Today is the Feast of St. Matthias. At Morning Prayer, the second reading was 1 John 2:18-25. First John has some of the greatest verses on love in the whole Bible. Many Christians load up on them as their starting place for understanding God and the Christian life. However, the author is also big on sin and truth. He tends to see things as either/or and divide people into groups. Whatever else he means by love is, it isn't nice or sweet. It is difficult reading, but worth the effort.
Maybe you have noticed lately the raging debates about truth telling. We are bombarded day and night: Trump is a Liar. The Democrats are liars. Republicans are liars. The media is liars. The global warming group is liars. The deniers are liars. In fact, about the only thing Americans seem to agree on is that there is endless truth twisting and lying. Who is the liar, however, gets folks talking real ugly.
Today, 1 John 2:22 answers the question. John has made an interesting claim just before this, "As you have heard that antichrist is coming, so now many antichrists have come." This is interesting on many levels. First, the plural indicates that there will not be just one "Anti-Christ." Second, the fact that before the end of the first Century an inspired Christian author declared that "it is the last hour" and "many antichrists have come" means that we might need to rethink our theology on "the end" as well. The antichrists may very well populate every age, and it may be that is what 1 John is trying to help us see.
1 John says, "Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. No one who denies the Son has the Father; everyone who confesses the Son has the Father also." There you have it--that is the Liar. It is the liar that many Christians do not worry about, especially as they preach "love, love, love." It is the liar which matters most, even more than politics and global warming. Sadly, I think words are considered hate speech by many in our church and even more in our society. I believe that those who accept these words (always in the larger context of the message of Scripture) as true will be viewed as dangerous. Jesus is the human face of God and His presence requires a choice. That should unite us as Christians even as we argue politics.
Who is the liar? Antichrist.
Who is antichrist? The one who denies Jesus.
Lord I/we do believe, save us from unbelief.
Lord Jesus, Son of God have mercy on me/us, for we are sinners.
Friday, February 24, 2017
Thursday, February 23, 2017
Ruth and Law
We are finished reading Isaiah at Morning Prayer and have started Ruth. They are different kinds of literature. Isaiah preaches a word directly to people from God. He often repeats that God is God and God alone. He spells out how God is at work in the world and what His plans are. There is not much biographical information at all. Ruth, on the other hand, is a short story. God is quietly behind the scenes through it all.
[I have often thought that the book was misnamed. Sort of like the Prodigal Son is really about the Older Brother (that is who Jesus was aiming it at), or better the Loving Father (that is what Jesus is revealing to both kinds of brothers), Ruth it seems is really about the mother in law Naomi. At the end of the story, Ruth gives birth to a child. 4:14 "and the women said to Naomi .." and 4:17 "and the women neighbors gave him a name, saying, 'a son is born to Naomi!' Seems like Naomi is the focus.
In chapter 2 Ruth and Naomi have arrived back in Bethlehem (House of Bread). Naomi has lost her husband and two sons. She bid her daughters-in-law to remain in Moab, Orpah did, but Ruth renounced her god and people and clung to Naomi and followed her. Upon her return, Naomi tells her kinsfolk not to call her Naomi (which means pleasant) but Mara (bitter). It is a sad story. They also mention over and over that Ruth is a Moabite. Over and over.
They arrive during the barley harvest (which is Passover time) and Naomi sends Ruth to the fields of Boaz (her kinsman) to glean and gather grain. Sunday we read that the harvester was not to harvest all the grain but to leave some for the poor to gather. How neat to see this a few days later with Leviticus fresh in my mind. This Law of God is the mercy which gives Ruth sustenance. She is a foreign woman and numbered among the poor, widows and outsiders (she hits a triple), The Law of God is the instrument of mercy and kindness. In this case, the Law gives life!
Laws can do that, they can spell out the parameters for kingdom living. At story's end we learn that the line from Ruth produces King David. It is possible to say that David owes his life to Leviticus 19:9. Unlike Isaiah, the Ruth story does not spell out what we are to know, what we are to understand. Rather, it invites us in. It is a simple story but a deep narrative. We encounter God here, too, but it takes some digging and thinking. It also reminds us of the importance of God's Law (Instruction) for determining how we live our lives and dispose of our possessions. Last of all it illustrates the law of cause and effect, and the unknown consequences of every act.
[I have often thought that the book was misnamed. Sort of like the Prodigal Son is really about the Older Brother (that is who Jesus was aiming it at), or better the Loving Father (that is what Jesus is revealing to both kinds of brothers), Ruth it seems is really about the mother in law Naomi. At the end of the story, Ruth gives birth to a child. 4:14 "and the women said to Naomi .." and 4:17 "and the women neighbors gave him a name, saying, 'a son is born to Naomi!' Seems like Naomi is the focus.
In chapter 2 Ruth and Naomi have arrived back in Bethlehem (House of Bread). Naomi has lost her husband and two sons. She bid her daughters-in-law to remain in Moab, Orpah did, but Ruth renounced her god and people and clung to Naomi and followed her. Upon her return, Naomi tells her kinsfolk not to call her Naomi (which means pleasant) but Mara (bitter). It is a sad story. They also mention over and over that Ruth is a Moabite. Over and over.
They arrive during the barley harvest (which is Passover time) and Naomi sends Ruth to the fields of Boaz (her kinsman) to glean and gather grain. Sunday we read that the harvester was not to harvest all the grain but to leave some for the poor to gather. How neat to see this a few days later with Leviticus fresh in my mind. This Law of God is the mercy which gives Ruth sustenance. She is a foreign woman and numbered among the poor, widows and outsiders (she hits a triple), The Law of God is the instrument of mercy and kindness. In this case, the Law gives life!
