Jeremiah 5:1-9
Living as we do in an age of divisiveness, perhaps it is helpful to be reminded by the prophet that sometimes we are more united than we realize, and that it isn’t always a good thing. “Then I said, ‘These are only the poor, they have no sense; for they do not know the way of the Lord, the law of their God. Let me go to the rich and speak to them; surely they know the way of the Lord, the law of their God.’ But they all alike had broken the yoke, they had burst the bonds” (Jeremiah 5:4-5). Sin is sin. Disregard for the Lord is a problem no matter where it happens or by whom it is perpetrated. Jeremiah surveyed the people of his day and found that no matter their place in the social spectrum, no matter their level of achievement, no matter how well-educated or politically connected they might be, they still fell short of God’s intentions. Interestingly, the fact that Jeremiah assumes that the poor might be less righteous based on their place in society is unusual in scripture where God continually shows great compassion for the oppressed and impoverished. Of course, the prophet quickly finds that there is no status in life where God’s will is followed consistently.
Finger pointing, it would seem, will get us nowhere. What we need is not more accusations against others, but a thorough self-examination to remind us that we, too, have fallen short of God’s will for our lives and that we, too, whoever we may be, whatever our station in life, must allow God to work in and through us to bring us to righteousness. As Paul reminds us in our epistle lesson today, “There is no one who is righteous, not even one” (Romans 3:10). Driving in the car earlier today I experienced a modern interpretation of Paul’s words as I passed cars festooned with stickers in support of one cause or another. I applaud these folks for standing up for their beliefs, but I also hope that in their zeal for a particular cause they do not lose sight of the fact that they, too, need the mercy and forgiveness of God as found in Jesus Christ if they are to walk in paths of faithful obedience and true discipleship.
Perhaps with the realization that sin is a part of every life we may discover a sense of unity and fellowship with others. There is no one who is without sin. No one. And here, if nowhere else, we stand united. It isn’t much, but at least it’s something.
Prayer: Forgive us when we sin against you and against one another, and help us to recognize our need for the entire community of faith. In Jesus’ name. Amen.
Showing posts with label Mercy. Show all posts
Showing posts with label Mercy. Show all posts
Friday, March 1, 2013
Wednesday, December 12, 2012
Testing, Testing…
John 7:53-8:11
There is a story in John’s gospel that includes the familiar adage, “let the one who is without sin cast the first stone.” That’s not the exact quote, but that’s how it gets used most often, and I think for most of us it seems to be the point of the story. But there are other things going on here that sometimes get lost in the account. “The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, they said to him, ‘Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women. Now what do you say?’ They said this to test him, so that they might have some charge to bring against him” (John 8:3-6a). There is no question that the woman has done what she is accused of. (In fact she never denies it.) But her sin really isn’t that important to the religious leaders. Actually, their intent is not to administer the law of Moses but to force Jesus to either abide by the law or to publically defy it. The whole thing is a trap with Jesus right in the middle of things.
But Jesus turns the situation around, effectively removing himself from the equation and shining a light, first on the leaders, and then on the woman. “Fine,” he said, “kill her. And the first stone should be thrown by any one of you who is not a sinner.” It must have been some scene, as first the elders, and then the scribes and Pharisees began to slink away, one by one and then in larger groups, until no one was left to carry out the punishment. How could they? To presume innocence at this moment would have been utter hypocrisy. At the very least they had just tried to trap Jesus using a technicality of the law as the reason for arresting him. Once they had shuffled off it left only Jesus and the woman, the one who had initially been identified as a sinner and who never denied it. And finally Jesus is able to turn his full attention to her and to offer forgiveness of her sins while admonishing her to sin no more.
The scribes and Pharisees wanted to make Jesus the point of this story, but Jesus did what the gospel does so often, which is to put the focus on us and on our lives. Where do we stand in all of this? Do we want to force Jesus to do things our way? And if so are we willing to cast the first stone? And what about the sins that we have committed? Are we willing to hear Jesus’ words of forgiveness if they are followed by the call to sin no more? There really is a lot to think about in this story, a great deal to consider. Ultimately, however, it is a story of grace. And perhaps that’s what we really need to hold on to.
Prayer: Lord, help us to accept the light of the gospel as it reveals our shortcomings, knowing that it also grants us your love. In Jesus’ name. Amen.
