Saturday, June 27, 2009
Wednesday, August 06, 2008
Wednesday, July 30, 2008
Power and Grace
Psalm 62
Two things the Psalmist has heard, that the Lord is strong, and that the Lord is loving (verses 11-12). His power would only be terrible without grace. His grace would be ineffective without his power. With him this is a unique and necessary combination. I witnessed a sort of worldly power and grace combined the other day, in a way that I admit rather impressed me.
With some time on our hands older son (12) and I on Monday were strolling along Front Street in Toronto east of the downtown core. There be a Porsche dealership there. So we sort of dusted ourselves off and entered. “Please do not touch,” a sign said. We didn’t. I was rather surprised how many models were on display. We had actually looked around for some time before a very nice lady smiled at us and asked, “May I help you, or are you just looking?” I think she knew the answer. One thought: Porsche = power and gracefulness.
Fast forward a few hours to later in the day. This time Melissa and I are with younger son (10) while older son is occupied (long busy day in the city, won’t bore you with the details). In the waiting area there was a mom dealing, but not really, with 2 boys a little younger than ours who proved to be quite unmanageable, loud, fighting, oblivious to everyone else around – a handful of us in the room trying find somewhere else to put our attention. Reaction of younger son was especially interesting – stunned silence; even he was embarrassed for them (or maybe thinking, “at least I’m/we’re not that bad.”
No evidence of power and grace there in that room then. But then that’s precisely the kind of setting in which God’s power and grace are most to be found.
If you do get yourself a Porsche, the power and grace are ready at hand. But what does it really amount to? (Well, OK, I wouldn’t mind finding out.) It is intriguing that we tend to use this profoundly powerful word, grace, sometimes just for what is stylish, sleek, classy. We also combine the two in athleticism.
But it is where power and grace are least evident or obvious where real power and grace potentially may be found.
Consider:
“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8);
or
“But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Corinthians 1:27).
The world can mislead us concerning what is real power, and what is full of grace, and how those are combined most powerfully. Thanks to God that he places the combination within us through his Son.
Prayer:
May I glorify you this day and every day, Lord, as the one who is both all power and all love, and completely and perfectly both, for our great blessing, and your own greater glory. Through Christ. Amen.
Two things the Psalmist has heard, that the Lord is strong, and that the Lord is loving (verses 11-12). His power would only be terrible without grace. His grace would be ineffective without his power. With him this is a unique and necessary combination. I witnessed a sort of worldly power and grace combined the other day, in a way that I admit rather impressed me.
With some time on our hands older son (12) and I on Monday were strolling along Front Street in Toronto east of the downtown core. There be a Porsche dealership there. So we sort of dusted ourselves off and entered. “Please do not touch,” a sign said. We didn’t. I was rather surprised how many models were on display. We had actually looked around for some time before a very nice lady smiled at us and asked, “May I help you, or are you just looking?” I think she knew the answer. One thought: Porsche = power and gracefulness.
Fast forward a few hours to later in the day. This time Melissa and I are with younger son (10) while older son is occupied (long busy day in the city, won’t bore you with the details). In the waiting area there was a mom dealing, but not really, with 2 boys a little younger than ours who proved to be quite unmanageable, loud, fighting, oblivious to everyone else around – a handful of us in the room trying find somewhere else to put our attention. Reaction of younger son was especially interesting – stunned silence; even he was embarrassed for them (or maybe thinking, “at least I’m/we’re not that bad.”
No evidence of power and grace there in that room then. But then that’s precisely the kind of setting in which God’s power and grace are most to be found.
If you do get yourself a Porsche, the power and grace are ready at hand. But what does it really amount to? (Well, OK, I wouldn’t mind finding out.) It is intriguing that we tend to use this profoundly powerful word, grace, sometimes just for what is stylish, sleek, classy. We also combine the two in athleticism.
But it is where power and grace are least evident or obvious where real power and grace potentially may be found.
Consider:
“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8);
or
“But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Corinthians 1:27).
The world can mislead us concerning what is real power, and what is full of grace, and how those are combined most powerfully. Thanks to God that he places the combination within us through his Son.
Prayer:
May I glorify you this day and every day, Lord, as the one who is both all power and all love, and completely and perfectly both, for our great blessing, and your own greater glory. Through Christ. Amen.
