Job 2
Context
The second chapter makes little sense without the first - if you are just joining in, it's best to start with the previous post on "The Man from Proverbs."
Listening to the Writer
The heavenly council meets again, and God points out that Job is still blameless. But the adversary continues to push: how will Job react to physical pain? God again gives permission.
Job is no longer the “poster child” for the book of Proverbs. He has lived a virtuous life, and his reward is the death of his children, loss of his wealth, and destruction of his health. His wife says “Curse God and die,” but Job refuses.
Job has three friends who come to comfort him. When they see him, they are so stunned at his suffering that they sit in silence with him for a week.
Listening to God
God again gives permission for the test. When you are going through physical pain, do you view it as a test from God? From Satan? As punishment? Or as a random event, or natural consequences?
I have had friends who have suffered for months and even years from painful and/or debilitating diseases: shingles, cancer, M.S., uncontrolled depression. Have you ever been through long-term intense pain, or known someone who has? How is this different from temporary suffering?
Job says “We should accept evil, as well as good, from God.” Do you think God gives us evil?
Miscellaneous Meanderings
When my depression first came on and I went through the horrible early months without medication, many many people tried to "cure" me - with movies, or food, or chatting. It didn't help. But it was very good to have people who would simply sit with me.
Sometimes we avoid people in pain because “I wouldn’t know what to say.” When you don’t know what to say, you don’t need to say anything. But you do need to be there. In the face of severe loss, the presence of friends, even (or especially) silent friends, is vital.
Dig Deeper at Textweek.
Wednesday, September 30, 2009
Tuesday, September 29, 2009
The Man from Proverbs
Job 1
Context
"The land of Uz" is unidentified in ancient literature, and may be fictional. There are hints in the book that might indicate it is a parable and not intended to be read as history. (This doesn't imply that the author is "lying" - remember that the Bible is a collection of books without title pages telling us whether each book is a novella, news report, poetry collection, etc. When God came to earth in Jesus, he told a lot of stories in order to teach.)
“Satan” is the Hebrew word for “adversary.” In Jesus' day, the term "satan" was often used to refer to the Devil, God's adversary; but in Job, the adversary is not described as ruler of hell. Instead, “the adversary” walks about on the earth, and then goes and talks with God and other beings in heaven. Try reading “the adversary” in place of “Satan” in this story.
The book of Job is clearly a counterpoint to the Proverbs. There are many different voices within it, each arguing for their own viewpoint. Be careful of coming to quick conclusions. I often seen verses from Job on posters in church buildings - verses that God later states "do not speak of Me what is right."
Listening to the Writer
Verses 1-5 present a poster child for the book of Proverbs. Is Job a “good” man or a “bad” man? Is he appropriately rewarded?
What does the adversary prompt Job's behavior? What is the bet that he makes with God?
Job has a seriously bad day. What is his response?
Listening to God
Have you known anyone like Job—someone who seems to always be trying to do what is right, for self, for God, for family, and who has a life filled with good things?
God seems pretty pleased with Job. Think of a time when God has been pretty pleased with you.
The adversary says “Of course Job is wonderful: you make life too easy for him.” Does this hit home for you? How many of your “good deeds” are done for your own benefit?
God gives the adversary power to kill Job’s children and his property. Do you think God "allows" people (like terrorists) and spiritual beings the freedom and power to hurt others? Is this right? Why would God do such a thing?
In Job, God’s reason for allowing the adversary to cause pain is a kind of cosmic bet, a test to see why Job behaves righteously. Does thinking of the pain in your life as a test of your integrity bring you comfort or frustration?
Dig Deeper at Textweek.
Context
"The land of Uz" is unidentified in ancient literature, and may be fictional. There are hints in the book that might indicate it is a parable and not intended to be read as history. (This doesn't imply that the author is "lying" - remember that the Bible is a collection of books without title pages telling us whether each book is a novella, news report, poetry collection, etc. When God came to earth in Jesus, he told a lot of stories in order to teach.)
“Satan” is the Hebrew word for “adversary.” In Jesus' day, the term "satan" was often used to refer to the Devil, God's adversary; but in Job, the adversary is not described as ruler of hell. Instead, “the adversary” walks about on the earth, and then goes and talks with God and other beings in heaven. Try reading “the adversary” in place of “Satan” in this story.
The book of Job is clearly a counterpoint to the Proverbs. There are many different voices within it, each arguing for their own viewpoint. Be careful of coming to quick conclusions. I often seen verses from Job on posters in church buildings - verses that God later states "do not speak of Me what is right."
Listening to the Writer
Verses 1-5 present a poster child for the book of Proverbs. Is Job a “good” man or a “bad” man? Is he appropriately rewarded?
What does the adversary prompt Job's behavior? What is the bet that he makes with God?
Job has a seriously bad day. What is his response?
Listening to God
Have you known anyone like Job—someone who seems to always be trying to do what is right, for self, for God, for family, and who has a life filled with good things?
God seems pretty pleased with Job. Think of a time when God has been pretty pleased with you.
The adversary says “Of course Job is wonderful: you make life too easy for him.” Does this hit home for you? How many of your “good deeds” are done for your own benefit?
God gives the adversary power to kill Job’s children and his property. Do you think God "allows" people (like terrorists) and spiritual beings the freedom and power to hurt others? Is this right? Why would God do such a thing?
In Job, God’s reason for allowing the adversary to cause pain is a kind of cosmic bet, a test to see why Job behaves righteously. Does thinking of the pain in your life as a test of your integrity bring you comfort or frustration?
Dig Deeper at Textweek.
Saturday, September 26, 2009
Ding, dong, the witch is dead!
Esther 8-10
This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."
Context
"Previously, in The Book of Esther..."
Haman, arch-enemy of the Jews, is dead!
But... before his death, he sent out an edict - stamped with the king's signet ring - ordering the destruction of all the Jews in Persia on the thirteenth of Adar. And orders signed by the king cannot be revoked - even by the king.
Listening to God
Pick and choose from the following:
Esther asks the king to revoke Haman’s earlier letter, which allowed the Jews to be killed on the 13th of Adar. But the king “can’t” undo any edict written in his own name. So, instead, a new letter is written authorizing the Jews to kill all their enemies on the same day.
Miscellaneous Meanderings
I was on the Wesley canoe/camping trip yesterday and this morning. Sorry for the delay on Esther, but it is good to take time to enjoy God's creation!
Dig Deeper at Textweek.
This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."
Context
"Previously, in The Book of Esther..."
Haman, arch-enemy of the Jews, is dead!
But... before his death, he sent out an edict - stamped with the king's signet ring - ordering the destruction of all the Jews in Persia on the thirteenth of Adar. And orders signed by the king cannot be revoked - even by the king.
Listening to God
Pick and choose from the following:
Esther asks the king to revoke Haman’s earlier letter, which allowed the Jews to be killed on the 13th of Adar. But the king “can’t” undo any edict written in his own name. So, instead, a new letter is written authorizing the Jews to kill all their enemies on the same day.
- Do you think Esther wanted the death of her enemies?
- Is this kind of self-defense ever appropriate? If yes, then why does Jesus allow his own crucifixion and tell us to “take up our cross?” If no, then what should we do when brutally attacked?
- Why “can’t” the king undo his edict? Does the law outweigh every other consideration?
- How much authority does God give us to do things in Jesus’ name (the name of the king)? When we say we are praying in Jesus’ name, does that mean we really are? What else might be required?
Miscellaneous Meanderings
I was on the Wesley canoe/camping trip yesterday and this morning. Sorry for the delay on Esther, but it is good to take time to enjoy God's creation!
Dig Deeper at Textweek.
Thursday, September 24, 2009
Those who live by the sword, die by the sword.
Esther 5-7
This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."
Context
"Previously, in The Book of Esther..."
Esther, a young Jewish girl, has been chosen by King Xerxes of Persia as his queen. Her uncle Mordecai uncovers a plot to assassinate Xerxes and his information saves the king.
Mordecai refuses to bow down before Haman, the king's right hand man. Haman becomes enraged and decides to slaughter all the Jews in Persia. He casts purim (lots) to determine the best day for the deed. Haman convinces Xerxes to write an irrevocable proclamation: all Jews throughout Persia will be killed on the 13th of Adar (11 months hence).
Mordecai learns the news and suggests to Esther that she plead with the king on behalf of her people; she reminds Mordecai that to go before the king without being asked generally results in the death penalty. Mordecai says "who knows? Maybe you were made queen for such a day as this." Esther agrees and asks the Jews of Susa to fast for three days to help her prepare.
Listening to the writer
Make sure you follow the story line as you read. (Again, this is typically much easier in a newer translation). The pace picks up as we move to the climax. So do the “coincidences.”
Listening to God
Spend as much or as little time with the following ideas as you like:
Esther risks her life for her people by going before the king without his request. What’s the biggest risk you’ve ever made on behalf of others? Might God be calling you to bigger risks?
Esther’s two meals helps build tension into the story, but also is politically a wise move—she is clearly manipulating the king. Is manipulation of others ever appropriate? When? How much? What makes the difference between “good” and “bad” influencing of others?
Haman plans good for himself (he thinks he is going to get the King’s honorific treatment), but Mordecai gets the good treatment instead. Haman plans evil for Mordecai, and ends up hanging on his own gallows. Jesus said “Those who take the sword, will perish by the sword.” We tend to enjoy it when (other) people’s evil plans backfire. Does this happen often? Is God involved behind the scenes, or is it built into the way things work, or is it just plain luck? Do we expect our own plans to backfire? Why or why not?
Although wicked Haman is dead, the story isn’t over: remember, the King’s edict cannot be overturned, so the Jews are still scheduled for destruction. But Haman’s wife has already given away the end of the story (6:13). Is this Jewish confidence well-placed trust in God, or simply nationalistic pride? Are the “coincidences” of timing really God working behind the scenes? Are they written in to the story by the artistic license of the story teller? Or are they just historical randomness?