John 7:53-8:11
There is a story in John’s gospel that includes the familiar adage, “let the one who is without sin cast the first stone.” That’s not the exact quote, but that’s how it gets used most often, and I think for most of us it seems to be the point of the story. But there are other things going on here that sometimes get lost in the account. “The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, they said to him, ‘Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women. Now what do you say?’ They said this to test him, so that they might have some charge to bring against him” (John 8:3-6a). There is no question that the woman has done what she is accused of. (In fact she never denies it.) But her sin really isn’t that important to the religious leaders. Actually, their intent is not to administer the law of Moses but to force Jesus to either abide by the law or to publically defy it. The whole thing is a trap with Jesus right in the middle of things.
But Jesus turns the situation around, effectively removing himself from the equation and shining a light, first on the leaders, and then on the woman. “Fine,” he said, “kill her. And the first stone should be thrown by any one of you who is not a sinner.” It must have been some scene, as first the elders, and then the scribes and Pharisees began to slink away, one by one and then in larger groups, until no one was left to carry out the punishment. How could they? To presume innocence at this moment would have been utter hypocrisy. At the very least they had just tried to trap Jesus using a technicality of the law as the reason for arresting him. Once they had shuffled off it left only Jesus and the woman, the one who had initially been identified as a sinner and who never denied it. And finally Jesus is able to turn his full attention to her and to offer forgiveness of her sins while admonishing her to sin no more.
The scribes and Pharisees wanted to make Jesus the point of this story, but Jesus did what the gospel does so often, which is to put the focus on us and on our lives. Where do we stand in all of this? Do we want to force Jesus to do things our way? And if so are we willing to cast the first stone? And what about the sins that we have committed? Are we willing to hear Jesus’ words of forgiveness if they are followed by the call to sin no more? There really is a lot to think about in this story, a great deal to consider. Ultimately, however, it is a story of grace. And perhaps that’s what we really need to hold on to.
Prayer: Lord, help us to accept the light of the gospel as it reveals our shortcomings, knowing that it also grants us your love. In Jesus’ name. Amen.
Thursday, November 15, 2012
Always Working the Angles
Luke 15:1-2, 11-32
There is something very sneaky about the younger brother in the parable of the prodigal son. He takes his father’s money, squanders it on a hedonistic lifestyle, and then comes crawling back home. But even in these destitute circumstances that he has brought upon himself, the younger brother has conditions. “How many of my father's hired hands,” he asks himself, “have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands’” (Luke 15:17b-19). The younger son has come looking for a job! Even though the father owns slaves (see verse 26), and servitude would have been by far the more humbling offer to make, the young man asks for gainful employment.
I’m not sure, but I think the actions of the younger brother may be intended to reflect the bargains we sometimes try to make with God. We, too, have squandered much of what God has given us; we, too, find ourselves in need of mercy and grace; we, too, find ourselves turning to God; yet we, too, try very hard to make a deal, one that is more advantageous for us. We could accept the lowest level of servitude, because we deserve nothing more, nothing better. But why not ask for a job instead (and would a corner office be too much to expect?).
It’s called working the angles, and it’s what the prodigal son was all about. It’s what we do, too, pushing God to give just a little more, be just a little more forgiving, and a little slower to anger. Like the waiting father of Luke 15, God is willing to hear us out and to give us more than we deserve. How thankful we should be! The challenge we face is to think of God’s patience and generosity every time we pray, “forgive us our debts/trespasses as we forgive our debtors/those who trespass against us.” If God is giving us more than we deserve, even more than our audaciousness leads us to expect, we simply must show the same regard for others and cut each other some slack.
Prayer: Lord, we thank you for your endless and abiding love and ask for help in forgiving and loving one another. In Jesus’ name. Amen.
There is something very sneaky about the younger brother in the parable of the prodigal son. He takes his father’s money, squanders it on a hedonistic lifestyle, and then comes crawling back home. But even in these destitute circumstances that he has brought upon himself, the younger brother has conditions. “How many of my father's hired hands,” he asks himself, “have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands’” (Luke 15:17b-19). The younger son has come looking for a job! Even though the father owns slaves (see verse 26), and servitude would have been by far the more humbling offer to make, the young man asks for gainful employment.
I’m not sure, but I think the actions of the younger brother may be intended to reflect the bargains we sometimes try to make with God. We, too, have squandered much of what God has given us; we, too, find ourselves in need of mercy and grace; we, too, find ourselves turning to God; yet we, too, try very hard to make a deal, one that is more advantageous for us. We could accept the lowest level of servitude, because we deserve nothing more, nothing better. But why not ask for a job instead (and would a corner office be too much to expect?).
