Job 32:1-10, 19-33:1, 19-28
Acts 13:44-52
John 10:19-30
There is an interesting thread running through the passages today. In each case words or speech play an important role, only the character or tone of the speech changes according to the setting. In Acts, “…both Paul and Barnabas spoke out boldly…” (Acts 13:46), while according to one commentator Job’s companion Elihu is “bombastic and prolix” in his remarks (Oxford Annotated Study Bible, Job 32:1-33:7 n.).
These descriptions remind me of a song by the band the Police:
Poets, priests and politicians
Have words to thank for their positions
Words that scream for your submission
And no one's jamming their transmission
Indeed, words are a very powerful weapon for a gifted speaker. Human history is full of examples of words that have inspired both noble actions and despicable ones. Patrick Henry’s “Give Me Liberty Or Give Me Death” speech played an important role in America independence. But Adolph Hitler proved equally effective in rousing hatred and violence with his well-crafted hate speech. Whether bold or bombastic and prolix these are all human words.
This is why one subtle comment by Jesus is so telling. “My sheep hear my voice. I know them, and they follow me” (John 10:27). Being called a sheep is usually not a compliment. In human terms sheep are considered timid, apt to be frightened easily, and prone to a mob mentality. For Jesus, however, the term sheep is one of endearment: those who follow him with trust and loyalty are the sheep to which he is referring. Instead of being led by human words and worldly expressions, Jesus’ sheep are attracted only to his voice and to his way. Our calling, then, even when we hear the likes of Paul, or Barnabas, or our favorite contemporary preacher, is to listen behind the words, as it were, for the voice of Jesus calling us into a right relationship with God.
Prayer: Lord, help us to hear your word in the midst of all the other voices that call to us. And may we be lead as your sheep to follow you in faithful obedience. Amen.
Monday, September 6, 2010
Friday, September 3, 2010
Redeemer/Vindicator
Job 19:1-7, 14-27
John 9:18-41
I want to be careful and not oversimplify the connection between these two passages. The fact is that that they each contain some difficult ideas. But they also contain some similar themes that seem to resonate. Job offers a great affirmation of trust in his ultimate vindication. “I know that my Redeemer lives,” he says, “and that at the last he will stand upon the earth” (Job 19:25). Unfortunately this section of the passage is difficult to translate with any certainty, so among other things we do not know exactly who it is that Job considers his “Redeemer.” And what’s more, the word translated as “Redeemer” (Hebrew: goel) may be better understood as “Vindicator” (Oxford Annotated Study Bible, Job 19:25-27 n). No matter, whether the Redeemer/Vindicator is human, of the heavenly court, or even God, Job anticipates victory for his cause. Eventually he will stand in God’s presence and will receive justice. Coming as this does in the midst of Job’s torment, it is truly a startling comment. Job knows that there is justice to be had and that no matter how loathsome his condition he has recourse.
John’s account deals with the aftermath of Jesus healing a man of his blindness. Because the healing occurred on a Sabbath the religious leaders were upset. And though his parents are unwilling to get involved in the matter, the healed man himself is adamant. He might as well have quoted Job to the religious leaders: “I know that my Redeemer/Vindicator lives.” When pushed to defend his answer the healed man answers, “If this man were not from God, he could do nothing” (John 9:33). Coming in the midst of his conflict with the authorities this, too, is quite an affirmation. Not only has Jesus healed this man, but he has given the man the courage to state his convictions with clarity and poise. Later when they meet again the healed man makes his affirmation more precise, “Lord, I believe.” “And he worshipped him,” John adds (v.37).
We have a million choices to make every day, a million different things clamoring for our attention, our loyalty, our affirmation. Job and the man healed of his blindness each offer examples of people who made difficult choices at trying times, who followed their hearts and not the cajoling of others. We have a lot to learn from these men about courage and conviction.
Prayer: Lord, it is not always easy to affirm our faith. But by your grace we are your people. Bless us even when we are fickle, and guide us when we are lost. In Jesus’ name. Amen.
