Psalm 26
After the startling claim of blamelessness (verse 1), the Psalmist proceeds to describe it. It then appears to be less a matter of moral perfection, which no one can claim, as of integrity, which is achievable. As in other psalms, this asking to be examined in the context of the temple is probably in response to a specific accusation from some enemy or enemies. He is blameless not in comparison to the perfection of the Lord. The claim is rather that his whole life speaks of innocence concerning whatever sort of accusation is made against him. He conducts himself in a consistent manner concerning the company he keeps and the influence others might have on him (verses 4-5), his specifically religious activities (verses 6-8), and in keeping from such immoral practices as are all around him (verse 9-11). Verse 11 underlines that by blameless he cannot mean moral perfection, since he also asks the Lord to redeem him and be merciful to him, words which suggest to me more than just rescue from immediate circumstances of accusation. His feet stand on level ground because he can claim a life of integrity; one part is consistent with another.
Likewise, we cannot claim moral perfection. Integrity, however, is achievable. I ought to be the same person with my wife and boys as I am with a colleague, the person at the drive-through at Tim’s, with a person I’m visiting in the hospital, or the service manager presenting me a bill for work on my vehicle. It is possible, though not always true, that I look back at the end of the day and say that I have been ‘blameless’ in my dealings with all people.
Today I will strive for that.
Prayer:
Lord, may I be as bold as the psalmist to invite your examination, and may you find that I am honourable in every kind of dealing, in every relationship encounter through the day. Through Christ. Amen.
Friday, December 28, 2007
Friday, December 21, 2007
Put Together
Psalm 25
This Psalm is structured in such a way that each verse begins with a succeeding letter in the Hebrew alphabet. Maybe because of the self-imposed constraint of the structure, the thought does not proceed all that neatly. Or maybe we should see what happens as having its own meaning. By that I mean there is this seeming disorder of thought – here a plea, then abruptly an expression of confidence in the Lord. But that is often the condition of our heart isn’t it? And aren’t we supposed to be able to bring to the Lord whatever honestly is there? The God who brought beauty and order out of chaos and darkness to begin with can surely do that in our lives.
If this time is hectic, stressful and chaotic for you, remember to bring it all to the Lord. It’s amazing what even a moment or two spent with him can do for your calmness of spirit.
Prayer:
Keep watch over me and keep me out of trouble;
Don't let me down when I run to you.
Use all your skill to put me together;
I wait to see your finished product.
Psalm 25:20-21 (The Message)
This Psalm is structured in such a way that each verse begins with a succeeding letter in the Hebrew alphabet. Maybe because of the self-imposed constraint of the structure, the thought does not proceed all that neatly. Or maybe we should see what happens as having its own meaning. By that I mean there is this seeming disorder of thought – here a plea, then abruptly an expression of confidence in the Lord. But that is often the condition of our heart isn’t it? And aren’t we supposed to be able to bring to the Lord whatever honestly is there? The God who brought beauty and order out of chaos and darkness to begin with can surely do that in our lives.
If this time is hectic, stressful and chaotic for you, remember to bring it all to the Lord. It’s amazing what even a moment or two spent with him can do for your calmness of spirit.
Prayer:
Keep watch over me and keep me out of trouble;
Don't let me down when I run to you.
Use all your skill to put me together;
I wait to see your finished product.
Psalm 25:20-21 (The Message)
Tuesday, December 18, 2007
Who may stand?
Psalm 24
We might prefer that the worshiper be seen as growing beyond whatever state his/her heart is in at the time of approaching worship, but this seems to require something more for entry into the temple (verses 3-4). Maybe we should see it, however, as something more personal than mere membership in a larger group. The worshiper is expected to examine his/her own heart, rather than being just part of a collective religious culture.
The occasion may be a procession to the temple with the Ark of the Covenant – which would explain what is meant by the entrance of the Lord into the Temple (verse 9). The overall effect that comes through to me is that a chunk of what worship is about is that we fully anticipate experiencing the presence of the Lord, and that cannot leave us the same.
Prayer:
I praise you, God, that what you require of me you empower me to do. You give me strength and support for how you direct me to live. Purify us all in heart, mind and bodily life, as we approach the celebration of your Son’s birth. In His name. Amen.
We might prefer that the worshiper be seen as growing beyond whatever state his/her heart is in at the time of approaching worship, but this seems to require something more for entry into the temple (verses 3-4). Maybe we should see it, however, as something more personal than mere membership in a larger group. The worshiper is expected to examine his/her own heart, rather than being just part of a collective religious culture.
The occasion may be a procession to the temple with the Ark of the Covenant – which would explain what is meant by the entrance of the Lord into the Temple (verse 9). The overall effect that comes through to me is that a chunk of what worship is about is that we fully anticipate experiencing the presence of the Lord, and that cannot leave us the same.
Prayer:
I praise you, God, that what you require of me you empower me to do. You give me strength and support for how you direct me to live. Purify us all in heart, mind and bodily life, as we approach the celebration of your Son’s birth. In His name. Amen.
Thursday, December 13, 2007
Overflow
Psalm 23
“Abundance” is not a word in normal use these days, at least not that I hear (or use). If we think of the concept of abundance, or “plenty”, it often has to do with ‘negatives’ – an abundance of bills, plenty of worries, lots of ice on the roads, etc.
This psalm celebrates the God of abundance. With him, there is nothing I shall want. I lack nothing. Both the shepherd language of verses 1-4 and the royal court language after that exude abundance. The Lord is our provider, guardian, and supplier of all needs, to overflowing. It all fits with the life of David, to whom the psalm is ascribed. What David would have found, through deprivation while on the run from Saul, through confronting giants, and through his own rebellion and sin, was that what the Lord provides above all, in abundance, is grace (see the opening of Psalm 51 and its superscription – the sort of sub-heading before verse 1).
Prayer:
Lord, let me dwell a lot more on what you supply in abundance, and a lot less on what I think I lack. Through Christ. Amen.
“Abundance” is not a word in normal use these days, at least not that I hear (or use). If we think of the concept of abundance, or “plenty”, it often has to do with ‘negatives’ – an abundance of bills, plenty of worries, lots of ice on the roads, etc.
This psalm celebrates the God of abundance. With him, there is nothing I shall want. I lack nothing. Both the shepherd language of verses 1-4 and the royal court language after that exude abundance. The Lord is our provider, guardian, and supplier of all needs, to overflowing. It all fits with the life of David, to whom the psalm is ascribed. What David would have found, through deprivation while on the run from Saul, through confronting giants, and through his own rebellion and sin, was that what the Lord provides above all, in abundance, is grace (see the opening of Psalm 51 and its superscription – the sort of sub-heading before verse 1).
Prayer:
Lord, let me dwell a lot more on what you supply in abundance, and a lot less on what I think I lack. Through Christ. Amen.
Wednesday, December 12, 2007
New Order
Psalm 22
This Psalm is especially precious to Christians because Jesus used on the cross the same words with which the Psalm opens.
We don’t detect the specific event or condition that leads to the outpouring of the Psalmist, but it seems it is not so much the physical suffering itself, however great, that has brought the psalmist to such depths, as the anguish of mind and heart caused by it. That anguish has at its heart a spiritual questioning concerning the presence and care of God.
There are two distinct parts. There is the prayer of lament (verses 1-21) with all its emotional turmoil and highly charged, sensory language; and a section of thanksgiving (verses 22-31) with a more ordered feel to what is now an outpouring of joy. Apparently there has been an answer to the prayer of the first part spoken into the heart of the psalmist, and so the last part is a response to that answering of prayer.
Prayer:
God, thank you that I don’t need to put my thoughts together in flowery language to come to you, that instead I can just pour out my heart, even confronting you with thoughts about you! Lead me then to new insight, assurance, reverence and strength, so that I too may bring some peace and order to any confusion in my life, and praise you to others. Through Christ. Amen.
This Psalm is especially precious to Christians because Jesus used on the cross the same words with which the Psalm opens.
We don’t detect the specific event or condition that leads to the outpouring of the Psalmist, but it seems it is not so much the physical suffering itself, however great, that has brought the psalmist to such depths, as the anguish of mind and heart caused by it. That anguish has at its heart a spiritual questioning concerning the presence and care of God.
There are two distinct parts. There is the prayer of lament (verses 1-21) with all its emotional turmoil and highly charged, sensory language; and a section of thanksgiving (verses 22-31) with a more ordered feel to what is now an outpouring of joy. Apparently there has been an answer to the prayer of the first part spoken into the heart of the psalmist, and so the last part is a response to that answering of prayer.
Prayer:
God, thank you that I don’t need to put my thoughts together in flowery language to come to you, that instead I can just pour out my heart, even confronting you with thoughts about you! Lead me then to new insight, assurance, reverence and strength, so that I too may bring some peace and order to any confusion in my life, and praise you to others. Through Christ. Amen.
Tuesday, December 11, 2007
The King's Blessing
Psalm 21
Behind this Psalm is the recognition that the king rules only by permission of the Lord. The people recognize this connection in the moment of the king’s coronation (verse 3). The next verses describe the implications of the blessing involved in that coronation, for the life of the land and for the king personally. The sense is actually that the life of the land is happy because of the the Lord’s blessing on the king. This kind of assumption would have made things very awkward for kings who presided over hard times!
The reality is probably a mixture of the two. I mean, I’m not going to contradict the inherent theology here which assumes the spilling over of personal blessing on the king. But subsequent Scripture gives us warrant to believe what we would suspect: that it is not that simple. We don’t have to travel to the New Testament to find challenged the simple assumption that the righteous prosper and the evil suffer. On the contrary there is a good deal of faithful angst over why the opposite happens, even within the psalms.
It is too easy to fall into the assumption that things go well for a person/leader/ruler- whatever, because s/he has the ‘blessing of God’ – while, I guess, those who struggle do not. This is just so wrong. We have no idea what is going in the spiritual realm affecting our endeavours: when troubles are sign of wrong direction or sin somewhere, or is it a test of some kind, evil forces attempting to thwart the Lord’s work, etc, etc. We are just incapable of discerning all this. So what do we do?
1. We don’t presume to judge anyone’s degree of blessing from the Lord, especially our own.
2. We pursue what we prayerfully together discern to be the Lord’s will, to the best of the ability he gives us to do the mission he commands, praying constantly.
3. Trust God for the results.
For whatever you pursue in faith, you can take these words as being directly for you:
The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.
- Deuteronomy 31:8
Prayer:
Lord, let my constant concern be to do your will, for you alone are my God. In Christ. Amen.
Behind this Psalm is the recognition that the king rules only by permission of the Lord. The people recognize this connection in the moment of the king’s coronation (verse 3). The next verses describe the implications of the blessing involved in that coronation, for the life of the land and for the king personally. The sense is actually that the life of the land is happy because of the the Lord’s blessing on the king. This kind of assumption would have made things very awkward for kings who presided over hard times!
The reality is probably a mixture of the two. I mean, I’m not going to contradict the inherent theology here which assumes the spilling over of personal blessing on the king. But subsequent Scripture gives us warrant to believe what we would suspect: that it is not that simple. We don’t have to travel to the New Testament to find challenged the simple assumption that the righteous prosper and the evil suffer. On the contrary there is a good deal of faithful angst over why the opposite happens, even within the psalms.
It is too easy to fall into the assumption that things go well for a person/leader/ruler- whatever, because s/he has the ‘blessing of God’ – while, I guess, those who struggle do not. This is just so wrong. We have no idea what is going in the spiritual realm affecting our endeavours: when troubles are sign of wrong direction or sin somewhere, or is it a test of some kind, evil forces attempting to thwart the Lord’s work, etc, etc. We are just incapable of discerning all this. So what do we do?
1. We don’t presume to judge anyone’s degree of blessing from the Lord, especially our own.
2. We pursue what we prayerfully together discern to be the Lord’s will, to the best of the ability he gives us to do the mission he commands, praying constantly.
3. Trust God for the results.
For whatever you pursue in faith, you can take these words as being directly for you:
The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.
- Deuteronomy 31:8
Prayer:
Lord, let my constant concern be to do your will, for you alone are my God. In Christ. Amen.
Thursday, December 06, 2007
More Prayer, Less Griping
Psalm 20
In the seventies my father had sign on the back of his truck that said, “Don’t blame me – I voted Conservative.” When we are in our grumbling mode, as often we are, we Canadians like to think of voting as our right to complain. Maybe if we prayed more for our leaders, we wouldn’t feel the need to claim that right, or we would at least see and engage in the whole process more positively.
One might feel uncomfortable with the militarism of Psalm 20 (and many others), but what I do find quite moving is the prayer bond that exists between people and ruler. So how often do we pray for our leaders? How much do we pray for the character of our national life, even while we complain about the exclusion of Christ from Christmas, Christianity in the schools, etc. (real concerns) – my current concern is to engage in conversation with my sons’ principle about a planned school excursion to see The Golden Compass (see Christianity Today article).
Anyway, today’s little thought is to pray, and be engaged in things more, and gripe less. And that’s first of all a note to self.
Prayer (I know there are international readers of Open Journal, so please substitute names/offices as fitting):
Lord, sustain and bless Prime Minister Harper, and his cabinet. Watch over and encourage our federal representative, Bruce Stanton. Guide them according to your wisdom in framing the law and character of our life, that those laws and our life together will reflect your law, kingdom, justice and love. May we pray for, work for, engage together in the ‘shalom’ that is peace that is more than absence of strife. Guide the work of Premier McGuinty, the provincial cabinet, Garfield Dunlop and other MPPs. Thank you Mayor Downer and other town council members. Prompt me to show appreciation to any and all who represent us and lead, and commit to ongoing prayer for them. Through Jesus Christ our Lord. Amen.
In the seventies my father had sign on the back of his truck that said, “Don’t blame me – I voted Conservative.” When we are in our grumbling mode, as often we are, we Canadians like to think of voting as our right to complain. Maybe if we prayed more for our leaders, we wouldn’t feel the need to claim that right, or we would at least see and engage in the whole process more positively.
One might feel uncomfortable with the militarism of Psalm 20 (and many others), but what I do find quite moving is the prayer bond that exists between people and ruler. So how often do we pray for our leaders? How much do we pray for the character of our national life, even while we complain about the exclusion of Christ from Christmas, Christianity in the schools, etc. (real concerns) – my current concern is to engage in conversation with my sons’ principle about a planned school excursion to see The Golden Compass (see Christianity Today article).
Anyway, today’s little thought is to pray, and be engaged in things more, and gripe less. And that’s first of all a note to self.
Prayer (I know there are international readers of Open Journal, so please substitute names/offices as fitting):
Lord, sustain and bless Prime Minister Harper, and his cabinet. Watch over and encourage our federal representative, Bruce Stanton. Guide them according to your wisdom in framing the law and character of our life, that those laws and our life together will reflect your law, kingdom, justice and love. May we pray for, work for, engage together in the ‘shalom’ that is peace that is more than absence of strife. Guide the work of Premier McGuinty, the provincial cabinet, Garfield Dunlop and other MPPs. Thank you Mayor Downer and other town council members. Prompt me to show appreciation to any and all who represent us and lead, and commit to ongoing prayer for them. Through Jesus Christ our Lord. Amen.
Tuesday, December 04, 2007
to whom surrender joyfully is due
Psalm 19
It is universally observed that Psalm 19 has two distinct parts. Verses 1-6 praise God perceived in the natural world. The theme of verses 7-14 is the Law of the Lord. Together they celebrate that the God of the universe also acts in the human story.
In the first part the sun has special mention. The language is often observed as being similar to that of Babylonian or Egyptian hymns to the sun. But there is a very important difference here in that the sun is not a deity but part of the created order.
In the second part, the theme changes, and also the name used for God. We have moved from referring to God as "God" (El), a name giving emphasis to divine power; to “the Lord” (See Exodus 3 and post on the giving of The Name). The latter name is connected with the giving of the Law and the presence of the Lord in historical acts. “The Law” has a number of connotations: It is instruction for God’s people; it is testimony to God’s character and will; and, with all the things it is, it instills respect and reverence for the one who gives it.
All this praise leads the psalmist to humble self-awareness. He knows that he cannot live up to God’s standards. And yet, with God, he attains to a life of high expectations, counting on God to cover even sins he himself does not discern.
Preachers sometimes use the concluding request (verse 14) as prayer before preaching. He addresses God as his rock, acknowledging his power; and as his redeemer, the one by whom his imperfect but surrendered life can make a difference in this world.
Prayer:
Given your wonder and glory, your awesome power and your extravagant, redeeming love, what is my life to be, Lord, but a matter of complete surrender to you? I give it all up to you this day. Through Christ. Amen.
It is universally observed that Psalm 19 has two distinct parts. Verses 1-6 praise God perceived in the natural world. The theme of verses 7-14 is the Law of the Lord. Together they celebrate that the God of the universe also acts in the human story.
In the first part the sun has special mention. The language is often observed as being similar to that of Babylonian or Egyptian hymns to the sun. But there is a very important difference here in that the sun is not a deity but part of the created order.