It’s called working the angles, and it’s what the prodigal son was all about. It’s what we do, too, pushing God to give just a little more, be just a little more forgiving, and a little slower to anger. Like the waiting father of Luke 15, God is willing to hear us out and to give us more than we deserve. How thankful we should be! The challenge we face is to think of God’s patience and generosity every time we pray, “forgive us our debts/trespasses as we forgive our debtors/those who trespass against us.” If God is giving us more than we deserve, even more than our audaciousness leads us to expect, we simply must show the same regard for others and cut each other some slack.
Prayer: Lord, we thank you for your endless and abiding love and ask for help in forgiving and loving one another. In Jesus’ name. Amen.
Thursday, October 25, 2012
Mercy In The Neighborhood
Luke 10:25-37
The meaning of the word neighbor is radically challenged by Jesus in our reading from Luke this morning. “’Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?’ He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise’” (Luke 10:36-37). In Hebrew and Greek, as in English and many other modern languages, a neighbor is either someone who lives nearby (a nigh boor, with boor drawing on an earlier form of the English buan, to dwell) or, in very general terms, a fellow human being. Jesus, in his conversation with a lawyer, pushes well past both the specific idea of the guy next door and the general idea of any other person to provide a godly definition of neighbor: one who shows mercy.
Most of us understand this idea at a rational level. We hear what Jesus is saying, that we should love and care for others regardless of how we are related to them. Where I think we break down is in the practice. “Charity begins at home” is an adage I hear often, even in the church. “We should care for our own first,” we say. Jesus will have none of that. According to him, “our own” are whoever need us. To be a neighbor is to respond in times of duress no matter who may be lying in that ditch. Jesus says that we must be guided by mercy to respond to others, and in doing so create a new community, a new neighborhood.
In these final days of the presidential campaign in the United States, I wonder how Jesus’ radical redefinition of neighbor might affect the way we see those around us. Can it serve to blunt some of the harsher language of politics? Can it allow us to seek common ground where the trend is to vilify and demonize those who disagree with us? Indeed, once we have heard Jesus confirm mercy as the essential criteria for neighborliness can we ever again justify the “win-at-all-cost” mentality that permeates our political process? Here’s a little experiment to try. Imagine yourself in Luke’s account, not as the Samaritan or as the man in the ditch, but as the lawyer who addressed Jesus. At the end of their conversation Jesus instructs him to “go and do likewise.” When it comes to mercy, that’s a pretty clear message. But will we do it?
Prayer: Lord, may we speak with justice but also with compassion this day, so that like Jesus we may sow the seeds of love and kindness and not those of suspicion and hate. In Jesus’ name. Amen.
The meaning of the word neighbor is radically challenged by Jesus in our reading from Luke this morning. “’Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?’ He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise’” (Luke 10:36-37). In Hebrew and Greek, as in English and many other modern languages, a neighbor is either someone who lives nearby (a nigh boor, with boor drawing on an earlier form of the English buan, to dwell) or, in very general terms, a fellow human being. Jesus, in his conversation with a lawyer, pushes well past both the specific idea of the guy next door and the general idea of any other person to provide a godly definition of neighbor: one who shows mercy.
Most of us understand this idea at a rational level. We hear what Jesus is saying, that we should love and care for others regardless of how we are related to them. Where I think we break down is in the practice. “Charity begins at home” is an adage I hear often, even in the church. “We should care for our own first,” we say. Jesus will have none of that. According to him, “our own” are whoever need us. To be a neighbor is to respond in times of duress no matter who may be lying in that ditch. Jesus says that we must be guided by mercy to respond to others, and in doing so create a new community, a new neighborhood.
In these final days of the presidential campaign in the United States, I wonder how Jesus’ radical redefinition of neighbor might affect the way we see those around us. Can it serve to blunt some of the harsher language of politics? Can it allow us to seek common ground where the trend is to vilify and demonize those who disagree with us? Indeed, once we have heard Jesus confirm mercy as the essential criteria for neighborliness can we ever again justify the “win-at-all-cost” mentality that permeates our political process? Here’s a little experiment to try. Imagine yourself in Luke’s account, not as the Samaritan or as the man in the ditch, but as the lawyer who addressed Jesus. At the end of their conversation Jesus instructs him to “go and do likewise.” When it comes to mercy, that’s a pretty clear message. But will we do it?