Laws can do that, they can spell out the parameters for kingdom living. At story's end we learn that the line from Ruth produces King David. It is possible to say that David owes his life to Leviticus 19:9. Unlike Isaiah, the Ruth story does not spell out what we are to know, what we are to understand. Rather, it invites us in. It is a simple story but a deep narrative. We encounter God here, too, but it takes some digging and thinking. It also reminds us of the importance of God's Law (Instruction) for determining how we live our lives and dispose of our possessions. Last of all it illustrates the law of cause and effect, and the unknown consequences of every act.
Wednesday, February 22, 2017
Be Holy! Be Perfect!
Leviticus 19:1-2, 9-18; 1 Corinthians 3:10-11, 16-23; Matthew 5:38-48
Leviticus 19 is part of the Holiness Legislation. The Lord
YHWH tells Israel what they should and should not do in response to His covenant promise to love them and be their God. This is literally the faith response to grace. The Jewish Study Bible (252, 253) says that faithful obedience allows Israel to “absorb the effusion of divine
Presence in their midst.” Absorbing the presence of God is a wonderful metaphor to describe God's unity with His people and is similar to 'theosis' in Christian faith. As Christians, we know that Jesus is the Divine Presence of
God, and our "absorption" of His life is what Paul refers to in saying, Jesus is the Foundation and we are the Temple full of the
Holy Spirit. It is noteworthy that when he says "you are" it is plural. Individuals are not the temple, the church is the temple The church is to be rooted in Him in obedient love which fills us with His Divine Presence--the Holy Spirit--which makes us holy.
The word holy has two different meanings as applied to God and other things. God is holy, which means He is infinitely transcendent and totally "other" to all we know. He alone is holy in Himself. A person becomes holy by being set apart or dedicated to God; literally to become His possession. God makes people, places and things holy by consecrating them to Himself. Therefore, the (Lev 19:1) command “you shall be holy for I am
holy” can be paraphrased, “you shall belong to Me, because only I am above all else and
worthy of you.” To be dedicated to God, however, is always about love and service.
Be clear; loving obedience to God is salvific. Being equally clear, our works do not and cannot
'earn' salvation. But salvation is not a ticket to enter a place called heaven. Salvation is rescue from sin and death, rescue from the devil, the fallen world, and from our own selves. Above all else, salvation is a loving relationship with God and His creation. We are born into the world separated from God. God alone can bridge that gap, but our loving, trusting obedience opens us to the Divine Life. The commandments order our relationship with the Law Giver. As Gentiles, we are not
under the Jewish Law, but in Christ we are still called to obey and “absorb”
God through love. There is much in the Torah which we can distance ourselves from, but there are other commands which are pressing concerns even for Gentiles!
Much of reading from Leviticus 19 is about justice. Israel's relationship with God is communal. The Lord puts limits on private property--“Do not
harvest all your crops, leave some for the poor”—but He expects the
poor to pick it themselves! He says that it is wrong to take advantage of the
poor or the disabled, yet rejects partiality to the poor (or rich). Anger,
hatred and vengeance are ruled out, instead Israel is to love. Jesus quotes this as the summary commandment: Love your neighbor as yourself. Love all, even the enemy! Love is an Old Testament command and at the center of the relationship Israel has with God.
"Absorbing God" by obedient love is a daily challenge. Discipleship is the faith response to Jesus. He is Savior but also Teacher. Jesus says that we defeat
evil through non-violent love. If the Roman soldier demands you carry
things one mile, then walk two. Your love is stronger than his oppression. If
someone insults you with a back hand slap, you offer them the other cheek, asserting
your humanity even as you suffer. They hate the enemy? You love and pray for
him. Love the enemy and pray for the persecutor because they are children of God and you are
a child of God. Just like Jesus. This is the perfection Jesus calls us to. The
perfection* of love, God's love in us and through us. Love on a cross which forgives every sin. The love which saves he world. This is the life of God which we absorb in our journey to holiness. In today's often hostile and conflict riddled world it is a stunning reminder that our love and prayers for those we feel the worst toward are God's call. It is an amazing thing to ponder, but love from the Cross is exactly that.
extra notes
[The word perfect* can be worrisome to many Christians. It
seems to imply that we must be as perfect as God, understood in a moral sense.
Obviously, it is beyond us to achieve such perfection. So are we doomed to
hell? Once again, it is important to remember that Jesus says "you all (plural)" so this is a command for the group. Think of it as a team commandment, not as an individualized performance.
It is helpful to look at Matthew’s use of the term “perfect,”
and in doing so we learn that his is the only Gospel where the word appears! It
shows up twice, here and in 19:21. In the latter case Jesus tells a rich young
man who has faithfully kept the commandments: “if you would be perfect, go,
sell what you possess and give to the poor, and you will have treasure in
heaven; and come, follow me.” Perfection
means completeness. It means finishing the job. Jesus is telling the rich man
that his love of wealth and possessions were still in the way (in spite of his
keeping the Torah). Perfection in our reading today seems to be used in a
similar way. Love is not limited to the ones to whom we are connected; but also
those who oppose us. Kinship circles are broken open to include everyone in the
family. To reach the fullness of Jewish faithfulness (remember He is talking to Jews) and by extension the fullness of Christian faithfulness--this is "perfection"--they/we must love as God loves.
It is also helpful to see how the Greek word is used in translations
of the Hebrew Bible. Matthew read the Septuagint, and a brief look at
Deuteronomy 18:13 (“you shall be blameless before the Lord”) can be helpful
Septuagint: teleios
ese enantion kurion tou theou sou
Hebrew: tamiym ‘im
YHWH ‘elohim
Hebrew "Tamiym":
complete, whole, entire, sound, innocent, having integrity, healthy; without
spot or blemish, perfect, upright
Greek "teleios": brought to its end, finished,
wanting nothing necessary to completeness, perfect (of men-full grown, adult,
mature)
In conclusion, to “be perfect” is not to be on a higher level
of Christianity. It is also not the moral perfection of God. It doesn’t mean we
never make a mistake or error. To be perfect is to love—to seek the good and
salvation of—all people. It is to follow Jesus and allow Him to shape our mind
and heart, body and soul. It is to open to the Holy Spirit and be God’s Temple.