Friday, July 25, 2008
ECE
Psalm 61
Until I read this Psalm out loud to myself, I had passed over the phrase “higher than I” in verse 2. The Psalm’s thought-journey begins with a sense of need. The journey is able to go beyond that beginning because of the acknowledgment of a “rock that is higher than I.” The Psalmist is then able to connect not only with the rock who is the Rock, but with the faith history and community of those others who have turned to him. The combination of trust in God and connection with faith community is combined in verse 5. But there is a third component to the Psalmist’s network of support and strength: the king. The people look to a faithful leader who is himself faithful, and whose role works for the integrity of the life of the people, so they may live and worship as one.
Personal experience of a higher rock, a community memory and celebration (testimony) of his working in the life of people, and a leadership lovingly and personally committed to those two things and to growth in them: this Psalm provides a simple outline of sound Bible-based community and leadership: Experience,
Celebration, Encouragement.
Prayer:
Lord, help me live up to what I call my job on my Facebook profile: Chief Encourager. Through Christ. Amen.
Until I read this Psalm out loud to myself, I had passed over the phrase “higher than I” in verse 2. The Psalm’s thought-journey begins with a sense of need. The journey is able to go beyond that beginning because of the acknowledgment of a “rock that is higher than I.” The Psalmist is then able to connect not only with the rock who is the Rock, but with the faith history and community of those others who have turned to him. The combination of trust in God and connection with faith community is combined in verse 5. But there is a third component to the Psalmist’s network of support and strength: the king. The people look to a faithful leader who is himself faithful, and whose role works for the integrity of the life of the people, so they may live and worship as one.
Personal experience of a higher rock, a community memory and celebration (testimony) of his working in the life of people, and a leadership lovingly and personally committed to those two things and to growth in them: this Psalm provides a simple outline of sound Bible-based community and leadership: Experience,
Celebration, Encouragement.
Prayer:
Lord, help me live up to what I call my job on my Facebook profile: Chief Encourager. Through Christ. Amen.
Tuesday, July 22, 2008
The Enemy
Psalm 60
There is familiar territory, like your back yard, where the only danger might be insufficient sunscreen applied. There may be a stretch of road you travel so much you know every bend, every clump of trees, every sign. And yet we know that serious accidents happen at home, and vehicle collisions are most likely to happen where we travel most. (I like the guy who heard that most accidents happen with five blocks of home, so he moved.)
Then there are places that obviously are dangerous, but which most of us don’t have to experience, like Afghanistan and Iraq.
In this Psalm, the people have experienced danger, and defeat, in familiar territory. People in that part of the world still do. Funny, we think and pray – as of course well we should – of people from ‘our’ part of the world serving in danger zones, be we (or maybe I should speak for myself) tend to ignore what it must be like for people who live with constant danger right where they live.
The way we use the Psalms in devotion and worship might lead us actually to miss the kind of environment from which they come, which was often brutal. In this psalm the poet reflects on a defeat or severe trial his people have known (verses 1-3). He also reflects on the sovereignty of the land in which they have this experience: it belongs to the Lord. Words from the Lord compare parts of the land to familiar belongings. Towns and valleys and such are as familir to the Lord as it is as familiar to him as would the washbasin or sandals of the poet be to him.
So, the poet sees the answer for dealing with life in this land as putting his trust in the one who knows it, oversees it, even made it – and promised it to the Psalmist’s people. This gives rise to the kind of confident expression found in verses 4 and 5.
Still, actual experience leads to some hesitation on the poet’s part – in the form of the kind of “what if” question even the most faithful of us sometimes ask (see verse 10): What if God isn’t really for me? Having got the question out there, however, he moves right on, as should we. What other hope is there but in the one who is in charge of all things? You might see this as a bit lame – it’s not much of a faith that trusts in a deity because there is basically no alternative. This is to underestimate the dynamics of faith that is real faith – that genuinely trusts. Even Jesus, who knew exactly what was what, had an immense struggle in his trial of trials.
In the end, this Psalm may be about trampling down the enemy (verse 12b) of doubt. Move forward today not saying, “OK, God, if you’re there I hope you’ll help me,” but rather, “With God I (we) will gain the victory” (verse 12a).
Prayer:
Lord, I look forward to the victory you have in mind for me today, for your sake. Amen.
There is familiar territory, like your back yard, where the only danger might be insufficient sunscreen applied. There may be a stretch of road you travel so much you know every bend, every clump of trees, every sign. And yet we know that serious accidents happen at home, and vehicle collisions are most likely to happen where we travel most. (I like the guy who heard that most accidents happen with five blocks of home, so he moved.)
Then there are places that obviously are dangerous, but which most of us don’t have to experience, like Afghanistan and Iraq.