Dig Deeper at Textweek.
This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."
Context
"Previously, in The Book of Esther..."
Esther, a young Jewish girl, has been chosen by King Xerxes of Persia as his queen. Her uncle Mordecai uncovers a plot to assassinate Xerxes and his information saves the king.
Mordecai refuses to bow down before Haman, the king's right hand man. Haman becomes enraged and decides to slaughter all the Jews in Persia. He casts purim (lots) to determine the best day for the deed. Haman convinces Xerxes to write an irrevocable proclamation: all Jews throughout Persia will be killed on the 13th of Adar (11 months hence).
Mordecai learns the news and suggests to Esther that she plead with the king on behalf of her people; she reminds Mordecai that to go before the king without being asked generally results in the death penalty. Mordecai says "who knows? Maybe you were made queen for such a day as this." Esther agrees and asks the Jews of Susa to fast for three days to help her prepare.
Listening to the writer
Make sure you follow the story line as you read. (Again, this is typically much easier in a newer translation). The pace picks up as we move to the climax. So do the “coincidences.”
Listening to God
Spend as much or as little time with the following ideas as you like:
Esther risks her life for her people by going before the king without his request. What’s the biggest risk you’ve ever made on behalf of others? Might God be calling you to bigger risks?
Esther’s two meals helps build tension into the story, but also is politically a wise move—she is clearly manipulating the king. Is manipulation of others ever appropriate? When? How much? What makes the difference between “good” and “bad” influencing of others?
Haman plans good for himself (he thinks he is going to get the King’s honorific treatment), but Mordecai gets the good treatment instead. Haman plans evil for Mordecai, and ends up hanging on his own gallows. Jesus said “Those who take the sword, will perish by the sword.” We tend to enjoy it when (other) people’s evil plans backfire. Does this happen often? Is God involved behind the scenes, or is it built into the way things work, or is it just plain luck? Do we expect our own plans to backfire? Why or why not?
Although wicked Haman is dead, the story isn’t over: remember, the King’s edict cannot be overturned, so the Jews are still scheduled for destruction. But Haman’s wife has already given away the end of the story (6:13). Is this Jewish confidence well-placed trust in God, or simply nationalistic pride? Are the “coincidences” of timing really God working behind the scenes? Are they written in to the story by the artistic license of the story teller? Or are they just historical randomness?
Dig Deeper at Textweek.
Wednesday, September 23, 2009
Chance, Choice, and Destiny
Esther 3 and 4
This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."
Context
"Previously, in The Book of Esther..."
King Xerxes of Persia threw a giant party. He asked his wife to come out wearing her crown (and probably nothing else - the language is unclear). She refused, and so is permanently exiled - Persian laws cannot be revoked. An empire-wide search for a new queen turns up the new beauty Esther.
Esther's uncle Mordecai tells her to conceal her Judaism. While keeping in touch with Esther, Mordecai uncovers a plot to assassinate Xerxes and his information saves the king.
Listening to the writer
The writer of Esther loves foreshadowing. For a taste of what’s coming, check out the following:
Spend as much time as you like on any or all of the following ideas:
Read the story of Shadrach, Meshach, and Abednego in Daniel 3. Look for similarities to what you’ve already read in Esther, and make some predictions on how Esther’s story is going to end.
“Purim” is a Jewish holiday that celebrates the story of Esther. The name “Purim” means “lots” (a way of randomly choosing something) and refers Haman choosing the day of the Jews’ destruction (Est. 3:7). When the story was written, the Hebrew word “pur” had already fallen out of use, and needed to be translated for the Jewish readers.
As you read about Esther, think about fate or destiny. How much of our lives are left to random chance? Does God determine every “random” event, some of them, or none? Does God pull strings behind the scenes?
When Esther decides to risk her life by going before the king, she asks for the Jewish community to fast for three days. When is it right for someone to ask the Church to make intensive prayer on their behalf? Is fasting still an appropriate way for the community to petition God?
Dig Deeper at Textweek.
This is a continued study... if you are just joining, I suggest you go back and start with "Traditional Families."
Context
"Previously, in The Book of Esther..."
King Xerxes of Persia threw a giant party. He asked his wife to come out wearing her crown (and probably nothing else - the language is unclear). She refused, and so is permanently exiled - Persian laws cannot be revoked. An empire-wide search for a new queen turns up the new beauty Esther.
Esther's uncle Mordecai tells her to conceal her Judaism. While keeping in touch with Esther, Mordecai uncovers a plot to assassinate Xerxes and his information saves the king.
Listening to the writer
The writer of Esther loves foreshadowing. For a taste of what’s coming, check out the following:
- Haman is an Agagite (3:1). Read about King Agag in 1 Samuel 15.
- The fight between Haman and Mordecai revolves around whether or not Mordecai will worship anyone other than Yahweh.
- Remember that edicts of the King cannot be rescinded (1:17). Once the letters are sent (3:13), the Jews’ fate is sealed…
- Mordecai expects God to come through for the Jews (4:14), but hopes that Esther will choose to be a part of that salvation.
Spend as much time as you like on any or all of the following ideas:
Read the story of Shadrach, Meshach, and Abednego in Daniel 3. Look for similarities to what you’ve already read in Esther, and make some predictions on how Esther’s story is going to end.
“Purim” is a Jewish holiday that celebrates the story of Esther. The name “Purim” means “lots” (a way of randomly choosing something) and refers Haman choosing the day of the Jews’ destruction (Est. 3:7). When the story was written, the Hebrew word “pur” had already fallen out of use, and needed to be translated for the Jewish readers.
As you read about Esther, think about fate or destiny. How much of our lives are left to random chance? Does God determine every “random” event, some of them, or none? Does God pull strings behind the scenes?
When Esther decides to risk her life by going before the king, she asks for the Jewish community to fast for three days. When is it right for someone to ask the Church to make intensive prayer on their behalf? Is fasting still an appropriate way for the community to petition God?
Dig Deeper at Textweek.
Tuesday, September 22, 2009
Traditional Families
Esther 1 and 2
The Old Testament lection this week is Esther 7:1-6, 9-10, 9:20-22. But it's the only reading from Esther for all 3 years of the lectionary, and poor Esther is virtually unknown by most Christians - so let's look at the entire book. Chapters 1 and 2 for today...
If you normally use a formal translation (King James, Revised Standard, NRSV, NASB), I strongly encourage you to try a different translation; when reading long passages, you will find much quicker reading, improved comprehension, and greater enjoyment of the story with a "dynamic translation" (The Message, Good News, New Living, or NIV) - not as good for close study, but better for long-haul reading. Give it a try! You can always go back.
Context
The book of Esther is set in the Persian empire, in the 5th century BC. Israel has been conquered by Persia, and there are Jews spread throughout the empire.
Listening to the writer
Esther is very different from most Biblical books. God is never mentioned; the author gives you the freedom (and responsibility) to decide for yourself how and where God is working. So enjoy your reading and be on the lookout for how people and God act.
Esther is a good book to remember that the Bible sometimes describes some activity without prescribing it. In other words, just because someone says or does something in the Bible, it doesn’t mean that they’re speaking the truth, or that they did a good thing! The Bible often makes moral judgements, but sometimes it just puts the story out there and leaves it to you to figure out what God thinks about it. For example, should the queen have the right to refuse the king?
Important story elements to remember: the pomp and circumstance of the Persian court, the laws of Persia cannot be changed (verse 1:19), Mordecai’s fear of Esther revealing she is a Jew, and the discovery of the plot on the King.
Listening to God
Instead of questions and answers, I’ll be giving you one or more observations to think about; choose at least one each day and spend some time on it after your reading.
“The traditional family” is an interesting myth. Think through the Biblical examples of families with one husband, one wife, and children, all living together - there aren't that many, and they don't all turn out great. The first one, in particular, is quite a disaster. Think about the different kinds of family relationships in the Bible—for example, many heroes had several wives. Work out the relationship between Mordecai and Esther.
Miscellaneous Meanderings
I grew up in a "traditional family," and very much appreciated it. Dad worked outside the home, drove the car (when he was in it), and relaxed in the evening. Mom worked around the house, raised the kids, and drove us everywhere. My older sisters took care of me and did a pretty good job (don't let them know I admit this). As the youngest, and the only son, I got plenty of attention and enjoyed it.
By default, family patterns repeat (cf Exodus 34:7 - is this descriptive or prescriptive?). I work outside the home, drive the car (when I'm in it), and relax in the evenings. Kendall works around the house, raised Gregory & Becca, and drove them everywhere. In some senses, we're as traditional as they come.
But there are many other ways to be a family of Christians.
Some traditions we have let go. Unlike Queen Vashti, Kendall not only acts as her own person, she is her own person; I don't own her! In fact, she's been known to order me around, and I've obeyed. We don't see "the husband is the head of the wife" as God's will for all marriages, just as we don't see "slaves, obey your masters" as being God's endorsement of slavery. And much as I enjoy pointing out that polygamy is practiced by godly men in scripture and is never forbidden*, Kendall keeps insisting that we're better off as a couple.
Those who insist that the husband is intended to be the decision-maker of the family - "because the Bible says so" - should also insist that we don't eat rare steak, and that women should always have long hair and keep it covered. A few do so, and I respect their integrity. For the rest - tell us how you decide what is culturally conditioned and what is not.
*Timothy & Titus do claim that bishops and elders should be "the husband of one wife" (which of course rules out women, and single males). They also state that he shouldn't have rebellious children, which would rule out a number of very good pastors, including Billy Graham. They don't say anything about concubines, which have been popular (and accepted) at times in the church.
But, truth be told, I agree with Kendall.