It is a gift but it is the fruit of hard work, disciplined effort and
obedience. And it takes a lifetime and then some to accomplish!]
Thursday, February 16, 2017
Isaiah 65
Two groups, two fates.
Choices create results.
Behaviors have consequences.
I do not believe the purpose of life is to try to figure out 'how to get into heaven.' I do not really hear that message in the Old Testament ( I prefer Jewish Bible) at all. I think that when I find it in the New Testament it is probably because I am carrying it into the text myself.
I do believe that, however else it is explained, the core purpose of life is to love God with all that I am and all that I have, and that the love of others (love neighbors as one's self) is related to divine love. I am not very good at loving God or other people. And I think the problem is that I am probably unconsciously still trying to find a way into heaven without loving God or other people completely, purely and enthusiastically. It is a hard paradigm to get out of my head.
Isaiah 65 talks about two groups of people headed to two very different futures. One group "seeks God" without "asking for Him"--another way of saying that they engage in their "religious practices" for other purposes. I think "getting saved" is what is referred to here. "Getting saved" can be a cover for self-seeking, by this I mean it is trying to figure a way to get what I want. "Getting saved" focuses on my troubles and my safety (which is a major theme of the Jewish narratives). This is why so many people talk about heaven in terms of being with their loved ones, or being in a place of peace and beauty, or a place where God is providing my wants and needs because we can focus on ourselves and leave Him out--except for providing me with everything!
God says, "here I am" "I spread out my hands to a disloyal people who walk the way that is not good"
65:8-10 God will leave a remnant for the sake of "My servants" but 65:11-12 "but for those who forsake me..." Sword. Destruction. You did what I hold evil.
In our day is the message antiquated remembrance or pressing concern?
Ironically, the Gospel today has Jesus under scrutiny from various Jewish groups from His time. They are trying to trip Him up on paying tribute to Caesar and the silliness of believing in resurrection. The wider context is Jesus' last visit to Jerusalem where He is crucified. Jesus will issue the same warning as Isaiah. "Bear fruit, God's people, or you will be cursed and withered up like the fig tree." No change of message or tone between the Testaments. Same warning. Jerusalem will be torn down if she fails to repent.
Every age, the same. The Kingdom of God is nearby. God reaches out His hands to people who do not care, who are not interested in deep relationship with the Lord. We pursue our own folly, bleating "My will be done" as lost sheep wandering the desert places. Isaiah, Jesus, God--one voice, one message. There are two kinds of people, those who love God and those who don't. One voice, one message, the two groups have two destinies. One with God, one without. As we pray with Isaiah 65 it is probably relevant to ask, "which group am I in?"
Choices create results.
Behaviors have consequences.
I do not believe the purpose of life is to try to figure out 'how to get into heaven.' I do not really hear that message in the Old Testament ( I prefer Jewish Bible) at all. I think that when I find it in the New Testament it is probably because I am carrying it into the text myself.
I do believe that, however else it is explained, the core purpose of life is to love God with all that I am and all that I have, and that the love of others (love neighbors as one's self) is related to divine love. I am not very good at loving God or other people. And I think the problem is that I am probably unconsciously still trying to find a way into heaven without loving God or other people completely, purely and enthusiastically. It is a hard paradigm to get out of my head.
Isaiah 65 talks about two groups of people headed to two very different futures. One group "seeks God" without "asking for Him"--another way of saying that they engage in their "religious practices" for other purposes. I think "getting saved" is what is referred to here. "Getting saved" can be a cover for self-seeking, by this I mean it is trying to figure a way to get what I want. "Getting saved" focuses on my troubles and my safety (which is a major theme of the Jewish narratives). This is why so many people talk about heaven in terms of being with their loved ones, or being in a place of peace and beauty, or a place where God is providing my wants and needs because we can focus on ourselves and leave Him out--except for providing me with everything!
God says, "here I am" "I spread out my hands to a disloyal people who walk the way that is not good"
65:8-10 God will leave a remnant for the sake of "My servants" but 65:11-12 "but for those who forsake me..." Sword. Destruction. You did what I hold evil.
In our day is the message antiquated remembrance or pressing concern?
Ironically, the Gospel today has Jesus under scrutiny from various Jewish groups from His time. They are trying to trip Him up on paying tribute to Caesar and the silliness of believing in resurrection. The wider context is Jesus' last visit to Jerusalem where He is crucified. Jesus will issue the same warning as Isaiah. "Bear fruit, God's people, or you will be cursed and withered up like the fig tree." No change of message or tone between the Testaments. Same warning. Jerusalem will be torn down if she fails to repent.
Every age, the same. The Kingdom of God is nearby. God reaches out His hands to people who do not care, who are not interested in deep relationship with the Lord. We pursue our own folly, bleating "My will be done" as lost sheep wandering the desert places. Isaiah, Jesus, God--one voice, one message. There are two kinds of people, those who love God and those who don't. One voice, one message, the two groups have two destinies. One with God, one without. As we pray with Isaiah 65 it is probably relevant to ask, "which group am I in?"
Wednesday, February 15, 2017
Psalm 109
This morning we prayed Psalm 109.
I offer a meditation on the beginning (v 1-4, Book of Common Prayer, p. 751)
"Hold not your tongue, O God of my praise; for the mouth of the wicked, the mouth of the deceitful, is opened against me. They speak to me with a lying tongue; they encompass me with hateful words and fight against me without a cause. Despite my love, they accuse me; but as for me, I pray for them. They repay evil for good, and hatred for my love."