In this Psalm, the people have experienced danger, and defeat, in familiar territory. People in that part of the world still do. Funny, we think and pray – as of course well we should – of people from ‘our’ part of the world serving in danger zones, be we (or maybe I should speak for myself) tend to ignore what it must be like for people who live with constant danger right where they live.
The way we use the Psalms in devotion and worship might lead us actually to miss the kind of environment from which they come, which was often brutal. In this psalm the poet reflects on a defeat or severe trial his people have known (verses 1-3). He also reflects on the sovereignty of the land in which they have this experience: it belongs to the Lord. Words from the Lord compare parts of the land to familiar belongings. Towns and valleys and such are as familir to the Lord as it is as familiar to him as would the washbasin or sandals of the poet be to him.
So, the poet sees the answer for dealing with life in this land as putting his trust in the one who knows it, oversees it, even made it – and promised it to the Psalmist’s people. This gives rise to the kind of confident expression found in verses 4 and 5.
Still, actual experience leads to some hesitation on the poet’s part – in the form of the kind of “what if” question even the most faithful of us sometimes ask (see verse 10): What if God isn’t really for me? Having got the question out there, however, he moves right on, as should we. What other hope is there but in the one who is in charge of all things? You might see this as a bit lame – it’s not much of a faith that trusts in a deity because there is basically no alternative. This is to underestimate the dynamics of faith that is real faith – that genuinely trusts. Even Jesus, who knew exactly what was what, had an immense struggle in his trial of trials.
In the end, this Psalm may be about trampling down the enemy (verse 12b) of doubt. Move forward today not saying, “OK, God, if you’re there I hope you’ll help me,” but rather, “With God I (we) will gain the victory” (verse 12a).
Prayer:
Lord, I look forward to the victory you have in mind for me today, for your sake. Amen.
Thursday, July 17, 2008
Raising the Bar
Psalm 59
What does God do with our prayers that request things that are not part of his character, or his will for us? The last three words of this Psalm seem out of sync with much of the rest of the content. Our prayers may be confused, but God is not, and neither are his answers.
I rather think that, like a good teacher, God builds on what he finds in our requests that are in keeping with his character and will. Meanwhile, part of our prayer could itself be to ask him to purify our thoughts, so that we will give him more to build on, and less to overcome.
Prayer:
Thank you, God, that I can be honest, like the Psalmist, in what I express to you. But I would also look to you to raise the bar a bit all the time, so that what is honest is also more faithful. Through Christ. Amen.
What does God do with our prayers that request things that are not part of his character, or his will for us? The last three words of this Psalm seem out of sync with much of the rest of the content. Our prayers may be confused, but God is not, and neither are his answers.
I rather think that, like a good teacher, God builds on what he finds in our requests that are in keeping with his character and will. Meanwhile, part of our prayer could itself be to ask him to purify our thoughts, so that we will give him more to build on, and less to overcome.
Prayer:
Thank you, God, that I can be honest, like the Psalmist, in what I express to you. But I would also look to you to raise the bar a bit all the time, so that what is honest is also more faithful. Through Christ. Amen.
Thursday, July 10, 2008
Before You Shove It Aside
Psalm 58
If you had the privilege of starting someone on reading the Bible, you probably would not start them with reading this Psalm, and particularly not verse 10. It’s there. It’s in Scripture. We can’t just shove it aside. But there is no need to start with it.
What it says, in its graphic Old Testament way, is that God really does deal with evil. What it says is that God give it to us to be part of his good, but judgment on evil is up to him. The community of the faithful benefit from this. That’s the take-it-with-you message you can filter out of the graphic content here. The faithful can continue and grow in their mission in the Lord, confident that those power against them will be dealt with.
Prayer:
Thanks that you do work justice through the chaos of this world. Show us and lead us in our part, since there is the chaos of conflicting and confused will everywhere. Through Christ. Amen.
If you had the privilege of starting someone on reading the Bible, you probably would not start them with reading this Psalm, and particularly not verse 10. It’s there. It’s in Scripture. We can’t just shove it aside. But there is no need to start with it.
What it says, in its graphic Old Testament way, is that God really does deal with evil. What it says is that God give it to us to be part of his good, but judgment on evil is up to him. The community of the faithful benefit from this. That’s the take-it-with-you message you can filter out of the graphic content here. The faithful can continue and grow in their mission in the Lord, confident that those power against them will be dealt with.
Prayer:
Thanks that you do work justice through the chaos of this world. Show us and lead us in our part, since there is the chaos of conflicting and confused will everywhere. Through Christ. Amen.
