, something that they hadn't noticed at the time but now makes sense to them--"Were not our hearts burning within while he was talking to us about the Bible?"
It's night, they've had a long walk, it's after supper, and they decide to go back to Jerusalem right then, not the next day.
The recognition of the Lord has to be shared, and shared immediately.
In Jerusalem, they learned that the Lord had also appeared to Simon.
Note the repeat about how he had been made know to them in the breaking of the bread. We usually interpret this to be related to Holy Communion, but we may also want to think about we recognize Christ in our midst when we share those ordinary meals as well.
The other gospels don't tell us about Ascension; so, every year we turn to Luke: And then to this group of disciples who have been huddled together in fear and, even in the joy of recognition, have been disbelieving, he now commissions them, "You are witnesses that the Scriptures have been fulfilled."
....
Commission--I am sending upon you what my Father promised. Stay here in this city until that power comes.
While they are waiting, they gather in the temple.
I'm thinking that many of us Christians have gotten stuck in that period between Ascension and Pentecost. We have known the presence of Christ. We have heard and believed the promised made to us. We're expecting something great to come among us. We are gathered together in great joy to continue our worship of the Lord. We love church and we love the Lord and we love each other. But....
He reminds them that the part of our Bible we call the Old Testament is valid--and necessary for their understanding. We aren't supposed to cut off a large part of the Bible and we aren't supposed to cut off a large part of our neighbors--The risen Christ said to them that they were to include in their witness all nations. Does "all nations" include the people who live on my block that I have never even spoke to? Does "all nations" include people who are of a different socio-economic level?
Not everyone catches on right away. Jesus was right there with them. And they didn't recognize him. They knew about the resurrection. They were even surprised that their travel companion didn't seem to.
They may not have been able to recognize Jesus right away, but they are ready to talk about him to strangers who show interest.
They tell of what they had been expecting and what they had been told.
They tell this stranger about Jesus, how he was a prophet and the one who had been sent to redeem them; yet he had been handed over by the religious authorities to the Romans who had consequently condemned him to death and crucified him.
The story got stranger. Some of the women in their group had told them that when they had gone to visit his tomb, a vision of angels had said he was still alive. Hearing this, some in the group went to the tomb and confirmed that the body was missing, but they didn't see Jesus.
And, on the road to Damascus, they don't recognize him yet.
Although the one that they had hoped would rescue them had himself been executed, although they had not been able to see for themselves the angels that some of the women had said had told them that he was not alive, they still allow a stranger to walk along with them, to talk with them. They even listen to a sermon from him. Then, since the day is almost over, they invite him to stay with them.
Loss. Disappointment. Frustration. Yet, an offer of hospitality.
And at the table, when he took bread, blessed it, broke it, and shared it with them, they recognized him.
Loss, disappointment, and frustration did not end with those first Christians.
And, as we celebrate Holy Communion, we can recognize him.
As soon as they recognize him, they can understand something that has already happened, something that they hadn't noticed at the time but now makes sense to them--"Were not our hearts burning within while he was talking to us about the Bible?"
It's night, they've had a long walk, it's after supper, and they decide to go back to Jerusalem right then, not the next day.
The recognition of the Lord has to be shared, and shared immediately.
In Jerusalem, they learned that the Lord had also appeared to Simon.
Note the repeat about how he had been made know to them in the breaking of the bread. We usually interpret this to be related to Holy Communion, but we may also want to think about we recognize Christ in our midst when we share those ordinary meals as well.
The other gospels don't tell us about Ascension; so, every year we turn to Luke: And then to this group of disciples who have been huddled together in fear and, even in the joy of recognition, have been disbelieving, he now commissions them, "You are witnesses that the Scriptures have been fulfilled."
....
Commission--I am sending upon you what my Father promised. Stay here in this city until that power comes.
While they are waiting, they gather in the temple.
I'm thinking that many of us Christians have gotten stuck in that period between Ascension and Pentecost. We have known the presence of Christ. We have heard and believed the promised made to us. We're expecting something great to come among us. We are gathered together in great joy to continue our worship of the Lord. We love church and we love the Lord and we love each other. But....
He reminds them that the part of our Bible we call the Old Testament is valid--and necessary for their understanding. We aren't supposed to cut off a large part of the Bible and we aren't supposed to cut off a large part of our neighbors--The risen Christ said to them that they were to include in their witness all nations. Does "all nations" include the people who live on my block that I have never even spoke to? Does "all nations" include people who are of a different socio-economic level?
Psalm 100:1-5
Psalm 100 begins by commanding us to worship the Lord, appropriate to a day when we celebrate the reign of Christ.
"Enter his gates," that is, step away from the world that has been profaned, and step into a place of worship, a place in which we can experience the presence of the Lord.