This is what I believe:
People are sinners. Sinners sin. Sin is bad and negatively impacts the person sinning and others as well. Sin is everywhere so lots of bad things happen.
Humans tend to see the sins of others differently than their own sins .
We are inclined to project greater guilt onto those we dislike and disagree with.
In today's Psalm, some of the verses sound like things I hear people complaining about in our current political disagreements. "I/we" cannot put up with "you/them" because "you/them" are "liars, racists, communists, Fascists, Hitler, murderers, playing politics, thieves, despots, looters/rioters, thugs, privileged, oppressors, haters..." Well, there is lots more to be added but that is the general tenor. Or as our ancient Psalmist says, "the mouth of the wicked, the mouth of the deceitful, is opened against me. They speak with a lying tongue; they encompass me with hateful words..."
Now, based on my belief that all people are sinners, I feel pretty confident that many of the accusations are true, or at least significantly accurate. People see the world from a perspective. We feel passionately about things, and tend to reinforce our own prejudices through anecdote. We gather together in our like-minded group and say the things we want to hear (and sometimes shout down or shut down those who say things we do not want to hear). The people we dislike and disagree with frequently do things which are wrong, even bad, and sometimes horrible. The problem is, we just tend to revel in finding everything bad on them and sometimes ignore (or minimize) what is wrong me/us.
My view? It is awful hard to draw the line. If you truly believe abortion is murder, or Trump is Hitler I understand your rage and understand your motivation to act decisively. If you don't think such things, I understand your disdain and your motivation to dismiss those that do as a crack pot. I know the Ten Commandments (which I believe are from God) say, "Thou shall not murder." I know from history that Hitler was a bad man (I know we shouldn't judge but I'm thinking this one is a no-brainer) so if Trump is Hitler then all those theoretical discussions about what someone should do about Hitler are no longer theoretical. For the record, I believe abortion is murder, but for a number of reasons cannot be simply treated as such. Moral issues are always complicated and we need to be careful how we proceed. Bumper sticker arguments fire up "fellow agree-ers," but do little to advance the cause of truth or understanding. For the record, I do not think Trump is Hitler. At all. Calling him Hitler really ignores how bad Hitler was and how much evil Hitler did. But lots of people think abortion is mass murder and lots of others think Trump is Hitler, so what happens when these "true believers" act on their convictions?
So what to do?
I cannot control society. I can not control myself much of the time. So I am working on the latter. I try to spend most of my energy looking at my own sin and inconsistency. I look for the 'murder' in my heart, the 'Hitler' lurking in me. I have found that there is a lifetime of work to do on me, and much of my anger at "them" is projection. Not saying we should not take a stand against evil. Not saying that at all. Just saying that being aware of my motivation makes my stand a little less sinful. It also opens me to further repentance and conversion. It saves me from telling other people what they should do and sitting back pleased with myself for speaking out. If you are pro-life, then the pro-choice critics have a point when they ask "what do you do to help the babies of the poor." (but of course, the same advocates of hospitality and immigration might want to ask themselves, "how many immigrants live with me?") In the end, I have no easy solution. I am a sinner. So are you. We don't think clearly as we need to and it is always easier to see the mistakes and evil in another. Yet the psalm does provide one sure fired activity which cannot hurt.
...but as for me, I pray for them. They repay evil for good and hatred for my love...
Pray for them... Do good to them ...love them
I am thinking that was Jesus' plan.
And I need to get a whole lot better at that...
I offer a meditation on the beginning (v 1-4, Book of Common Prayer, p. 751)
"Hold not your tongue, O God of my praise; for the mouth of the wicked, the mouth of the deceitful, is opened against me. They speak to me with a lying tongue; they encompass me with hateful words and fight against me without a cause. Despite my love, they accuse me; but as for me, I pray for them. They repay evil for good, and hatred for my love."
This is what I believe:
People are sinners. Sinners sin. Sin is bad and negatively impacts the person sinning and others as well. Sin is everywhere so lots of bad things happen.
Humans tend to see the sins of others differently than their own sins .
We are inclined to project greater guilt onto those we dislike and disagree with.
In today's Psalm, some of the verses sound like things I hear people complaining about in our current political disagreements. "I/we" cannot put up with "you/them" because "you/them" are "liars, racists, communists, Fascists, Hitler, murderers, playing politics, thieves, despots, looters/rioters, thugs, privileged, oppressors, haters..." Well, there is lots more to be added but that is the general tenor. Or as our ancient Psalmist says, "the mouth of the wicked, the mouth of the deceitful, is opened against me. They speak with a lying tongue; they encompass me with hateful words..."
Now, based on my belief that all people are sinners, I feel pretty confident that many of the accusations are true, or at least significantly accurate. People see the world from a perspective. We feel passionately about things, and tend to reinforce our own prejudices through anecdote. We gather together in our like-minded group and say the things we want to hear (and sometimes shout down or shut down those who say things we do not want to hear). The people we dislike and disagree with frequently do things which are wrong, even bad, and sometimes horrible. The problem is, we just tend to revel in finding everything bad on them and sometimes ignore (or minimize) what is wrong me/us.
My view? It is awful hard to draw the line. If you truly believe abortion is murder, or Trump is Hitler I understand your rage and understand your motivation to act decisively. If you don't think such things, I understand your disdain and your motivation to dismiss those that do as a crack pot. I know the Ten Commandments (which I believe are from God) say, "Thou shall not murder." I know from history that Hitler was a bad man (I know we shouldn't judge but I'm thinking this one is a no-brainer) so if Trump is Hitler then all those theoretical discussions about what someone should do about Hitler are no longer theoretical. For the record, I believe abortion is murder, but for a number of reasons cannot be simply treated as such. Moral issues are always complicated and we need to be careful how we proceed. Bumper sticker arguments fire up "fellow agree-ers," but do little to advance the cause of truth or understanding. For the record, I do not think Trump is Hitler. At all. Calling him Hitler really ignores how bad Hitler was and how much evil Hitler did. But lots of people think abortion is mass murder and lots of others think Trump is Hitler, so what happens when these "true believers" act on their convictions?