Monday, July 07, 2008
Alive
Psalm 57
Many of us seem to go through our days in a daze. I’ve noticed people walking across parking lots without paying any attention to the traffic around them. Others walk backwards in malls or downtown on the sidewalk, talking to someone, and if you’re coming the other way you just have to stop and wait to see where they’re going! And that’s without any electronics plugged into them. I contribute my own share of inattentiveness and doziness to the course of any given day.
“Awake, my soul!” the Psalmist cries. What does it mean to call to your soul to become awake? ‘Soul’ in the Bible is not some hidden part of you, a part that floats away when you die. I understand ‘soul’ in the Bible to be something like what we would call our “being” – it’s the totality of what we are. Awakening the soul would be about being truly and fully alive, being attentive to the things of the day and then some, and then some indeed.
For the Psalmist, a whole sequence of things went with this. Musical instruments are called to life; the one who is fully alive, it seems, can call to the dawn to wake up – a sense of being in tune with all God’s creation, I take it. There is praise to all peoples, a sense of soaring in the heavens. Who needs drugs?
And all of this came out of resolve to remain ‘steadfast’ in the midst of the now-familiar onslaught of enemies.
What one thing keeps most of us from being truly alive? Fear. We’re afraid to be joyful because something will take it away. We’re afraid to trust because someone will hurt us. We’re afraid because we’re afraid we’ll be afraid and look stupid. So we cling to a lot of stuff that gives no security; and find comfort, excitement - and release from boredom, worry, rejection and hopelessness in addictive behaviours.
“Soul” rather than, say, “being” or “personhood” or something suggests to me a Lord; there is a greater spiritual connotation with the word, especially in the context in which we find it here. There is one who makes us truly alive. There is one who leads us, as Steven Curtis Chapman sings, to The Great Adventure. He breathed life into dirt and made the dirt a ‘living being’ (Genesis 2:7). A living being from dirt; what can he do with my day, my life, if truly I release it to him?
Then there is a whole mission that awaits, to the dazed.
Prayer:
Awake, my soul, Lord. Through Christ. Amen.
Many of us seem to go through our days in a daze. I’ve noticed people walking across parking lots without paying any attention to the traffic around them. Others walk backwards in malls or downtown on the sidewalk, talking to someone, and if you’re coming the other way you just have to stop and wait to see where they’re going! And that’s without any electronics plugged into them. I contribute my own share of inattentiveness and doziness to the course of any given day.
“Awake, my soul!” the Psalmist cries. What does it mean to call to your soul to become awake? ‘Soul’ in the Bible is not some hidden part of you, a part that floats away when you die. I understand ‘soul’ in the Bible to be something like what we would call our “being” – it’s the totality of what we are. Awakening the soul would be about being truly and fully alive, being attentive to the things of the day and then some, and then some indeed.
For the Psalmist, a whole sequence of things went with this. Musical instruments are called to life; the one who is fully alive, it seems, can call to the dawn to wake up – a sense of being in tune with all God’s creation, I take it. There is praise to all peoples, a sense of soaring in the heavens. Who needs drugs?
And all of this came out of resolve to remain ‘steadfast’ in the midst of the now-familiar onslaught of enemies.
What one thing keeps most of us from being truly alive? Fear. We’re afraid to be joyful because something will take it away. We’re afraid to trust because someone will hurt us. We’re afraid because we’re afraid we’ll be afraid and look stupid. So we cling to a lot of stuff that gives no security; and find comfort, excitement - and release from boredom, worry, rejection and hopelessness in addictive behaviours.
“Soul” rather than, say, “being” or “personhood” or something suggests to me a Lord; there is a greater spiritual connotation with the word, especially in the context in which we find it here. There is one who makes us truly alive. There is one who leads us, as Steven Curtis Chapman sings, to The Great Adventure. He breathed life into dirt and made the dirt a ‘living being’ (Genesis 2:7). A living being from dirt; what can he do with my day, my life, if truly I release it to him?
Then there is a whole mission that awaits, to the dazed.
Prayer:
Awake, my soul, Lord. Through Christ. Amen.
Thursday, July 03, 2008
Tears in a Bottle
Psalm 56
It’s an image to stop you in your tracks – in a good way: God collecting our tears (verse 8). He either records them on his scroll, or collects them in his wineskin, depending on the translation. The latter image makes more sense. How striking to consider that God totally forgets our sins when we ask forgiveness, but records all our sorrows, or even collects them. This is compassion.
When trouble or grief comes, we are surrounded by comfort, for a while. Eventually life is assumed to get back to ‘normal’ (whatever that is), but we are left with the reality that has come.
God doesn’t forget.
Prayer:
God, help us set aside our preoccupation with the sins of others, and replace it with being attuned to one another’s sorrows. Through Christ. Amen.