Prayer: Lord, may we speak with justice but also with compassion this day, so that like Jesus we may sow the seeds of love and kindness and not those of suspicion and hate. In Jesus’ name. Amen.
Wednesday, January 25, 2012
Faith Made Real
Hebrews 9:15-28
John 5:19-29
The Apostles’ Creed says of Jesus Christ that “he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.” The truth of this statement is woven throughout scripture, including our readings for today. Hebrews tells us that “Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf” (Hebrews 9:24). The gospel reading for today adds to this understanding. There Jesus himself says, “For just as the Father has life in himself, so he has granted the Son also to have life in himself; and he has given him authority to execute judgment, because he is the Son of Man” (John 5:26-27).
Jesus is no longer constrained to the human condition, and yet, because the Son of Man lived among us, he is able to relate to us. God’s judgment then, while real, is not arbitrary. Nor is it without mercy. In my own faith tradition—as in many others—the confession of sin is preceded by the reminder that God waits with eagerness to forgive our sins even as we confess them. This is the good news of the gospel, that in Jesus Christ–Son of God, Word made flesh–God was reconciling the world to God’s self.
Prayer: God of grace and mercy, continue to forgive our sins. In Jesus’ name we pray. Amen.
Friday, December 2, 2011
Give and Take
Jude 1-16
One of my favorite blessings comes from this rather small New Testament book. “May mercy, peace, and love be yours in abundance” (Jude 2). I use it often as an element of worship and in greeting others. But when I do I am being a little sneaky, because this is more than a simple benediction; it is a call to righteousness as well. In order to recognize mercy received one must show mercy to others. In order to live in peace one must also be peaceful. How can you truly understand someone’s love for you if you do not strive to love others? Jude’s blessing, then, is also a charge. May your life be filled with mercy given and received; may your life be filled with peace offered and returned; may your life be filled with love poured out and experienced.
During the season of Advent—and beyond—may our living lead to a balance between what we do for others and what others do for us, all according to God’s will.
Prayer: Lord, bless us and keep us, even as we bless and keep those around us. In Jesus’ name. Amen.
Thursday, October 27, 2011
Placing Our Confidence In God
Nehemiah 1:1-11
Our Old Testament reading this morning includes a heartfelt prayer of confession, one that resonates with contemporary life. “Both I and my family have sinned,” says Nehemiah. “We have offended you deeply, failing to keep the commandments, the statutes, and the ordinances that you commanded your servant Moses” (Nehemiah 1:6b-7). Not only does Nehemiah confess his sins and the sins of his people, but he goes on to remind God of promises made, of assurances given, that if the people should turn and seek God they will be restored. Nehemiah shows contrition and seeks mercy, but does so with confidence in God.
In my tradition we enter into confession with the same confidence in God. Yes, we have sinned and turned away from God’s will. Yes, we deserve God’s judgment. But we also know with certainty that in Jesus Christ death and sin have been defeated and that we are forgiven. The relationship between God and God’s people remains intact. In turning to God we are relieved of the weight of our sins and encouraged to live for God and one another. Though Nehemiah would find many things about our modern world to be unsettling (to say the least), I believe his trust in God would continue to serve him well. Still, even at this distance in history, Nehemiah’s prayer remains an example of faithfulness.
Prayer: “O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight in revering your name” (Nehemiah 1:11a).
Thursday, September 15, 2011
Radiating Blessedness
Matthew 5:1-10
This passage in Matthew contains most of the Beatitudes. Their title refers to the state of utmost bliss or supreme happiness which is what Jesus promises to those who live within their parameters. If you wish to achieve happiness then you should concentrate on these certain characteristics, Jesus is saying. As we know these sayings are centered on individuals. There is a formula at work here. Those who do certain things or face certain situations (i.e. mourning, mercy, purity, persecution) receive God’s favor in particular ways (i.e. being comforted, seeing God, becoming children of God, inheriting the kingdom of God, receiving mercy). But how do these words relate to such passages as Matthew 25 with its explicit call to offer justice and compassion to those who suffer? Do the Beatitudes really point to a community faith, or merely to personal piety?