So what to do?
I cannot control society. I can not control myself much of the time. So I am working on the latter. I try to spend most of my energy looking at my own sin and inconsistency. I look for the 'murder' in my heart, the 'Hitler' lurking in me. I have found that there is a lifetime of work to do on me, and much of my anger at "them" is projection. Not saying we should not take a stand against evil. Not saying that at all. Just saying that being aware of my motivation makes my stand a little less sinful. It also opens me to further repentance and conversion. It saves me from telling other people what they should do and sitting back pleased with myself for speaking out. If you are pro-life, then the pro-choice critics have a point when they ask "what do you do to help the babies of the poor." (but of course, the same advocates of hospitality and immigration might want to ask themselves, "how many immigrants live with me?") In the end, I have no easy solution. I am a sinner. So are you. We don't think clearly as we need to and it is always easier to see the mistakes and evil in another. Yet the psalm does provide one sure fired activity which cannot hurt.
...but as for me, I pray for them. They repay evil for good and hatred for my love...
Pray for them... Do good to them ...love them
I am thinking that was Jesus' plan.
And I need to get a whole lot better at that...
Friday, February 10, 2017
Faith in Dark Times
Our church prayed Psalm 88 today, because it is in the Morning Prayer cycle. I have grown to love praying the psalms, because they are prayers from God. I also love them because they give me words and images to cherish throughout the day.
Sometimes, however, the psalmist asks me to say things that I do note feel. On occasion, s/he is happier than I am. At other times, s/he is feeling down or struggling, while I am not. Praying the assigned psalms is a great reminder that praying is not only about "me and God", we pray as church and the church does not always feel the same way I do...
Psalm 88 is not an upbeat prayer. Usually, the dark psalms end with light and hope. The prayer-poet declares God is faithful, bemoans the current suffering, then ends with a renewed belief in God's power to save and His has delivered the supplicant. Today, not so much. Pretty bleak prayer from beginning to end.
The model of praying psalms I espouse is to pray it three times, once as me, once listening to Jesus pray it, and once in communion with the church. Today Psalm 88 resonates with the wider church for me. Part of my job is to accompany people into death. Frequently, I am invited in to share this most intimate time of their life because there is no other who will do this with them. Or maybe they are alone. Death is real and dying can be terribly difficult on the body and the soul. We are spiritual beings, but we are also bodies. Pain, suffering and the unending battering can drive a person to despair. I hear it. I see it in terrorized eyes streaming tears. And I stand outside, speaking words of faith and hope into hearts and minds which are sometimes hard to hear and believe.
I prayed Ps 88, thinking of several people whom I have prayed with the last couple days, good people who "cry out day and night," who feel "distanced from friends" and abandoned to "the nethermost Pit, in darkness, in the depths." (phrases from Robert Alter's Psalm translation). Then there is the ultimate question (88:11-12) "Will you work wonders for the dead? Will the shades arise and acclaim you? Will your kindness be told in the grave, Your faithfulness in perdition?" This is a question many ask. It is why I pray the psalm three times in my meditation. I need to share the journey with those who are beaten down and afraid. But I need hope, too, so I listen intently when Jesus prays the psalm (remembering that He suffered terribly and died miserably) and I see a smile on His face. For these questions are all answered by Him in the affirmative. Yes, the dead will see God's wonders. Yes, the shades arise! Yes, the kindness of God is at the grave and His faithfulness is manifest in deepest, darkest death. "Yes!" says the Resurrected One, "there is cause to have hope, even joy, in the face of it all."
Psalm 88 must be prayed and heard, even if I am not feeling its heaviness, there are others who do. I must pray with and for them. But I pray with Jesus, in Jesus, through Jesus. Jesus who died, and rose, and reigns forever. And I can see my own death as a passage to greater life and peace.
Bible Gateway is a great tool!
https://www.biblegateway.com/passage/?search=Psalm+88&version=RSV
Here is Psalm 88 Revised Standard Version (RSV)
Sometimes, however, the psalmist asks me to say things that I do note feel. On occasion, s/he is happier than I am. At other times, s/he is feeling down or struggling, while I am not. Praying the assigned psalms is a great reminder that praying is not only about "me and God", we pray as church and the church does not always feel the same way I do...
Psalm 88 is not an upbeat prayer. Usually, the dark psalms end with light and hope. The prayer-poet declares God is faithful, bemoans the current suffering, then ends with a renewed belief in God's power to save and His has delivered the supplicant. Today, not so much. Pretty bleak prayer from beginning to end.
The model of praying psalms I espouse is to pray it three times, once as me, once listening to Jesus pray it, and once in communion with the church. Today Psalm 88 resonates with the wider church for me. Part of my job is to accompany people into death. Frequently, I am invited in to share this most intimate time of their life because there is no other who will do this with them. Or maybe they are alone. Death is real and dying can be terribly difficult on the body and the soul. We are spiritual beings, but we are also bodies. Pain, suffering and the unending battering can drive a person to despair. I hear it. I see it in terrorized eyes streaming tears. And I stand outside, speaking words of faith and hope into hearts and minds which are sometimes hard to hear and believe.