It’s an image to stop you in your tracks – in a good way: God collecting our tears (verse 8). He either records them on his scroll, or collects them in his wineskin, depending on the translation. The latter image makes more sense. How striking to consider that God totally forgets our sins when we ask forgiveness, but records all our sorrows, or even collects them. This is compassion.
When trouble or grief comes, we are surrounded by comfort, for a while. Eventually life is assumed to get back to ‘normal’ (whatever that is), but we are left with the reality that has come.
God doesn’t forget.
Prayer:
God, help us set aside our preoccupation with the sins of others, and replace it with being attuned to one another’s sorrows. Through Christ. Amen.
Monday, June 30, 2008
God Disturbers
Psalm 55
Our peace seems always precarious – both in the world and within. What is particularly troubling to the Psalmist is that one with whom he had enjoyed special friendship has become an enemy. And he already had enemies. It’s too much. He is overwhelmed, and basically just lashes out at everyone. Even his own thoughts trouble him (verse 2).
Being troubled at his thoughts may be the beginning of hope – that, along with the content of verse 22, which appears as a little oasis of true spiritual longing in the midst of this sea of bitterness. Even the final sentence, expressing trust in the Lord, leaves things unsettled, when you know there is still this angst in his heart. I mean, he expresses trust in contrast to what others do (verse 23). In the light of Christ, your expression of trust in God would not be complete without going right back to dealing with what is unsettled in relationship with others – in the Psalmist’s case, particularly that former friend.
This is not a piece of Scripture that you would read before bedtime for peace of mind before falling blissfully asleep. Like so much of God’s Word, it disturbs. I am working on an outline for a message series in the fall on the God who disturbs, and Christians as a disturbing force. It will be dangerous, and probably disturbing. There will be those who will tell me it is the wrong kind of message to appeal to people. It will need lots of different elements and media, and it will take a team to do well. But then that is in keeping with God’s disturbing and cinematically (what rating?) powerful Word to the world, and to our minds and hearts.
Prayer:
Lord, I am often disturbed at my thoughts. Thank for for not making me complacent about what is in my heart and mind. There is much yet to be redeemed in me. This world is of course far from redemption, even though it is so close at hand. Help me do my little bitty part to close the gap, starting with me. Through Christ. Amen.
Our peace seems always precarious – both in the world and within. What is particularly troubling to the Psalmist is that one with whom he had enjoyed special friendship has become an enemy. And he already had enemies. It’s too much. He is overwhelmed, and basically just lashes out at everyone. Even his own thoughts trouble him (verse 2).
Being troubled at his thoughts may be the beginning of hope – that, along with the content of verse 22, which appears as a little oasis of true spiritual longing in the midst of this sea of bitterness. Even the final sentence, expressing trust in the Lord, leaves things unsettled, when you know there is still this angst in his heart. I mean, he expresses trust in contrast to what others do (verse 23). In the light of Christ, your expression of trust in God would not be complete without going right back to dealing with what is unsettled in relationship with others – in the Psalmist’s case, particularly that former friend.
This is not a piece of Scripture that you would read before bedtime for peace of mind before falling blissfully asleep. Like so much of God’s Word, it disturbs. I am working on an outline for a message series in the fall on the God who disturbs, and Christians as a disturbing force. It will be dangerous, and probably disturbing. There will be those who will tell me it is the wrong kind of message to appeal to people. It will need lots of different elements and media, and it will take a team to do well. But then that is in keeping with God’s disturbing and cinematically (what rating?) powerful Word to the world, and to our minds and hearts.
Prayer:
Lord, I am often disturbed at my thoughts. Thank for for not making me complacent about what is in my heart and mind. There is much yet to be redeemed in me. This world is of course far from redemption, even though it is so close at hand. Help me do my little bitty part to close the gap, starting with me. Through Christ. Amen.
Tuesday, June 24, 2008
Honestly
Psalm 54
Psalm 53 is almost identical to Psalm 14.
We might not regard Psalm 54 as one of the noblest of expressions in Scripture. But then, we are in the Psalms, and they are full of raw honesty. What point is there in being otherwise before the Lord?
That honesty is combined with a sense of being part of a community and its history with God. It comes with the very calling upon the power of ‘the name’ (verse 1). Within the apparent selfishness of verse 5, there may be the recollection that God is a God of justice and has shown that in the history of his people. Even in the prayer of recoiling of evil on his enemies, there may at least be the recognition of a God who is not far off, but who intervenes and acts in the midst of history and our personal stories.