The Beatitudes point to a state of being that cannot be suppressed or hidden. To represent the kingdom of heaven, to live as children of God, to see and therefore know the will of God, to be filled with righteousness, all of these examples lead to a shared reality. These are like lamps on their lampstands, like a city on a hill. To be blessed in these ways leads one to practically radiate blessedness to others. Jesus speaks to a community of faith about what it means to reach out to others. The gospel is to be shared, not horded. So when one is blessed in the ways that Jesus identifies, all are blessed. And that in turn demonstrates that the reign of God is drawing near.
Prayer: Lord, as you bless us, allow and encourage us to bless others. In the name of Jesus Christ. Amen
Monday, August 29, 2011
On Feeling Stupid
James 2:1-13
It’s a short phrase that carries quite a wallop, there at the end of our reading from James: “mercy triumphs over judgment” (James 2:13b). We should be used to this idea by now. Jesus has made it on a number of occasions. In Matthew 18:21-22 Jesus tells Peter to be prepared to forgive someone seventy-seven times. And in Luke 11:2-4 (as in Matthew 6:9-13) the disciples are taught to pray that their sins or debts may be forgiven as they forgive those who have sinned against them or are indebted to them. James simply amplifies the idea. “Mercy triumphs over judgment.”
But this is one of those ideas that seems so counterintuitive to us. “What goes around comes around,” we say. “An eye for an eye,” we quote from the Old Testament, forgetting that Jesus announced a complete reordering of that idea. We believe that judgment equates to justice and are eager to claim our vindication. This is a point on which I stumble quite often. When I feel that I or a loved one have been wronged it takes me quite a while to let go of the hurt and the anger. I want the offenders to know how they have hurt me. I want them to feel the same amount of pain—or more. So I lope along, feeling stupid or inept because I can not exact my vengeance the way I would like to.
How utterly foolish of me! My anger accomplishes nothing except to rob me of the chance to grow in maturity of faith and obedience to God. And how can I expect God’s mercy for me, when I am unwilling to express it to others. Jesus and the author of James each know what they are saying, that they are challenging a common human tendency to “get even.” But they are also offering a better way to live, one in which we live our faith even in the most difficult of times, even in the most challenging of circumstances. Anyone can hold on to anger. But those who have taken the example of Jesus Christ to heart can begin to live with mercy and patience. That’s my prayer for myself today, that I would allow mercy to triumph in my heart and to lead me to a better way of life.
Prayer: Lord, help us to forgive just as you continue to forgive us. In Jesus’ name. Amen.
Thursday, August 25, 2011
The Character Issue
1 Kings 3:16-28
Our reading from 1 Kings today is very familiar. King Solomon was once approached by two women, each claiming a baby to be their child. Solomon discovered the truth by threatening to split the child in half, at which point the boy’s real mother relented in her claim. I’ve read this story a dozen times, and may have preached from it a time or two, but until today I don’t think I’ve ever really thought about the identity of the two woman. Right at the very beginning of the story we are told that they were prostitutes (1 Kings 3:16). So here’s the question: why did Solomon waste his time seeking justice between women of such low moral character? Surely a king had better things to do than deal with two—what shall we call them? Whores?
Or maybe the real question is this: what would we have done? Would we have allowed the social standing of the women or their immoral character to sway our judgment? Would we have told them they weren’t worthy or our attention? While the story really centers on Solomon’s wisdom we can not ignore the fact that Solomon sought justice regardless of who he was dealing with. Surely we should, too. In fact people of faith should always look for the least and the lost, to offer consolation and a better way. The homeless man with a record of petty crime—should we leave him on the streets to fend for himself? The runaway teenager now addicted to drugs—should she have to live with the mess she’s caused? The illegal alien who faces a sudden health crisis—should we deport her? The man lying by the side of the road who represents everything that we hate or mistrust—should we leave him for someone else to deal with?
We know what we are supposed to do. The prophets made it clear, and so did Jesus. Justice is akin to righteousness. In fact the two go hand in hand. We err when we spend our time meting out what people deserve instead of offering what they need. Besides, aren’t we all sinners in constant need of God’s redeeming grace? Solomon’s wisdom is profound, but I would suggest that his sense of justice is every bit as important. And while we can’t all be “Solomons” we can seek to be the people whom God has called us to be.
Prayer: Lord, may we see with eyes of justice and not of judgment, and may we serve you by showing others justice and compassion. In Jesus’ name. Amen.