Dig Deeper at Textweek.
The Old Testament lection this week is Esther 7:1-6, 9-10, 9:20-22. But it's the only reading from Esther for all 3 years of the lectionary, and poor Esther is virtually unknown by most Christians - so let's look at the entire book. Chapters 1 and 2 for today...
If you normally use a formal translation (King James, Revised Standard, NRSV, NASB), I strongly encourage you to try a different translation; when reading long passages, you will find much quicker reading, improved comprehension, and greater enjoyment of the story with a "dynamic translation" (The Message, Good News, New Living, or NIV) - not as good for close study, but better for long-haul reading. Give it a try! You can always go back.
Context
The book of Esther is set in the Persian empire, in the 5th century BC. Israel has been conquered by Persia, and there are Jews spread throughout the empire.
Listening to the writer
Esther is very different from most Biblical books. God is never mentioned; the author gives you the freedom (and responsibility) to decide for yourself how and where God is working. So enjoy your reading and be on the lookout for how people and God act.
Esther is a good book to remember that the Bible sometimes describes some activity without prescribing it. In other words, just because someone says or does something in the Bible, it doesn’t mean that they’re speaking the truth, or that they did a good thing! The Bible often makes moral judgements, but sometimes it just puts the story out there and leaves it to you to figure out what God thinks about it. For example, should the queen have the right to refuse the king?
Important story elements to remember: the pomp and circumstance of the Persian court, the laws of Persia cannot be changed (verse 1:19), Mordecai’s fear of Esther revealing she is a Jew, and the discovery of the plot on the King.
Listening to God
Instead of questions and answers, I’ll be giving you one or more observations to think about; choose at least one each day and spend some time on it after your reading.
“The traditional family” is an interesting myth. Think through the Biblical examples of families with one husband, one wife, and children, all living together - there aren't that many, and they don't all turn out great. The first one, in particular, is quite a disaster. Think about the different kinds of family relationships in the Bible—for example, many heroes had several wives. Work out the relationship between Mordecai and Esther.
Miscellaneous Meanderings
I grew up in a "traditional family," and very much appreciated it. Dad worked outside the home, drove the car (when he was in it), and relaxed in the evening. Mom worked around the house, raised the kids, and drove us everywhere. My older sisters took care of me and did a pretty good job (don't let them know I admit this). As the youngest, and the only son, I got plenty of attention and enjoyed it.
By default, family patterns repeat (cf Exodus 34:7 - is this descriptive or prescriptive?). I work outside the home, drive the car (when I'm in it), and relax in the evenings. Kendall works around the house, raised Gregory & Becca, and drove them everywhere. In some senses, we're as traditional as they come.
But there are many other ways to be a family of Christians.
Some traditions we have let go. Unlike Queen Vashti, Kendall not only acts as her own person, she is her own person; I don't own her! In fact, she's been known to order me around, and I've obeyed. We don't see "the husband is the head of the wife" as God's will for all marriages, just as we don't see "slaves, obey your masters" as being God's endorsement of slavery. And much as I enjoy pointing out that polygamy is practiced by godly men in scripture and is never forbidden*, Kendall keeps insisting that we're better off as a couple.
Those who insist that the husband is intended to be the decision-maker of the family - "because the Bible says so" - should also insist that we don't eat rare steak, and that women should always have long hair and keep it covered. A few do so, and I respect their integrity. For the rest - tell us how you decide what is culturally conditioned and what is not.
*Timothy & Titus do claim that bishops and elders should be "the husband of one wife" (which of course rules out women, and single males). They also state that he shouldn't have rebellious children, which would rule out a number of very good pastors, including Billy Graham. They don't say anything about concubines, which have been popular (and accepted) at times in the church.
But, truth be told, I agree with Kendall.
Dig Deeper at Textweek.
Friday, September 18, 2009
Greatness
Mark 9:30-37
Context
At the end of chapter 8, Peter identified Jesus as the Christ, but failed to understand what that entailed. Jesus predicted his crucifixion and told his disciples they must be willing to follow him.
At the beginning of chapter 9, Jesus takes Peter, James, and John to the top of a mountain, where he is transfigured and God again identifies him as God's son. He then casts a demon out of a boy.
Listening to the writer
Revealing that Jesus' destiny is to go suffer in Jerusalem does not change his identity. Mark reminds us that Jesus is God's son, and still has power over evil - and then says it again: the Son of Man will be betrayed and killed.
What makes for greatness? The disciples reveal that they still do not understand. For Mark, it is not Jesus' coercive power that makes him great. In God's realm, greatness is measured by the willingness to serve and to welcome those that society counts as worthless. Jesus' greatness is not measured by his ability to cast out demons, but by his willingness to be crucified if that's what it takes to identify with the lowly.
Listening to God
Pray for wisdom and listen to God as you think through these questions:
Do you normally view yourself as "great" in God's eyes? If yes, why? If no, why not? (In light of today's reading, obviously the "right answer" involves serving others. But I find most of us don't live by that in practice - we tend to view other moral qualities as more important.)
In what areas of your life are you striving to become greater?
In what ways did Jesus serve others? (Note that "serving" and "being last" for Jesus did not include being servile or having a low opinion of himself.)
In what ways do you serve your roommates, classmates, professors, family?
In what ways do you allow others to serve you? (Or do you always insist on being greatest? )
Miscellaneous Meanderings
The lectionary skips over the beginning of chapter 9, not because it's unimportant, but because the story of the Transfiguration is read each year on the last Sunday before Lent. It works well in the church year, but is unfortunate at this point as its placement is an important part of Mark's message.
I spent the first 25 of my years being a good little boy, and felt very close to God. I asked Jesus into my heart when I was 4 years old - it's one of my earliest memories. Aside from some explosions of a nasty temper, I was very good at following rules, and at being graceful to those who didn't follow them nearly as well. But looking back, somehow the "servant" message didn't get through. I wasn't especially selfish - but I definitely didn't go out of my way to do for others.
As I've gotten older, my ability to follow rules seems to have diminished quite a bit. I now view the speed limit as a "speed suggestion." My language - at least my interior language, and sometimes my exterior as well - involves many colorful metaphors that I didn't use very often as a child (and some that I didn't KNOW as a child). My sensibilities in many areas have grown less refined, not more. In my 20s, I refused to watch The Simpsons, because I thought it was childish and encouraged bad behavior. I now enjoy South Park.
Sometimes I find this frightening, and perhaps I should. I'm sure the Wisdom Woman and James would not be pleased. But I think I'm learning to serve people much more than I did when I was younger. Perhaps God is pleased, at least in this department.
One of my greatest joys at Wesley is the ability to share these less "pastoral" parts of myself (even the language, during those rare moments when it's appropriate). Not all students enjoy South Park, but they don't mind when I use it in sermon illustrations. We show R-rated movies at Wesley without the walls falling down. Non-Christians frequent our building and no one seems to mind. I don't have to hide the (well-stocked, and appropriately used) liquor cabinet in the parsonage. I've never been chastised for having a non-orthodox opinion here. Students know that I take anti-depressants, and no one asks what I did to deserve it - nor do they try and cure my depression with the latest book on positive thinking. Some of the students do hold me accountable when I do wrong - and they do so in a way that lets me know they care about me and about Wesley.
In short, I'm welcome here. All of me, not just the part that fits the typical pastor model. There have always been individuals at my churches that accepted me as I am (thank you all, you helped me survive!), but to have the community accept you as you are is a great feeling - and it makes it a lot easier to behave as a great human being.
Dig Deeper at Textweek.
Context
At the end of chapter 8, Peter identified Jesus as the Christ, but failed to understand what that entailed. Jesus predicted his crucifixion and told his disciples they must be willing to follow him.
At the beginning of chapter 9, Jesus takes Peter, James, and John to the top of a mountain, where he is transfigured and God again identifies him as God's son. He then casts a demon out of a boy.
Listening to the writer
Revealing that Jesus' destiny is to go suffer in Jerusalem does not change his identity. Mark reminds us that Jesus is God's son, and still has power over evil - and then says it again: the Son of Man will be betrayed and killed.
What makes for greatness? The disciples reveal that they still do not understand. For Mark, it is not Jesus' coercive power that makes him great. In God's realm, greatness is measured by the willingness to serve and to welcome those that society counts as worthless. Jesus' greatness is not measured by his ability to cast out demons, but by his willingness to be crucified if that's what it takes to identify with the lowly.
Listening to God
Pray for wisdom and listen to God as you think through these questions:
Do you normally view yourself as "great" in God's eyes? If yes, why? If no, why not? (In light of today's reading, obviously the "right answer" involves serving others. But I find most of us don't live by that in practice - we tend to view other moral qualities as more important.)
In what areas of your life are you striving to become greater?
In what ways did Jesus serve others? (Note that "serving" and "being last" for Jesus did not include being servile or having a low opinion of himself.)
In what ways do you serve your roommates, classmates, professors, family?
In what ways do you allow others to serve you? (Or do you always insist on being greatest? )
Miscellaneous Meanderings
The lectionary skips over the beginning of chapter 9, not because it's unimportant, but because the story of the Transfiguration is read each year on the last Sunday before Lent. It works well in the church year, but is unfortunate at this point as its placement is an important part of Mark's message.
I spent the first 25 of my years being a good little boy, and felt very close to God. I asked Jesus into my heart when I was 4 years old - it's one of my earliest memories. Aside from some explosions of a nasty temper, I was very good at following rules, and at being graceful to those who didn't follow them nearly as well. But looking back, somehow the "servant" message didn't get through. I wasn't especially selfish - but I definitely didn't go out of my way to do for others.