We can continue to obey these commands. We can step away from the ills of the past and begin our new lives today recognizing the steadfast love and faithfulness of our Lord.
Psalm 100 begins by commanding us to worship the Lord, appropriate to a day when we celebrate the reign of Christ.
"Enter his gates," that is, step away from the world that has been profaned, and step into a place of worship, a place in which we can experience the presence of the Lord.
We can continue to obey these commands. We can step away from the ills of the past and begin our new lives today recognizing the steadfast love and faithfulness of our Lord.
Proverbs 14:11-12
The house of the wicked is destroyed,
but the tent of the upright flourishes.
There is a way that seems right to a person,
but its end is the way to death.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
The house of the wicked is destroyed,
but the tent of the upright flourishes.
There is a way that seems right to a person,
but its end is the way to death.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
Monday, April 28, 2014
Reflection on the readings for April 28
Let them praise your great and awesome name.
Holy is the Lord!
Mighty King, lover of justice,
you have established equity;
you have executed justice and righteousness.
Extol the Lord our God!
(adapted from Psalm 99:3-5)
Judges 8:18-9:21
When the people asked Gideon to be their king, he refused. Gideon made an error in judgment; he used captured gold to make an object that the people then treated as if it was worthy of worship. When Gideon died, the Israelites forgot God and turned to Baal.
One of Gideon's seventy sons, Abimelech, having determined that he should be king, hired some men to kill all his brothers. Only one brother, Jotham, survived.
Abimelech asserts that they need a king and the king should be him. When he hears about this, Jotham tells a fable: The trees want a king. They ask the olive tree, but he is too busy. They then turn to the fig tree who tells them he is too productive doing what he's doing now. The vine is next, but he says producing grapes for wine is more important than being a king. They finally turn to the bramble who agrees but adds a warning.
Luke 23:44-24:12
Entrusting his spirit to God, Jesus dies. Sharon Ringe points out that saving faith is a prominent theme in Luke and Acts: "That faith encompasses the promises of salvation that God gives and the presence of God in the holy and righteous Christ in whom those promises are secured."
At dawn break on the first day of the week, the women who had accompanied him from Galilee and had witnessed the crucifixion came to the tomb with spices to anoint his body. The stone blocking the entrance to the tomb had been rolled away. Two men in dazzling clothes spoke to the terrified women, "Why are you looking for the living among the dead? He is risen. Remember, he told you that this was what was going to happen."
They didn't believe yet. Peter also looked in the tomb and was amazed.
Let us ponder. The ones who had been with Jesus a lot, who had heard him speak, still didn't expect what was going to happen.
Psalm 99:1-9
When God told Moses to lead the people on the next stage of their journey, Moses pleaded for the assurance of God's continued presence.
God's people continue to need God and to know that they need God. Psalm 99 calls for praise of the Lord our God.
This psalm addresses God, as a mighty king and tells what kind of king God is: one who loves justice, establishes equity, and works righteous judgment.
The psalm reminds us of the journey through the wilderness--references to Moses and Aaron, the speaking from a pillar of cloud, and how God forgave them and that God had exacted retribution.
Whether we read of this journey as history or as metaphor, we are reminded that the Lord is great, what the Lord cares about, what we can expect, and how we are supposed to respond.
Proverbs 14:9-10
Fools mock at the guilt offering
but the upright enjoy God's favor.
The heart knows its own bitterness,
and no stranger shares its joy.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
Holy is the Lord!
Mighty King, lover of justice,
you have established equity;
you have executed justice and righteousness.
Extol the Lord our God!
(adapted from Psalm 99:3-5)
Judges 8:18-9:21
When the people asked Gideon to be their king, he refused. Gideon made an error in judgment; he used captured gold to make an object that the people then treated as if it was worthy of worship. When Gideon died, the Israelites forgot God and turned to Baal.
One of Gideon's seventy sons, Abimelech, having determined that he should be king, hired some men to kill all his brothers. Only one brother, Jotham, survived.
Abimelech asserts that they need a king and the king should be him. When he hears about this, Jotham tells a fable: The trees want a king. They ask the olive tree, but he is too busy. They then turn to the fig tree who tells them he is too productive doing what he's doing now. The vine is next, but he says producing grapes for wine is more important than being a king. They finally turn to the bramble who agrees but adds a warning.
Luke 23:44-24:12
Entrusting his spirit to God, Jesus dies. Sharon Ringe points out that saving faith is a prominent theme in Luke and Acts: "That faith encompasses the promises of salvation that God gives and the presence of God in the holy and righteous Christ in whom those promises are secured."