John 9:18-41
I want to be careful and not oversimplify the connection between these two passages. The fact is that that they each contain some difficult ideas. But they also contain some similar themes that seem to resonate. Job offers a great affirmation of trust in his ultimate vindication. “I know that my Redeemer lives,” he says, “and that at the last he will stand upon the earth” (Job 19:25). Unfortunately this section of the passage is difficult to translate with any certainty, so among other things we do not know exactly who it is that Job considers his “Redeemer.” And what’s more, the word translated as “Redeemer” (Hebrew: goel) may be better understood as “Vindicator” (Oxford Annotated Study Bible, Job 19:25-27 n). No matter, whether the Redeemer/Vindicator is human, of the heavenly court, or even God, Job anticipates victory for his cause. Eventually he will stand in God’s presence and will receive justice. Coming as this does in the midst of Job’s torment, it is truly a startling comment. Job knows that there is justice to be had and that no matter how loathsome his condition he has recourse.
John’s account deals with the aftermath of Jesus healing a man of his blindness. Because the healing occurred on a Sabbath the religious leaders were upset. And though his parents are unwilling to get involved in the matter, the healed man himself is adamant. He might as well have quoted Job to the religious leaders: “I know that my Redeemer/Vindicator lives.” When pushed to defend his answer the healed man answers, “If this man were not from God, he could do nothing” (John 9:33). Coming in the midst of his conflict with the authorities this, too, is quite an affirmation. Not only has Jesus healed this man, but he has given the man the courage to state his convictions with clarity and poise. Later when they meet again the healed man makes his affirmation more precise, “Lord, I believe.” “And he worshipped him,” John adds (v.37).
We have a million choices to make every day, a million different things clamoring for our attention, our loyalty, our affirmation. Job and the man healed of his blindness each offer examples of people who made difficult choices at trying times, who followed their hearts and not the cajoling of others. We have a lot to learn from these men about courage and conviction.
Prayer: Lord, it is not always easy to affirm our faith. But by your grace we are your people. Bless us even when we are fickle, and guide us when we are lost. In Jesus’ name. Amen.
Thursday, September 2, 2010
How Blind Are We?
Job 16:16-22, 17:1, 13-16
Acts 13:1-12
John 9:1-17
Sight plays an important role in each of our readings today. Job speaks of laying his couch in the darkness of Sheol where The Pit will be his father and the worm his mother or sister (Job 17:13-15). In John, Jesus heals a man of blindness but does so on the Sabbath (John 7:13=15). And Acts tells the story of Paul causing a blindness to fall on a false prophet named Bar-Jesus who is seeking to block the spread of the gospel (Acts 13:11-12), whereupon the Roman Proconsul becomes a believer. Different circumstances, different conditions of sight.
Often, of course, scripture uses sight as a metaphor for faith or righteousness. Job wishes to enter oblivion and be removed from his constant torment. Paul is dramatizing Bar-Jesus’ refusal to “see” the truth. In John Jesus heals a man, but in doing so points to the “blindness” of the religious leaders of the day who are more concerned about strict adherence to the law than mercy and compassion. It’s all a little confusing isn’t it?
The fact is, even those of us who are blessed with sight have “blind spots,” issues or concerns or perspectives that can blur or obscure our vision of the truth as God presents it. Imagine being on the top of the Empire State Building (I have and it nearly scared me to death). Suppose, though, that instead of seeing the entirety of Manhattan and parts of News Jersey you could only see as through a narrow silt: a few streets; some birds; or maybe a fraction of the water surrounding the island. If we’re not careful we may find ourselves approaching life the same way, seeing or accepting only a fraction of all that God has given us or only a bit of what God is doing in our world. The challenge for us is to recognize out lack of vision, however it may manifest itself, and to turn the whole thing over to God for healing. Only when our vision has been corrected spiritually can we move forward, “looking to Jesus, the pioneer and perfector of our faith” (Hebrews 12:2).
Prayer: Oh Lord, open out eyes, that your grace may become visible all around us and we are able to discern your will and follow your Son our Savior, Jesus Christ. In whose name we pray. Amen.
Acts 13:1-12
John 9:1-17
Sight plays an important role in each of our readings today. Job speaks of laying his couch in the darkness of Sheol where The Pit will be his father and the worm his mother or sister (Job 17:13-15). In John, Jesus heals a man of blindness but does so on the Sabbath (John 7:13=15). And Acts tells the story of Paul causing a blindness to fall on a false prophet named Bar-Jesus who is seeking to block the spread of the gospel (Acts 13:11-12), whereupon the Roman Proconsul becomes a believer. Different circumstances, different conditions of sight.