As I've gotten older, my ability to follow rules seems to have diminished quite a bit. I now view the speed limit as a "speed suggestion." My language - at least my interior language, and sometimes my exterior as well - involves many colorful metaphors that I didn't use very often as a child (and some that I didn't KNOW as a child). My sensibilities in many areas have grown less refined, not more. In my 20s, I refused to watch The Simpsons, because I thought it was childish and encouraged bad behavior. I now enjoy South Park.
Sometimes I find this frightening, and perhaps I should. I'm sure the Wisdom Woman and James would not be pleased. But I think I'm learning to serve people much more than I did when I was younger. Perhaps God is pleased, at least in this department.
One of my greatest joys at Wesley is the ability to share these less "pastoral" parts of myself (even the language, during those rare moments when it's appropriate). Not all students enjoy South Park, but they don't mind when I use it in sermon illustrations. We show R-rated movies at Wesley without the walls falling down. Non-Christians frequent our building and no one seems to mind. I don't have to hide the (well-stocked, and appropriately used) liquor cabinet in the parsonage. I've never been chastised for having a non-orthodox opinion here. Students know that I take anti-depressants, and no one asks what I did to deserve it - nor do they try and cure my depression with the latest book on positive thinking. Some of the students do hold me accountable when I do wrong - and they do so in a way that lets me know they care about me and about Wesley.
In short, I'm welcome here. All of me, not just the part that fits the typical pastor model. There have always been individuals at my churches that accepted me as I am (thank you all, you helped me survive!), but to have the community accept you as you are is a great feeling - and it makes it a lot easier to behave as a great human being.
Dig Deeper at Textweek.
Thursday, September 17, 2009
The Wisdom from Above
James 3:13-4:8
Context
James continues straightforward moral teaching - but notice the particular content. Chapter 2 focused on not favoring the poor over the rich, and on practicing what you preach. Chapter 3 began with a warning against aspiring to teaching, and stated that our tongues can get us into trouble. As you read today, see if there is some particular group that James sees as his audience...
Listening to the writer
What is the theme of verses 3:13-18? See if you can summarize it in a sentence.
Chapter 4 uses strong language. It is unlikely that "murder" was common in the church - perhaps James is referring to hateful disputes (cf Matt. 5:22). By "adulterers" he is referring to the people turning away from God, a common metaphor in the Jewish world (e.g., Hosea 1:2).
The lectionary cuts some key verses from this section. Read all the way through verse 10, and try to summarize the main problem James is addressing in 4:1-10 and his main solution.
Listening to God
James contrasts a "wisdom from above," which appears to excel at helping others, to a wisdom based on selfish ambition. What do you see as the purpose of your education (whether gained at school or on the job) - is it to help you gain a bigger paycheck? to give you greater satisfaction in your work? Or is it to contribute to the community (including the community of family and self)?
Recall the last time you were in a conflict. What means did you use in the conflict? Would Jesus have used similar means? Were you able to stay focused on God during the conflict, or did it become a situation of "me against them"?
Jesus was known as a "friend of sinners" - certainly the "friendship with the world" that James preaches against doesn't mean that we should cut all ties with the world. Ask God to help you identify any places where you are being a "friend of the world" in a way that inhibits your relationship with God.
Miscellaneous Meanderings
I've never noticed it before, but James seems to be speaking directly to people seeking "worldly power": to those who cater to the rich at the expense of the poor, who talk big on faith but don't actually do anything about it, who seek to teach others and use their language in aggressive ways, who use their brains to get ahead of others, who make friends with the world and forget their love of God.
With Martin Luther, I'm not overly fond of James. I've seen it used to "keep people in their place," to tell downtrodden people that they should be humble and not upset the applecart. But perhaps James - a powerful leader in the Jewish church - was writing to other powerful leaders and telling them to keep their focus where it belonged, on ensuring that the Church was caring for orphans and widows, that the poor were being fed and clothed, that people were staying connected to God and to each other.
James has a lot more to say about law than grace. Paul warned us that the Jewish law, good though it was, could be abused by sin. Perhaps James' law is the same - and requires as many people as possible to use it in a proper way, rather than leaving the field to those who would use it against its original purpose.
Dig Deeper at Textweek.
Context
James continues straightforward moral teaching - but notice the particular content. Chapter 2 focused on not favoring the poor over the rich, and on practicing what you preach. Chapter 3 began with a warning against aspiring to teaching, and stated that our tongues can get us into trouble. As you read today, see if there is some particular group that James sees as his audience...
Listening to the writer
What is the theme of verses 3:13-18? See if you can summarize it in a sentence.
Chapter 4 uses strong language. It is unlikely that "murder" was common in the church - perhaps James is referring to hateful disputes (cf Matt. 5:22). By "adulterers" he is referring to the people turning away from God, a common metaphor in the Jewish world (e.g., Hosea 1:2).
The lectionary cuts some key verses from this section. Read all the way through verse 10, and try to summarize the main problem James is addressing in 4:1-10 and his main solution.
Listening to God
James contrasts a "wisdom from above," which appears to excel at helping others, to a wisdom based on selfish ambition. What do you see as the purpose of your education (whether gained at school or on the job) - is it to help you gain a bigger paycheck? to give you greater satisfaction in your work? Or is it to contribute to the community (including the community of family and self)?
Recall the last time you were in a conflict. What means did you use in the conflict? Would Jesus have used similar means? Were you able to stay focused on God during the conflict, or did it become a situation of "me against them"?
Jesus was known as a "friend of sinners" - certainly the "friendship with the world" that James preaches against doesn't mean that we should cut all ties with the world. Ask God to help you identify any places where you are being a "friend of the world" in a way that inhibits your relationship with God.
Miscellaneous Meanderings
I've never noticed it before, but James seems to be speaking directly to people seeking "worldly power": to those who cater to the rich at the expense of the poor, who talk big on faith but don't actually do anything about it, who seek to teach others and use their language in aggressive ways, who use their brains to get ahead of others, who make friends with the world and forget their love of God.
With Martin Luther, I'm not overly fond of James. I've seen it used to "keep people in their place," to tell downtrodden people that they should be humble and not upset the applecart. But perhaps James - a powerful leader in the Jewish church - was writing to other powerful leaders and telling them to keep their focus where it belonged, on ensuring that the Church was caring for orphans and widows, that the poor were being fed and clothed, that people were staying connected to God and to each other.
James has a lot more to say about law than grace. Paul warned us that the Jewish law, good though it was, could be abused by sin. Perhaps James' law is the same - and requires as many people as possible to use it in a proper way, rather than leaving the field to those who would use it against its original purpose.
Dig Deeper at Textweek.
Wednesday, September 16, 2009
Wonder Woman?
Proverbs 31:10-31
Context
Women in ancient Israel were legal property. If they were lucky, their fathers/husbands might allow them a portion of the wealth that they generated (v. 31).
Listening to God
Ask God to speak to you as you read the proverb.
Miscellaneous Meanderings
The beginning of the chapter has "An oracle that King Lemuel's mother taught him." It contains words of wisdom for a king, and I like it. I sometimes wonder if the reading today is a second oracle from King Lemuel's mother - one guaranteed to keep him single, so he can continue to focus his attention on mom.
If I ever found a woman like the one described here, I think I'd like to have her for a mother, but definitely not as a wife!
The answer to the question in verse 10 is "Charles Farnum."
Dig Deeper at Textweek.
Context
Women in ancient Israel were legal property. If they were lucky, their fathers/husbands might allow them a portion of the wealth that they generated (v. 31).
Listening to God
Ask God to speak to you as you read the proverb.
Miscellaneous Meanderings
The beginning of the chapter has "An oracle that King Lemuel's mother taught him." It contains words of wisdom for a king, and I like it. I sometimes wonder if the reading today is a second oracle from King Lemuel's mother - one guaranteed to keep him single, so he can continue to focus his attention on mom.
If I ever found a woman like the one described here, I think I'd like to have her for a mother, but definitely not as a wife!
The answer to the question in verse 10 is "Charles Farnum."
Dig Deeper at Textweek.
Tuesday, September 15, 2009
Take up your cross.
Mark 8:30-38
Context
Last Thursday, Charlie noted he would discuss these verses "tomorrow".
Welcome to virtual tomorrow.
The title "Son of Man" almost certainly is a reference to Daniel 7:13*, where the "Ancient of Days" gives a "Son of Man" everlasting dominion.
Listening to the writer
In verse 30, Jesus orders the disciples not to tell anyone he is he Messiah. This "great secret" is a feature of Mark's Gospel - it is only in Mark that Jesus continually says "shhh!" to people. Mark may be relating a historical reality that Jesus did not want to be identified, perhaps in order to postpone the crucifixion (which was standard practice by Rome on any "messiahs" with a following). Or perhaps he is using a literary device. If the latter, try and determine where and when the "secret" is revealed.**
Jesus reveals to the disciples just what the Messiah is to do - and Peter strongly disagrees! "Satan" means "adversary", and Satan has earlier appeared to tempt Jesus; Jesus may not be rebuking Peter as an evil prince of darkness, but as a tempter, one who would call Jesus away from the path God has set before him. Regardless, Jesus repeats his original call to Peter - "get behind me," follow me.
Following Jesus requires the willingness to do what Jesus wants, not what we want; to walk to our death if need be.
Listening to God
Those of us who grew up in the church have become accustomed to the phrase "take up your cross" so that it no longer carries its original shock value. There is no real equivalent today for most of us to crucifixion, to being publicly humiliated in death by those in power. But in the old South, lynching played a similar role. What might it mean to “carry your noose”?
Do you ever try to “have your cake and eat it too”—to be a Christian and give everything to God, but at the same time expend most of your time, energy, and money on yourself? Are there places where you simply never mention Christ? Read through this passage again and allow God to challenge you. What part of your life are you still trying to save for yourself? Where do you need to grow up and acknowledge, before others, your belief in Christ?