At dawn break on the first day of the week, the women who had accompanied him from Galilee and had witnessed the crucifixion came to the tomb with spices to anoint his body. The stone blocking the entrance to the tomb had been rolled away. Two men in dazzling clothes spoke to the terrified women, "Why are you looking for the living among the dead? He is risen. Remember, he told you that this was what was going to happen."
They didn't believe yet. Peter also looked in the tomb and was amazed.
Let us ponder. The ones who had been with Jesus a lot, who had heard him speak, still didn't expect what was going to happen.
Psalm 99:1-9
When God told Moses to lead the people on the next stage of their journey, Moses pleaded for the assurance of God's continued presence.
God's people continue to need God and to know that they need God. Psalm 99 calls for praise of the Lord our God.
This psalm addresses God, as a mighty king and tells what kind of king God is: one who loves justice, establishes equity, and works righteous judgment.
The psalm reminds us of the journey through the wilderness--references to Moses and Aaron, the speaking from a pillar of cloud, and how God forgave them and that God had exacted retribution.
Whether we read of this journey as history or as metaphor, we are reminded that the Lord is great, what the Lord cares about, what we can expect, and how we are supposed to respond.
Proverbs 14:9-10
Fools mock at the guilt offering
but the upright enjoy God's favor.
The heart knows its own bitterness,
and no stranger shares its joy.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
Sunday, April 27, 2014
Reflection on readings for April 27
Make a joyful noise to the Lord all the earth;
break forth into joyous song and sing praises
(Psalm 98:4)
Judges 7:1-8:17
Even though Gideon has shown reluctance to attack the Midians--unsure of his own abilities or unsure of the Lord's help, the Lord tells him the army he has amassed is too large. On instructions from the Lord, Gideon lets all those afraid to leave--reducing the army by two-thirds. A test in how one drinks water from the river reduces the army to 300.
Through the efforts of the Lord, they triumphed.
The immediate reaction by one of the tribes that had not been involved was open resentment at having been left out. Others did not want to feed the exhausted and hungry troops as they continued in their pursuit of the enemy kings. Gideon reacted violently.
The people under the protection of God still have fears, still express reluctance to endanger themselves, still get their feelings hurt, still refuse to help people who have helped them. And not just in Gideon's time.
Luke 23:13-43
The leaders scoffed, "Let him save himself if he's the Messiah." The soldiers also mocked him, "If you are the King, then save yourself." Their point--since he was being crucified, then just how powerful could he be?
Allen & Williamson in Preaching the Gospel remind us that Jesus never claimed to be the Messiah or the King of the Jews. Rather, he spoke of himself as the "Son of Man" and of the kingdom of God.
But Luke's leaders and soldiers misunderstand salvation, seeing it entirely in terms of the continuation of life or military "liberation" and not as the restoration of people Israel through forgiving of sins, including the marginalized, feeding the hungry, or dying the death of a martyr, a witness, to all of these.
Those long-ago leaders and soldiers thought that anyone who couldn't stop his own death sentence must not have much power. We might ask ourselves what is proof to us of power? what goals do we think the powerful should have? And, we might also ask what salvation means to us--whether it can begin only after we die or whether it can start right here, right now.
Also we might consider what kind of people, what kind of actions that we make fun of.
The authorities had condemned him to a humiliating, painful death. Many onlookers had just watched--not voicing agreement with what was happening but saying nothing in protest. But other witnesses, powerful people and soldiers, had mocked him. Even one of the criminals condemned to the same punishment derided him in the same terms as the others had, "If you're the Messiah, then start saving."
The first dissenter to the scoffing and mocking is the other criminal who is being crucified with him that day. "We deserve this punishment because we have done what they have accused us of doing. This man has done nothing wrong." He then addresses Jesus directly, "Remember me when you come into your kingdom"
Jesus had not responded to the leaders or soldiers or the criminal who kept deriding him. But, he does respond now, "Truly I tell you, today you will be with me in Paradise." Jesus has not done anything to prevent his death that day, but death is not the end of life.
Psalm 97:1-98:9
One time when someone in the congregation complained about having to sing unfamiliar hymns, I told her that the Bible told us to and quoted Psalm 98:1, "Sing to the Lord a new song." Yes, I know that was snarky, but, I was kind often enough that they put up with me when I wasn't.
And, I wasn't just being snarky--this psalm does call us to newness. Every day, we have something to be grateful for that day. God has led us to a new victory over new problems.
That the psalms include many laments is appropriate since we find so many situations in our lives as individuals and our life in community to times of despair, fear, and need. Yet, the psalms also include praise and thanksgiving. This year as we read through the books we call the Old Testament, we can remember the Israelites' pain at losing their country and their frustration at the length of time it took to reform their nation even after they had been granted release from their enemies. Yet, they turned to God, worked to rebuild their temple as the place where they could focus and proclaim their gratitude.