Often, of course, scripture uses sight as a metaphor for faith or righteousness. Job wishes to enter oblivion and be removed from his constant torment. Paul is dramatizing Bar-Jesus’ refusal to “see” the truth. In John Jesus heals a man, but in doing so points to the “blindness” of the religious leaders of the day who are more concerned about strict adherence to the law than mercy and compassion. It’s all a little confusing isn’t it?
The fact is, even those of us who are blessed with sight have “blind spots,” issues or concerns or perspectives that can blur or obscure our vision of the truth as God presents it. Imagine being on the top of the Empire State Building (I have and it nearly scared me to death). Suppose, though, that instead of seeing the entirety of Manhattan and parts of News Jersey you could only see as through a narrow silt: a few streets; some birds; or maybe a fraction of the water surrounding the island. If we’re not careful we may find ourselves approaching life the same way, seeing or accepting only a fraction of all that God has given us or only a bit of what God is doing in our world. The challenge for us is to recognize out lack of vision, however it may manifest itself, and to turn the whole thing over to God for healing. Only when our vision has been corrected spiritually can we move forward, “looking to Jesus, the pioneer and perfector of our faith” (Hebrews 12:2).
Prayer: Oh Lord, open out eyes, that your grace may become visible all around us and we are able to discern your will and follow your Son our Savior, Jesus Christ. In whose name we pray. Amen.
Wednesday, September 1, 2010
Says Who?
Acts 12:18-25
Herod is a king. But when he appears in public to address the people of Tyre and Sidon they flatter him with the words, “The voice of a god, and not of a mortal!” (Acts 12:22) As a result Herod is struck down with a deadly illness—a fact attested to by other sources (Oxford Annotated Study Bible, John 12:20-23n). In human terms, of course, Herod would probably would have done just fine as a god. His whereabouts are readily known, he has the power to kill (as with the prison guards [v. 19]) and to sustain (as with the food for the people of Tyre and Sidon [v. 20]), but most of all he is susceptible to flattery, which can come in very handy if you need to manipulate your deity. But these are not the factors that define God. Indeed it is impossible for us to define God, especially in human terms. Try as we might, God is beyond our ability to set limits or to draw up images. And, as in the case with Herod, the minute we think we have a picture of God (or of a god) we have committed a form of idolatry. Who says that Herod is a god? The people do. But before we condemn them for their shortsightedness we had best make sure we aren’t committing idolatry ourselves.
John 8:47-59
“Very truly, I tell you, before Abraham was, I am” (John 8:58). Jesus is speaking to a group whom John refers to as “the Jews” (vv. 52, 57). And thought they are about to stone Jesus for blasphemy he leaves them and goes on his way. Unlike Herod, of course, Jesus does not fit the model of gods in human terms, so when he claims the sacred name of God (I am) for himself he causes great consternation. Jesus is God, but he gives glory to the Father and takes none for himself. He knows where all of this will lead him, but he does it anyway—again, not very “god-like”. Who says Jesus is God? The Father does, and so do we who would be Jesus’ disciples. But we must constantly struggle to embrace Jesus’ message of self-sacrifice and faithful obedience, even if the world says we’ve picked a lousy “god”.
Prayer: Almighty God, help us to live in obedience to you and your Son and to resist the claim worthless idols on our lives. In Jesus’ name. Amen.
Herod is a king. But when he appears in public to address the people of Tyre and Sidon they flatter him with the words, “The voice of a god, and not of a mortal!” (Acts 12:22) As a result Herod is struck down with a deadly illness—a fact attested to by other sources (Oxford Annotated Study Bible, John 12:20-23n). In human terms, of course, Herod would probably would have done just fine as a god. His whereabouts are readily known, he has the power to kill (as with the prison guards [v. 19]) and to sustain (as with the food for the people of Tyre and Sidon [v. 20]), but most of all he is susceptible to flattery, which can come in very handy if you need to manipulate your deity. But these are not the factors that define God. Indeed it is impossible for us to define God, especially in human terms. Try as we might, God is beyond our ability to set limits or to draw up images. And, as in the case with Herod, the minute we think we have a picture of God (or of a god) we have committed a form of idolatry. Who says that Herod is a god? The people do. But before we condemn them for their shortsightedness we had best make sure we aren’t committing idolatry ourselves.