In the second part, the theme changes, and also the name used for God. We have moved from referring to God as "God" (El), a name giving emphasis to divine power; to “the Lord” (See Exodus 3 and post on the giving of The Name). The latter name is connected with the giving of the Law and the presence of the Lord in historical acts. “The Law” has a number of connotations: It is instruction for God’s people; it is testimony to God’s character and will; and, with all the things it is, it instills respect and reverence for the one who gives it.
All this praise leads the psalmist to humble self-awareness. He knows that he cannot live up to God’s standards. And yet, with God, he attains to a life of high expectations, counting on God to cover even sins he himself does not discern.
Preachers sometimes use the concluding request (verse 14) as prayer before preaching. He addresses God as his rock, acknowledging his power; and as his redeemer, the one by whom his imperfect but surrendered life can make a difference in this world.
Prayer:
Given your wonder and glory, your awesome power and your extravagant, redeeming love, what is my life to be, Lord, but a matter of complete surrender to you? I give it all up to you this day. Through Christ. Amen.
Monday, December 03, 2007
Praise Among the Peoples
Psalm 18
This psalm is also found in 2 Samuel 22. It is introduced there as a song David sang in response to deliverance from enemies. There is general thought that it was used by subsequent kings in temple worship, in grateful response to victories.
Verse 7 begins a section with the Lord’s own response to David’s thanksgiving. It is described in terms of supernatural appearance, in images associated with the Lord’s coming in judgment.
Toward the end, the grateful king states that he will praise the Lord among the nations (verse 49). Paul quotes this at Romans 15:9 as he celebrates God’s design to reach beyond Israel to all peoples. The essence of this vision is already in the Old Testament – and so Paul is building on something already present – since the rulers believed to have used this psalm were considered ‘messiahs,’ or ‘anointed ones,’ from would come a greater messiah who would summon all people to accept his reign a part of a whole new order of things.
This psalm that starts as a king’s response to victory becomes a reminder for us that the one whose coming we celebrate brings something far beyond the usual sentiment and nostalgia of the season we are now coming into.
Prayer:
Thank you for the old carols, Lord. Just don’t allow me to let their familiarity get in the way of the message, and its power, they are supposed to point to. Through Christ. Amen.
This psalm is also found in 2 Samuel 22. It is introduced there as a song David sang in response to deliverance from enemies. There is general thought that it was used by subsequent kings in temple worship, in grateful response to victories.
Verse 7 begins a section with the Lord’s own response to David’s thanksgiving. It is described in terms of supernatural appearance, in images associated with the Lord’s coming in judgment.
Toward the end, the grateful king states that he will praise the Lord among the nations (verse 49). Paul quotes this at Romans 15:9 as he celebrates God’s design to reach beyond Israel to all peoples. The essence of this vision is already in the Old Testament – and so Paul is building on something already present – since the rulers believed to have used this psalm were considered ‘messiahs,’ or ‘anointed ones,’ from would come a greater messiah who would summon all people to accept his reign a part of a whole new order of things.
This psalm that starts as a king’s response to victory becomes a reminder for us that the one whose coming we celebrate brings something far beyond the usual sentiment and nostalgia of the season we are now coming into.
Prayer:
Thank you for the old carols, Lord. Just don’t allow me to let their familiarity get in the way of the message, and its power, they are supposed to point to. Through Christ. Amen.
Tuesday, November 27, 2007
Choosing How to Respond
Psalm 17
The poet begins here with an expression of innocence that is not simply self-righteousness before God but an honest plea of innocence in the face of slanderous attack from others. His language intensifies and accelerates in pace as he is caught up in the emotion of this, through a description of his enemies, to the point of rashly calling on God to strike them down. But then he seems to get himself together at verse 14, and seeks to identify his cause with that of the Lord himself, who upholds the right and brings justice that rectifies imbalances (verse 14b).
Whatever has happened, God’s purpose through the poet’s circumstances perhaps emerges in the very last verse. The psalmist seeks God’s “face” – the experience of his presence. This is no momentary devotional time, but we leave him at the end of the psalm as he is about to enter into a night of presence with God – either by entrusting the night to him to work in his heart, having spilled everything out to him – or, more likely and more precisely, by spending the night in the temple in anticipation of some special experience of divine presence, a theophany, a vision if you like. This means, further, that he has got past only blaming external factors for his condition, but taking ownership (as we say now) of that experience, and seeing it as a matter to be dealt with in his heart.
Great wisdom is brought out at the end: It is not necessary, or wise, for him simply to bury the external issues and internalize everything; but there is also the recognition that he can never have peace unless he chooses how to respond to the crap (as also we would say now) in his life, with God’s help.
Prayer:
Lord, there are always things beyond our direct control that weigh on us and on how things go for us. Help us deal with them responsibly and without recrimination against those we may see as part of that. Even more, may we deal with the stuff of life after your own pattern, taking it all and shaping it for your purposes. Through it all may we recognize that you are seeking to grow us and make us more truly yours. Through Christ. Amen.
The poet begins here with an expression of innocence that is not simply self-righteousness before God but an honest plea of innocence in the face of slanderous attack from others. His language intensifies and accelerates in pace as he is caught up in the emotion of this, through a description of his enemies, to the point of rashly calling on God to strike them down. But then he seems to get himself together at verse 14, and seeks to identify his cause with that of the Lord himself, who upholds the right and brings justice that rectifies imbalances (verse 14b).
Whatever has happened, God’s purpose through the poet’s circumstances perhaps emerges in the very last verse. The psalmist seeks God’s “face” – the experience of his presence. This is no momentary devotional time, but we leave him at the end of the psalm as he is about to enter into a night of presence with God – either by entrusting the night to him to work in his heart, having spilled everything out to him – or, more likely and more precisely, by spending the night in the temple in anticipation of some special experience of divine presence, a theophany, a vision if you like. This means, further, that he has got past only blaming external factors for his condition, but taking ownership (as we say now) of that experience, and seeing it as a matter to be dealt with in his heart.
Great wisdom is brought out at the end: It is not necessary, or wise, for him simply to bury the external issues and internalize everything; but there is also the recognition that he can never have peace unless he chooses how to respond to the crap (as also we would say now) in his life, with God’s help.
Prayer:
Lord, there are always things beyond our direct control that weigh on us and on how things go for us. Help us deal with them responsibly and without recrimination against those we may see as part of that. Even more, may we deal with the stuff of life after your own pattern, taking it all and shaping it for your purposes. Through it all may we recognize that you are seeking to grow us and make us more truly yours. Through Christ. Amen.
Monday, November 26, 2007
No Good Thing?
Psalm 16
Is this poetic exaggeration?
“You are my Lord; apart from you I have no good thing” (emphasis mine)?
Nothing? Is there really no good thing apart from the Lord? I think we have to say this is not exaggeration, not for people who know the Lord. Once you believe and place the Lord on the throne of your life, you are like Paul the Apostle, who counted everything as trash for the sake of knowing Jesus (Philippians 3:8). Paul was an educated, cultured guy. He had a lot going for him. And yet, compared to Christ, everything else was garbage.
That’s the key. We can’t expect the world apart from Christ to get this. And I want to remind myself that there is a lot that is good in the world and in people, from a human point of view. There are lots of people without faith who do good in this world. As I noted in this forum before, I am not better than another because of my relationship with Jesus. I am better than I would be without him. Only God is good. But his goodness is so great that it spills over onto all who will accept him and his goodness, and he has more than enough goodness for all of us.
The rest of the psalm celebrates that, trusting in God alone, we can count on him for absolutely everything.
Prayer:
God, thanks that I can put all my trust in you. I will lack nothing by trusting in you. I cannot fail as I commit to your purposes. You will reward me in this world and eternally even though the reward is not deserved and is a result of your own goodness beyond any measure I can even dream of. Thank you. In Jesus. Amen.
Is this poetic exaggeration?
“You are my Lord; apart from you I have no good thing” (emphasis mine)?
Nothing? Is there really no good thing apart from the Lord? I think we have to say this is not exaggeration, not for people who know the Lord. Once you believe and place the Lord on the throne of your life, you are like Paul the Apostle, who counted everything as trash for the sake of knowing Jesus (Philippians 3:8). Paul was an educated, cultured guy. He had a lot going for him. And yet, compared to Christ, everything else was garbage.
That’s the key. We can’t expect the world apart from Christ to get this. And I want to remind myself that there is a lot that is good in the world and in people, from a human point of view. There are lots of people without faith who do good in this world. As I noted in this forum before, I am not better than another because of my relationship with Jesus. I am better than I would be without him. Only God is good. But his goodness is so great that it spills over onto all who will accept him and his goodness, and he has more than enough goodness for all of us.
The rest of the psalm celebrates that, trusting in God alone, we can count on him for absolutely everything.
Prayer:
God, thanks that I can put all my trust in you. I will lack nothing by trusting in you. I cannot fail as I commit to your purposes. You will reward me in this world and eternally even though the reward is not deserved and is a result of your own goodness beyond any measure I can even dream of. Thank you. In Jesus. Amen.
Friday, November 16, 2007
Be Prepared for Worship
Psalm 15
The psalm reflects the observation made throughout Scripture that unethical behaviour with other people is inconsistent with worshiping the Lord. How can we profess to love the Lord while we slander our neighbour or harbour ill thoughts about that person? We can’t.
The question the psalm raises for me concerns the order of things. The psalm would suggest we have to have everything ethically peachy first. The psalm seems to be talking about priests or others who live and work in the temple (verse 1). But we would make no distinction now, if ever, between standards of behaviour on the part of Christians and their leaders in the church, would we? Leaders are under special scrutiny, and are held to account to a greater degree than others, but is the actual behaviour of committed Christians to be any less responsible? I hardly think so. So my question is, do any of us – speaking of the order of things – ever come together in our faith community worship and activities with our walk “blameless” (verse 2)? No.
Where does that leave us? I think it leaves us looking honestly at the direction of our hearts. When I come to God in prayer, either on my own or physically together with other believers (we should never think of prayer being entirely private – we always pray as part of a community), we include prayer for that person who bugs us – and not just that they will shape up! We ask God to examine our hearts (Psalm 139), we ask in his presence if we are growing in him. If all believers then approached their worship together having made that kind of preparation, I submit that it would make a noticeable difference in the spirit of our coming together and in our observable worship, assuming also that everyone who has responsibility for what happens strives for excellence in their part and their leadership: preaching, music, drama, earnestness of prayer, whatever. That would increase our honouring of the Lord, help to tend to our need for growth in him, and provide a more compelling witness to those who come into our presence seeking the Lord without even maybe knowing what or whom they are seeking. They will get a sense of him because of the love and honour directed toward him, and shared amongst those who so honour him.
Prayer:
Lord, I do lots of preparation for preaching and leading worship. What kind of preparation do I model for just worshipping? Surely those of us who presume to lead can do so only out of our own worshipping. Help us all to consider how we can better prepare for worship together. In Christ. Amen.
The psalm reflects the observation made throughout Scripture that unethical behaviour with other people is inconsistent with worshiping the Lord. How can we profess to love the Lord while we slander our neighbour or harbour ill thoughts about that person? We can’t.
The question the psalm raises for me concerns the order of things. The psalm would suggest we have to have everything ethically peachy first. The psalm seems to be talking about priests or others who live and work in the temple (verse 1). But we would make no distinction now, if ever, between standards of behaviour on the part of Christians and their leaders in the church, would we? Leaders are under special scrutiny, and are held to account to a greater degree than others, but is the actual behaviour of committed Christians to be any less responsible? I hardly think so. So my question is, do any of us – speaking of the order of things – ever come together in our faith community worship and activities with our walk “blameless” (verse 2)? No.
Where does that leave us? I think it leaves us looking honestly at the direction of our hearts. When I come to God in prayer, either on my own or physically together with other believers (we should never think of prayer being entirely private – we always pray as part of a community), we include prayer for that person who bugs us – and not just that they will shape up! We ask God to examine our hearts (Psalm 139), we ask in his presence if we are growing in him. If all believers then approached their worship together having made that kind of preparation, I submit that it would make a noticeable difference in the spirit of our coming together and in our observable worship, assuming also that everyone who has responsibility for what happens strives for excellence in their part and their leadership: preaching, music, drama, earnestness of prayer, whatever. That would increase our honouring of the Lord, help to tend to our need for growth in him, and provide a more compelling witness to those who come into our presence seeking the Lord without even maybe knowing what or whom they are seeking. They will get a sense of him because of the love and honour directed toward him, and shared amongst those who so honour him.
Prayer:
Lord, I do lots of preparation for preaching and leading worship. What kind of preparation do I model for just worshipping? Surely those of us who presume to lead can do so only out of our own worshipping. Help us all to consider how we can better prepare for worship together. In Christ. Amen.
Tuesday, November 13, 2007
The Fool
Psalm 14
The understanding of fools here are the tyrants, those in power who ‘devour my people’ (verse 4). They use their power for self-elevating purposes, at the expense of those whose well-being is entrusted to them. At their own peril they ignore the power and authority of the Lord, even that there is a Lord over them (verse 1).
It is imperative to note that this is not a slap at people who just don’t believe in God. There is no room for arrogance on the part of the believer because of his or her belief. Believers are not better people than others. Believers are better people than they would be if they were not believers.
Meanwhile there are lots of fools in today’s world, in the meaning that is meant in this psalm. They need our prayers, as do the people who suffer because of them.
Prayer:
As I pray for others, Lord, make me mind my own path, lest I stumble. In Christ. Amen.
The understanding of fools here are the tyrants, those in power who ‘devour my people’ (verse 4). They use their power for self-elevating purposes, at the expense of those whose well-being is entrusted to them. At their own peril they ignore the power and authority of the Lord, even that there is a Lord over them (verse 1).
It is imperative to note that this is not a slap at people who just don’t believe in God. There is no room for arrogance on the part of the believer because of his or her belief. Believers are not better people than others. Believers are better people than they would be if they were not believers.
Meanwhile there are lots of fools in today’s world, in the meaning that is meant in this psalm. They need our prayers, as do the people who suffer because of them.
Prayer:
As I pray for others, Lord, make me mind my own path, lest I stumble. In Christ. Amen.
Thursday, November 08, 2007
In Your Face
Psalm 13
Do you find there to be a kind of quiet distress when you have trouble picturing the face of someone from whom you are apart, or who has passed from this world for some time? There is something about being able to see a loved one’s face that is very reassuring. You may have the photograph(s) of (a) loved one(s) within sight from where you are right now.
In his state of feeling put-upon by a combination of inner tensions and external pressures (verse 2), the poet in Psalm 13 experiences the absence of the face of God (verse 1). So he asks the Lord to ‘look on’ him, and give light to his eyes (verse 3). In other words, he can’t see the Lord directly, but he prays for assurance that the Lord is looking on him. He evidently receives this assurance and concludes in praise.
The thought is reminiscent of the ‘Aaronic blessing’, which the Lord gave to Moses, to give to Aaron, with which to bless the people:
The LORD bless you
and keep you;
the LORD make his face shine upon you
and be gracious to you;
the LORD turn his face toward you
and give you peace.
Numbers 6:24-26
Prayer:
Lord, I cannot see your face. I don’t know if that even makes sense. But you see me and look upon me with your grace-eyes, and I may know that grace because of Jesus. Let it be enough for me that you see me, especially like that. In Jesus. Amen.
Do you find there to be a kind of quiet distress when you have trouble picturing the face of someone from whom you are apart, or who has passed from this world for some time? There is something about being able to see a loved one’s face that is very reassuring. You may have the photograph(s) of (a) loved one(s) within sight from where you are right now.
In his state of feeling put-upon by a combination of inner tensions and external pressures (verse 2), the poet in Psalm 13 experiences the absence of the face of God (verse 1). So he asks the Lord to ‘look on’ him, and give light to his eyes (verse 3). In other words, he can’t see the Lord directly, but he prays for assurance that the Lord is looking on him. He evidently receives this assurance and concludes in praise.
The thought is reminiscent of the ‘Aaronic blessing’, which the Lord gave to Moses, to give to Aaron, with which to bless the people:
The LORD bless you
and keep you;
the LORD make his face shine upon you
and be gracious to you;
the LORD turn his face toward you
and give you peace.
Numbers 6:24-26
Prayer:
Lord, I cannot see your face. I don’t know if that even makes sense. But you see me and look upon me with your grace-eyes, and I may know that grace because of Jesus. Let it be enough for me that you see me, especially like that. In Jesus. Amen.
Wednesday, November 07, 2007
The Stewardship of Words
Psalm 12
You could have a lively debate on what starts revolutions. Is it despotism? Unrest? Ideas? Education? Somewhere along the line words are critical.
Powerful leaders, for good or for ill, are great with words. The right word at the right time could actually save someone’s life, or just make their day. The wrong words in the wrong spirit can cause damage between people that is irreparable for years, if ever.