I prayed Ps 88, thinking of several people whom I have prayed with the last couple days, good people who "cry out day and night," who feel "distanced from friends" and abandoned to "the nethermost Pit, in darkness, in the depths." (phrases from Robert Alter's Psalm translation). Then there is the ultimate question (88:11-12) "Will you work wonders for the dead? Will the shades arise and acclaim you? Will your kindness be told in the grave, Your faithfulness in perdition?" This is a question many ask. It is why I pray the psalm three times in my meditation. I need to share the journey with those who are beaten down and afraid. But I need hope, too, so I listen intently when Jesus prays the psalm (remembering that He suffered terribly and died miserably) and I see a smile on His face. For these questions are all answered by Him in the affirmative. Yes, the dead will see God's wonders. Yes, the shades arise! Yes, the kindness of God is at the grave and His faithfulness is manifest in deepest, darkest death. "Yes!" says the Resurrected One, "there is cause to have hope, even joy, in the face of it all."
Psalm 88 must be prayed and heard, even if I am not feeling its heaviness, there are others who do. I must pray with and for them. But I pray with Jesus, in Jesus, through Jesus. Jesus who died, and rose, and reigns forever. And I can see my own death as a passage to greater life and peace.
Bible Gateway is a great tool!
https://www.biblegateway.com/passage/?search=Psalm+88&version=RSV
Here is Psalm 88 Revised Standard Version (RSV)
Prayer for Help in Despondency
A Song. A Psalm of the Sons of Korah. To the choirmaster: according to Mahalath Leannoth. A Maskil of Heman the Ezrahite.
88 O Lord, my God, I call for help[a] by day;
I cry out in the night before thee.
2 Let my prayer come before thee,
incline thy ear to my cry!
I cry out in the night before thee.
2 Let my prayer come before thee,
incline thy ear to my cry!
3 For my soul is full of troubles,
and my life draws near to Sheol.
4 I am reckoned among those who go down to the Pit;
I am a man who has no strength,
5 like one forsaken among the dead,
like the slain that lie in the grave,
like those whom thou dost remember no more,
for they are cut off from thy hand.
6 Thou hast put me in the depths of the Pit,
in the regions dark and deep.
7 Thy wrath lies heavy upon me,
and thou dost overwhelm me with all thy waves.Selah
8 Thou hast caused my companions to shun me;
thou hast made me a thing of horror to them.
I am shut in so that I cannot escape;
9 my eye grows dim through sorrow.
Every day I call upon thee, O Lord;
I spread out my hands to thee.
10 Dost thou work wonders for the dead?
Do the shades rise up to praise thee?Selah
11 Is thy steadfast love declared in the grave,
or thy faithfulness in Abaddon?
12 Are thy wonders known in the darkness,
or thy saving help in the land of forgetfulness?
and my life draws near to Sheol.
4 I am reckoned among those who go down to the Pit;
I am a man who has no strength,
5 like one forsaken among the dead,
like the slain that lie in the grave,
like those whom thou dost remember no more,
for they are cut off from thy hand.
6 Thou hast put me in the depths of the Pit,
in the regions dark and deep.
7 Thy wrath lies heavy upon me,
and thou dost overwhelm me with all thy waves.Selah
8 Thou hast caused my companions to shun me;
thou hast made me a thing of horror to them.
I am shut in so that I cannot escape;
9 my eye grows dim through sorrow.
Every day I call upon thee, O Lord;
I spread out my hands to thee.
10 Dost thou work wonders for the dead?
Do the shades rise up to praise thee?Selah
11 Is thy steadfast love declared in the grave,
or thy faithfulness in Abaddon?
12 Are thy wonders known in the darkness,
or thy saving help in the land of forgetfulness?
13 But I, O Lord, cry to thee;
in the morning my prayer comes before thee.
14 O Lord, why dost thou cast me off?
Why dost thou hide thy face from me?
15 Afflicted and close to death from my youth up,
I suffer thy terrors; I am helpless.[b]
16 Thy wrath has swept over me;
thy dread assaults destroy me.
17 They surround me like a flood all day long;
they close in upon me together.
18 Thou hast caused lover and friend to shun me;
my companions are in darkness.
in the morning my prayer comes before thee.
14 O Lord, why dost thou cast me off?
Why dost thou hide thy face from me?
15 Afflicted and close to death from my youth up,
I suffer thy terrors; I am helpless.[b]
16 Thy wrath has swept over me;
thy dread assaults destroy me.
17 They surround me like a flood all day long;
they close in upon me together.
18 Thou hast caused lover and friend to shun me;
my companions are in darkness.
Sunday, February 5, 2017
On Prayer and the Poor, Light and Salt
Epiphany 5
Isaiah 58:1-12 and Matthew 5:13-20
Isaiah 58:1-12 and Matthew 5:13-20
[The book
of Isaiah contains prophecies from three time periods. Chapters 1-39 is, for
the most part, words of the prophet Isaiah who lived in the 700’s, at the time
the Northern Kingdom was destroyed by Assyria. This was when the Northern Kingdom was destroyed and the "Lost Tribes" of Israel were dispersed. Beginning with chapter 40, the
setting is in the time of the Babylonian Exile. Judah, like Israel, suffered a dispersion. The unknown "Isaiah" declared the exiles would return home, God would raise up a Messiah (the Persian ruler Cyrus) and deliver His people, The Prophetic Book ends with the time
after the return to Judah (generally the Ezra and Nehemiah time frame). Isaiah 58:1-12 is
from the third period. Obviously some people recorded the words and kept them,
and over time new copies were made—and edited—and perhaps reworked. Many of the themes of Isaiah are reworked for the new settings hundreds of years later. One can only speculate about what type of community this was, perhaps descendants of the prophet--literal or spiritual sons and daughters?]
In the 6th
Century BC, the Jew had returned from exile expecting a Golden Age, but it had not materialized. God had
'disappointed' them. They doubted God’s power to save. Today we hear one of the
complaints: “Why are we fasting, Lord, and you are silent?”