John 8:47-59
“Very truly, I tell you, before Abraham was, I am” (John 8:58). Jesus is speaking to a group whom John refers to as “the Jews” (vv. 52, 57). And thought they are about to stone Jesus for blasphemy he leaves them and goes on his way. Unlike Herod, of course, Jesus does not fit the model of gods in human terms, so when he claims the sacred name of God (I am) for himself he causes great consternation. Jesus is God, but he gives glory to the Father and takes none for himself. He knows where all of this will lead him, but he does it anyway—again, not very “god-like”. Who says Jesus is God? The Father does, and so do we who would be Jesus’ disciples. But we must constantly struggle to embrace Jesus’ message of self-sacrifice and faithful obedience, even if the world says we’ve picked a lousy “god”.
Prayer: Almighty God, help us to live in obedience to you and your Son and to resist the claim worthless idols on our lives. In Jesus’ name. Amen.
Tuesday, August 31, 2010
To Tell The Truth
Job 12:1, 13:3-17, 20-27
John 8:33-47
Who is it, exactly, that speaks for God? This question is addressed in both the Job and John passages today, and in each case with strong language. Job accuses his friends of speaking “falsely for God” (Job 8:7), with “maxims (that) are proverbs of aches” (v. 12). According to John, Jesus gives a scathing indictment of the religious people of his day calling them children “of the devil” who is “the father of lies” (John 9:44). This is scary stuff. As people of God, as those who have received the word of God, how do we make sure that we are not speaking “falsely for God” with worthless platitudes or bromides? This is one of those questions that simply never goes away. For centuries the church has had to deal with differences of opinion over how to interpret scripture, what constitutes baptism or the Lord’s supper, who may serve as ordained leaders of congregations and denominations, and a whole host of other issues. And while from time to time we experience a minor breakthrough, the disunity continues.
I want to offer a partial answer to the question today, one that might help us close the gap just a little. In his book, Reading the Bible and Confessions the Presbyterian Way (1999, Geneva Press, Louisville, KY), Jack Rogers mentions a number of principals for interpreting scripture that point us in the correct direction. One of them is what Rogers calls “the rule of love.” If reading a passage of scripture leads us to the conclusion that it is appropriate to hate one another or to act out of disregard for our fellow creatures, then we have misunderstood the passage and should read and consider it more carefully. I think this is what Jesus wanted folks to hear and accept as well.
Beyond that we must never misrepresent the good news of the gospel, even when the truth is challenging to those who hear it, even when a slightly “watered-down” version might sound more attractive to prospective members. There is truth behind everything that God has said: truth to live by, to love by, to strive by, to be aware of, to share with others. And God’s word, when wrestled with on a constant basis, produces good fruit for the entire community. Thanks be to God.
Prayer: Lord, may we represent you to others with truth and honesty, that all may come to know your love and abide by it. In Jesus’ name. Amen.
John 8:33-47
Who is it, exactly, that speaks for God? This question is addressed in both the Job and John passages today, and in each case with strong language. Job accuses his friends of speaking “falsely for God” (Job 8:7), with “maxims (that) are proverbs of aches” (v. 12). According to John, Jesus gives a scathing indictment of the religious people of his day calling them children “of the devil” who is “the father of lies” (John 9:44). This is scary stuff. As people of God, as those who have received the word of God, how do we make sure that we are not speaking “falsely for God” with worthless platitudes or bromides? This is one of those questions that simply never goes away. For centuries the church has had to deal with differences of opinion over how to interpret scripture, what constitutes baptism or the Lord’s supper, who may serve as ordained leaders of congregations and denominations, and a whole host of other issues. And while from time to time we experience a minor breakthrough, the disunity continues.