Monday, January 24, 2011
Stubbornness and Desertion
Isaiah 48:1-11
Galatians 1:1-17
How tiring it must be for God to deal with such fickle people! Our readings this morning from Isaiah and Galatians both express frustration at the unwillingness of God’s people to remain steadfast in the faith. “…I know that your are obstinate, and your neck is an iron sinew and your forehead brass,” God says through the prophet (Isaiah 48:4). “I am astonished that you are so quickly deserting the one who called you in the grace of Christ and turning to a different gospel…” says Paul (Galatians 1:6). I wonder how many of us would consider it worthwhile to continue caring for such people. But wait a minute—we are those people!
And that is the good news in these verses. God could have turned away and left humanity to its own devices and desires. Instead God remains steadfast in grace and mercy, sending prophets, apostles, and God’s own Son in search of reconciliation. Even now, even this very day, you and I will fall short of what God intends for us. But all the while God is at work in the world, leading us toward the coming reign, drawing out what is best in us and, if we are attentive we will catch glimpses of grace in the everyday events of our lives.
Yes, God could walk away in frustration, but that is not in God’s nature. God cares too much to give us up, even to ourselves. Instead God keeps the lines of communication open and remains active in the world. How will we respond to such grace today?
Prayer: Lord, we fail you in so many ways, yet you have continued to love and care for us. For this we thank you and praise your holy name. Amen.
Wednesday, November 17, 2010
Sown in Peace
James 3:12-4:12
Luke 17:11-19
I wish there was a way to convey the words of our reading from James to those in positions of leadership, especially the ones who have participated in so badly polarizing American and international politics. James already takes a dim view of “the world” (meaning, I believe, those who choose to live outside God’s covenant), but we should experience added distress when we read two verses in particular. “But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruit, without a trace of partiality or hypocrisy. And a harvest of righteousness is sown in peace for those who make peace” (James 3:17-18). According to James, God’s wisdom is that which leads us toward all of the blessings we find in true community: purity, peace, gentleness, willingness to yield, mercy, and good fruit. This is how God’s people are called to live, “without a trace of partiality or hypocrisy.” In other words, openly, lovingly, with genuine concern for the other. And in the end those who make peace will harvest the righteousness sown in that peace.
Jesus already knew that one of the ten lepers who approached him was a Samaritan, but he healed all of them, including the foreigner (Luke 17:14). Jesus reached across many lines of division: from health to illness, from purity to uncleanliness, from the people of Israel to a foreigner. There was no attempt to exclude, berate, convert, or otherwise dismiss the Samaritan leper. In doing so he demonstrated a community built not on the normal vestiges of nation, culture, etc., but in peace and mercy, gentleness and a willingness to yield, and in a very, very real sense, purity. How blessed our lives would be if we were to follow suit and to live in peace with others, displaying the love of God for all people, and looking forward to the day when righteousness becomes the norm, not the exception.
Prayer: Lord, heal us of our sins so that we may help to share your good news and the promise of your coming kingdom with others. In Jesus’ name. Amen.
Luke 17:11-19
I wish there was a way to convey the words of our reading from James to those in positions of leadership, especially the ones who have participated in so badly polarizing American and international politics. James already takes a dim view of “the world” (meaning, I believe, those who choose to live outside God’s covenant), but we should experience added distress when we read two verses in particular. “But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruit, without a trace of partiality or hypocrisy. And a harvest of righteousness is sown in peace for those who make peace” (James 3:17-18). According to James, God’s wisdom is that which leads us toward all of the blessings we find in true community: purity, peace, gentleness, willingness to yield, mercy, and good fruit. This is how God’s people are called to live, “without a trace of partiality or hypocrisy.” In other words, openly, lovingly, with genuine concern for the other. And in the end those who make peace will harvest the righteousness sown in that peace.
Jesus already knew that one of the ten lepers who approached him was a Samaritan, but he healed all of them, including the foreigner (Luke 17:14). Jesus reached across many lines of division: from health to illness, from purity to uncleanliness, from the people of Israel to a foreigner. There was no attempt to exclude, berate, convert, or otherwise dismiss the Samaritan leper. In doing so he demonstrated a community built not on the normal vestiges of nation, culture, etc., but in peace and mercy, gentleness and a willingness to yield, and in a very, very real sense, purity. How blessed our lives would be if we were to follow suit and to live in peace with others, displaying the love of God for all people, and looking forward to the day when righteousness becomes the norm, not the exception.