Prayer:
Lord, in the light of your Son’s revelation, I might question the Psalmist’s prayer concerning his enemies. But am I so different? Thank you that your Son showed a higher way, a generosity of spirit that becomes possible with the gift of your Holy Spirit. Refining my view of others, give me something of the Psalmist’s sense of expectancy of your intervention in everyday life. Through Christ. Amen.
Psalm 53 is almost identical to Psalm 14.
We might not regard Psalm 54 as one of the noblest of expressions in Scripture. But then, we are in the Psalms, and they are full of raw honesty. What point is there in being otherwise before the Lord?
That honesty is combined with a sense of being part of a community and its history with God. It comes with the very calling upon the power of ‘the name’ (verse 1). Within the apparent selfishness of verse 5, there may be the recollection that God is a God of justice and has shown that in the history of his people. Even in the prayer of recoiling of evil on his enemies, there may at least be the recognition of a God who is not far off, but who intervenes and acts in the midst of history and our personal stories.
Prayer:
Lord, in the light of your Son’s revelation, I might question the Psalmist’s prayer concerning his enemies. But am I so different? Thank you that your Son showed a higher way, a generosity of spirit that becomes possible with the gift of your Holy Spirit. Refining my view of others, give me something of the Psalmist’s sense of expectancy of your intervention in everyday life. Through Christ. Amen.
Thursday, June 19, 2008
Flow
Psalm 52
There are two forms of strength, as we would discern here.
One form is self-generated strength of will. In this, strength itself is the thing that matters most. If the point is strength, any expression of strength will do, and will be considered the desired good. So, in the psalm, there is even boasting of malice (1,7). There is no morality here. The only sin is weakness.
The second form of strength is that which flows through the individual, or group of individuals. There is inexhaustible power that comes from the Lord, flowing through those who surrender to him. Compare John 3:8. Strength and love are equated in the beautiful word-picture of verse 8. True strength flows; it is not possessed.
Prayer:
Lord, pare me down to what you can really use. Through Christ. Amen.
There are two forms of strength, as we would discern here.
One form is self-generated strength of will. In this, strength itself is the thing that matters most. If the point is strength, any expression of strength will do, and will be considered the desired good. So, in the psalm, there is even boasting of malice (1,7). There is no morality here. The only sin is weakness.
The second form of strength is that which flows through the individual, or group of individuals. There is inexhaustible power that comes from the Lord, flowing through those who surrender to him. Compare John 3:8. Strength and love are equated in the beautiful word-picture of verse 8. True strength flows; it is not possessed.
Prayer:
Lord, pare me down to what you can really use. Through Christ. Amen.
Friday, June 13, 2008
Fill In the Blank
Psalm 51
It is wonderful beyond words to know that we can have sin blotted out. But God doesn’t stop at that. He goes a couple of stages beyond it. Not only does he readily act on a request to “blot out all my iniquity” (verse 9), he brings purity and a new spirit (verse 10), also at our request. In other words, he doesn’t leave us blank. The vacuum could readily be filled up with the same old stuff. Jesus would say that to follow him means daily to take up our cross and follow him (Luke 9:23). Every day a bit of our old self should die and be filled with what God want to fill us with.
Even more, we have mission beyond ourselves to those other ‘transgressors’ (verse 13) with whom we share a common need, and opportunity.
Prayer:
What shall I get rid of, Lord, maybe today, so you can fill me with something better? Through Christ. Amen.
It is wonderful beyond words to know that we can have sin blotted out. But God doesn’t stop at that. He goes a couple of stages beyond it. Not only does he readily act on a request to “blot out all my iniquity” (verse 9), he brings purity and a new spirit (verse 10), also at our request. In other words, he doesn’t leave us blank. The vacuum could readily be filled up with the same old stuff. Jesus would say that to follow him means daily to take up our cross and follow him (Luke 9:23). Every day a bit of our old self should die and be filled with what God want to fill us with.
Even more, we have mission beyond ourselves to those other ‘transgressors’ (verse 13) with whom we share a common need, and opportunity.
Prayer:
What shall I get rid of, Lord, maybe today, so you can fill me with something better? Through Christ. Amen.
Wednesday, June 04, 2008
Why Your Heart Beats
Psalm 50
For those who identify themselves as part of God’s family, outward religious observance can be a way of avoiding personal encounter. Ritual is emotionally safe. Verses 7-15 address the religious. The beginning of God’s covenant with Israel was signaled by sacrifice (verse 5), but what God desires of his people is that they would be open to his powerful, empowering, life-changing presence (let the power of verses 1-5 soak in). To depend on outward sacrifices for the expression of life as God’s people is a sad mockery of God’s power. The essence of life with God is relationship, encounter. God deems to make his presence known and felt to us. That’s astounding. How do we respond to that? In any way he makes possible for us: worship from the heart, actively loving those with whom we share this life and this planet, drawing others to him, deepening bonds with other believers … the possibilities are endless. To tend to some religious observance and be satisfied, with that, that we are right with God is so sad.