Miscellaneous Meanderings
I live a pretty comfortable life. The basic necessities of food and shelter are simply a given fact of my existence - I don't even prepare my own food most of the time, certainly not if it requires skills beyond using a microwave!
I work hard at Wesley, but I am skilled at the work and it is not very taxing. There is plenty of stress in my job, but even most of that is self-imposed, wanting to always do the best job possible.
In this comfortable middle-class life, in what sense am I "taking up my cross?"
Perhaps the phrase is best interpreted as "be willing to go wherever you are lead." For some people in some places, that includes going unto death - as it did for most of the disciples present at the time. Tradition teaches that 11 of the original 12 disciples died violent deaths (Judas at his own hand, 10 others by Rome - only John died of old age).
"To go wherever you are lead" - I can easily identify placed in my life where I have followed regardless of the cost, such as quitting my old job to become a pastor, and occasionally going places that were very unsafe by American standards.
But I can also see places where I sometimes refuse to go, where I hang on to comfortable choices and do not accept Christ as Lord.
The most difficult places for me are the ones that involve a long journey over time. Exercise is great if it means a short run or a game of racquetball when I feel like it. Extended exercise programs? Yuck. Fasting for a day, or even a week - no problem. Eating healthy food as a lifestyle? That's hard. I still want my Messiah to fix things NOW.
But the continuing problems in my life are going to take a long time to correct. God is in this for the long haul, and if I want to join God, I'm going to have to keep on keeping on.
*The NRSV translates "son of man" as "human being" or "mortal" in the Old Testament, which is the general meaning, but not very helpful when trying to do "Son of Man" studies.
Dig Deeper at Textweek.
Context
Last Thursday, Charlie noted he would discuss these verses "tomorrow".
Welcome to virtual tomorrow.
The title "Son of Man" almost certainly is a reference to Daniel 7:13*, where the "Ancient of Days" gives a "Son of Man" everlasting dominion.
Listening to the writer
In verse 30, Jesus orders the disciples not to tell anyone he is he Messiah. This "great secret" is a feature of Mark's Gospel - it is only in Mark that Jesus continually says "shhh!" to people. Mark may be relating a historical reality that Jesus did not want to be identified, perhaps in order to postpone the crucifixion (which was standard practice by Rome on any "messiahs" with a following). Or perhaps he is using a literary device. If the latter, try and determine where and when the "secret" is revealed.**
Jesus reveals to the disciples just what the Messiah is to do - and Peter strongly disagrees! "Satan" means "adversary", and Satan has earlier appeared to tempt Jesus; Jesus may not be rebuking Peter as an evil prince of darkness, but as a tempter, one who would call Jesus away from the path God has set before him. Regardless, Jesus repeats his original call to Peter - "get behind me," follow me.
Following Jesus requires the willingness to do what Jesus wants, not what we want; to walk to our death if need be.
Listening to God
Those of us who grew up in the church have become accustomed to the phrase "take up your cross" so that it no longer carries its original shock value. There is no real equivalent today for most of us to crucifixion, to being publicly humiliated in death by those in power. But in the old South, lynching played a similar role. What might it mean to “carry your noose”?
Do you ever try to “have your cake and eat it too”—to be a Christian and give everything to God, but at the same time expend most of your time, energy, and money on yourself? Are there places where you simply never mention Christ? Read through this passage again and allow God to challenge you. What part of your life are you still trying to save for yourself? Where do you need to grow up and acknowledge, before others, your belief in Christ?
Miscellaneous Meanderings
I live a pretty comfortable life. The basic necessities of food and shelter are simply a given fact of my existence - I don't even prepare my own food most of the time, certainly not if it requires skills beyond using a microwave!
I work hard at Wesley, but I am skilled at the work and it is not very taxing. There is plenty of stress in my job, but even most of that is self-imposed, wanting to always do the best job possible.
In this comfortable middle-class life, in what sense am I "taking up my cross?"
Perhaps the phrase is best interpreted as "be willing to go wherever you are lead." For some people in some places, that includes going unto death - as it did for most of the disciples present at the time. Tradition teaches that 11 of the original 12 disciples died violent deaths (Judas at his own hand, 10 others by Rome - only John died of old age).
"To go wherever you are lead" - I can easily identify placed in my life where I have followed regardless of the cost, such as quitting my old job to become a pastor, and occasionally going places that were very unsafe by American standards.
But I can also see places where I sometimes refuse to go, where I hang on to comfortable choices and do not accept Christ as Lord.
The most difficult places for me are the ones that involve a long journey over time. Exercise is great if it means a short run or a game of racquetball when I feel like it. Extended exercise programs? Yuck. Fasting for a day, or even a week - no problem. Eating healthy food as a lifestyle? That's hard. I still want my Messiah to fix things NOW.
But the continuing problems in my life are going to take a long time to correct. God is in this for the long haul, and if I want to join God, I'm going to have to keep on keeping on.
*The NRSV translates "son of man" as "human being" or "mortal" in the Old Testament, which is the general meaning, but not very helpful when trying to do "Son of Man" studies.
Dig Deeper at Textweek.
Thursday, September 10, 2009
Who do you say that I am?
Mark 8:27-30
Context
These verses cut Mark's Gospel in half. Jesus is introduced in Mark 1:1 as "Jesus the Christ, the Son of God." In the first 8 chapters we see Jesus interacting with powerful people (the religious establishment of Jerusalem) and doing powerful things (primarily exorcisms and healings, but also walking on water, calming storms, and feeding thousands). Again and again the people who follow him closely don't understand what this means.
Starting in Mark 9, Jesus will do more teaching, and repeatedly speak of his upcoming death.
Listening to the writer
John the Baptist was the fiery prophet who baptized Jesus and was killed by King Herod. Elijah was Israel's premier miracle-working prophet, who was taken to heaven in a flying chariot and was expected to return before the Messiah.
Different translations use different words for Peter's response, but they all mean the same. "Christ" is Greek, "Messiah" is Hebrew; both words mean "Anointed." In ancient Israel, kings and prophets were anointed with oil as a sign of being chosen by God.
Mark wants his readers to think about how people describe Jesus. How would the following people describe Jesus: your parents; your neighbors; your friends; you?
Peter gets the words right for half of Mark's statement about Jesus - but he doesn't catch the second half (Son of God). And, as we'll see tomorrow, he doesn't understand the first part in the least.
Listening to God
Members of mainline churches claim that Jesus is Lord and Savior. What does it mean to you to say that Jesus is Lord?
Do you claim Jesus as Lord? If so, does your life reflect your claim?
What does it mean to you to say that Jesus is savior?
Do you claim Jesus as savior? If so, does your life reflect your claim?
Prophets spoke for God. What has Jesus been saying to you lately?
Miscellaneous Meanderings
In Jesus’ day, people were looking for “the Anointed One” to come and right all the wrongs in the world. They expected him to lead a great battle to overthrow evil and set up a triumphant new kingdom. As a child, I expected the same. We often sang a song:
"Coming again, coming again... oh what a wonderful day that will be! Jesus is coming again!"
But I began to wonder what in the world Jesus was waiting for. I agreed with the folks from Fiddler on the Roof that now seemed like a good time for the Messiah. I brought down my expectations - maybe saving people one at a time was good enough.
And salvation, as a child, meant forgiveness of sins (it still does!) and a promised eternal life (I still hang on to that one too.) It took a long time for "salvation" to include other kinds of healing: especially from sin. And I still wish Jesus would do it overnight, that he would arrive in a blaze of glory and remove all my broken desires and bad habits and turn me into an always loving, always healthy, always whole person.
Stay tuned. Turns out I'm a lot like Peter, and Jesus is about to tell me to get in the back of the line.
Dig Deeper at Textweek. (I'll be looking at verses 31-38 tomorrow.)
Context
These verses cut Mark's Gospel in half. Jesus is introduced in Mark 1:1 as "Jesus the Christ, the Son of God." In the first 8 chapters we see Jesus interacting with powerful people (the religious establishment of Jerusalem) and doing powerful things (primarily exorcisms and healings, but also walking on water, calming storms, and feeding thousands). Again and again the people who follow him closely don't understand what this means.
Starting in Mark 9, Jesus will do more teaching, and repeatedly speak of his upcoming death.
Listening to the writer
John the Baptist was the fiery prophet who baptized Jesus and was killed by King Herod. Elijah was Israel's premier miracle-working prophet, who was taken to heaven in a flying chariot and was expected to return before the Messiah.
Different translations use different words for Peter's response, but they all mean the same. "Christ" is Greek, "Messiah" is Hebrew; both words mean "Anointed." In ancient Israel, kings and prophets were anointed with oil as a sign of being chosen by God.
Mark wants his readers to think about how people describe Jesus. How would the following people describe Jesus: your parents; your neighbors; your friends; you?
Peter gets the words right for half of Mark's statement about Jesus - but he doesn't catch the second half (Son of God). And, as we'll see tomorrow, he doesn't understand the first part in the least.
Listening to God
Members of mainline churches claim that Jesus is Lord and Savior. What does it mean to you to say that Jesus is Lord?
Do you claim Jesus as Lord? If so, does your life reflect your claim?
What does it mean to you to say that Jesus is savior?
Do you claim Jesus as savior? If so, does your life reflect your claim?
Prophets spoke for God. What has Jesus been saying to you lately?
Miscellaneous Meanderings
In Jesus’ day, people were looking for “the Anointed One” to come and right all the wrongs in the world. They expected him to lead a great battle to overthrow evil and set up a triumphant new kingdom. As a child, I expected the same. We often sang a song:
"Coming again, coming again... oh what a wonderful day that will be! Jesus is coming again!"
But I began to wonder what in the world Jesus was waiting for. I agreed with the folks from Fiddler on the Roof that now seemed like a good time for the Messiah. I brought down my expectations - maybe saving people one at a time was good enough.