Prayer: Lord, heal us of our sins so that we may help to share your good news and the promise of your coming kingdom with others. In Jesus’ name. Amen.
Wednesday, October 20, 2010
"Strange Days Indeed"
Micah 3:9-4:4
Revelation 8:1-13
Luke 10:17-24
In his song “Nobody Told Me,” John Lennon speaks in quirky images about life and all it’s perplexities, referring at one point to “Strange days indeed…most peculiar, Mama.” It’s typical stuff from the former Beatle. Lennon’s words are apt today in light of our three readings. For example, Micah warns his readers that “…Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height” (Micah 3:12). Revelation lists a number of calamities that will strike the earth affecting about one-third of all creation (Revelation 8:7ff). In Luke, Jesus discusses the authority he will give his disciples, “to tread on snakes and scorpions; and over all the power of the enemy” (Luke 10: 19).
But by far the most wondrous vision comes again from Micah where a new day of peace and prosperity will dawn for God’s people, so great that it will attract the nations and lead them to accept Jesus authority. It lies sometime in the future—“In days to come,” says Micah (Micah 4:1). But it will happen, “for the mouth of the Lord of hosts has spoken “ (4:4). Why the tension between the dire warnings of Revelation, Luke, and the earlier portions of Micah and the promise of peace later in the Micah passage? Probably because both carry a great deal of truth. God’s grace begins with God’s judgment. It always has. Early in the book of Genesis God warns Adam and Eve that to eat the fruit of the tree of the knowledge of good and evil is to die (Genesis 2:17). When they eat it there are severe consequences, but they do not die. Later in Genesis God repents of creating humanity because of the evil that men and women do. God uses the waters of a mighty flood to “blot out” all people. “But Noah found favor in the sight of the Lord” (6:5-8). And on it goes. In sovereignty God holds us accountable for our sins, but in mercy God continues to love and care for us. “In days to come…they shall all sit under their own vines and under their own fig trees…” (Micah 4:1, 4). It is by this tension that we know we matter to God, that what we do has meaning to God, that God is keenly interested in what we are about. Calamities may rise and fall, God’s people may struggle against nature and evil, but throughout—and especially in the end––God’s will is done and the earth becomes what it was intended to be.
Prayer: Lord, we live in strange times full of mystery and uncertainty. By your grace us to find our way through all the while praising your holy name. Amen.
Revelation 8:1-13
Luke 10:17-24
In his song “Nobody Told Me,” John Lennon speaks in quirky images about life and all it’s perplexities, referring at one point to “Strange days indeed…most peculiar, Mama.” It’s typical stuff from the former Beatle. Lennon’s words are apt today in light of our three readings. For example, Micah warns his readers that “…Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height” (Micah 3:12). Revelation lists a number of calamities that will strike the earth affecting about one-third of all creation (Revelation 8:7ff). In Luke, Jesus discusses the authority he will give his disciples, “to tread on snakes and scorpions; and over all the power of the enemy” (Luke 10: 19).
But by far the most wondrous vision comes again from Micah where a new day of peace and prosperity will dawn for God’s people, so great that it will attract the nations and lead them to accept Jesus authority. It lies sometime in the future—“In days to come,” says Micah (Micah 4:1). But it will happen, “for the mouth of the Lord of hosts has spoken “ (4:4). Why the tension between the dire warnings of Revelation, Luke, and the earlier portions of Micah and the promise of peace later in the Micah passage? Probably because both carry a great deal of truth. God’s grace begins with God’s judgment. It always has. Early in the book of Genesis God warns Adam and Eve that to eat the fruit of the tree of the knowledge of good and evil is to die (Genesis 2:17). When they eat it there are severe consequences, but they do not die. Later in Genesis God repents of creating humanity because of the evil that men and women do. God uses the waters of a mighty flood to “blot out” all people. “But Noah found favor in the sight of the Lord” (6:5-8). And on it goes. In sovereignty God holds us accountable for our sins, but in mercy God continues to love and care for us. “In days to come…they shall all sit under their own vines and under their own fig trees…” (Micah 4:1, 4). It is by this tension that we know we matter to God, that what we do has meaning to God, that God is keenly interested in what we are about. Calamities may rise and fall, God’s people may struggle against nature and evil, but throughout—and especially in the end––God’s will is done and the earth becomes what it was intended to be.
Prayer: Lord, we live in strange times full of mystery and uncertainty. By your grace us to find our way through all the while praising your holy name. Amen.
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