Tremble for those who actively mock God with a pretense of faith while doing the opposite of his will (verses 16-22). Actively working for their rescue (the basic meaning of ‘salvation’) will fuel all the more the energy of our life beyond mere religion.
Prayer:
How amazing that you choose to reveal yourself to us, God! Your Psalmist has expressed something of your power and might that would no doubt just obliterate us if we were fully exposed to you – whatever that might mean - in our earthly state. Yet you have chosen to make your power and purpose known to people – like to Moses as well as to Pharaoh in order to bring about a people to love and work with and through to the world. In time you sent your Son the Way we could know you in a fully human way even while you remain fully God. How can we ignore this? How can the world ignore this? How can anyone mock this? How dare we reduce this to ritual? Show us how to make the most of your revelation, as a matter of our very life’s breath and knowing it is why our hearts beat. Through Christ. Amen.
For those who identify themselves as part of God’s family, outward religious observance can be a way of avoiding personal encounter. Ritual is emotionally safe. Verses 7-15 address the religious. The beginning of God’s covenant with Israel was signaled by sacrifice (verse 5), but what God desires of his people is that they would be open to his powerful, empowering, life-changing presence (let the power of verses 1-5 soak in). To depend on outward sacrifices for the expression of life as God’s people is a sad mockery of God’s power. The essence of life with God is relationship, encounter. God deems to make his presence known and felt to us. That’s astounding. How do we respond to that? In any way he makes possible for us: worship from the heart, actively loving those with whom we share this life and this planet, drawing others to him, deepening bonds with other believers … the possibilities are endless. To tend to some religious observance and be satisfied, with that, that we are right with God is so sad.
Tremble for those who actively mock God with a pretense of faith while doing the opposite of his will (verses 16-22). Actively working for their rescue (the basic meaning of ‘salvation’) will fuel all the more the energy of our life beyond mere religion.
Prayer:
How amazing that you choose to reveal yourself to us, God! Your Psalmist has expressed something of your power and might that would no doubt just obliterate us if we were fully exposed to you – whatever that might mean - in our earthly state. Yet you have chosen to make your power and purpose known to people – like to Moses as well as to Pharaoh in order to bring about a people to love and work with and through to the world. In time you sent your Son the Way we could know you in a fully human way even while you remain fully God. How can we ignore this? How can the world ignore this? How can anyone mock this? How dare we reduce this to ritual? Show us how to make the most of your revelation, as a matter of our very life’s breath and knowing it is why our hearts beat. Through Christ. Amen.
Wednesday, May 28, 2008
In the Twinkling of an Eye
Psalm 49
The Psalmist is troubled at the prosperity of those who “boast of their great riches” (verse 6).
There is more here than just wrestling with his own lack of riches. There is honest spiritual reflection here on what an eternal perspective on relative material wealth should be.
The reflection hinges on the trust factor. Those who trust in their riches will find they have put all their eggs in the wrong basket. Rich and poor alike die. But then that’s not quite the issue. Being rich is not wrong. Trusting in riches is. By the same token, poverty itself is not a virtue. On the contrary, it is an urgent aspect of ministry and mission. The spiritual poverty that Jesus would later commend (Matthew 5:3) means we know our strength lies in someone other than ourselves. That attitude of need may be more elusive for those who feel themselves to be self-sufficient. The Biblical perspective is that this is a danger more for the materially rich than the materially poor.
A further thought, one that doesn’t come directly out of this text, but is prompted by it: Why is it when we speak of heaven we tend to think of its delights as being extensions or fulfillments of earthly enjoyments? You know, the golf course to end all golf courses, and when you play it your slice is gone - that kind of thing. All we really know is that we will be with God and enjoy complete union with him and all those who have trusted in him. It’s about an indestructible relationship, in and through his Son Jesus Christ (Romans 8:38-39). As for what we will be like, Scripture focuses on the complete change in us, rather than any sort of continuation of what we now know (e.g. 1 Corinthians 15:35-53).