And salvation, as a child, meant forgiveness of sins (it still does!) and a promised eternal life (I still hang on to that one too.) It took a long time for "salvation" to include other kinds of healing: especially from sin. And I still wish Jesus would do it overnight, that he would arrive in a blaze of glory and remove all my broken desires and bad habits and turn me into an always loving, always healthy, always whole person.
Stay tuned. Turns out I'm a lot like Peter, and Jesus is about to tell me to get in the back of the line.
Dig Deeper at Textweek. (I'll be looking at verses 31-38 tomorrow.)
Wednesday, September 9, 2009
Words, words, words.
James 3:1-12
Context
James continues his straightforward ethical teaching.
Listening to the writer
Questions to guide your listening:
Verse 1 almost seems out of place, dropped into the segment between "faith without works is dead" and "the tongue." Why does James put it here?
The metaphors of the bit and rudder imply that we can control our bodies with our tongue, as a bit controls a horse or a rudder a ship. Is this your experience? What kind of "body" is he talking about? What body can be controlled by words?
Can genuine blessing and genuine cursing come from the same person? Jesus uses similar metaphors (Luke 6:43-45).
Listening to God
Recall, with God, a time when someone’s words set a painful fire raging within you. Seek healing or the ability to forgive if needed.
Now spend time asking if your words have set a fire burning in someone else. Do you need to apologize and seek forgiveness?
We have great powers of hypocrisy. Trees produce only one kind of fruit. Springs pour forth only fresh water, not salt. Yet we are able to produce both blessing and cursing from one mouth. Do your words about people show respect for their creator?
Is there language you use when you feel alone that you would be embarrassed to speak before Jesus in the flesh?
Changing any habits requires clear goals, a plan, and someone to hold you accountable to that plan. If you’ve discovered something in your speech that needs to change (eliminating some words; ceasing gossip; learning to speak positively about people), then write down:
What do I want to change?
How will I change it?
Who will I share my plan with? How often will they check up on me?
Miscellaneous Meanderings
I sometimes forget the incredible power words can have.
On campus, words are bandied about freely, and often competitively. It feels like we need to bring out the big guns - to speak quickly, loudly, and often! - in order to be heard. In such a context, it is easy for words to cause a lot of collateral damage.
Often in the church, it's the opposite. People are so afraid of hurting anyone, and so intent on being "nice", that very little ever gets said. In that context, a joke can get taken so seriously that people are deeply wounded for a long time. Pastors (self included) can become so afraid of using powerful words that their preaching becomes insipid.
We're watching "Good Night, and Good Luck" tonight at Wesley. Edward R. Murrow used words carefully and thoughtfully to expose a true menace in society. Senator McCarthy used words like Molotov Cocktails, quickly throwing together whatever he had to inflict damage at anyone within reach.
Perhaps it's just nostalgia - and I wasn't even alive when Murrow did his work - but I long for the days when the news was careful with its words. McCarthy would be an excellent pundit these days. Words like "liberal" and "conservative" are thrown about as insults, rather than descriptions of a person's worldview. But, since I can't do much to influence the news shows, I suppose I should start with... myself.
On a happier note, 27 years ago today I said the magic words "I do." Kendall said them too. And we still do. Powerful words.
Dig Deeper at Textweek.
Context
James continues his straightforward ethical teaching.
Listening to the writer
Questions to guide your listening:
Verse 1 almost seems out of place, dropped into the segment between "faith without works is dead" and "the tongue." Why does James put it here?
The metaphors of the bit and rudder imply that we can control our bodies with our tongue, as a bit controls a horse or a rudder a ship. Is this your experience? What kind of "body" is he talking about? What body can be controlled by words?
Can genuine blessing and genuine cursing come from the same person? Jesus uses similar metaphors (Luke 6:43-45).
Listening to God
Recall, with God, a time when someone’s words set a painful fire raging within you. Seek healing or the ability to forgive if needed.
Now spend time asking if your words have set a fire burning in someone else. Do you need to apologize and seek forgiveness?
We have great powers of hypocrisy. Trees produce only one kind of fruit. Springs pour forth only fresh water, not salt. Yet we are able to produce both blessing and cursing from one mouth. Do your words about people show respect for their creator?
Is there language you use when you feel alone that you would be embarrassed to speak before Jesus in the flesh?
Changing any habits requires clear goals, a plan, and someone to hold you accountable to that plan. If you’ve discovered something in your speech that needs to change (eliminating some words; ceasing gossip; learning to speak positively about people), then write down:
What do I want to change?
How will I change it?
Who will I share my plan with? How often will they check up on me?
Miscellaneous Meanderings
I sometimes forget the incredible power words can have.
On campus, words are bandied about freely, and often competitively. It feels like we need to bring out the big guns - to speak quickly, loudly, and often! - in order to be heard. In such a context, it is easy for words to cause a lot of collateral damage.
Often in the church, it's the opposite. People are so afraid of hurting anyone, and so intent on being "nice", that very little ever gets said. In that context, a joke can get taken so seriously that people are deeply wounded for a long time. Pastors (self included) can become so afraid of using powerful words that their preaching becomes insipid.
We're watching "Good Night, and Good Luck" tonight at Wesley. Edward R. Murrow used words carefully and thoughtfully to expose a true menace in society. Senator McCarthy used words like Molotov Cocktails, quickly throwing together whatever he had to inflict damage at anyone within reach.
Perhaps it's just nostalgia - and I wasn't even alive when Murrow did his work - but I long for the days when the news was careful with its words. McCarthy would be an excellent pundit these days. Words like "liberal" and "conservative" are thrown about as insults, rather than descriptions of a person's worldview. But, since I can't do much to influence the news shows, I suppose I should start with... myself.
On a happier note, 27 years ago today I said the magic words "I do." Kendall said them too. And we still do. Powerful words.
Dig Deeper at Textweek.
Tuesday, September 8, 2009
Wisdom Woman
Proverbs 1:20-33
Context
The actual proverbs in Proverbs are introduced by teachings on readings. Today's is one of the most famous - the introduction of "Wisdom" as a woman crying out to passersby.
Listening to the writer
A few questions to guide your listening:
Who is Wisdom available to - a select few, or to all?
How does Wisdom treat those who ignore her?
What does it take to avoid the dangers of foolishness?
Listening to God
Have you ever experienced the “cold shoulder” of Wisdom when you made a foolish decision? If so, spend time in God seeking healing and/or learning from the experience.
Wisdom chastises fools for not choosing "the fear of the Lord." In what ways do you “fear” God? Does the idea that "perfect love casts out fear" (1 Jn 4:18) negate this teaching, or no? Should church always be about warm and cuddly feelings, or is it appropriate to experience the challenge of the Lord of creation?
Wisdom claims that listening to her - including acting upon what you hear (James 1:22-25) - will bring security. It is all too easy to hear God’s word and then ignore it. We do so at our peril. What word is God calling you to hear today? What are you going to do about it?
Miscellaneous Meanderings
Biblical “wisdom” isn’t about the un-knowable; it’s about basic facts of life, facts that are dangerous if ignored. Here on campus, sharing some basic traditional wisdom with students - usually about alcohol and sex, the two most popular areas for foolishness at universities - is not always well received. I try to couch such statements in probabilities, knowing that plenty of people do in fact get drunk and have sex outside of marriage without their lives falling apart.
But I also remember the funeral for the boys who burned down their house after partying a bit too much. And the girls who I've tried to comfort after an abortion, or just a broken heart. And, unlike Wisdom, I don't laugh at their calamity - but I do wish they would have listened.
Dig Deeper at Textweek.
Context
The actual proverbs in Proverbs are introduced by teachings on readings. Today's is one of the most famous - the introduction of "Wisdom" as a woman crying out to passersby.
Listening to the writer
A few questions to guide your listening:
Who is Wisdom available to - a select few, or to all?
How does Wisdom treat those who ignore her?
What does it take to avoid the dangers of foolishness?
Listening to God
Have you ever experienced the “cold shoulder” of Wisdom when you made a foolish decision? If so, spend time in God seeking healing and/or learning from the experience.
Wisdom chastises fools for not choosing "the fear of the Lord." In what ways do you “fear” God? Does the idea that "perfect love casts out fear" (1 Jn 4:18) negate this teaching, or no? Should church always be about warm and cuddly feelings, or is it appropriate to experience the challenge of the Lord of creation?
Wisdom claims that listening to her - including acting upon what you hear (James 1:22-25) - will bring security. It is all too easy to hear God’s word and then ignore it. We do so at our peril. What word is God calling you to hear today? What are you going to do about it?
Miscellaneous Meanderings
Biblical “wisdom” isn’t about the un-knowable; it’s about basic facts of life, facts that are dangerous if ignored. Here on campus, sharing some basic traditional wisdom with students - usually about alcohol and sex, the two most popular areas for foolishness at universities - is not always well received. I try to couch such statements in probabilities, knowing that plenty of people do in fact get drunk and have sex outside of marriage without their lives falling apart.
But I also remember the funeral for the boys who burned down their house after partying a bit too much. And the girls who I've tried to comfort after an abortion, or just a broken heart. And, unlike Wisdom, I don't laugh at their calamity - but I do wish they would have listened.
Dig Deeper at Textweek.
Friday, September 4, 2009
He who hesitates looks before he leaps.
Proverbs 22:1-2, 8-9, 22-23
Context
The book of Proverbs is a collection of wisdom sayings from ancient Israel. There are a few extended passages, but the majority of the book contains brief sayings. They sound better in Hebrew than in English - most are very short word plays.
As with proverbs from any culture, they cannot be taken absolutely. Consider two of English proverbs: "Look before you leap" and "He who hesitates is lost." Both are true - and they contradict each other! Be equally careful of ignoring the Proverbs and of treating them as physical laws.