The curious phrase the psalmist quotes as from lying enemies – “We own our lips” – made me think how just the opposite is true. Language is a part of the created order and, as such, is a matter of stewardship. According to Genesis, language has a role in connecting us with the rest of the created order:
Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. So the man gave names to all the livestock, the birds of the air and all the beasts of the field. – Genesis 2:19-20a.
Isn’t it interesting that the first use of human language was to give names to other creatures? What a trust! And then think that one of the worst things we can do with that trust is to call someone ‘a name’ – which serves to break apart any connectedness.
After calling out to the Lord about the self-elevating, abusive language he finds in the world, the Psalmist celebrates that the Word from the Lord is of a very different character, and it is that Word that will prevail. The Lord will not tolerate forever the language of the world that brings “the oppression of the weak and the groaning of the needy” (verse 5).
The Word of God brings light and life and endures forever (Isaiah 40:8). And I am reminded to take great care with the stewardship of words.
Prayer:
God, thank you so much for the gift of speech. It’s one of things I take for granted, and use thoughtlessly so often. Let my language reflect the character of your Word, to bring light and life, and to celebrate what is worthy and endures. Through Christ. Amen.
You could have a lively debate on what starts revolutions. Is it despotism? Unrest? Ideas? Education? Somewhere along the line words are critical.
Powerful leaders, for good or for ill, are great with words. The right word at the right time could actually save someone’s life, or just make their day. The wrong words in the wrong spirit can cause damage between people that is irreparable for years, if ever.
The curious phrase the psalmist quotes as from lying enemies – “We own our lips” – made me think how just the opposite is true. Language is a part of the created order and, as such, is a matter of stewardship. According to Genesis, language has a role in connecting us with the rest of the created order:
Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. So the man gave names to all the livestock, the birds of the air and all the beasts of the field. – Genesis 2:19-20a.
Isn’t it interesting that the first use of human language was to give names to other creatures? What a trust! And then think that one of the worst things we can do with that trust is to call someone ‘a name’ – which serves to break apart any connectedness.
After calling out to the Lord about the self-elevating, abusive language he finds in the world, the Psalmist celebrates that the Word from the Lord is of a very different character, and it is that Word that will prevail. The Lord will not tolerate forever the language of the world that brings “the oppression of the weak and the groaning of the needy” (verse 5).
The Word of God brings light and life and endures forever (Isaiah 40:8). And I am reminded to take great care with the stewardship of words.
Prayer:
God, thank you so much for the gift of speech. It’s one of things I take for granted, and use thoughtlessly so often. Let my language reflect the character of your Word, to bring light and life, and to celebrate what is worthy and endures. Through Christ. Amen.
Thursday, November 01, 2007
Neither Helpless Nor Hopeless
Psalm 11
This psalm anticipates the New Testament picture of the Lord as both the one who reigns from on high (verse 4), and yet is present in the midst of our earthly lives, in this case protecting the psalmist from enemies. This latter part may seem contradictory to what we might anticipate in the New Testament and its teaching concerning our attitude toward others (e.g. “From now on we regard no one from a worldly point of view” 2 Corinthians 5:16).
I think what we are to take from the stark language of verse 6 considering the Lord’s action against certain people, is the contrast between the Lord’s power – he who reigns from on high – to those on the merely earthly plane who work evil. In other words, God uses his awesome power for the working of good. That is a source of encouragement for those who daily seek to align themselves with his will.
Prayer:
Lord, there is so much that seems beyond our control. Yet we are not helpless, because you are powerful, you are present, and you are for us. With those three realities working together, I have only to open myself to your control and your gracious will for me. You don’t want us to feel helpless, because we’re not. In Jesus. Amen.
This psalm anticipates the New Testament picture of the Lord as both the one who reigns from on high (verse 4), and yet is present in the midst of our earthly lives, in this case protecting the psalmist from enemies. This latter part may seem contradictory to what we might anticipate in the New Testament and its teaching concerning our attitude toward others (e.g. “From now on we regard no one from a worldly point of view” 2 Corinthians 5:16).
I think what we are to take from the stark language of verse 6 considering the Lord’s action against certain people, is the contrast between the Lord’s power – he who reigns from on high – to those on the merely earthly plane who work evil. In other words, God uses his awesome power for the working of good. That is a source of encouragement for those who daily seek to align themselves with his will.
Prayer:
Lord, there is so much that seems beyond our control. Yet we are not helpless, because you are powerful, you are present, and you are for us. With those three realities working together, I have only to open myself to your control and your gracious will for me. You don’t want us to feel helpless, because we’re not. In Jesus. Amen.
Saturday, October 27, 2007
That Many May Terrify No More
Psalm 10
Why do some people seem to get away with causing misery for others? This is what the psalmist starts out asking, actually, for thirteen verses. Then, as we’ve seen before in the psalms, there is an abrupt change: “But you, O God, do see trouble and grief; you consider it and take it in hand” (verse 14).
I’m wondering, how do the oppressed get to experience this? Maybe it’s like when we pray, “Thy will be done on earth …” It can’t then be, “And all the best with that, Lord.” When we pray it, we become partners with God (although lesser ones) in seeing it happen. It’s still his doing, but we place ourselves in his hands to be his hands. So maybe African refugees or mothers with AIDS wondering what’s going to happen to their children are touched by a love army of Christian volunteer missionaries who do what they can for their physical needs, for their children, and whisper prayers of God whose own heart is crushed by their experience but who also has a place for them because of Jesus who descended into our mess.
What if every Christian on earth prayed to move the hearts of pompous leaders whose prideful warring creates many of the conditions that lead to the suffering of their own people, or prevents others from helping them? What if we all pray for Russian President Putin and American President Bush as we hear President Putin speak of a Cuban missile situation in reverse, due to the presne of a missile shield system in Europe? What scares me is that often big powerful men are still little boys inside who, once fighting talk starts, find it very hard to back down.
Our confidence, our hope, our basis for what God entrusts to us to do and to pray, all comes from this, which may also be our prayer:
You hear, O LORD, the desire of the afflicted;
you encourage them, and you listen to their cry,
defending the fatherless and the oppressed,
in order that man, who is of the earth, may terrify no more.
Psalm 10:17-18
Why do some people seem to get away with causing misery for others? This is what the psalmist starts out asking, actually, for thirteen verses. Then, as we’ve seen before in the psalms, there is an abrupt change: “But you, O God, do see trouble and grief; you consider it and take it in hand” (verse 14).
I’m wondering, how do the oppressed get to experience this? Maybe it’s like when we pray, “Thy will be done on earth …” It can’t then be, “And all the best with that, Lord.” When we pray it, we become partners with God (although lesser ones) in seeing it happen. It’s still his doing, but we place ourselves in his hands to be his hands. So maybe African refugees or mothers with AIDS wondering what’s going to happen to their children are touched by a love army of Christian volunteer missionaries who do what they can for their physical needs, for their children, and whisper prayers of God whose own heart is crushed by their experience but who also has a place for them because of Jesus who descended into our mess.
What if every Christian on earth prayed to move the hearts of pompous leaders whose prideful warring creates many of the conditions that lead to the suffering of their own people, or prevents others from helping them? What if we all pray for Russian President Putin and American President Bush as we hear President Putin speak of a Cuban missile situation in reverse, due to the presne of a missile shield system in Europe? What scares me is that often big powerful men are still little boys inside who, once fighting talk starts, find it very hard to back down.
Our confidence, our hope, our basis for what God entrusts to us to do and to pray, all comes from this, which may also be our prayer:
You hear, O LORD, the desire of the afflicted;
you encourage them, and you listen to their cry,
defending the fatherless and the oppressed,
in order that man, who is of the earth, may terrify no more.
Psalm 10:17-18
Tuesday, October 23, 2007
A House within a House
Psalm 9
I had occasion recently to walk through a movie set under construction (for a Mike Myers flick called The Love Guru, I was told). Already there was what appeared to be a complete house, built inside the set. I thought of that house-within-a-house setup in reading this Psalm.
The larger set is nothing less than God’s universal plan, history, time and space, the whole thing; and God’s working through it. For much of the Psalm, the poet celebrates this ‘holy history’ (as some call it), recounting the great deeds of God (verses 4-12), in which he brings both salvation and judgment to bear upon the real circumstances of this world, from his heavenly throne (verse 7).
The house within this spectacular set is the psalmist’s life and predicament. The Psalmist experiences God entering his life and setting, in this smaller, more personal scale, in the same way in which he acts in the larger scene. His response to this experience doesn’t just praise God for that particular action, but leads him, throughout the Psalm, to praise the God who acts for others in the same way as God has acted for him, and throughout history. There is no neat delineation here; his perception of God in history makes him think of his own circumstances, and his experience of God in his life-setting leads him to the expanded view. What a vibrant faith!
Prayer:
Lord give me a sense of connectedness of my life and circumstances to your larger scene, that I may fulfill my purpose within your great story, however small my role may seem. It is significant to you, and I thank you. Through Christ. Amen.
I had occasion recently to walk through a movie set under construction (for a Mike Myers flick called The Love Guru, I was told). Already there was what appeared to be a complete house, built inside the set. I thought of that house-within-a-house setup in reading this Psalm.
The larger set is nothing less than God’s universal plan, history, time and space, the whole thing; and God’s working through it. For much of the Psalm, the poet celebrates this ‘holy history’ (as some call it), recounting the great deeds of God (verses 4-12), in which he brings both salvation and judgment to bear upon the real circumstances of this world, from his heavenly throne (verse 7).
The house within this spectacular set is the psalmist’s life and predicament. The Psalmist experiences God entering his life and setting, in this smaller, more personal scale, in the same way in which he acts in the larger scene. His response to this experience doesn’t just praise God for that particular action, but leads him, throughout the Psalm, to praise the God who acts for others in the same way as God has acted for him, and throughout history. There is no neat delineation here; his perception of God in history makes him think of his own circumstances, and his experience of God in his life-setting leads him to the expanded view. What a vibrant faith!
Prayer:
Lord give me a sense of connectedness of my life and circumstances to your larger scene, that I may fulfill my purpose within your great story, however small my role may seem. It is significant to you, and I thank you. Through Christ. Amen.
Thursday, October 18, 2007
A hole in the water
Psalm 8
I had a boss in a secular job years ago who reveled in telling us this on a regular basis:
“You want to know how important you are? Go get a bucket of water and fill it. Stick your hands in. Pull your hands out. The hole that’s left in the water is a measure of how important you are around here.”
The thing is, he was right. If you looked just at what I did, and what others around me did (as if human value were only about function), we could have dropped out of the picture one day and someone else would be doing it the same or better the next day.
How much less significant would I seem to myself in the context of the whole of creation, instead of in just one company! But what God says is, ‘Not only do I consider you to have displacement value in that bucket of water, I will lift up what seems most insignificant and give it importance.’
When we acknowledge before God that we feel insignificant in comparison to his glory, and the vastness of all he has created, he points out to us that he has made us for glory, not because of anything intrinsic in us, but because he chooses to love us and to lend us his own goodness and love to share.
Note how the psalm begins and ends: “How majestic is your name.” When, in verses 5-6, the psalm speaks of humans and the great significance we do have in the scheme of things, who is the subject?
Prayer:
Lord, atune me to see that in what seem the most insignificant events, you may be working most powerfully; and in those who feel beaten down and very small, you may be working your most powerful witness in the world. Through Christ. Amen.
I had a boss in a secular job years ago who reveled in telling us this on a regular basis:
“You want to know how important you are? Go get a bucket of water and fill it. Stick your hands in. Pull your hands out. The hole that’s left in the water is a measure of how important you are around here.”
The thing is, he was right. If you looked just at what I did, and what others around me did (as if human value were only about function), we could have dropped out of the picture one day and someone else would be doing it the same or better the next day.
How much less significant would I seem to myself in the context of the whole of creation, instead of in just one company! But what God says is, ‘Not only do I consider you to have displacement value in that bucket of water, I will lift up what seems most insignificant and give it importance.’
When we acknowledge before God that we feel insignificant in comparison to his glory, and the vastness of all he has created, he points out to us that he has made us for glory, not because of anything intrinsic in us, but because he chooses to love us and to lend us his own goodness and love to share.
Note how the psalm begins and ends: “How majestic is your name.” When, in verses 5-6, the psalm speaks of humans and the great significance we do have in the scheme of things, who is the subject?
Prayer:
Lord, atune me to see that in what seem the most insignificant events, you may be working most powerfully; and in those who feel beaten down and very small, you may be working your most powerful witness in the world. Through Christ. Amen.
Tuesday, October 16, 2007
Beast Slayer
Psalm 7
The psalmist takes to the Lord his plight of being wrongly accused, apparently by the leader of a group of people, given that there is mention of “my enemy” in verse 5 and “my enemies” in verse 6. The intensity and aloneness of the experience of being wrongly accused or – more often for most of us, probably, just being misunderstood – evokes the image of a beast (verse 2). There are, naturally, intense feelings in such an experience.
The beast image is a trigger to be on guard against how we allow such an experience to work inside us. This can be extremely difficult. I can’t imagine, for example, what must go on in the heart of someone who spends years in prison, wrongly accused of something, especially if there is someone on the outside who set it all up. Yet the psalmist, undergoing something like this, ends up expressing that those who are responsible for willful false accusation against him will have their evil come back on them without any doing on his part (verse 16).
The lesson in this is critical. It’s not, in what we would say, ‘so there,' but rather, ‘Even in this obvious injustice against me I must leave the judging to God.’ Or from another angle, ‘What I have responsibility for is my own feelings, and to see that this does not cause the beast in me to rise up to destroy me from within.’
Well OK, I’m doing a lot of paraphrasing. I invite you to find your own way of inserting yourself in the kind of setting the psalmist is experiencing, because we all face it, maybe even today.
Prayer:
God, when I say, ‘take charge of my life,’ let me not hold back what I relinquish to you. It’s tempting to hold on to things to hold against someone. Let me recognize that when I think that something is unfair, I am in danger of taking your role as judge for myself, and I may already have done so in thinking it. Renew me in the grace of your Son. Amen.
The psalmist takes to the Lord his plight of being wrongly accused, apparently by the leader of a group of people, given that there is mention of “my enemy” in verse 5 and “my enemies” in verse 6. The intensity and aloneness of the experience of being wrongly accused or – more often for most of us, probably, just being misunderstood – evokes the image of a beast (verse 2). There are, naturally, intense feelings in such an experience.
The beast image is a trigger to be on guard against how we allow such an experience to work inside us. This can be extremely difficult. I can’t imagine, for example, what must go on in the heart of someone who spends years in prison, wrongly accused of something, especially if there is someone on the outside who set it all up. Yet the psalmist, undergoing something like this, ends up expressing that those who are responsible for willful false accusation against him will have their evil come back on them without any doing on his part (verse 16).
The lesson in this is critical. It’s not, in what we would say, ‘so there,' but rather, ‘Even in this obvious injustice against me I must leave the judging to God.’ Or from another angle, ‘What I have responsibility for is my own feelings, and to see that this does not cause the beast in me to rise up to destroy me from within.’
Well OK, I’m doing a lot of paraphrasing. I invite you to find your own way of inserting yourself in the kind of setting the psalmist is experiencing, because we all face it, maybe even today.
Prayer:
God, when I say, ‘take charge of my life,’ let me not hold back what I relinquish to you. It’s tempting to hold on to things to hold against someone. Let me recognize that when I think that something is unfair, I am in danger of taking your role as judge for myself, and I may already have done so in thinking it. Renew me in the grace of your Son. Amen.
Thursday, October 11, 2007
Surprising God
Psalm 6
A funny thing happened on the way to verse 8. There is an abrupt change in mood here. For seven verses there is deep sorrow, even on the verge of death. He even argues with God for deliverance on the basis of not being able to praise him after he is dead – a pre-Christian sentiment that involves no heavenly praising of God.
We are not told of anything happening; the psalmist shares no sudden insight of something different, nor are we told of a counselor entering his space to show him hope in some way. Evidently he just finds God in his outpouring. He has confidence – knows – that his prayers have been heard and the effects are in motion. We don’t need to see gloating in the last verse, just more confidence that the answering of his prayer will have in effect in the here and now – and that’s the encouragement we would take from his witness.
Prayer:
God, thanks for being both dependable and unpredictable. I know you will answer my prayers; I just never know when or how. Keep surprising me. Through Christ. Amen.
A funny thing happened on the way to verse 8. There is an abrupt change in mood here. For seven verses there is deep sorrow, even on the verge of death. He even argues with God for deliverance on the basis of not being able to praise him after he is dead – a pre-Christian sentiment that involves no heavenly praising of God.
We are not told of anything happening; the psalmist shares no sudden insight of something different, nor are we told of a counselor entering his space to show him hope in some way. Evidently he just finds God in his outpouring. He has confidence – knows – that his prayers have been heard and the effects are in motion. We don’t need to see gloating in the last verse, just more confidence that the answering of his prayer will have in effect in the here and now – and that’s the encouragement we would take from his witness.
Prayer:
God, thanks for being both dependable and unpredictable. I know you will answer my prayers; I just never know when or how. Keep surprising me. Through Christ. Amen.