The silence/deafness of God
is a perplexing religious dilemma. Why do our prayers so often seem to fall on
deaf ears? Why do our religious practices
not convince God to do what we ask? These are not theoretical questions; any
person caught up in hard times can asks such things with tears in their eyes
and a knot in their stomach. It is a very real question.
Isaiah provides us one of the many reasons why are prayers are apparently "unheard". There are others, but this one was God's answered to them: my people are deluded.
In seminary, Fr. Aurelius often said, “Human beings have a remarkable
propensity for missing the point.” True, and the Jews were no exception. God says
His people pursue Him enthusiastically, but are oblivious to the sad state of
their souls. God explains why their fasting
does not work: Sin. Sin is not about good and bad, sin is about right and wrong. Many good things (like cleaning house) can be wrong (cleaning for hours while a three month old cries for a diaper change and a bottle). Sin means to "miss the mark" and the mark is proper relationship with God. Sin is a barrier. God’s love and mercy can be blocked by on-going,
unrepentant sin. Forgiveness, without repentance, is only potentially life
giving. God delivers (like Fed Ex) but we fail to answer the ringing door bell so the gift goes unreceived.
The Jews were unique in saying that God demands justice and love for
others. Human religion is focused on keeping gods happy; but they understood their gods to be morally corrupt; more like super-powered humans. Pagan religious cults focused on sacrifices; YHWH wanted righteousness—personal
virtue and faith, including care for the poor and needy. Jewish sacrifices were made by people who were to be generous to the needy holy, just, and righteous.
Jesus is a Jew. Remember this. Jesus really is a Jew. Like Isaiah, He told Jews that Jerusalem, "the
city built on a hill," shines with the light of God for the world. God promised
Abraham that he and his children were going to be a blessing on the world, so Jews are to be
the salt of the earth. Jesus’ said this to the Jews of His time. Jesus was not talking to Christians, there was no such thing. Jesus was not preaching to His disciples in private. He was standing on a hill talking to Jews.
In baptism we are made one with Christ. The Jewish Messiah makes us part of the Jewish family; God's chosen ones. We share in
the Jewish vocation. So, Jesus talks to us today because His words are timeless. Jesus says “I do not negate
the Law, nor should you.” (a hugely important message as we try to understand Paul on the Law) God calls us to holiness and righteousness. We are light
and salt to the world.
What is salt and light? It is worship and praise. It is
obedience to God’s will. It is acts of mercy to the needy. Above all it is authentic
love for God and others. In simplest terms, it looks like Jesus. Jesus is the
only salt we have to give, Jesus is the only light that we have to shine. On our own we have little to offer, but if Jesus is in us, then sharing Him is all we have, but it is all anyone needs.
Friday, February 3, 2017
Isaiah 56:1
In seminary many of the doctoral students were writing four hundred pages on a single verse. They usually focused on a verse which generated the question, "what exactly does this mean?" The academic study of Scripture is different from prayerful reflection, but both should genuinely ask "What is God saying?"
This morning Isaiah 56 was our first reading. As I prayed over this text, I found myself drawn into the first verse. (NRSV) "thus says the Lord, "Maintain justice, and do what is right, for soon my salvation will come, and my deliverance will be revealed."
"Maintain justice and do what is right"
God says (shamar mishpat). Shamar first appears in Genesis 2:15 where God tells the man that he is to keep/watch over/protect/guard the Garden. So this verb reminds us of the first command of God concerning human purpose and duty. I am led to consider this word of Isaiah to be a further command on how to keep the garden (or wider planet earth, even if in a fallen state). There are a variety of angles here: maintain justice, guard justice, keep justice, tend and protect justice. The word translated as justice is mishpat. It is an very important word in the Jewish Bible--occurring over 400 times. It describes judicial acts. It reflects the proper relationship between God and humans (God is just, i.e. He keeps His covenant) The blueletter bible includes the following meanings: judgment, justice, ordinance, justice, right, fitting, proper, among others; and its central meaning is to pass judgment. So God says, "guard judgment, doing the right, fitting legal thing".
The next important Hebrew word, tsedaqah, also means justice, doing right, rectitude, morally correct and is generally translated as righteousness. Interestingly, this word shows up again in the verse.
"for soon my salvation will come"
The word translated "soon" literally means near (can mean in time or in space), it can also be translated as "at hand." Here we see echoes of Isaiah are found in Jesus' own proclamation ("repent the Kingdom of God is near/at hand"). This is a reminder that it is best to interpret the words of Jesus with an eye to His Bible (the Jewish Bible!). Jesus is almost quoting Isaiah verbatim--repent God's salvation is at hand, His Godly-Rule is near.
However, it is salvation which catches my interest most. The word yeshuw'ah can be translated as salvation, help, deliverance, health and welfare, even victory and prosperity. Two things to note, salvation/health/deliverance are not other worldly in their focus. It is here and now that God's salvation is manifest. This is an important corrective to the "overly spiritual" understanding of the word which reduces God to an afterlife insurance policy. Salvation (God's Kingdom) is "at hand" for both Isaiah and Jesus. All of life matters--this life and the afterlife. The second thing to note is the word jeshuw'ah is actually a familiar name to us: Jesus. Every time Jesus read this verse, He heard His own name (and His mission) in the reading. Finding Jesus in the Scripture is easy here. "Jesus is at hand!"
"and my deliverance will be revealed"
The word 'deliverance' is tsedaqah in Hebrew, again. Here it is translated deliverance, which is an interpretation. God is faithful to His covenant, He does the 'right' thing and is 'righteous.' What is His covenant promise? He will protect His servants who are faithful (do right= tsediqah). In time of need, that means He will rescue His people in distress. Literally, Isaiah says that God's righteousness will be revealed, but the way that righteousness is revealed is by delivering His people. And a note, the word "revealed" means to unveil. Literally it means to denude and by extension it can refer to exile. However, one usage, as here, is that something hidden is brought to sight. It is clearly seen.