Listening to the writer
The Proverbs, as a whole, teach conventional wisdom: good behavior and hard work are rewarded, laziness and evil is punished, and those in power should care for the weak. The selections emphasize the latter, although the former does peek out in verse 8. Read the entire chapter for a better feel of the breadth of the Proverbs.
Listening to God
Pick one of the proverbs that you don't like (or like the least), and meditate on it. Where is the truth in it? Why don't you like it? Allow God to challenge your behavior and/or prejudices.
Miscellaneous Meanderings
Like James, many people I know either love or hate the book of Proverbs. I think both feelings come from underestimating the book.
If we treat Proverbs as a list of simple commands and absolute truths, we will either love it (for reinforcing our ideas and being easy to understand) or hate it (by railing against its untruths and "oversimplifying" reality). But the book is not really that simple.
Some of the originators of the Proverbs may have seen the world in "black and white", but the collectors of the Bible did not. They included books like Job, and Ecclesiastes, and the Gospels - all of which make clear that a simple "good is rewarded, evil is punished" outlook on life is unsatisfactory.
But if we allow the book to speak in its full complexity, it has much to say. I think most of us have built-in tendencies towards one of the main messages of Proverbs - either the "reward/punishment" side, or the "care for the weak" side. Try listening to the side that rubs you the wrong way.
A one-sided "reward/punishment" view of the world leads to a cruel conservatism. If the good are always rewarded, and the evil always punished - especially in monetary terms, as much of the Proverbs imply - it follows that wealthy happy people have been good, and poor sad people have been punished. This leads to questions like "who sinned, that this man has been born blind?" (John 9) - questions which Jesus fought against.
A one-sided "always give" view leads to sloppy liberalism, which can encourage lazy and wicked behavior. Are we to always love? Yes. But encouraging people to be lazy - or ignoring the reality that good behavior generally does have good consequences, and bad behavior bad consequences - is not loving, it's "spoiling", quite literally. God doesn't want us to bring out the worst in people.
I tend towards niceness, and need to be reminded from time to time that it's good to ask people to do things for themselves. And some of my friends occasionally need me (or the Proverbs) to remind them that there are a lot of people hurting because of what's been done to them, not what they've done to themselves.
Dig Deeper at Textweek.
Context
The book of Proverbs is a collection of wisdom sayings from ancient Israel. There are a few extended passages, but the majority of the book contains brief sayings. They sound better in Hebrew than in English - most are very short word plays.
As with proverbs from any culture, they cannot be taken absolutely. Consider two of English proverbs: "Look before you leap" and "He who hesitates is lost." Both are true - and they contradict each other! Be equally careful of ignoring the Proverbs and of treating them as physical laws.
Listening to the writer
The Proverbs, as a whole, teach conventional wisdom: good behavior and hard work are rewarded, laziness and evil is punished, and those in power should care for the weak. The selections emphasize the latter, although the former does peek out in verse 8. Read the entire chapter for a better feel of the breadth of the Proverbs.
Listening to God
Pick one of the proverbs that you don't like (or like the least), and meditate on it. Where is the truth in it? Why don't you like it? Allow God to challenge your behavior and/or prejudices.
Miscellaneous Meanderings
Like James, many people I know either love or hate the book of Proverbs. I think both feelings come from underestimating the book.
If we treat Proverbs as a list of simple commands and absolute truths, we will either love it (for reinforcing our ideas and being easy to understand) or hate it (by railing against its untruths and "oversimplifying" reality). But the book is not really that simple.
Some of the originators of the Proverbs may have seen the world in "black and white", but the collectors of the Bible did not. They included books like Job, and Ecclesiastes, and the Gospels - all of which make clear that a simple "good is rewarded, evil is punished" outlook on life is unsatisfactory.
But if we allow the book to speak in its full complexity, it has much to say. I think most of us have built-in tendencies towards one of the main messages of Proverbs - either the "reward/punishment" side, or the "care for the weak" side. Try listening to the side that rubs you the wrong way.
A one-sided "reward/punishment" view of the world leads to a cruel conservatism. If the good are always rewarded, and the evil always punished - especially in monetary terms, as much of the Proverbs imply - it follows that wealthy happy people have been good, and poor sad people have been punished. This leads to questions like "who sinned, that this man has been born blind?" (John 9) - questions which Jesus fought against.
A one-sided "always give" view leads to sloppy liberalism, which can encourage lazy and wicked behavior. Are we to always love? Yes. But encouraging people to be lazy - or ignoring the reality that good behavior generally does have good consequences, and bad behavior bad consequences - is not loving, it's "spoiling", quite literally. God doesn't want us to bring out the worst in people.
I tend towards niceness, and need to be reminded from time to time that it's good to ask people to do things for themselves. And some of my friends occasionally need me (or the Proverbs) to remind them that there are a lot of people hurting because of what's been done to them, not what they've done to themselves.
Dig Deeper at Textweek.
Thursday, September 3, 2009
He has done everything well.
Mark 7:31-30Context
The geographical context is odd - going from Tyre to Galilee "by way of Sidon" is like going from Mount Pleasant to Lansing "by way of Grayling."
But the literary context fits. Miraculous healings are part of the first century world view - to meet someone who can perform miracles would be exciting and rare, but wouldn't indicate divinity. It might be like meeting a pop star today. The miracle stories of the Gospels need to be read with this in mind - they are not simply indicating Jesus' power, but have other purposes as well. Thus far in Mark, Jesus' disciples have been unable to hear (most recently in 7:17-18), and they have said nothing of import.
Listening to the writer
The strange geography may indicate that the writer doesn't know Palestinian geography very well - or perhaps he wants to emphasize Jesus' continued wandering through Gentile territory. If the latter, what would Mark be saying by setting this story in the Gentile Decapolis?
The uses of touch, spittle, and "magic words" (Mark includes the Aramaic "Ephphtha" in his Greek text so that we will know the actual words used) are all typical of magical healings. Mark is not using the healing to prove Jesus' divinity (since many non-divine people of his day performed faith healings). What would be the point, here in the Gospel, to report on Jesus' healing of a deaf and mute man?
As is typical in Mark, Jesus tells everyone to keep the secret (v. 36), but they do not do so. How does the behavior of this crowd contrast with that of the disciples?
Listening to God
Have you ever known anyone (perhaps yourself?) who was either literally or figuratively deaf and dumb? What would it be like for them to be suddenly able to hear and speak?
Jesus takes the man aside (verse 33). Not all healings are public. Do you give Jesus the private time needed to bring you healing?
Mark emphasizes again and again that Jesus was a healer. In what ways does your church participate in God’s healing ministry? Are there ways God would like your church to become more involved?
What needs healing in your life right now? Spend time in prayer, asking what God would have you do to participate in your healing (perhaps seeking help from a particular person, or spending time in particular physical and/or spiritual disciplines).
Miscellaneous Meanderings
Warning: today's meanderings meander far from the text and from orthodoxy.
I have usually found the healing stories frustrating. Jesus appears to have healed everyone he came in contact with - in the first century. These days, he's not nearly as consistent. In some places, it seems the healing stories have been used to cause more harm than good, to teach that those who are not healed are somehow at fault for their illness. Few things will get my dander up faster than telling me that the faithful men and women I have watched die from horrible diseases "just needed more faith".
Looking for God to perform "miracles" - to intervene in some supernatural way and make something right - is a traditional part of Christianity, and the vast majority of faithful Christians I have known pray regularly for miracles. I confess that I do not. If God could fix everything in an instant, I think that God would have already done so. When I reflect on children starving to death, with their parents crying out to God for their daily bread, and then imagine God miraculously removing a tumor here in America but refusing to miraculously fill a stomach in Africa, I cannot confess that God "has done everything well."
I know that many of my readers can imagine that, and make the confession, and believe that God has his reasons for saying "yes" sometimes and "no" at other times. I have no desire to remove that faith, and certainly God is a mystery and they may well be right. But for me, learning to read the Bible more like a first-century person has helped. For Jesus to be a faith-healer puts him more in the position of an excellent doctor than a magician. Did he heal all those he came in touch with? Yes - at least all the ones we hear about. Did he heal entire crowds in an instant? No. It took hours, and he got tired, and when he stopped for the night there were still people in line.
I argued for years against Harold Kushner's book "When Bad Things Happen to Good People," in which he claims that bad things happen because God is not omnipotent. The world is big, and complex, and God is doing the best God can. I've finally converted to Kushner's view. I can make better sense of prayer, and evil, and Jesus, and strange healings (which I think do happen) - I can make better sense of most of Christianity - if I cut God a little slack and accept that the relationship between God and God's creation is not as simple as I would like.
And from this perspective, I can look at creation - including not only the pain of starving children, and the joy of childbirth, and the love of most people for their neighbors - and agree with God that "it is very good" - and that there's still work to do.
Dig Deeper at Textweek.
Wednesday, September 2, 2009
But... Jesus isn't supposed to be rude?!
Mark 7:24-30
Context
This scripture follows immediately after last week's reading - in which Mark told us that all foods were clean. Tyre is outside of Israel, where Jesus never preaches (Jesus' entire teaching/preaching ministry takes place in Israel.) Tyre was a place of great wealth through most of ancient Israel's history, and was much wealthier than Jesus' home of Galilee.
Listening to the writer
In context, Mark's intent seems clear enough - Jesus has just declared all foods clean, and now we learn that non-Jews (even from economically wealthier areas) are also "clean" and worthy of God's care. But what do we do with Jesus' behavior? Did it seem out of place for Mark?
Imagine that an MSU student emailed me a question, and I responded “Sorry, I only have time to teach CMU students - not Spartan dogs.” If you witnessed this interaction, what would you think of my behavior?