Tuesday, October 09, 2007
Investing Your Heart
Psalm 5
In order to connect with God’s heart, it seems the psalmist feels he must pour out his own, with complete honesty. That leads him to say things that aren’t very nice, particularly about others. But let’s cut him some slack. If you’re going to be completely honest with God – and there’s no point in doing anything else – you can’t edit your thoughts as you pour them out. You can do that with God; you might want to be careful what fellow humans you do that with!
Note, also, that the comments are addressed to “my King and my God,” which implies (a) that he knows God will know what to do with what he pours out to him, and (b), that the psalmist will follow whatever direction God gives him in response, knowing that the Lord will never let down those who trust in him (verse 12).
Prayer:
Lord, you are holy and awesome, and also tender toward those who trust you. Let anyone today with a heavy burden give his/her whole heart to you, trusting that you can do what no human counselor alone can: make us truly new. Through Christ. Amen.
In order to connect with God’s heart, it seems the psalmist feels he must pour out his own, with complete honesty. That leads him to say things that aren’t very nice, particularly about others. But let’s cut him some slack. If you’re going to be completely honest with God – and there’s no point in doing anything else – you can’t edit your thoughts as you pour them out. You can do that with God; you might want to be careful what fellow humans you do that with!
Note, also, that the comments are addressed to “my King and my God,” which implies (a) that he knows God will know what to do with what he pours out to him, and (b), that the psalmist will follow whatever direction God gives him in response, knowing that the Lord will never let down those who trust in him (verse 12).
Prayer:
Lord, you are holy and awesome, and also tender toward those who trust you. Let anyone today with a heavy burden give his/her whole heart to you, trusting that you can do what no human counselor alone can: make us truly new. Through Christ. Amen.
Saturday, October 06, 2007
Who can show us any good?
Psalm 4
This psalm starts out sounding like the psalmist is focused on “me” and setting out to blame others around him for his problems. But it becomes evident with the second part of verse 2 that any defensiveness here is on behalf of the Lord. This is related to the previous psalm, in that he is experiencing attack on his faith. He responds with genuine concern for the well being of the attackers. He wants them to know the Lord as he has come to know him. Verses 4-5 suggest that it is the weakness of their faith that leads them to be so critical, so the psalmist – in a way we would well emulate – focuses on the faith issue more than any personal issues (verse 5). They even ask what we would call today a “seeker” question (verse 6): “Who can show us any good?”
The psalmist does his part to show true good, and experiences great blessing (verses 7-8) as he follows where the Lord is leading.
Prayer:
Lord, as I encounter others today, let me see through anything that seems personally critical to any deeper issues behind the words, at the same time I pay attention to what I may need to hear. Through Christ. Amen.
This psalm starts out sounding like the psalmist is focused on “me” and setting out to blame others around him for his problems. But it becomes evident with the second part of verse 2 that any defensiveness here is on behalf of the Lord. This is related to the previous psalm, in that he is experiencing attack on his faith. He responds with genuine concern for the well being of the attackers. He wants them to know the Lord as he has come to know him. Verses 4-5 suggest that it is the weakness of their faith that leads them to be so critical, so the psalmist – in a way we would well emulate – focuses on the faith issue more than any personal issues (verse 5). They even ask what we would call today a “seeker” question (verse 6): “Who can show us any good?”
The psalmist does his part to show true good, and experiences great blessing (verses 7-8) as he follows where the Lord is leading.
Prayer:
Lord, as I encounter others today, let me see through anything that seems personally critical to any deeper issues behind the words, at the same time I pay attention to what I may need to hear. Through Christ. Amen.
Thursday, October 04, 2007
The Bestower of Glory
Psalm 3
So you’re excited about your new-found faith or renewed faith in God. Cynicism has fallen away. A vision of life in God’s community - of lives transformed from darkness and hopelessness to light and ever deepening knowledge of the Lord and growth in Him - actually feels like a personal experience and you have hope that this will be a reality that spreads around you, even as it deepens within you.
At first you enjoy debate over this with your friends with whom you share everything but this church thing you've gone weird with. But now not only do the people you expect to mock your faith and your church revel in it, but people you love and respect point out, with uncomfortable accuracy, the serious flaws in the history of the church in general and the all-too-human character of your church friends and the church itself. “Well I know so and so from such and such and if he thinks he’s better ‘cause he’s an elder in your church well I’ve got news for you.” And so on. And, “I’ve seen that pastor talk to his kids,” or “I’ve heard the way the leaders run down the pastor,” and on and on and on. There's so much that's just negative; this isn’t the way it’s supposed to be. We’ve got this slogan about lives being changed but I don’t really know what it means, and I don’t see that much of it whatever it is. Where is God in this?
The words in Psalm 3 are those of a poet-king, but they may ring all too true for some:
O LORD, how many are my foes!
How many rise up against me!
Many are saying of me,
"God will not deliver him."
Well, maybe not even people foes, but just everything that seems to work against the happiness of the one who wants to do his/her part for the Lord and for people with what God has given him/her to work with. It should be simple, why is it so complicated?
I love what the turning point is for the poet-king who feels beaten down: Sleep. Months ago when this blog went through Genesis, we saw Jacob, on the run, on his way to see his wronged brother again and to face who-knows-what.
http://jameskitson.blogspot.com/2006/12/with-us.html
In the letting-go vulnerability of sleep, Jacob has a dream, a vision, of traffic between heaven and earth. I noted at the time that the most significant direction of the traffic is from above – heaven has more interest in earth than earth has in heaven. The Christian message is about God with us (Emmanuel).
We need to do whatever we need to do to let the voice of the Lord come through to us. People may fail us, organizations may falter, but the Lord will never let you down. Sabbath isn’t just a day of the week, it’s a principle.
But then the coolest thing is that the beleaguered Psalmist, refreshed by his renewed contact with the Lord, is able to bring all of this experience back into the community of faith! Think about it: what we’re reading here is the praise and worship book of Israel. So he’s been able to bring all of this experience back into the community of faith to help to strengthen others by sharing his experience, which is ultimately of renewal in the Lord, and he makes it part of the renewal of the community. We have this Psalm because he made it part of worship. It’s a praise of God working through imperfect human experience – a testimony.
What’s yours?
Prayer:
3 But you are a shield around me, O LORD;
you bestow glory on me and lift up my head.
So you’re excited about your new-found faith or renewed faith in God. Cynicism has fallen away. A vision of life in God’s community - of lives transformed from darkness and hopelessness to light and ever deepening knowledge of the Lord and growth in Him - actually feels like a personal experience and you have hope that this will be a reality that spreads around you, even as it deepens within you.
At first you enjoy debate over this with your friends with whom you share everything but this church thing you've gone weird with. But now not only do the people you expect to mock your faith and your church revel in it, but people you love and respect point out, with uncomfortable accuracy, the serious flaws in the history of the church in general and the all-too-human character of your church friends and the church itself. “Well I know so and so from such and such and if he thinks he’s better ‘cause he’s an elder in your church well I’ve got news for you.” And so on. And, “I’ve seen that pastor talk to his kids,” or “I’ve heard the way the leaders run down the pastor,” and on and on and on. There's so much that's just negative; this isn’t the way it’s supposed to be. We’ve got this slogan about lives being changed but I don’t really know what it means, and I don’t see that much of it whatever it is. Where is God in this?
The words in Psalm 3 are those of a poet-king, but they may ring all too true for some:
O LORD, how many are my foes!
How many rise up against me!
Many are saying of me,
"God will not deliver him."
Well, maybe not even people foes, but just everything that seems to work against the happiness of the one who wants to do his/her part for the Lord and for people with what God has given him/her to work with. It should be simple, why is it so complicated?
I love what the turning point is for the poet-king who feels beaten down: Sleep. Months ago when this blog went through Genesis, we saw Jacob, on the run, on his way to see his wronged brother again and to face who-knows-what.
http://jameskitson.blogspot.com/2006/12/with-us.html
In the letting-go vulnerability of sleep, Jacob has a dream, a vision, of traffic between heaven and earth. I noted at the time that the most significant direction of the traffic is from above – heaven has more interest in earth than earth has in heaven. The Christian message is about God with us (Emmanuel).
We need to do whatever we need to do to let the voice of the Lord come through to us. People may fail us, organizations may falter, but the Lord will never let you down. Sabbath isn’t just a day of the week, it’s a principle.
But then the coolest thing is that the beleaguered Psalmist, refreshed by his renewed contact with the Lord, is able to bring all of this experience back into the community of faith! Think about it: what we’re reading here is the praise and worship book of Israel. So he’s been able to bring all of this experience back into the community of faith to help to strengthen others by sharing his experience, which is ultimately of renewal in the Lord, and he makes it part of the renewal of the community. We have this Psalm because he made it part of worship. It’s a praise of God working through imperfect human experience – a testimony.
What’s yours?
Prayer:
3 But you are a shield around me, O LORD;
you bestow glory on me and lift up my head.
Tuesday, October 02, 2007
Ever-Increasing Glory
Psalm 2
The Hebrew praise team leader did not shrink from writing songs for worship that used very human language for the Lord. Check out verse 4, with the one enthroned in heaven laughing and scoffing. Pretty human language. What is he laughing and scoffing at? The objects of derision are human powers who think they can challenge his authority. The backdrop is the thing that happened in those days when a big ruler died. The people of the subjugated states under his rule saw it as an opportunity to rise up. The first thing the new ruler had to do was to put down the uprisings, and it was rarely a positive experience.
The psalmist dreams of a day when a king of David’s line would have the kind of rule in the earth that would put down all opposition, not for his own sake, but as the one through whom the Lord reigned on earth. Well, that never happened. Or did it?
A song quoted in Paul’s Letter to the Philippians celebrates Jesus as the one to whom every knee shall bow (Philippians 2:9-11). It’s hard to see the reign of Christ in the outward world today, when Iran thumbs its nose at the world, a nightmare is unfolding in Myanmar, and [fill in any world tragedy here].
I’ve reflected before in these posts that I believe there is Scriptural warrant for earthly authorities to fend of the effects of evil, so there is certainly a need for police and military that is legitimately based and has peace as its goal. The reality is, however, war in its various and increasingly insidious forms is likely to increase as the world as we know it moves toward its divinely appointed end. What goes on with the Christian’s life in the face of this? I believe the focus of our hope and activity comes in this:
“And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18).
What can and needs to be also evident in the world is the increasing strength of our relationship in and with Jesus Christ. As the world goes its way, the Christ’s church will be ever stronger – and indeed the church in the world is exploding, as are local churches that truly are resolved to go where the Lord is leading. Of course we should pray earnestly for specific world situations and do whatever, individually and collectively, we can to alleviate suffering and promote peace. But our first response as Christians is to grow in our relationship with Christ, and with one another in Him. As the world goes its way, our worship together should be growing in fervour and excellence, our groups should be growing in their atmosphere of mutual caring, in ever-deepening knowledge of the Lord, and in opportunities for service and evangelism.
We are far from helpless. The kingdoms may rage and rulers plot in their vanity, but we have a purpose and destiny that leads us to grow in strength, peace and even joy.
Prayer:
Lord Jesus, you said that as the Father sent you, you send your followers, whom you even called your friends, because you have shared your plans with us. Let us not take that lightly. Amen.
The Hebrew praise team leader did not shrink from writing songs for worship that used very human language for the Lord. Check out verse 4, with the one enthroned in heaven laughing and scoffing. Pretty human language. What is he laughing and scoffing at? The objects of derision are human powers who think they can challenge his authority. The backdrop is the thing that happened in those days when a big ruler died. The people of the subjugated states under his rule saw it as an opportunity to rise up. The first thing the new ruler had to do was to put down the uprisings, and it was rarely a positive experience.
The psalmist dreams of a day when a king of David’s line would have the kind of rule in the earth that would put down all opposition, not for his own sake, but as the one through whom the Lord reigned on earth. Well, that never happened. Or did it?
A song quoted in Paul’s Letter to the Philippians celebrates Jesus as the one to whom every knee shall bow (Philippians 2:9-11). It’s hard to see the reign of Christ in the outward world today, when Iran thumbs its nose at the world, a nightmare is unfolding in Myanmar, and [fill in any world tragedy here].
I’ve reflected before in these posts that I believe there is Scriptural warrant for earthly authorities to fend of the effects of evil, so there is certainly a need for police and military that is legitimately based and has peace as its goal. The reality is, however, war in its various and increasingly insidious forms is likely to increase as the world as we know it moves toward its divinely appointed end. What goes on with the Christian’s life in the face of this? I believe the focus of our hope and activity comes in this:
“And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18).
What can and needs to be also evident in the world is the increasing strength of our relationship in and with Jesus Christ. As the world goes its way, the Christ’s church will be ever stronger – and indeed the church in the world is exploding, as are local churches that truly are resolved to go where the Lord is leading. Of course we should pray earnestly for specific world situations and do whatever, individually and collectively, we can to alleviate suffering and promote peace. But our first response as Christians is to grow in our relationship with Christ, and with one another in Him. As the world goes its way, our worship together should be growing in fervour and excellence, our groups should be growing in their atmosphere of mutual caring, in ever-deepening knowledge of the Lord, and in opportunities for service and evangelism.
We are far from helpless. The kingdoms may rage and rulers plot in their vanity, but we have a purpose and destiny that leads us to grow in strength, peace and even joy.
Prayer:
Lord Jesus, you said that as the Father sent you, you send your followers, whom you even called your friends, because you have shared your plans with us. Let us not take that lightly. Amen.
Wednesday, September 26, 2007
The Way of Nourishment
Psalm 1
At the centre of this psalm is the image of the tree that is fulfilling its purpose in life, by taking in water, growing foliage and bearing fruit. Its purpose, in other words, is not just to be ‘productive’ but to be nurtured, be clothed in beauty, and bear fruit as a consequence of other aspects of its purpose. Like the tree, we will prosper in the way the Lord has in mind for us as we are rooted and clothed with him and his law – most generally understood as the design and purpose he has in mind for us.
Then we will not succumb to the progression of meaninglessness described in the opening part of the psalm: listening to the ungodly, getting caught up in their ways, and finally becoming one with the scoffers, who are really lost as the set themselves up in judgment of the Lord and those who find life in Him.
The conclusion of the psalm basically points out the obvious, but what should be underlined anyway: whatever we are rooted in now will have its inevitable consequence. Grace means, however, as we’ll discover in our journey through the Psalms, that a course can be changed.
Prayer:
Lord, thank you for this amazing worship book of Israel. Guide our journey through its outpourings, that we may be filled with you. In Christ. Amen.
At the centre of this psalm is the image of the tree that is fulfilling its purpose in life, by taking in water, growing foliage and bearing fruit. Its purpose, in other words, is not just to be ‘productive’ but to be nurtured, be clothed in beauty, and bear fruit as a consequence of other aspects of its purpose. Like the tree, we will prosper in the way the Lord has in mind for us as we are rooted and clothed with him and his law – most generally understood as the design and purpose he has in mind for us.
Then we will not succumb to the progression of meaninglessness described in the opening part of the psalm: listening to the ungodly, getting caught up in their ways, and finally becoming one with the scoffers, who are really lost as the set themselves up in judgment of the Lord and those who find life in Him.
The conclusion of the psalm basically points out the obvious, but what should be underlined anyway: whatever we are rooted in now will have its inevitable consequence. Grace means, however, as we’ll discover in our journey through the Psalms, that a course can be changed.
Prayer:
Lord, thank you for this amazing worship book of Israel. Guide our journey through its outpourings, that we may be filled with you. In Christ. Amen.
Friday, September 21, 2007
Yet to See God
3 John
The main theme of this letter to an individual is hospitality. I suspect that hospitality was, then, not just a matter of courtesy but a matter of provision. It was an issue of providing food and shelter to those who were undertaking the work of the Lord. It also became, then, sadly, a means of showing approval or not for persons in the ministry.
This leads to an urging to imitate what is good – no matter how people treat you, we might add. But the most intriguing comment here, for me, comes next. John observes that anyone who does good is from God, but then notes that anyone who does what is evil has not seen God (verse 11). What a healthy phrase to remember when, in our perception, we see people doing evil! They are not to be written off, or assumed to be of the devil or some such thing. They just haven’t had enough experience of God!
That puts the onus back on those of us who have seen him, and who have our experience of God reinforced in talking “face to face” (verse 14), and greeting one another “by name” (verse 14).
Next in Open Journal: The Book of Psalms
Prayer:
Thank you for your servant, John, for the life of his words now, and for your living Word seeking to have your Way in and through me. Make it my concern for you to be visible to even one person in a new way through my life, and my fellowship with others. In Christ. Amen.
The main theme of this letter to an individual is hospitality. I suspect that hospitality was, then, not just a matter of courtesy but a matter of provision. It was an issue of providing food and shelter to those who were undertaking the work of the Lord. It also became, then, sadly, a means of showing approval or not for persons in the ministry.