Let us continue to practice gratitude to God by singing the phrases of Psalm 98:
Robert Putnam has written a book about how religion is shaping our lives ("our" being American because that's what I am). Here's an excerpt from the review of it by Michael Gerson in the New Republic.
Leave the presence of a fool,
for there you do not find
words of knowledge.
It is the wisdom of the clever to
understand where they go,
but the folly of fools mislead.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
break forth into joyous song and sing praises
(Psalm 98:4)
Judges 7:1-8:17
Even though Gideon has shown reluctance to attack the Midians--unsure of his own abilities or unsure of the Lord's help, the Lord tells him the army he has amassed is too large. On instructions from the Lord, Gideon lets all those afraid to leave--reducing the army by two-thirds. A test in how one drinks water from the river reduces the army to 300.
Through the efforts of the Lord, they triumphed.
The immediate reaction by one of the tribes that had not been involved was open resentment at having been left out. Others did not want to feed the exhausted and hungry troops as they continued in their pursuit of the enemy kings. Gideon reacted violently.
The people under the protection of God still have fears, still express reluctance to endanger themselves, still get their feelings hurt, still refuse to help people who have helped them. And not just in Gideon's time.
Luke 23:13-43
The leaders scoffed, "Let him save himself if he's the Messiah." The soldiers also mocked him, "If you are the King, then save yourself." Their point--since he was being crucified, then just how powerful could he be?
Allen & Williamson in Preaching the Gospel remind us that Jesus never claimed to be the Messiah or the King of the Jews. Rather, he spoke of himself as the "Son of Man" and of the kingdom of God.
But Luke's leaders and soldiers misunderstand salvation, seeing it entirely in terms of the continuation of life or military "liberation" and not as the restoration of people Israel through forgiving of sins, including the marginalized, feeding the hungry, or dying the death of a martyr, a witness, to all of these.
Those long-ago leaders and soldiers thought that anyone who couldn't stop his own death sentence must not have much power. We might ask ourselves what is proof to us of power? what goals do we think the powerful should have? And, we might also ask what salvation means to us--whether it can begin only after we die or whether it can start right here, right now.
Also we might consider what kind of people, what kind of actions that we make fun of.
The authorities had condemned him to a humiliating, painful death. Many onlookers had just watched--not voicing agreement with what was happening but saying nothing in protest. But other witnesses, powerful people and soldiers, had mocked him. Even one of the criminals condemned to the same punishment derided him in the same terms as the others had, "If you're the Messiah, then start saving."
The first dissenter to the scoffing and mocking is the other criminal who is being crucified with him that day. "We deserve this punishment because we have done what they have accused us of doing. This man has done nothing wrong." He then addresses Jesus directly, "Remember me when you come into your kingdom"
Jesus had not responded to the leaders or soldiers or the criminal who kept deriding him. But, he does respond now, "Truly I tell you, today you will be with me in Paradise." Jesus has not done anything to prevent his death that day, but death is not the end of life.
Psalm 97:1-98:9
One time when someone in the congregation complained about having to sing unfamiliar hymns, I told her that the Bible told us to and quoted Psalm 98:1, "Sing to the Lord a new song." Yes, I know that was snarky, but, I was kind often enough that they put up with me when I wasn't.
And, I wasn't just being snarky--this psalm does call us to newness. Every day, we have something to be grateful for that day. God has led us to a new victory over new problems.
That the psalms include many laments is appropriate since we find so many situations in our lives as individuals and our life in community to times of despair, fear, and need. Yet, the psalms also include praise and thanksgiving. This year as we read through the books we call the Old Testament, we can remember the Israelites' pain at losing their country and their frustration at the length of time it took to reform their nation even after they had been granted release from their enemies. Yet, they turned to God, worked to rebuild their temple as the place where they could focus and proclaim their gratitude.
Let us continue to practice gratitude to God by singing the phrases of Psalm 98:
Shout with joy to the Lord,How does having God in our lives change those lives?
all you lands;
lift up your voice, rejoice and sing.
Robert Putnam has written a book about how religion is shaping our lives ("our" being American because that's what I am). Here's an excerpt from the review of it by Michael Gerson in the New Republic.
Putnam asserts, "religious Americans are nicer, happier and better citizens." They are more generous with their time and money, not only in giving to religious causes but to secular ones. They join more voluntary associations, attend more public meetings, even let people cut in line in front of them more readily. Religious Americans are three to four times more socially engaged than the unaffiliated.Proverbs 14:7-8
Leave the presence of a fool,
for there you do not find
words of knowledge.
It is the wisdom of the clever to
understand where they go,
but the folly of fools mislead.
Prayer for Today: Choose a prayer from Joan Stott's website The Timeless Psalms.
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