Various justifications of Jesus' behavior have been given over the centuries:
1) He's God. He can say whatever he pleases, and by definition, it's OK.
2) He was really calling the women a pet dog, so it's not as rude as it sounds.
3) He was testing the woman's faith - sometimes God tests our faith in ways we don't like.
4) He was tired and revealed his culture's prejudices - and then learned to ignore them.
Which of these explanations (or others) makes the most sense to you?
What does your answer imply regarding your assumptions about God, Jesus, and appropriate interactions between God and humanity?
Listening to God
How would you feel if you found that God considered Jews as children and you as a dog?
The woman takes Jesus’ reply in stride and simply sticks to her need. How do you respond when you feel that God (or the church) has treated you rudely? Does the woman’s response challenge you?
When the woman argues (politely) with Jesus, she gets what she asks for. Have you ever felt the courage to argue with God?
Spend some time in prayer (or argument?) with God over an issue that is troubling you or causing pain in your life.
Miscellaneous Meanderings
I remember the first time I read this story as a teen. It was NOT the kind of story we ever heard in church - either during worship or in Sunday School.
Who was this Jesus I worshiped? This story was so unlike my idea of the One who created the world, came to earth, and died for my sin. If this was an example of Jesus loving the Gentiles, I wasn't sure I was going to make it as one of His. Among other things, I certainly wouldn't have had the wits and political ability that the woman had, to give a politely defiant answer.
The story changed me. Whatever you make of this story, I hope you don't come out of the interaction unchanged. Allow God to challenge your assumptions - just as Jesus and the woman challenged each other - and find yourself blessed when the exchange is over.
Dig Deeper at Textweek.
Context
This scripture follows immediately after last week's reading - in which Mark told us that all foods were clean. Tyre is outside of Israel, where Jesus never preaches (Jesus' entire teaching/preaching ministry takes place in Israel.) Tyre was a place of great wealth through most of ancient Israel's history, and was much wealthier than Jesus' home of Galilee.
Listening to the writer
In context, Mark's intent seems clear enough - Jesus has just declared all foods clean, and now we learn that non-Jews (even from economically wealthier areas) are also "clean" and worthy of God's care. But what do we do with Jesus' behavior? Did it seem out of place for Mark?
Imagine that an MSU student emailed me a question, and I responded “Sorry, I only have time to teach CMU students - not Spartan dogs.” If you witnessed this interaction, what would you think of my behavior?
Various justifications of Jesus' behavior have been given over the centuries:
1) He's God. He can say whatever he pleases, and by definition, it's OK.
2) He was really calling the women a pet dog, so it's not as rude as it sounds.
3) He was testing the woman's faith - sometimes God tests our faith in ways we don't like.
4) He was tired and revealed his culture's prejudices - and then learned to ignore them.
Which of these explanations (or others) makes the most sense to you?
What does your answer imply regarding your assumptions about God, Jesus, and appropriate interactions between God and humanity?
Listening to God
How would you feel if you found that God considered Jews as children and you as a dog?
The woman takes Jesus’ reply in stride and simply sticks to her need. How do you respond when you feel that God (or the church) has treated you rudely? Does the woman’s response challenge you?
When the woman argues (politely) with Jesus, she gets what she asks for. Have you ever felt the courage to argue with God?
Spend some time in prayer (or argument?) with God over an issue that is troubling you or causing pain in your life.
Miscellaneous Meanderings
I remember the first time I read this story as a teen. It was NOT the kind of story we ever heard in church - either during worship or in Sunday School.
Who was this Jesus I worshiped? This story was so unlike my idea of the One who created the world, came to earth, and died for my sin. If this was an example of Jesus loving the Gentiles, I wasn't sure I was going to make it as one of His. Among other things, I certainly wouldn't have had the wits and political ability that the woman had, to give a politely defiant answer.
The story changed me. Whatever you make of this story, I hope you don't come out of the interaction unchanged. Allow God to challenge your assumptions - just as Jesus and the woman challenged each other - and find yourself blessed when the exchange is over.
Dig Deeper at Textweek.
Tuesday, September 1, 2009
Trusting enough to act.
James 2:1-17
Context
The letter of James is the New Testament’s main example of “wisdom literature.” It is similar to Proverbs in providing practical information on how to get along in life — but from a Christian perspective. Jewish wisdom literature claims both that (a) following God will lead to greater wealth, and (b) those with money should give to those without. The early church was known for extensive and systematic sharing with one another.
Listening to the writer
Last week we looked at categories of "clean" and "unclean" - of being properly prepared for worship. Dress is one common way today of preparing for church. What does James think about clothing and church? (OK, this is not a difficult question. But I have seen people again and again [and again] kick others out of church based upon their clothing.)
What lessons have you learned from someone (perhaps in your own family) who was “poor in the world” but “rich in faith”? If you can't think of any, talk with some students who have spent time working with people from a less developed culture - and then sign up for an alternative Spring Break trip!
We often abhor some kinds of sin (drunkenness?) while indulging in others (gossip?). James reminds us that the law is a whole, and that all sin is to be abhorred (verses 9, 10). Think about the sins that really bother you. Are they connected to a certain social class?
In Romans, Paul emphasized again and again that God saves us through faith, not through our works. What does James say about faith without works?
If someone says "I trust in Christ" and then ignores Jesus' suggestions, do you think they have faith in Christ?
Listening to God
Spend some time in meditation on one or more of the following:
Consider your attitudes towards people of different social classes (richer or poorer). Does God want your attitudes to change? How well does your outward behavior reflect your attitudes?
What areas of God's will (as you understand it) do you follow well? In which areas do you struggle? Do you focus more on the positives or the negatives? Where is God calling you to focus?
"Faith without works is dead." What do your current works have to say about your faith? Is God currently calling you to focus more on your works, or on your trust in God?
Miscellaneous Meanderings
Many of us in America live very sheltered lives from an economic standpoint. In my current setting - living next to and working on a college campus - "the poor" is a very abstract notion. I meet "the poor" infrequently, usually on trips specifically aimed at seeking them out. I presumably meet "the poor" occasionally when out shopping in town, but day-to-day dress doesn't say much in Mt Pleasant about one's economic class.
As a downtown pastor in Battle Creek, "the poor" was very concrete. I daily met people who lived on (and over) the edge, and knew people who died from poverty-related problems.
This cloistering from the poor - though not intentional - definitely redirects passions and energy. I am focused on serving students 24/6*, and although this includes teaching students about economic reality and God's concern for the poor - and Spring Break trips, and CROP Walk, and preaching, etc - the passion to help create a social-justice network or regularly spend time across class boundaries is simply not there.
Of course, God cares for students, and the need on campus is great. Is such specialization appropriate? Or is it simply caving in to the desires of a stratified society and the comfort of living in "my" world?
*Re: 24/6 - I actually support all 10 commandments, not just 9, and take a sabbath :-). On Mondays I am focused much more on games, food, sleep, and (hopefully) God than on serving students.
Dig Deeper at Textweek.
Context
The letter of James is the New Testament’s main example of “wisdom literature.” It is similar to Proverbs in providing practical information on how to get along in life — but from a Christian perspective. Jewish wisdom literature claims both that (a) following God will lead to greater wealth, and (b) those with money should give to those without. The early church was known for extensive and systematic sharing with one another.
Listening to the writer
Last week we looked at categories of "clean" and "unclean" - of being properly prepared for worship. Dress is one common way today of preparing for church. What does James think about clothing and church? (OK, this is not a difficult question. But I have seen people again and again [and again] kick others out of church based upon their clothing.)
What lessons have you learned from someone (perhaps in your own family) who was “poor in the world” but “rich in faith”? If you can't think of any, talk with some students who have spent time working with people from a less developed culture - and then sign up for an alternative Spring Break trip!
We often abhor some kinds of sin (drunkenness?) while indulging in others (gossip?). James reminds us that the law is a whole, and that all sin is to be abhorred (verses 9, 10). Think about the sins that really bother you. Are they connected to a certain social class?
In Romans, Paul emphasized again and again that God saves us through faith, not through our works. What does James say about faith without works?
If someone says "I trust in Christ" and then ignores Jesus' suggestions, do you think they have faith in Christ?
Listening to God
Spend some time in meditation on one or more of the following:
Consider your attitudes towards people of different social classes (richer or poorer). Does God want your attitudes to change? How well does your outward behavior reflect your attitudes?
What areas of God's will (as you understand it) do you follow well? In which areas do you struggle? Do you focus more on the positives or the negatives? Where is God calling you to focus?
"Faith without works is dead." What do your current works have to say about your faith? Is God currently calling you to focus more on your works, or on your trust in God?
Miscellaneous Meanderings
Many of us in America live very sheltered lives from an economic standpoint. In my current setting - living next to and working on a college campus - "the poor" is a very abstract notion. I meet "the poor" infrequently, usually on trips specifically aimed at seeking them out. I presumably meet "the poor" occasionally when out shopping in town, but day-to-day dress doesn't say much in Mt Pleasant about one's economic class.
As a downtown pastor in Battle Creek, "the poor" was very concrete. I daily met people who lived on (and over) the edge, and knew people who died from poverty-related problems.
This cloistering from the poor - though not intentional - definitely redirects passions and energy. I am focused on serving students 24/6*, and although this includes teaching students about economic reality and God's concern for the poor - and Spring Break trips, and CROP Walk, and preaching, etc - the passion to help create a social-justice network or regularly spend time across class boundaries is simply not there.
Of course, God cares for students, and the need on campus is great. Is such specialization appropriate? Or is it simply caving in to the desires of a stratified society and the comfort of living in "my" world?
*Re: 24/6 - I actually support all 10 commandments, not just 9, and take a sabbath :-). On Mondays I am focused much more on games, food, sleep, and (hopefully) God than on serving students.
Dig Deeper at Textweek.
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