This leads to an urging to imitate what is good – no matter how people treat you, we might add. But the most intriguing comment here, for me, comes next. John observes that anyone who does good is from God, but then notes that anyone who does what is evil has not seen God (verse 11). What a healthy phrase to remember when, in our perception, we see people doing evil! They are not to be written off, or assumed to be of the devil or some such thing. They just haven’t had enough experience of God!
That puts the onus back on those of us who have seen him, and who have our experience of God reinforced in talking “face to face” (verse 14), and greeting one another “by name” (verse 14).
Next in Open Journal: The Book of Psalms
Prayer:
Thank you for your servant, John, for the life of his words now, and for your living Word seeking to have your Way in and through me. Make it my concern for you to be visible to even one person in a new way through my life, and my fellowship with others. In Christ. Amen.
Wednesday, September 19, 2007
Useable
2 John
Useful information. Data. Intelligence. Truth you can use – I even hear that as advice to preachers concerning what they should provide people. Everybody seems to be looking for what amounts to information ammunition: What data can I gather to further my goals, put so-and-so in his/her place, advance my position, justify what I’ve done? The evil one just loves all this. This is part of the deception he works in the world through supposedly clever people.
This little letter to “the chosen lady and her children” (probably a circular letter to a number of churches) underlines the theme of truth we found through 1 John. What does it mean to be in the truth, to walk in the truth (verses 1, 4). Practically, it means truly loving one another (verse 5), but that, in turn, comes back to obeying God’s commands (verse 6).
For the Christian, truth is turned around from the direction it has in most of the world’s dealings. We don’t use truth; truth uses us. Truth shapes us. Truth determines our daily agenda and our lifetime plan. If we are in Christ and he in us, it is his truth, and the truth that he is, that shapes us and give us what used to be called character (now it’s all about personality).
Let’s get truth going in the right direction, which keeps truth true.
Prayer:
Lord, let me love, seek, do and be your truth today. In Christ. Amen.
Useful information. Data. Intelligence. Truth you can use – I even hear that as advice to preachers concerning what they should provide people. Everybody seems to be looking for what amounts to information ammunition: What data can I gather to further my goals, put so-and-so in his/her place, advance my position, justify what I’ve done? The evil one just loves all this. This is part of the deception he works in the world through supposedly clever people.
This little letter to “the chosen lady and her children” (probably a circular letter to a number of churches) underlines the theme of truth we found through 1 John. What does it mean to be in the truth, to walk in the truth (verses 1, 4). Practically, it means truly loving one another (verse 5), but that, in turn, comes back to obeying God’s commands (verse 6).
For the Christian, truth is turned around from the direction it has in most of the world’s dealings. We don’t use truth; truth uses us. Truth shapes us. Truth determines our daily agenda and our lifetime plan. If we are in Christ and he in us, it is his truth, and the truth that he is, that shapes us and give us what used to be called character (now it’s all about personality).
Let’s get truth going in the right direction, which keeps truth true.
Prayer:
Lord, let me love, seek, do and be your truth today. In Christ. Amen.
Friday, September 14, 2007
True Knowing
1 John 5:13-21
John has been addressing people who were proud of what they considered their special knowledge of spiritual things. They were above considering the divine and human to be one in the Jesus who walked this earth. John, therefore, has emphasized the real-life knowledge that he and others with him had actually experienced of Jesus, both as he walked this earth, and in the living relationship they now had with him (at the time of writing).
Because of this certainty, the Christian can be confident in prayer; this will lead to further experience of his action and presence in ways that are best for us. The sin of willfully rejecting him is considered especially serious, and John concludes this letter with a warning against idols. Idols epitomize falseness, the opposite and enemy of the truth that is known in Jesus Christ.
Prayer:
Thank you, God, that in Jesus head knowledge, heart knowledge, and practical living are all one. Keep us working at this together. In Him. Amen.
John has been addressing people who were proud of what they considered their special knowledge of spiritual things. They were above considering the divine and human to be one in the Jesus who walked this earth. John, therefore, has emphasized the real-life knowledge that he and others with him had actually experienced of Jesus, both as he walked this earth, and in the living relationship they now had with him (at the time of writing).
Because of this certainty, the Christian can be confident in prayer; this will lead to further experience of his action and presence in ways that are best for us. The sin of willfully rejecting him is considered especially serious, and John concludes this letter with a warning against idols. Idols epitomize falseness, the opposite and enemy of the truth that is known in Jesus Christ.
Prayer:
Thank you, God, that in Jesus head knowledge, heart knowledge, and practical living are all one. Keep us working at this together. In Him. Amen.
Thursday, September 13, 2007
Convincing Spirit
1 John 5:5-12
If you find some of this a bit confusing or obscure, you are not alone. How do water, blood and the Spirit testify together (verses 7-8)? Some clarification may come in remembering who John is addressing: people who challenged the belief that the earthly Jesus and the Son of God were one. Verse 6 emphasizes the down-to-earthness of Jesus’ life and experience, and the Spirit of truth testifies to the believer of the oneness of Jesus of Nazareth with the Father and the Spirit. Without the fullness of that belief, the world has not been overcome through His sacrifice. On the contrary, the same Spirit who testifies to the truth of Jesus works in us to make us strong in faith in the midst of the world. He states it strongly in the negative by saying that not accepting God’s own testimony concerning himself, and what he has done and now is in Jesus, is to make God out to be a liar.
The faith that is certain of victory over the world (1 John 5:4) is not some spirit of optimism or that things have a way of working out, but rather is the faith, specifically, “that Jesus is the Son of God” (verse 5).
Prayer:
Some of us long for certainty, Lord. May your Holy Spirit work in us powerfully to believe, overcome all doubt, and overwhelm any negativity that can poison the joy in believing we are meant to have together. In Christ. Amen.
If you find some of this a bit confusing or obscure, you are not alone. How do water, blood and the Spirit testify together (verses 7-8)? Some clarification may come in remembering who John is addressing: people who challenged the belief that the earthly Jesus and the Son of God were one. Verse 6 emphasizes the down-to-earthness of Jesus’ life and experience, and the Spirit of truth testifies to the believer of the oneness of Jesus of Nazareth with the Father and the Spirit. Without the fullness of that belief, the world has not been overcome through His sacrifice. On the contrary, the same Spirit who testifies to the truth of Jesus works in us to make us strong in faith in the midst of the world. He states it strongly in the negative by saying that not accepting God’s own testimony concerning himself, and what he has done and now is in Jesus, is to make God out to be a liar.
The faith that is certain of victory over the world (1 John 5:4) is not some spirit of optimism or that things have a way of working out, but rather is the faith, specifically, “that Jesus is the Son of God” (verse 5).
Prayer:
Some of us long for certainty, Lord. May your Holy Spirit work in us powerfully to believe, overcome all doubt, and overwhelm any negativity that can poison the joy in believing we are meant to have together. In Christ. Amen.
Tuesday, September 11, 2007
overcoming the world
1 John 4:19-5:4
Somber anniversary today, and wasn’t it a Tuesday? Yesterday’s notes on being free of fear of judgment come against the hard reality of fear in the world, from one another, fueled by a personal power of evil bent on wreaking havoc in God’s creation. We walk the balance of not wanting our children to live in fear, and yet we need to warn, prepare, equip them to deal with the real dangers of the world. Moreover, Scripture provides warrant, I believe, for legitimate authority to limit the effects of evil in the world. So we have police and military to do what’s necessary to try to keep utter chaos at bay. The tricky question (that gets more political than I care to here) is “What’s necessary (without making things even worse)?”
Whatever measures are necessary on the worldly plane, Christians know the basic and ultimate answer. “Everyone born of God overcomes the world,” John says. How can this be? Because there can only be love for one another in this world because of the prior gift of God’s love. That gift can only be realized as it is believed, confessed, and shared. Love of God is realized in love for one another. True love for one another, however, is conditional upon love for God, because it comes from him in the first place. We love one another truly because we love God and those others God loves. So then our love for one another becomes part of God’s love for others.
When that is realized, it is a great victory over the ways of the world. And we can be so certain of the victory that Christ won at the cross, and that will be made plain when he comes, that we can speak of victory over the world already having been won. I know, that doesn’t help the immediate circumstances of millions of people, but without the certainty of God’s power over evil there is no hope at all. But we can state it more positively than that, because Scripture does, as here. There is immediate hope because we are so certain of God’s reality and purpose that living the faith right now has an effect that nothing else can. Our hope and love must be grounded in something other than ourselves, this world, and its circumstances – and it is, “for everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4).
Prayer:
Thy will done on earth, as it is in heaven. Amen.
Somber anniversary today, and wasn’t it a Tuesday? Yesterday’s notes on being free of fear of judgment come against the hard reality of fear in the world, from one another, fueled by a personal power of evil bent on wreaking havoc in God’s creation. We walk the balance of not wanting our children to live in fear, and yet we need to warn, prepare, equip them to deal with the real dangers of the world. Moreover, Scripture provides warrant, I believe, for legitimate authority to limit the effects of evil in the world. So we have police and military to do what’s necessary to try to keep utter chaos at bay. The tricky question (that gets more political than I care to here) is “What’s necessary (without making things even worse)?”
Whatever measures are necessary on the worldly plane, Christians know the basic and ultimate answer. “Everyone born of God overcomes the world,” John says. How can this be? Because there can only be love for one another in this world because of the prior gift of God’s love. That gift can only be realized as it is believed, confessed, and shared. Love of God is realized in love for one another. True love for one another, however, is conditional upon love for God, because it comes from him in the first place. We love one another truly because we love God and those others God loves. So then our love for one another becomes part of God’s love for others.
When that is realized, it is a great victory over the ways of the world. And we can be so certain of the victory that Christ won at the cross, and that will be made plain when he comes, that we can speak of victory over the world already having been won. I know, that doesn’t help the immediate circumstances of millions of people, but without the certainty of God’s power over evil there is no hope at all. But we can state it more positively than that, because Scripture does, as here. There is immediate hope because we are so certain of God’s reality and purpose that living the faith right now has an effect that nothing else can. Our hope and love must be grounded in something other than ourselves, this world, and its circumstances – and it is, “for everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4).
Prayer:
Thy will done on earth, as it is in heaven. Amen.
Monday, September 10, 2007
source of confidence
1 John 4:16-18
How often do we think of God wanting us to know his love so that we will be confident? We want our family members to be confident of our love; we want to be confident of the love of others. We think of building up ability, experience, and self-esteem as sources of confidence, but love? God’s love?
There is a specific context for this confidence: “so that we will have confidence on the day of judgment,” and then, “because in this world we are like him.” Like him in what? In his love. This is possible because we can “know and rely on the love God has for us” (verse 16). It’s because of God’s prior will for us and action toward us.
“There is no fear in love” (verse 18). What a beautiful sentence! And then there is the explanation that fear has to do with punishment. God’s perfect love means he has provided for any punishment we have coming to us by pouring it all on his own Son. The one who judges has died for us, and even intercedes for us (Romans 8:34).
Prayer:
Thank you that I can be confident of your love, Lord, not because of anything about me, but because you are love. Let this confidence translate into faithful living. In Christ. Amen.
How often do we think of God wanting us to know his love so that we will be confident? We want our family members to be confident of our love; we want to be confident of the love of others. We think of building up ability, experience, and self-esteem as sources of confidence, but love? God’s love?
There is a specific context for this confidence: “so that we will have confidence on the day of judgment,” and then, “because in this world we are like him.” Like him in what? In his love. This is possible because we can “know and rely on the love God has for us” (verse 16). It’s because of God’s prior will for us and action toward us.
“There is no fear in love” (verse 18). What a beautiful sentence! And then there is the explanation that fear has to do with punishment. God’s perfect love means he has provided for any punishment we have coming to us by pouring it all on his own Son. The one who judges has died for us, and even intercedes for us (Romans 8:34).
Prayer:
Thank you that I can be confident of your love, Lord, not because of anything about me, but because you are love. Let this confidence translate into faithful living. In Christ. Amen.
Friday, September 07, 2007
Spirit and Love
1 John 4:13-15
I am concerned when we in the church speak as if fellowship is a condition for the work of the Spirit. Scripture indicates that our love for one another is a consequence of our receiving of the Spirit. And that means being led by the Spirit to follow the purpose and do the work God in Christ has given us. The work God has given us is belief (John 6:26-29). We can do nothing else as we are meant to do it unless and until we are first totally focused on simply reaching people for Christ, and then everything else must be specifically and clearly done as a part of that primary purpose. Authentic Christian fellowship and love comes in relentlessly pursuing that purpose, empowered by the Spirit in both energy and discernment.
We tend to seek a spirit of unity, whereas the Bible refers to unity of the Spirit (see Ephesians 4:1-6).
Prayer:
Let us continually seek life and renewal in your Spirit, Lord. Amen.
I am concerned when we in the church speak as if fellowship is a condition for the work of the Spirit. Scripture indicates that our love for one another is a consequence of our receiving of the Spirit. And that means being led by the Spirit to follow the purpose and do the work God in Christ has given us. The work God has given us is belief (John 6:26-29). We can do nothing else as we are meant to do it unless and until we are first totally focused on simply reaching people for Christ, and then everything else must be specifically and clearly done as a part of that primary purpose. Authentic Christian fellowship and love comes in relentlessly pursuing that purpose, empowered by the Spirit in both energy and discernment.
We tend to seek a spirit of unity, whereas the Bible refers to unity of the Spirit (see Ephesians 4:1-6).
Prayer:
Let us continually seek life and renewal in your Spirit, Lord. Amen.
Wednesday, September 05, 2007
God Is
1 John 4:7-12
To say that God is love is not the same as saying that love is God. Nor is the statement that God is love an all-encompassing definition of God. God is love; he is also light. The descriptions creatively play off against one another. In other words, God’s love is characterized by light (seeing things for what they are and being equipped to act on that perception), and God’s light is characterized by love (not mere knowledge but action for the other). Any attempt to describe or characterize God can only be a matter of doxology (praise), more than philosophy or head knowledge. Theology, best understood, is a matter of testimony: How, after all, do we actually experience God? As light and as love, at least.
Prayer:
God, no words can contain you. Our language, our praise, our study, even our actions, are, at best, approximations of your stupendous reality. Have patience us as we grapple with your awesomeness, and as we allow you to infiltrate our lives. In Jesus’ name. Amen.
To say that God is love is not the same as saying that love is God. Nor is the statement that God is love an all-encompassing definition of God. God is love; he is also light. The descriptions creatively play off against one another. In other words, God’s love is characterized by light (seeing things for what they are and being equipped to act on that perception), and God’s light is characterized by love (not mere knowledge but action for the other). Any attempt to describe or characterize God can only be a matter of doxology (praise), more than philosophy or head knowledge. Theology, best understood, is a matter of testimony: How, after all, do we actually experience God? As light and as love, at least.
Prayer:
God, no words can contain you. Our language, our praise, our study, even our actions, are, at best, approximations of your stupendous reality. Have patience us as we grapple with your awesomeness, and as we allow you to infiltrate our lives. In Jesus’ name. Amen.
Saturday, September 01, 2007
Testing Our Spirit
1 John 4:1-6
A spirit doesn’t just influence you; a spirit moves you, takes hold of you, infuses you, carries you. There is an increasing polarity of spiritual influence that accompanies the time approaching Christ’s return. It is critical what influences we even give attention to, because they can be instruments of the one who against Christ, and therefore also those who would be his. John gives us to understand that there are two tests of whether something is of the Spirit of God: There is acknowledgement of the person of Jesus as the Christ (anointed one) of God; and the one from whom the influence comes has a life that matches the teaching. There is, therefore, credibility, as there was in the leadership of which John was part (verse 6).
Verse 4 of this passage points to a kind of ‘spirit’ in the more general sense, which the world would then detect in those who are of God’s Spirit. It is a spirit of victory, a spirit of there being nothing that can stand in our way, a confidence that has not to do with ourselves but the one who is in us. Enough of hand wringing or glancing over the shoulder of any individual, family, or body of believers who purport to be of Christ! The victory is won! We have only to believe, live, and proclaim it. It is a mission to the world around us that is non-negotiable. It is not an add-on to a community of faith that’s OK to pursue as long as the “interests of the people” are looked after. What could those interests possibly be but to take up the mission of Christ himself who has clearly passed it on to us (John’s Gospel, 20:21 and Matthew 28:16-20)? That is our ‘interest’, our life, our source of true unity, our nourishment, and its own reward.
Prayer:
Make us bold for you, Lord. Amen.
A spirit doesn’t just influence you; a spirit moves you, takes hold of you, infuses you, carries you. There is an increasing polarity of spiritual influence that accompanies the time approaching Christ’s return. It is critical what influences we even give attention to, because they can be instruments of the one who against Christ, and therefore also those who would be his. John gives us to understand that there are two tests of whether something is of the Spirit of God: There is acknowledgement of the person of Jesus as the Christ (anointed one) of God; and the one from whom the influence comes has a life that matches the teaching. There is, therefore, credibility, as there was in the leadership of which John was part (verse 6).