I want to offer a partial answer to the question today, one that might help us close the gap just a little. In his book, Reading the Bible and Confessions the Presbyterian Way (1999, Geneva Press, Louisville, KY), Jack Rogers mentions a number of principals for interpreting scripture that point us in the correct direction. One of them is what Rogers calls “the rule of love.” If reading a passage of scripture leads us to the conclusion that it is appropriate to hate one another or to act out of disregard for our fellow creatures, then we have misunderstood the passage and should read and consider it more carefully. I think this is what Jesus wanted folks to hear and accept as well.
Beyond that we must never misrepresent the good news of the gospel, even when the truth is challenging to those who hear it, even when a slightly “watered-down” version might sound more attractive to prospective members. There is truth behind everything that God has said: truth to live by, to love by, to strive by, to be aware of, to share with others. And God’s word, when wrestled with on a constant basis, produces good fruit for the entire community. Thanks be to God.
Prayer: Lord, may we represent you to others with truth and honesty, that all may come to know your love and abide by it. In Jesus’ name. Amen.
Monday, August 30, 2010
Looking Ahead, Looking Around
Acts 11:19-30
John 8:21-32
Simon and Garfunkel’s “A Hazy Shade of Winter” begins with the words:
Time, time, time
see what’s become of me
while I looked around for my possibilities,
I was so hard to please…
The lyrics continue:
Hold on to your hopes my friend
That’s an east thing to say
But if your hopes should pass away
Then simply pretend that you can build them again…
There’s a great deal of pessimism in that song, a pessimism that neither Luke,––the writer of Acts, nor John would share.
According to our readings today a prophet named Agabus predicts a famine throughout the world (Acts 11:28). Jesus himself predicts his crucifixion (John 8:28). Christianity has always done a great deal of forward thinking and consideration of what the future will involve. The predictions are not always cheerful, but they always lead to and are permeated by the grace of God. The famine will allow Christians throughout the world to show generosity to the church in Jerusalem. The crucifixion, of course, will reveal Jesus to be the Son of God. So often clarity follows hardship, understanding grows out of struggle. And above it all stands our provident and loving God
But we really must not understate the difficulties or even try to rush past them. A significant aspect of God’s sovereignty is time. The minutes, hours, days, months and so forth, are of as much concern to God as the years, eras, and epochs. To hurry through—what I call wishing our lives away—risks missing out on or ignoring God’s grace at work.
I certainly don’t wish to trivialize tragedy. The flooding in Pakistan has caused devastation to millions and is not to be taken lightly. So has the earthquake in Haiti. But even disasters such as these cannot defeat God’s provident care for us. Ultimately we have the opportunity to participate in God’s work among the people who have been effected. Severe need helps us to discover our own capacity to love and care for others, to pray and to build, to look for the new things being done by God. Do we hope for disaster, death, loss? No! But as Paul beautifully attests in Romans 8, even things such as these cannot separate us from the love of God in Christ Jesus our Lord. We needn’t “simply pretend we can build (our hopes) again,” we need only to trust in God and to offer our lives in faithful obedience in order to see the miracles that God will perform.
Prayer: Bless us, O God, with the ability to trust the future and the great things you will bring to pass. Help us, as well, to respond to our neighbors in their times of need that we may be about your work according to your will. In Jesus’ name. Amen.
John 8:21-32
Simon and Garfunkel’s “A Hazy Shade of Winter” begins with the words:
Time, time, time
see what’s become of me
while I looked around for my possibilities,
I was so hard to please…
The lyrics continue:
Hold on to your hopes my friend
That’s an east thing to say
But if your hopes should pass away
Then simply pretend that you can build them again…
There’s a great deal of pessimism in that song, a pessimism that neither Luke,––the writer of Acts, nor John would share.
According to our readings today a prophet named Agabus predicts a famine throughout the world (Acts 11:28). Jesus himself predicts his crucifixion (John 8:28). Christianity has always done a great deal of forward thinking and consideration of what the future will involve. The predictions are not always cheerful, but they always lead to and are permeated by the grace of God. The famine will allow Christians throughout the world to show generosity to the church in Jerusalem. The crucifixion, of course, will reveal Jesus to be the Son of God. So often clarity follows hardship, understanding grows out of struggle. And above it all stands our provident and loving God
But we really must not understate the difficulties or even try to rush past them. A significant aspect of God’s sovereignty is time. The minutes, hours, days, months and so forth, are of as much concern to God as the years, eras, and epochs. To hurry through—what I call wishing our lives away—risks missing out on or ignoring God’s grace at work.