In the Septuagint (the Ancient Greek Bible of the Jews, the one used by many of our New Testament authors) the word tsedaqah is translated by two different Greek words. The first time, they write dikiasune, generally it means righteousness in the NT, but the second time they use eleos which is translated as mercy or mercy kindness. These translations predate Jesus by a long time. And, just for fun, the Septuagint uses apocalypto, a reminder that the Apocalypse/Revelation of John, is a book bringing to light the salvation of God.
So much in one little verse. A great promise from God. It is a call to not despair (arguably a major theme of revelation, and particularly the Apocalypse of John to stand firm in faith during the persecution) and to trust. It is a reminder that in every time God stands ready to help His people, and that those who trust Him will have eyes to see His deliverance. We trust the promise and wait, even if the circumstances are bleak (as they were to the first hearers).
The first audience of Isaiah, like us, was a mixed group. Some were more trusting than others. Some were more open than others. Some were more faithful than others. Yet God addresses them all. The prophet's message and words are echoed again and again in our Bible, both Jewish and Christian Covenants. We see that the two covenants overlap and inform one another--thereby informing us. "What is God saying to His people? What is God saying to us?" Each of us and all of us together hear this word in a particular circumstance. It can mean different things, therefore, at different times and places. But always it is Good News. It is Gospel. It is Truth and Life.
This morning Isaiah 56 was our first reading. As I prayed over this text, I found myself drawn into the first verse. (NRSV) "thus says the Lord, "Maintain justice, and do what is right, for soon my salvation will come, and my deliverance will be revealed."
"Maintain justice and do what is right"
God says (shamar mishpat). Shamar first appears in Genesis 2:15 where God tells the man that he is to keep/watch over/protect/guard the Garden. So this verb reminds us of the first command of God concerning human purpose and duty. I am led to consider this word of Isaiah to be a further command on how to keep the garden (or wider planet earth, even if in a fallen state). There are a variety of angles here: maintain justice, guard justice, keep justice, tend and protect justice. The word translated as justice is mishpat. It is an very important word in the Jewish Bible--occurring over 400 times. It describes judicial acts. It reflects the proper relationship between God and humans (God is just, i.e. He keeps His covenant) The blueletter bible includes the following meanings: judgment, justice, ordinance, justice, right, fitting, proper, among others; and its central meaning is to pass judgment. So God says, "guard judgment, doing the right, fitting legal thing".
The next important Hebrew word, tsedaqah, also means justice, doing right, rectitude, morally correct and is generally translated as righteousness. Interestingly, this word shows up again in the verse.
"for soon my salvation will come"
The word translated "soon" literally means near (can mean in time or in space), it can also be translated as "at hand." Here we see echoes of Isaiah are found in Jesus' own proclamation ("repent the Kingdom of God is near/at hand"). This is a reminder that it is best to interpret the words of Jesus with an eye to His Bible (the Jewish Bible!). Jesus is almost quoting Isaiah verbatim--repent God's salvation is at hand, His Godly-Rule is near.
However, it is salvation which catches my interest most. The word yeshuw'ah can be translated as salvation, help, deliverance, health and welfare, even victory and prosperity. Two things to note, salvation/health/deliverance are not other worldly in their focus. It is here and now that God's salvation is manifest. This is an important corrective to the "overly spiritual" understanding of the word which reduces God to an afterlife insurance policy. Salvation (God's Kingdom) is "at hand" for both Isaiah and Jesus. All of life matters--this life and the afterlife. The second thing to note is the word jeshuw'ah is actually a familiar name to us: Jesus. Every time Jesus read this verse, He heard His own name (and His mission) in the reading. Finding Jesus in the Scripture is easy here. "Jesus is at hand!"
"and my deliverance will be revealed"
The word 'deliverance' is tsedaqah in Hebrew, again. Here it is translated deliverance, which is an interpretation. God is faithful to His covenant, He does the 'right' thing and is 'righteous.' What is His covenant promise? He will protect His servants who are faithful (do right= tsediqah). In time of need, that means He will rescue His people in distress. Literally, Isaiah says that God's righteousness will be revealed, but the way that righteousness is revealed is by delivering His people. And a note, the word "revealed" means to unveil. Literally it means to denude and by extension it can refer to exile. However, one usage, as here, is that something hidden is brought to sight. It is clearly seen.
In the Septuagint (the Ancient Greek Bible of the Jews, the one used by many of our New Testament authors) the word tsedaqah is translated by two different Greek words. The first time, they write dikiasune, generally it means righteousness in the NT, but the second time they use eleos which is translated as mercy or mercy kindness. These translations predate Jesus by a long time. And, just for fun, the Septuagint uses apocalypto, a reminder that the Apocalypse/Revelation of John, is a book bringing to light the salvation of God.
So much in one little verse. A great promise from God. It is a call to not despair (arguably a major theme of revelation, and particularly the Apocalypse of John to stand firm in faith during the persecution) and to trust. It is a reminder that in every time God stands ready to help His people, and that those who trust Him will have eyes to see His deliverance. We trust the promise and wait, even if the circumstances are bleak (as they were to the first hearers).
The first audience of Isaiah, like us, was a mixed group. Some were more trusting than others. Some were more open than others. Some were more faithful than others. Yet God addresses them all. The prophet's message and words are echoed again and again in our Bible, both Jewish and Christian Covenants. We see that the two covenants overlap and inform one another--thereby informing us. "What is God saying to His people? What is God saying to us?" Each of us and all of us together hear this word in a particular circumstance. It can mean different things, therefore, at different times and places. But always it is Good News. It is Gospel. It is Truth and Life.
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