Verse 4 of this passage points to a kind of ‘spirit’ in the more general sense, which the world would then detect in those who are of God’s Spirit. It is a spirit of victory, a spirit of there being nothing that can stand in our way, a confidence that has not to do with ourselves but the one who is in us. Enough of hand wringing or glancing over the shoulder of any individual, family, or body of believers who purport to be of Christ! The victory is won! We have only to believe, live, and proclaim it. It is a mission to the world around us that is non-negotiable. It is not an add-on to a community of faith that’s OK to pursue as long as the “interests of the people” are looked after. What could those interests possibly be but to take up the mission of Christ himself who has clearly passed it on to us (John’s Gospel, 20:21 and Matthew 28:16-20)? That is our ‘interest’, our life, our source of true unity, our nourishment, and its own reward.
Prayer:
Make us bold for you, Lord. Amen.
Thursday, August 30, 2007
That's Frustrating
1 John 3:11-24
A hospital chaplain I trained under years ago offered this observation: You can have a meaningful conversation with anyone, anytime, but just responding to whatever they say by saying, “That’s frustrating.” It’s not that great an exaggeration. The point, however, isn’t to have a pat response to a person’s circumstances. The point is that it is a measure of the hunger we have for anyone to respond to us and our lives and circumstances at a heart and feeling level.
God already knows our hearts, our feelings. “God is greater than our hearts, and he knows everything” (verse 20). The context of this writing is brutal persecution. The direction to lay down life for others, and to love after the pattern and command of Jesus – this was no pat response – but the beginning of the gift the Christian community would be called to bring to the world. That is to find a different way to respond to hatred than with more hatred. I can’t imagine what it would be like to be a hostage in the hands of terrorists; I have no idea what it’s like to be in the midst of war; I have no idea, for that matter, the depth of frustration that may lie at the heart of the experience of someone I will meet today. But I do know – and hope to practice – that part of what my Lord calls me to do is to acknowledge that frustration as sensitively and genuinely as I can, and keep on loving when another’s frustration affects me adversely. Let’s each take a moment just to pray that it be so.
A hospital chaplain I trained under years ago offered this observation: You can have a meaningful conversation with anyone, anytime, but just responding to whatever they say by saying, “That’s frustrating.” It’s not that great an exaggeration. The point, however, isn’t to have a pat response to a person’s circumstances. The point is that it is a measure of the hunger we have for anyone to respond to us and our lives and circumstances at a heart and feeling level.
God already knows our hearts, our feelings. “God is greater than our hearts, and he knows everything” (verse 20). The context of this writing is brutal persecution. The direction to lay down life for others, and to love after the pattern and command of Jesus – this was no pat response – but the beginning of the gift the Christian community would be called to bring to the world. That is to find a different way to respond to hatred than with more hatred. I can’t imagine what it would be like to be a hostage in the hands of terrorists; I have no idea what it’s like to be in the midst of war; I have no idea, for that matter, the depth of frustration that may lie at the heart of the experience of someone I will meet today. But I do know – and hope to practice – that part of what my Lord calls me to do is to acknowledge that frustration as sensitively and genuinely as I can, and keep on loving when another’s frustration affects me adversely. Let’s each take a moment just to pray that it be so.
Tuesday, August 28, 2007
The Difference
1 John 2:28-3:10
A sign of the ‘last hour’ (2:18) is the distinction between the true ‘children of God’ (3:2) and those of the world. The difference will be clear at Christ’s coming. Meanwhile, Christians should understand that this does not make us better than others. The difference is not of nature, but of conduct, according to what John goes on to say here. The difference in nature and being is between Christ and the world, not Christians and the world. We are enabled to live and demonstrate a different way only because of Christ in us. We ourselves remain sinful, but redeemed (meaning bought out of slavery by Christ). Our life as children of God depends on having made that once-for-all decision to welcome Jesus as Lord within us, and daily renewal in him.
Prayer:
Lord, let me never think of myself as better than anyone, but let me be more like Jesus today in his way of service. In him, Amen.
A sign of the ‘last hour’ (2:18) is the distinction between the true ‘children of God’ (3:2) and those of the world. The difference will be clear at Christ’s coming. Meanwhile, Christians should understand that this does not make us better than others. The difference is not of nature, but of conduct, according to what John goes on to say here. The difference in nature and being is between Christ and the world, not Christians and the world. We are enabled to live and demonstrate a different way only because of Christ in us. We ourselves remain sinful, but redeemed (meaning bought out of slavery by Christ). Our life as children of God depends on having made that once-for-all decision to welcome Jesus as Lord within us, and daily renewal in him.
Prayer:
Lord, let me never think of myself as better than anyone, but let me be more like Jesus today in his way of service. In him, Amen.
Friday, August 17, 2007
Welcome to the Last Hour
1 John 2:18-27
This section reflects the belief that before the end of the world, there will be an intensification of evil forces coming to personification in a great antichrist. Leading up to that time there will be lesser antichrists, whose role it will be to lead people away from the truth of Christ. We are in that time. The “last hour” (verse 18) was kicked in with the coming of Jesus Christ, the eternal Word of God in personal form (John 1:14), and will end with his return.
What is the implication for us? It is to know the one who has come and is coming, through the anointing of his Spirit. We then ‘know’ him with a knowledge that includes knowing with learning and understanding, but is much deeper. It is a bond established by his grace, and our welcoming. More specific understanding comes as a result of that relationship; it is not a precondition, as those to whom this was written seem to have thought, and as much conventional church life presupposes.
The term ‘anointed’ is loaded with meaning, since ‘Christ’ is the Greek version of the Hebrew title, ‘Messiah’, which means ‘anointed one.’ Jesus is the one through whom we have life in and beyond a world that will pass. We have life by receiving the anointing of his love and grace. How? Just say, “I want to know you, Jesus; I want to love you as you love me; come into my life – be my life; take anything ugly in my past or present and transform it.” Then seek Christian friends and an outreach-oriented church with which to share your best news ever, grow in him, and never look back.
This section reflects the belief that before the end of the world, there will be an intensification of evil forces coming to personification in a great antichrist. Leading up to that time there will be lesser antichrists, whose role it will be to lead people away from the truth of Christ. We are in that time. The “last hour” (verse 18) was kicked in with the coming of Jesus Christ, the eternal Word of God in personal form (John 1:14), and will end with his return.
What is the implication for us? It is to know the one who has come and is coming, through the anointing of his Spirit. We then ‘know’ him with a knowledge that includes knowing with learning and understanding, but is much deeper. It is a bond established by his grace, and our welcoming. More specific understanding comes as a result of that relationship; it is not a precondition, as those to whom this was written seem to have thought, and as much conventional church life presupposes.
The term ‘anointed’ is loaded with meaning, since ‘Christ’ is the Greek version of the Hebrew title, ‘Messiah’, which means ‘anointed one.’ Jesus is the one through whom we have life in and beyond a world that will pass. We have life by receiving the anointing of his love and grace. How? Just say, “I want to know you, Jesus; I want to love you as you love me; come into my life – be my life; take anything ugly in my past or present and transform it.” Then seek Christian friends and an outreach-oriented church with which to share your best news ever, grow in him, and never look back.
Wednesday, August 15, 2007
Be Strong
1 John 2:12-17
Not too much should be made of the different age groups addressed in verses 12-14. I mean, would John not want all ages – and both sexes for that matter (we’re still dealing with a patriarchal culture here) – to grasp that their sins are forgiven on account of Christ’s name (verse 12), because they know him who is from the beginning (verse 13), etc.? The points made come to a climax with writing to ‘young men’ about what real strength is. I think this gets at the stylistic role of the groups mentioned. Young men are thought to be strong. What better group to bounce off in order to point out that real strength is a matter of having the Word of God within, and, by this, overcoming the evil one (verse 14). The truth applies to everyone but the point is made all the more effectively as it addressed to those thought to be strong because of youth and physical vigor.
The style of addressing different groups is then dropped as the last point about strength is expanded in teaching about Christians and the world (verse 15-17). Those who have the Word of God in them, and do it (verse 17), have already overcome the world of false strength that is passing away. It is false in the sense that it is passing away, not in any sense that we can ‘spiritualize’ the real suffering that exercise of power – or brute force – can bring in this world (witness hundreds of people killed in truck bombings Wednesday in Iraq). It is false in comparison to the strength that will endure when it is matter of doing the Word. That is the hope for effectiveness in our daily lives, when the forces that seem to overwhelm threaten to get the better of our spirit.
Prayer:
God, let no false humility get in the way of you making me strong and effective in this world. Let your Word make us strong for your sake. Amen.
Not too much should be made of the different age groups addressed in verses 12-14. I mean, would John not want all ages – and both sexes for that matter (we’re still dealing with a patriarchal culture here) – to grasp that their sins are forgiven on account of Christ’s name (verse 12), because they know him who is from the beginning (verse 13), etc.? The points made come to a climax with writing to ‘young men’ about what real strength is. I think this gets at the stylistic role of the groups mentioned. Young men are thought to be strong. What better group to bounce off in order to point out that real strength is a matter of having the Word of God within, and, by this, overcoming the evil one (verse 14). The truth applies to everyone but the point is made all the more effectively as it addressed to those thought to be strong because of youth and physical vigor.
The style of addressing different groups is then dropped as the last point about strength is expanded in teaching about Christians and the world (verse 15-17). Those who have the Word of God in them, and do it (verse 17), have already overcome the world of false strength that is passing away. It is false in the sense that it is passing away, not in any sense that we can ‘spiritualize’ the real suffering that exercise of power – or brute force – can bring in this world (witness hundreds of people killed in truck bombings Wednesday in Iraq). It is false in comparison to the strength that will endure when it is matter of doing the Word. That is the hope for effectiveness in our daily lives, when the forces that seem to overwhelm threaten to get the better of our spirit.
Prayer:
God, let no false humility get in the way of you making me strong and effective in this world. Let your Word make us strong for your sake. Amen.
Monday, August 13, 2007
A Personal Beginning
1 John 2:1-11
At the opening of the John’s Gospel, it’s “in the beginning” (John 1:1). At the opening of this letter, it was “from the beginning” (1 John 1:1). This led to the observation that in the letter John’s point of departure was the immediacy of the experience of the risen Christ. Now in verse 7 of chapter two, it is “since the beginning.” I take this to refer to the beginning of the time of Christ being present in the individual believers John is addressing; since the beginning of their new creation. If that new creation is real, there will be a difference to life that the light will reveal. Our love, or not, for our brother/sister is a sign of whether or not we are in the light.
Prayer:
Open my eyes and my heart today, Lord, so as to see someone more as you see him/her. In Christ. Amen.
At the opening of the John’s Gospel, it’s “in the beginning” (John 1:1). At the opening of this letter, it was “from the beginning” (1 John 1:1). This led to the observation that in the letter John’s point of departure was the immediacy of the experience of the risen Christ. Now in verse 7 of chapter two, it is “since the beginning.” I take this to refer to the beginning of the time of Christ being present in the individual believers John is addressing; since the beginning of their new creation. If that new creation is real, there will be a difference to life that the light will reveal. Our love, or not, for our brother/sister is a sign of whether or not we are in the light.
Prayer:
Open my eyes and my heart today, Lord, so as to see someone more as you see him/her. In Christ. Amen.
Thursday, August 09, 2007
Fellowship and Self-Perception
1 John 1:5-10
We can see from our own observations and experience that truth about ourselves depends a lot on our interconnectedness with others. Social isolation can result in poor self-perception. We need social interaction to stay in touch with reality, especially about ourselves. How much more true is that of fellowship with God, which necessarily involves also fellowship with others (see previous post). And so we can see intuitively, I think, the truth that walking in the light (verse 7) involves also growth in fellowship with others, together with honesty about ourselves that leads to renewal and freedom that comes from forgiveness from God (verse 9).
Prayer:
Keep me connected, Lord, in every way that matters. Through Christ. Amen.
We can see from our own observations and experience that truth about ourselves depends a lot on our interconnectedness with others. Social isolation can result in poor self-perception. We need social interaction to stay in touch with reality, especially about ourselves. How much more true is that of fellowship with God, which necessarily involves also fellowship with others (see previous post). And so we can see intuitively, I think, the truth that walking in the light (verse 7) involves also growth in fellowship with others, together with honesty about ourselves that leads to renewal and freedom that comes from forgiveness from God (verse 9).
Prayer:
Keep me connected, Lord, in every way that matters. Through Christ. Amen.
Monday, August 06, 2007
Making Joy Complete
1 John 1:1-4
Open Journal resumes with a launch into the letters of John. John is believed to have been writing to Gnosticizing Christians – who denied the physical, historical reality of Jesus Christ. So he begins by emphasizing just what a real, direct experience he and others had had of Jesus.
The beginning of this letter is very similar to the beginning of John’s Gospel, but now he speaks not of the one who was “in the beginning” (John 1:1), but he who is “from the beginning.” The former is poetic language about the pre-existence (before his earthly life as a man) of Christ. Now he begins his witness from the direct experience.
John craves a fellowship centered on the experience of the living Christ. He concluded his Gospel by noting that such experience, and such fellowship, does not depend on everyone having had first-hand experience of Jesus as he walked this earth. See the dramatic encounter of Jesus with Thomas in John 20:24-31 and especially verse 29 in that passage.
Joy in that fellowship is made “complete” (1 John 1:4) because true fellowship, such as today we seek especially in a church whose life and very structure is based on small groups, brings together the horizontal and vertical dimensions of relationships, i.e., it combines human relationships and the divine-human encounter in such a way that we live our faith life in full recognition that one aspect is not “complete” without the other. In belonging to Christ we belong to one another. Fellowship that begins and ends with this recognition will be lost in the perpetual energy and joy of seeking to know, love, serve and share Jesus Christ more fully every day, with one another; full of passion to enlarge the experience exponentially, increasing the joy until it finally will be made complete in that fellowship to come, of which all other true Christian fellowship is anticipation.
Prayer:
Lord, increase our appetite for real fellowship in which we learn more about you, honour you with worship in simple fellowship settings, are moved to serve you by serving others, wrapping it all up with a deep and abiding concern for others similarly to be fed and enlivened. Encourage the disaffected. Embolden the hurting not to wait for someone to notice their hurt, at the same time we all seek out where those and others are hurting and ask how we can help. How has someone been offended? Am I withholding some hurt and nursing it? Am I withholding what you have given me to share of myself, afraid of being hurt, again? Am I holding material resources that could be used to grow fellowship that seeks completion in its dimensions resembling the shape of the cross itself? So many questions, so many needs. No one of us can address them all for even one other. Let us be a fellowship that seeks completion in you, and truly grows, together. In Christ. Amen.
Open Journal resumes with a launch into the letters of John. John is believed to have been writing to Gnosticizing Christians – who denied the physical, historical reality of Jesus Christ. So he begins by emphasizing just what a real, direct experience he and others had had of Jesus.
The beginning of this letter is very similar to the beginning of John’s Gospel, but now he speaks not of the one who was “in the beginning” (John 1:1), but he who is “from the beginning.” The former is poetic language about the pre-existence (before his earthly life as a man) of Christ. Now he begins his witness from the direct experience.
John craves a fellowship centered on the experience of the living Christ. He concluded his Gospel by noting that such experience, and such fellowship, does not depend on everyone having had first-hand experience of Jesus as he walked this earth. See the dramatic encounter of Jesus with Thomas in John 20:24-31 and especially verse 29 in that passage.
Joy in that fellowship is made “complete” (1 John 1:4) because true fellowship, such as today we seek especially in a church whose life and very structure is based on small groups, brings together the horizontal and vertical dimensions of relationships, i.e., it combines human relationships and the divine-human encounter in such a way that we live our faith life in full recognition that one aspect is not “complete” without the other. In belonging to Christ we belong to one another. Fellowship that begins and ends with this recognition will be lost in the perpetual energy and joy of seeking to know, love, serve and share Jesus Christ more fully every day, with one another; full of passion to enlarge the experience exponentially, increasing the joy until it finally will be made complete in that fellowship to come, of which all other true Christian fellowship is anticipation.
Prayer:
Lord, increase our appetite for real fellowship in which we learn more about you, honour you with worship in simple fellowship settings, are moved to serve you by serving others, wrapping it all up with a deep and abiding concern for others similarly to be fed and enlivened. Encourage the disaffected. Embolden the hurting not to wait for someone to notice their hurt, at the same time we all seek out where those and others are hurting and ask how we can help. How has someone been offended? Am I withholding some hurt and nursing it? Am I withholding what you have given me to share of myself, afraid of being hurt, again? Am I holding material resources that could be used to grow fellowship that seeks completion in its dimensions resembling the shape of the cross itself? So many questions, so many needs. No one of us can address them all for even one other. Let us be a fellowship that seeks completion in you, and truly grows, together. In Christ. Amen.
Sunday, July 29, 2007
Transfered Glory
Exodus 35 -40
The last six chapters of Exodus report the execution of the instructions given concerning the tabernacle. It begins with a restatement of the Sabbath command, and ends with the entrance of the glory of God into the tabernacle. The main thing conveyed here is that the glory of God is transported from Mount Sinai to the tabernacle to with the people.