I certainly don’t wish to trivialize tragedy. The flooding in Pakistan has caused devastation to millions and is not to be taken lightly. So has the earthquake in Haiti. But even disasters such as these cannot defeat God’s provident care for us. Ultimately we have the opportunity to participate in God’s work among the people who have been effected. Severe need helps us to discover our own capacity to love and care for others, to pray and to build, to look for the new things being done by God. Do we hope for disaster, death, loss? No! But as Paul beautifully attests in Romans 8, even things such as these cannot separate us from the love of God in Christ Jesus our Lord. We needn’t “simply pretend we can build (our hopes) again,” we need only to trust in God and to offer our lives in faithful obedience in order to see the miracles that God will perform.
Prayer: Bless us, O God, with the ability to trust the future and the great things you will bring to pass. Help us, as well, to respond to our neighbors in their times of need that we may be about your work according to your will. In Jesus’ name. Amen.
Friday, August 27, 2010
Learning About God
Job 9:1-15, 32-35
Acts 10:34-48
John 7:37-52
Job says a curious thing at the end of today’s passage from that book. “For I know I am not what I’m thought to be,” he says (Job 9:35b). Is Job talking about the view that his friends seem to have of him, or is he talking about the way God is treating him and his own powerlessness to address God? Either way, Job is a man on a journey of discovery. Though he has been made miserable by loss and grief and suffering, he continues to question and consider everything that has happened, looking for answers, or at least a fuller understanding of what God is up to.
Peter, too, is on a journey of discovery. At the beginning of the passage from Acts Peter expresses a new understanding of God’s grace. “God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (Acts 10:34-35). This is really an earth-shattering realization, one that will make it possible for the church to spread, not just throughout the Jewish community, but across the face of the known world. Indeed, this one sentence and the ultimate baptism of Cornelius’s household sets the stage for Paul’s ministry to the gentiles.
There may be times when we believe we have God “all figured out”, that we understand or can predict what God will do. The truth is that we simply cannot reach that point in life. God is beyond our grasp, and just when we think we have God in a box, like the religious leaders of Jesus’ day who dismissed him on the grounds of his birthplace (John 7:52), God does something so surprising and unexpected that we can only stand in awe. We are all on a journey of understanding, one step at a time, day by day. This is why it is essential to continue studying, praying, listening, worshipping, sharing within the community of faith and outside of it. This is why it is so crucial to keep moving along, with minds open to God’s work and word.
Prayer: Lord, help us to live as those who would learn, so that we never reach the point where we believe we have you all figured out. Amen.
Acts 10:34-48
John 7:37-52
Job says a curious thing at the end of today’s passage from that book. “For I know I am not what I’m thought to be,” he says (Job 9:35b). Is Job talking about the view that his friends seem to have of him, or is he talking about the way God is treating him and his own powerlessness to address God? Either way, Job is a man on a journey of discovery. Though he has been made miserable by loss and grief and suffering, he continues to question and consider everything that has happened, looking for answers, or at least a fuller understanding of what God is up to.
Peter, too, is on a journey of discovery. At the beginning of the passage from Acts Peter expresses a new understanding of God’s grace. “God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (Acts 10:34-35). This is really an earth-shattering realization, one that will make it possible for the church to spread, not just throughout the Jewish community, but across the face of the known world. Indeed, this one sentence and the ultimate baptism of Cornelius’s household sets the stage for Paul’s ministry to the gentiles.
There may be times when we believe we have God “all figured out”, that we understand or can predict what God will do. The truth is that we simply cannot reach that point in life. God is beyond our grasp, and just when we think we have God in a box, like the religious leaders of Jesus’ day who dismissed him on the grounds of his birthplace (John 7:52), God does something so surprising and unexpected that we can only stand in awe. We are all on a journey of understanding, one step at a time, day by day. This is why it is essential to continue studying, praying, listening, worshipping, sharing within the community of faith and outside of it. This is why it is so crucial to keep moving along, with minds open to God’s work and word.
Prayer: Lord, help us to live as those who would learn, so that we never reach the point where we believe we have you all figured out. Amen.
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