We would close our journey through Exodus by taking for ourselves the words Moses gave to Joshua as he transferred leadership to him:
The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged. - Deuteronomy 31:8
Next in Open Journal: The Letters of John
Prayer:
Lord, thank you for this journey through Exodus. May I find you going ahead of me to wherever you would lead me. Thank you that I can count on your promise – that you will never leave me or forsake me, that you have a purpose for me I could never dream myself, and that you have a destiny for me, with others, beyond imagining. Through Christ. Amen.
The last six chapters of Exodus report the execution of the instructions given concerning the tabernacle. It begins with a restatement of the Sabbath command, and ends with the entrance of the glory of God into the tabernacle. The main thing conveyed here is that the glory of God is transported from Mount Sinai to the tabernacle to with the people.
We would close our journey through Exodus by taking for ourselves the words Moses gave to Joshua as he transferred leadership to him:
The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged. - Deuteronomy 31:8
Next in Open Journal: The Letters of John
Prayer:
Lord, thank you for this journey through Exodus. May I find you going ahead of me to wherever you would lead me. Thank you that I can count on your promise – that you will never leave me or forsake me, that you have a purpose for me I could never dream myself, and that you have a destiny for me, with others, beyond imagining. Through Christ. Amen.
Wednesday, July 25, 2007
Chiselers
Chapter 34
It’s about us after all. But in a manner of reflection. Moses wasn’t aware that he was all lit up (verse 29). It was, of course, reflected glory that caused his face to glow. That’s this whole saga in one picture: God at the centre, the people as his image (recall Genesis 1:27) . One sense of image is a reflection, as in a mirror or when you look down into a pool of water. Only the reflection is never perfect. It can’t be. The full power and goodness of the original would be too great anyway. There is a mediator, but lately we’ve seen more and more that the role of the people is not so passive, as it was, say, in the crossing of the sea. The people supplied the oil to burn in the tabernacle (27:30). The people offer their own repentance along with Moses pleading for them (chapter 33). Now this chapter has started off with Moses - representing the people to God as well as God to the people – supplying, with some labour, the replacement stone tablets for God to write on. I love that picture. How about making it God autographing your heart with his will for you, no matter how you may have messed up in the past (golden calf, chapter 32).
Prayer:
Let me not forget the point, Lord: In order to mediate your glory to others, it’s not what I give them, but what I offer to you for you to work with. Through Christ. Amen.
It’s about us after all. But in a manner of reflection. Moses wasn’t aware that he was all lit up (verse 29). It was, of course, reflected glory that caused his face to glow. That’s this whole saga in one picture: God at the centre, the people as his image (recall Genesis 1:27) . One sense of image is a reflection, as in a mirror or when you look down into a pool of water. Only the reflection is never perfect. It can’t be. The full power and goodness of the original would be too great anyway. There is a mediator, but lately we’ve seen more and more that the role of the people is not so passive, as it was, say, in the crossing of the sea. The people supplied the oil to burn in the tabernacle (27:30). The people offer their own repentance along with Moses pleading for them (chapter 33). Now this chapter has started off with Moses - representing the people to God as well as God to the people – supplying, with some labour, the replacement stone tablets for God to write on. I love that picture. How about making it God autographing your heart with his will for you, no matter how you may have messed up in the past (golden calf, chapter 32).
Prayer:
Let me not forget the point, Lord: In order to mediate your glory to others, it’s not what I give them, but what I offer to you for you to work with. Through Christ. Amen.
Monday, July 23, 2007
The Turning
Exodus 33
This chapter shows how God can both judge and forgive. The sense of judgment I get here looks ahead to the New Testament in that ths simple fact of God’s holy presence with a stubborn people is just too great a difference for the people to tolerate (compare the interplay of light and darkness in John 1 and 3). It’s almost like the effect of matter versus anti-matter. God refuses to accompany the people out of concern for their destruction. And yet there is a way, through a faithful mediator, who is in communion with the Lord and also loves the people (again a hint of things to come). We saw in the last chapter that Moses had a unique position in being both on the mountain and among the people.
For some reason the text itself doesn’t explain, Moses has a tent outside the camp, but even here we find a concession of the Lord who doesn’t completely abandon the people. There is a form of the guiding column of smoke that serves here as a catalyst for the people to worship in repentance from their own place. Here is a new development from the last chapter and more sign of hope. Whereas, before, it was just Moses pleading for the people, now there is still Moses pleading – successfully - for the people, but also the people have their own role of repentance.
The way is being prepared for restoration of the covenant, and yet not based on the actions or any merit of the people or even their mediator (not even Moses can experience the direct presence of God), but on the yet-not-abrogated promise of God, that the actions of the people and their leader are allowed to have a role in re-awakening.
Prayer:
Lord, let us all contemplate for a moment the effectiveness of true repentance over against insistence on rights, influence and privileges. Through Christ. Amen.
This chapter shows how God can both judge and forgive. The sense of judgment I get here looks ahead to the New Testament in that ths simple fact of God’s holy presence with a stubborn people is just too great a difference for the people to tolerate (compare the interplay of light and darkness in John 1 and 3). It’s almost like the effect of matter versus anti-matter. God refuses to accompany the people out of concern for their destruction. And yet there is a way, through a faithful mediator, who is in communion with the Lord and also loves the people (again a hint of things to come). We saw in the last chapter that Moses had a unique position in being both on the mountain and among the people.
For some reason the text itself doesn’t explain, Moses has a tent outside the camp, but even here we find a concession of the Lord who doesn’t completely abandon the people. There is a form of the guiding column of smoke that serves here as a catalyst for the people to worship in repentance from their own place. Here is a new development from the last chapter and more sign of hope. Whereas, before, it was just Moses pleading for the people, now there is still Moses pleading – successfully - for the people, but also the people have their own role of repentance.
The way is being prepared for restoration of the covenant, and yet not based on the actions or any merit of the people or even their mediator (not even Moses can experience the direct presence of God), but on the yet-not-abrogated promise of God, that the actions of the people and their leader are allowed to have a role in re-awakening.
Prayer:
Lord, let us all contemplate for a moment the effectiveness of true repentance over against insistence on rights, influence and privileges. Through Christ. Amen.
Friday, July 20, 2007
Choose
Exodus 32
Scene One: Moses on the top of the mountain. Concluding forty days of instructions from the Lord, the great I Am, and now receiving stone tablets as culmination of this intensive training to pass on to the people he has led out of Egypt. Time to pass all this on. This is what’s it’s all about.
Scene Two: The people are dissing Moses. He doesn’t know what he’s doing. Aaron, it’s up to you man. Give us something real we can follow. We’re tired of visions and promises. Aaron takes their gold and makes a calf out of it. These are the gods (yes, plural for some reason) that have brought us out of Egypt. Aaron tries to cover all the bases, making the worship of this thing have the form of worship to the Lord.
Scene Three: The Lord tips off Moses he’d better get back. Moses has seen both sides. He’s been on the mountain. He knows the people, or does he? So enraged he smashes the culmination of his mountain top experience, and the covenant with the people with it. It's broken already anyway; they abandoned the promise.
Time to start again. Who really wants to follow the Lord, rather than their own inclinations? Choice is hard; here it is ruthless, brutal. Learn the lesson. You can’t it have it both ways, and it’s not about pleasing anyone. Who will follow the Lord? You have to choose.
Meanwhile, Moses pleads for the people, on the basis of God’s goodness and on the basis of God’s own promise.
Prayer:
Lord, show us what loving the people really means. In Christ. Amen.
Scene One: Moses on the top of the mountain. Concluding forty days of instructions from the Lord, the great I Am, and now receiving stone tablets as culmination of this intensive training to pass on to the people he has led out of Egypt. Time to pass all this on. This is what’s it’s all about.
Scene Two: The people are dissing Moses. He doesn’t know what he’s doing. Aaron, it’s up to you man. Give us something real we can follow. We’re tired of visions and promises. Aaron takes their gold and makes a calf out of it. These are the gods (yes, plural for some reason) that have brought us out of Egypt. Aaron tries to cover all the bases, making the worship of this thing have the form of worship to the Lord.
Scene Three: The Lord tips off Moses he’d better get back. Moses has seen both sides. He’s been on the mountain. He knows the people, or does he? So enraged he smashes the culmination of his mountain top experience, and the covenant with the people with it. It's broken already anyway; they abandoned the promise.
Time to start again. Who really wants to follow the Lord, rather than their own inclinations? Choice is hard; here it is ruthless, brutal. Learn the lesson. You can’t it have it both ways, and it’s not about pleasing anyone. Who will follow the Lord? You have to choose.
Meanwhile, Moses pleads for the people, on the basis of God’s goodness and on the basis of God’s own promise.
Prayer:
Lord, show us what loving the people really means. In Christ. Amen.
Wednesday, July 18, 2007
Rest Room
Exodus 31:12-18
There will be another statement of the Sabbath command at the beginning of another section of instructions concerning the building of the tabernacle (35:1-3). This underlines the close connection between tabernacle and Sabbath. There is much detailed, painstaking work involved in the building of the tabernacle and furnishing it, along with the activities to take place in it.
The tabernacle is intended to be a way to experience the fulfillment of the promise of God to dwell with the people. The Sabbath is a reminder that it is all God’s initiative and power and work, even though humans are given much to do. It all depends on grace. I suppose one way to understand why the penalty for violating the Sabbath is so severe is to see that if the people forget the lesson it embodies they are dead as God’s people anyway.
A parallel for me is preparing for worship, or doing any of the Lord’s work in the context of his church. We are to work hard and well. The work can be be exasperating; it can and does bring conflict, wear and tear on people. We can even experience evil in the setting of doing the Lord’s work. But at some point we all have to say regularly what I find myself saying to myself and praying to God before heading into weekly worship: “It’s not about me, Lord.” If no one appreciates what I do on a human level, it doesn’t matter. If no one knows how much time I spent on this, it doesn’t matter. If not one knows or cares what personal demons or practical frustrations or human annoyances or unfairness or other cr** I felt I had to deal with, it doesn’t matter. The truth is, anyway, I dish out my own measure of cr**; I am not fair to others; I can be and am a pain or disappointment or source of frustration to others on a regular basis. I have no credentials worth anything in heaven for what I do. I deserve hell. It is only because of the sacrifice of Christ and the choosing of God to dwell with all us needy, self-serving, self-absorbed, petty, squabbling little brats of his that I am able to do anything at all and any of us have any hope. On that basis, then, I and others together can address the things that can’t be glossed over that are wrong and need working on, to clear away the clutter of human behaviour that can obscure the light, and even the voice of God calling perpetually for there to be light.
So it’s not much for God to expect us to set aside all our striving for a bit to focus on him, since without him we are dead anyway. But with him, and because of him, we are glorified, set above the angels, live in anticipation of, and sharing now, what he has in mind for us, for no other reason than that he wants it for us.
Prayer:
Let this be a Sabbath moment for you to totally fill me and renew me. In Christ. Amen.
There will be another statement of the Sabbath command at the beginning of another section of instructions concerning the building of the tabernacle (35:1-3). This underlines the close connection between tabernacle and Sabbath. There is much detailed, painstaking work involved in the building of the tabernacle and furnishing it, along with the activities to take place in it.
The tabernacle is intended to be a way to experience the fulfillment of the promise of God to dwell with the people. The Sabbath is a reminder that it is all God’s initiative and power and work, even though humans are given much to do. It all depends on grace. I suppose one way to understand why the penalty for violating the Sabbath is so severe is to see that if the people forget the lesson it embodies they are dead as God’s people anyway.
A parallel for me is preparing for worship, or doing any of the Lord’s work in the context of his church. We are to work hard and well. The work can be be exasperating; it can and does bring conflict, wear and tear on people. We can even experience evil in the setting of doing the Lord’s work. But at some point we all have to say regularly what I find myself saying to myself and praying to God before heading into weekly worship: “It’s not about me, Lord.” If no one appreciates what I do on a human level, it doesn’t matter. If no one knows how much time I spent on this, it doesn’t matter. If not one knows or cares what personal demons or practical frustrations or human annoyances or unfairness or other cr** I felt I had to deal with, it doesn’t matter. The truth is, anyway, I dish out my own measure of cr**; I am not fair to others; I can be and am a pain or disappointment or source of frustration to others on a regular basis. I have no credentials worth anything in heaven for what I do. I deserve hell. It is only because of the sacrifice of Christ and the choosing of God to dwell with all us needy, self-serving, self-absorbed, petty, squabbling little brats of his that I am able to do anything at all and any of us have any hope. On that basis, then, I and others together can address the things that can’t be glossed over that are wrong and need working on, to clear away the clutter of human behaviour that can obscure the light, and even the voice of God calling perpetually for there to be light.
So it’s not much for God to expect us to set aside all our striving for a bit to focus on him, since without him we are dead anyway. But with him, and because of him, we are glorified, set above the angels, live in anticipation of, and sharing now, what he has in mind for us, for no other reason than that he wants it for us.
Prayer:
Let this be a Sabbath moment for you to totally fill me and renew me. In Christ. Amen.
Tuesday, July 17, 2007
Gifted
Exodus 31:1-11
These days when we speak of gifts of the Holy Spirit, we distinguish them from natural abilities. Gifts of the Spirit are gifts that accompany our our sealing with the Spirit for salvation, and enable us to serve in our own way for our own time. God chooses those gifts (e.g. teaching, serving, preaching, evangelism, speaking in tongues) from the time he conceived us. I disagree with the teaching of Alpha that we can ask God for specific gifts of this kind. Rather, It is our job to discover what it is God has chosen for us. When we talk in our church – according to the Purpose Driven Church way of things – of discovering our SHAPE for ministry, we spend some time exploring what our Spiritual gifts are (S), along with our Heart (what gets us excited, motivate us), Abilities, Personality, and Experiences.
It is not clear from this passage from Exodus if the natural ability and skill given Bezalel is considered a gift of the Holy Spirit, or whether this is given him along with a gift of the Spirit. The difference is not critical; the point is it all can and is all used in the service of God and building up of his people.
Prayer:
Lord, let no one think they have nothing to offer. Let not one be intimidated by seeing people who seem to have it all together and can do all kinds of things. Let us see the strength of your church in the little offerings, the small gestures, the seemingly insignificant acts of love that no one know about. The stars will fade. Your Word and Spirit acting through each of your humble and eager servants will have amazing results. Praise you, Lord. Amen.
These days when we speak of gifts of the Holy Spirit, we distinguish them from natural abilities. Gifts of the Spirit are gifts that accompany our our sealing with the Spirit for salvation, and enable us to serve in our own way for our own time. God chooses those gifts (e.g. teaching, serving, preaching, evangelism, speaking in tongues) from the time he conceived us. I disagree with the teaching of Alpha that we can ask God for specific gifts of this kind. Rather, It is our job to discover what it is God has chosen for us. When we talk in our church – according to the Purpose Driven Church way of things – of discovering our SHAPE for ministry, we spend some time exploring what our Spiritual gifts are (S), along with our Heart (what gets us excited, motivate us), Abilities, Personality, and Experiences.
It is not clear from this passage from Exodus if the natural ability and skill given Bezalel is considered a gift of the Holy Spirit, or whether this is given him along with a gift of the Spirit. The difference is not critical; the point is it all can and is all used in the service of God and building up of his people.
Prayer:
Lord, let no one think they have nothing to offer. Let not one be intimidated by seeing people who seem to have it all together and can do all kinds of things. Let us see the strength of your church in the little offerings, the small gestures, the seemingly insignificant acts of love that no one know about. The stars will fade. Your Word and Spirit acting through each of your humble and eager servants will have amazing results. Praise you, Lord. Amen.
Friday, July 13, 2007
the dwelling of God is with people
Exodus 29 and 30
There is much scholarly discussion that such elaborate ceremonies as are described in this section, and through this part of Exodus, must come from a later time and have found their way into the text here. That would explain how such highly developed ritual would be described in a time when Israel was basically in formation in the desert. It is not necessary to engage in such speculation, however, to get the essential point made at the end of chapter 29: Whatever is done is intended to point to the presence of the Lord with the people:
"So I will consecrate the Tent of Meeting and the altar and will consecrate Aaron and his sons to serve me as priests. Then I will dwell among the Israelites and be their God. They will know that I am the LORD their God, who brought them out of Egypt so that I might dwell among them. I am the LORD their God.
– Exodus 29:44-46
The furnishings, the vestments, the rituals – they are all part of the language and culture of the time that the Lord used to point to his presence. He uses what the people can relate to in order to remind them of a purpose and destiny beyond those things. Those things become idols when they are allowed to have value in and of themselves.
The actions of the Lord with Moses (e.g. the burning bush) and Pharaoh (plagues; the deliverance of Israel at the sea parting) were to point to the author of the actions, that both would know the “I Am” (3:14). The law was then given to the Israel as a written expression of life as the people of the “I Am.” Now we must see all the detail of the religious life of Israel as part of that movement, however obscure and confusing those details may be to us.
With the next chapters, the story line resumes.
Prayer:
Lord, in a time when we have witnessed a mosque stockpiled with weapons becoming a battleground, keep our place of gathering and everything associated with it focused on you, and pointing to you in every way. Through Christ. Amen
There is much scholarly discussion that such elaborate ceremonies as are described in this section, and through this part of Exodus, must come from a later time and have found their way into the text here. That would explain how such highly developed ritual would be described in a time when Israel was basically in formation in the desert. It is not necessary to engage in such speculation, however, to get the essential point made at the end of chapter 29: Whatever is done is intended to point to the presence of the Lord with the people:
"So I will consecrate the Tent of Meeting and the altar and will consecrate Aaron and his sons to serve me as priests. Then I will dwell among the Israelites and be their God. They will know that I am the LORD their God, who brought them out of Egypt so that I might dwell among them. I am the LORD their God.
– Exodus 29:44-46
The furnishings, the vestments, the rituals – they are all part of the language and culture of the time that the Lord used to point to his presence. He uses what the people can relate to in order to remind them of a purpose and destiny beyond those things. Those things become idols when they are allowed to have value in and of themselves.
The actions of the Lord with Moses (e.g. the burning bush) and Pharaoh (plagues; the deliverance of Israel at the sea parting) were to point to the author of the actions, that both would know the “I Am” (3:14). The law was then given to the Israel as a written expression of life as the people of the “I Am.” Now we must see all the detail of the religious life of Israel as part of that movement, however obscure and confusing those details may be to us.
With the next chapters, the story line resumes.
Prayer:
Lord, in a time when we have witnessed a mosque stockpiled with weapons becoming a battleground, keep our place of gathering and everything associated with it focused on you, and pointing to you in every way. Through Christ. Amen
Wednesday, July 11, 2007
A Different Set of Vestments
Exodus 28
I guess I’m way under dressed.
Prayer:
Lord, let me let you clothe me in my priestly function – representing the people to you - with loving prayers for my people, and – in the other direction of prophetic function – feeding people with your Word; to promote and model the priesthood of believers, and the ministry of people to one another, and mission of reconciliation to the world. Through Christ, our great high priest, prophet, and King. Amen.
I guess I’m way under dressed.
Prayer:
Lord, let me let you clothe me in my priestly function – representing the people to you - with loving prayers for my people, and – in the other direction of prophetic function – feeding people with your Word; to promote and model the priesthood of believers, and the ministry of people to one another, and mission of reconciliation to the world. Through Christ, our great high priest, prophet, and King. Amen.
Tuesday, July 10, 2007
Horns of the Altar
Exodus 27
This passage provides the scene for hard human stories that would have been played out to a climax here. By taking hold of the horns of the altar, one fleeing from blood revenge could claim sanctuary (see 1 Kings 1:50-51). The horns were a symbol of the atonement that was effected at the altar. If we are troubled or confused be the elaborate detail of the tabernacle design and detail, let it be seen as lending importance to the central need addressed at the centre of it all: reconciliation between human and God, and human and human.
The place in our church building where we worship together is still called a “sanctuary.” Newer churches or churches undergoing change tend to call such a place a ‘worship centre’ or some such thing, or even just an auditorium. I wouldn’t be in rush for such a change, especially if we can be reminded of the central meaning of sanctuary, as a place where we focus on the atoning work of God – now in Christ – and consider fully, prayerfully and in commitment together the implication of the sacrifice of Christ on the altar of the cross for us all.
Prayer:
Lord, may user-friendly praise and worship, or ‘upbeat’ services, or marketplace tactics never lead us to shrink from witness to the central reality of what you have done in Christ, but point to your work more fully and effectively. Amen.
This passage provides the scene for hard human stories that would have been played out to a climax here. By taking hold of the horns of the altar, one fleeing from blood revenge could claim sanctuary (see 1 Kings 1:50-51). The horns were a symbol of the atonement that was effected at the altar. If we are troubled or confused be the elaborate detail of the tabernacle design and detail, let it be seen as lending importance to the central need addressed at the centre of it all: reconciliation between human and God, and human and human.
The place in our church building where we worship together is still called a “sanctuary.” Newer churches or churches undergoing change tend to call such a place a ‘worship centre’ or some such thing, or even just an auditorium. I wouldn’t be in rush for such a change, especially if we can be reminded of the central meaning of sanctuary, as a place where we focus on the atoning work of God – now in Christ – and consider fully, prayerfully and in commitment together the implication of the sacrifice of Christ on the altar of the cross for us all.
Prayer:
Lord, may user-friendly praise and worship, or ‘upbeat’ services, or marketplace tactics never lead us to shrink from witness to the central reality of what you have done in Christ, but point to your work more fully and effectively. Amen.
Monday, July 09, 2007
Access
Exodus 26
Access: You get frustrated trying to get it with your cable or phone company when you have a problem. Access: Do my kids really have more than a grunt or an “I’m busy right now” when they seek it from their dad? Access: Do people have ready and meaningful access to the resources or leadership in their church that they need? Do we give others the access to our listening hearts? It’s easy enough for us to complain about the access we don’t get, and overlook the access we withhold.
God withholds nothing. When Jesus died, there was a tear in the curtain in the temple that separates the most holy place – where originally the ark was housed - from the merely holy place, signaling our direct access to God. When we pray in Jesus’ name, the Father receives our prayers as from his own Son.
Prayer:
Lord, it can be a bit confusing to us why you directed so much detail in the design of the tabernacle in ancient times, but then, we weren’t there, were we? What matters is what we know now: that you sent your Son to be our Lord, brother and friend. Thank you for this immediate access. Through Him. Amen.
Access: You get frustrated trying to get it with your cable or phone company when you have a problem. Access: Do my kids really have more than a grunt or an “I’m busy right now” when they seek it from their dad? Access: Do people have ready and meaningful access to the resources or leadership in their church that they need? Do we give others the access to our listening hearts? It’s easy enough for us to complain about the access we don’t get, and overlook the access we withhold.
God withholds nothing. When Jesus died, there was a tear in the curtain in the temple that separates the most holy place – where originally the ark was housed - from the merely holy place, signaling our direct access to God. When we pray in Jesus’ name, the Father receives our prayers as from his own Son.
Prayer:
Lord, it can be a bit confusing to us why you directed so much detail in the design of the tabernacle in ancient times, but then, we weren’t there, were we? What matters is what we know now: that you sent your Son to be our Lord, brother and friend. Thank you for this immediate access. Through Him. Amen.
Friday, July 06, 2007
Give Me Oil for Your Lamp
Exodus 25:23-40
The bread of the Presence (verse 30) signified God’s presence to the people, and yet it was an ongoing offering to God. Or, to say it the other way around, it demonstrated dedication to God, at the same time it meant the supply of God’s presence.
Similarly, the light of the oil lamps was a demonstration and sign of God’s lighting the way for the people – even though the oil that enabled the lamps to shine was brought from among the people. The priests tended the lamps, but the oil came from the people.
The number 7 (verse 27) indicates completeness or wholeness. There is beauty of order, completeness, wholeness; in this elegant arrangement of basic spiritual formation for the people: God supplies everything, but the people bring to the life of the tabernacle, from what God has supplied, the means for experiencing God’s expression and for receiving the pledge of his presence.
Prayer:
Thanks for calling us into partnership with you, God. You supply everything, yet you give us meaningful responsibility. Although you are totally in control, things are not the same no matter how we fulfill that responsibility. May my life bring all the oil of service to you I can, that you may burn all the more brightly. Through Christ. Amen.
The bread of the Presence (verse 30) signified God’s presence to the people, and yet it was an ongoing offering to God. Or, to say it the other way around, it demonstrated dedication to God, at the same time it meant the supply of God’s presence.
Similarly, the light of the oil lamps was a demonstration and sign of God’s lighting the way for the people – even though the oil that enabled the lamps to shine was brought from among the people. The priests tended the lamps, but the oil came from the people.
The number 7 (verse 27) indicates completeness or wholeness. There is beauty of order, completeness, wholeness; in this elegant arrangement of basic spiritual formation for the people: God supplies everything, but the people bring to the life of the tabernacle, from what God has supplied, the means for experiencing God’s expression and for receiving the pledge of his presence.
Prayer:
Thanks for calling us into partnership with you, God. You supply everything, yet you give us meaningful responsibility. Although you are totally in control, things are not the same no matter how we fulfill that responsibility. May my life bring all the oil of service to you I can, that you may burn all the more brightly. Through Christ. Amen.
Wednesday, July 04, 2007
The power of the ark is not lost
Having read of the origin of the ark of the covenant (Exodus 25:10-22), here is a bit of a ‘sidebar’ on the thread othe story of the ark in the Old Testament.
The ark is the central ‘character’ in the crossing of the Jordan in Joshua 3 and 4. When the feet of the priests carrying the ark touch the river, the water is stopped up and the whole nation of Israel crosses.
The ark becomes prominent in the Bible again in 1 Samuel, chapters 4 to 7. After a battle with the Philistines goes especially badly, the Israelites decide to bring the ark into battle. This really backfires because the Philistines are so unnerved by this move they compensate with extra effort. They not only defeat Israel, again, but also capture the ark. Their celebration at this is short-lived, however, because the ark brings disaster and disease to the Philistine towns it gets handed around to like a spiritual grenade. They finally put it on a cart to see where the cattle will pull it; if it heads back to Israelite territory, that will be considered to clinch the prevailing theory that the ark has brought all the trouble they have been experiencing. The animals pulling the cart head straight for Israelite territory, where it ended up staying at the house of a man named Abinadab, whose son, Eleazar was consecrated to guard it (1 Samuel 7:1).
The ark story thread emerges again in 2 Samuel, with the story that culminates in David’s wild dance accompanying the ark into Jerusalem (2 Samuel 5 and 6). But then we hear of the ark again out in the field (2 Samuel 11:11), although it finally rests in Jerusalem (2 Samuel 15:24-25). The last thing the Bible clearly records about the ark is in 1 Kings 8, which describes Solomon moving the ark into the most central – inner sanctuary – of the temple.
There is nothing in the Bible that says what happened to the ark. It is possible invading Egyptians took it. See 1 Kings 14:25-26, which says Shishak of Egypt took all the treasures of the temple (This gives some plausibility to the plot line of Raiders of the Lost Ark, in which the ark is dug up in Egypt!). The other main theory is that it was either lost or stolen during the invasion by Nebuchadnezzar (2 Kings 24).
A comment in Jeremiah 3:16-17 may be seen as part of a direction in the prophets from depending on external things (altars and arks) toward seeing humanity’s connection with God more as more directly a matter of mind and heart. You don’t find that in the Jeremiah passage yet, however, but rather there is a vision of Jerusalem as a gathering place for Israel and “all nations” to honour the name of the Lord. People will no longer even mention the ark, says Jeremiah; “It will never enter their minds or be remembered; it will not be missed, nor will another one be made” (verse 16).
Prayer:
Praise to you, Lord, for your guidance to your people with this sign and pledge of your presence. Thank you even more that you commit to live within us as we turn to you in trust, so that we may know your power in personal ways. Through Christ. Amen.
The ark is the central ‘character’ in the crossing of the Jordan in Joshua 3 and 4. When the feet of the priests carrying the ark touch the river, the water is stopped up and the whole nation of Israel crosses.
The ark becomes prominent in the Bible again in 1 Samuel, chapters 4 to 7. After a battle with the Philistines goes especially badly, the Israelites decide to bring the ark into battle. This really backfires because the Philistines are so unnerved by this move they compensate with extra effort. They not only defeat Israel, again, but also capture the ark. Their celebration at this is short-lived, however, because the ark brings disaster and disease to the Philistine towns it gets handed around to like a spiritual grenade. They finally put it on a cart to see where the cattle will pull it; if it heads back to Israelite territory, that will be considered to clinch the prevailing theory that the ark has brought all the trouble they have been experiencing. The animals pulling the cart head straight for Israelite territory, where it ended up staying at the house of a man named Abinadab, whose son, Eleazar was consecrated to guard it (1 Samuel 7:1).
The ark story thread emerges again in 2 Samuel, with the story that culminates in David’s wild dance accompanying the ark into Jerusalem (2 Samuel 5 and 6). But then we hear of the ark again out in the field (2 Samuel 11:11), although it finally rests in Jerusalem (2 Samuel 15:24-25). The last thing the Bible clearly records about the ark is in 1 Kings 8, which describes Solomon moving the ark into the most central – inner sanctuary – of the temple.
There is nothing in the Bible that says what happened to the ark. It is possible invading Egyptians took it. See 1 Kings 14:25-26, which says Shishak of Egypt took all the treasures of the temple (This gives some plausibility to the plot line of Raiders of the Lost Ark, in which the ark is dug up in Egypt!). The other main theory is that it was either lost or stolen during the invasion by Nebuchadnezzar (2 Kings 24).
A comment in Jeremiah 3:16-17 may be seen as part of a direction in the prophets from depending on external things (altars and arks) toward seeing humanity’s connection with God more as more directly a matter of mind and heart. You don’t find that in the Jeremiah passage yet, however, but rather there is a vision of Jerusalem as a gathering place for Israel and “all nations” to honour the name of the Lord. People will no longer even mention the ark, says Jeremiah; “It will never enter their minds or be remembered; it will not be missed, nor will another one be made” (verse 16).
Prayer:
Praise to you, Lord, for your guidance to your people with this sign and pledge of your presence. Thank you even more that you commit to live within us as we turn to you in trust, so that we may know your power in personal ways. Through Christ. Amen.
Tuesday, June 26, 2007
origin of the ark of the covenant
Exodus 25:10-22
The first instructions for the furnishings of the tabernacle concern what will be called the ark, which is a chest (verse 10). It will serve as a symbolic portable throne for the Lord. “Testimony” (verse 16) refers to the two tablets of commandments considered the basic requirement of the covenant.
“Atonement” (verse 17) means at-one-ment. It is the Lord’s own gracious action to be at one with his people. An “atonement cover” signified that the purpose of God’s dwelling with the people was to be at one with them, that God and his people should not be estranged. Recall God’s first question to humanity, “Where are you?” (Genesis 3:9).
The winged creatures known as cherubim aided in a sense of the Lord’s power and presence, not as a sort of charm to win battles, but as a catalyst for discerning the Lord’s voice in all matters for a people.
Next: What happened to the ark?
Prayer:
Forbid me, Lord, from ever thinking of your power as that which is to be used to further my selfish agendas, but as the means you supply for what you graciously intend. Through Christ. Amen.
The first instructions for the furnishings of the tabernacle concern what will be called the ark, which is a chest (verse 10). It will serve as a symbolic portable throne for the Lord. “Testimony” (verse 16) refers to the two tablets of commandments considered the basic requirement of the covenant.
“Atonement” (verse 17) means at-one-ment. It is the Lord’s own gracious action to be at one with his people. An “atonement cover” signified that the purpose of God’s dwelling with the people was to be at one with them, that God and his people should not be estranged. Recall God’s first question to humanity, “Where are you?” (Genesis 3:9).
The winged creatures known as cherubim aided in a sense of the Lord’s power and presence, not as a sort of charm to win battles, but as a catalyst for discerning the Lord’s voice in all matters for a people.
Next: What happened to the ark?
Prayer:
Forbid me, Lord, from ever thinking of your power as that which is to be used to further my selfish agendas, but as the means you supply for what you graciously intend. Through Christ. Amen.
Friday, June 22, 2007
furnished for welcome
Exodus 25:1-9
The plans for the tabernacle include colours and materials associated with royalty, most of which would be obtained only with considerable effort (e.g. blue and purple dyes from a Mediterranean shellfish). The ambience will help remind people of who is in charge, since the basic purpose of the tabernacle is to be the transportable place of presence for the Lord. When Moses was on the mountain, it was clouded over and the glory of the Lord settled on it (24:15-16). It was in this setting that Moses received instructions for the tabernacle, which is to be the place where the glory of God, once having covered the mountain, will accompany Israel while journeying. This purpose is spelled out in verse 8 of chapter 25: “Then have them make a sanctuary for me, and I will dwell among them.” Verse 9 points to detailed instructions to come.
Prayer:
God, let me furnish my heart with the splendour of my great, acknowledged need, that you may dwell there forever. Through Christ. Amen.
The plans for the tabernacle include colours and materials associated with royalty, most of which would be obtained only with considerable effort (e.g. blue and purple dyes from a Mediterranean shellfish). The ambience will help remind people of who is in charge, since the basic purpose of the tabernacle is to be the transportable place of presence for the Lord. When Moses was on the mountain, it was clouded over and the glory of the Lord settled on it (24:15-16). It was in this setting that Moses received instructions for the tabernacle, which is to be the place where the glory of God, once having covered the mountain, will accompany Israel while journeying. This purpose is spelled out in verse 8 of chapter 25: “Then have them make a sanctuary for me, and I will dwell among them.” Verse 9 points to detailed instructions to come.
Prayer:
God, let me furnish my heart with the splendour of my great, acknowledged need, that you may dwell there forever. Through Christ. Amen.
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