There is a truth in this Psalm that is a commonplace observation: Death is the great leveler. But Scriptural faith goes beyond that to something more powerful. We are made for eternity. What kind of eternity that will be depends in no way on the values we get from life in this world. That’s a hard lesson for the rich of experience, the rich of knowledge, the rich of wisdom accumulated through life. For the mature of faith, all those things are tools of service, perhaps means of edification and enjoyment in life. They count for nothing for eternity (see Philippians 3:7-9). We all depend on one thing and one thing only: belief in the risen Lord Jesus (Romans 10:9).
Prayer:
God, give me a right perspective on, and enjoyment of, the things of this world. Through Christ. Amen.
The Psalmist is troubled at the prosperity of those who “boast of their great riches” (verse 6).
There is more here than just wrestling with his own lack of riches. There is honest spiritual reflection here on what an eternal perspective on relative material wealth should be.
The reflection hinges on the trust factor. Those who trust in their riches will find they have put all their eggs in the wrong basket. Rich and poor alike die. But then that’s not quite the issue. Being rich is not wrong. Trusting in riches is. By the same token, poverty itself is not a virtue. On the contrary, it is an urgent aspect of ministry and mission. The spiritual poverty that Jesus would later commend (Matthew 5:3) means we know our strength lies in someone other than ourselves. That attitude of need may be more elusive for those who feel themselves to be self-sufficient. The Biblical perspective is that this is a danger more for the materially rich than the materially poor.
A further thought, one that doesn’t come directly out of this text, but is prompted by it: Why is it when we speak of heaven we tend to think of its delights as being extensions or fulfillments of earthly enjoyments? You know, the golf course to end all golf courses, and when you play it your slice is gone - that kind of thing. All we really know is that we will be with God and enjoy complete union with him and all those who have trusted in him. It’s about an indestructible relationship, in and through his Son Jesus Christ (Romans 8:38-39). As for what we will be like, Scripture focuses on the complete change in us, rather than any sort of continuation of what we now know (e.g. 1 Corinthians 15:35-53).
There is a truth in this Psalm that is a commonplace observation: Death is the great leveler. But Scriptural faith goes beyond that to something more powerful. We are made for eternity. What kind of eternity that will be depends in no way on the values we get from life in this world. That’s a hard lesson for the rich of experience, the rich of knowledge, the rich of wisdom accumulated through life. For the mature of faith, all those things are tools of service, perhaps means of edification and enjoyment in life. They count for nothing for eternity (see Philippians 3:7-9). We all depend on one thing and one thing only: belief in the risen Lord Jesus (Romans 10:9).
Prayer:
God, give me a right perspective on, and enjoyment of, the things of this world. Through Christ. Amen.
Wednesday, May 21, 2008
What's a Meta Phor?
Psalm 48
When trying to express the inexpressible, we make use of what is available. When trying to convey some big reality, I fumble around for an “It’s like” – otherwise known as a metaphor. I find myself doing that in trying to explain something my sons ask me (although I find more and more they are helping me understand at lot!).
There is a concern within this Psalm to pass on what is most valuable to the next generation and beyond. What is most valuable is to know the Lord. After a celebration of the Lord’s power in history and over against the world’s mightiest rulers, the scene focuses in on Jerusalem and the temple, where the people gather to experience God together. This gathering together has always been vital to the Judeo-Christian community. In early years of the church, Christians gathered in homes, or wherever they could, for teaching, communion, and empowerment. But the apostles still went to the temple. This was at this point still a part of Judaism. But it became just as important for those little groups with their own worshiping lives and learning and serving to come together for the celebration of worship together as it was in Old Testament times. Christians might say there was even more to be called together to celebrate. The traditional Presbyterian worship service begins with a “Call to Worship” – and we still need to acknowledge somehow that we are called together in this way.
Anyway, having that kind of experience in the temple and looking around at its impressive features, this became the “It’s like” for the older worshipers instructing the younger ones. It was intended to point to the limitless power of the God acting on earth. And even in the pre-resurrection faith expressed here, it hints at the eternal life we are intended for with Him (verse 14).
Prayer:
Great God, expand my perception of you in the multitude of ways you reveal yourself. You make the impossible happen by allowing us to see and experience in tangible ways what is your glory. Help us develop ways of celebrating you and sharing you with whatever means that can help. About the worst sin your church could commit, apart from outright heresy and hypocrisy, would be to be boring. Let us do our utmost to give expression to the wonder of you in this generation, and for the next. Through Christ. Amen.
When trying to express the inexpressible, we make use of what is available. When trying to convey some big reality, I fumble around for an “It’s like” – otherwise known as a metaphor. I find myself doing that in trying to explain something my sons ask me (although I find more and more they are helping me understand at lot!).
There is a concern within this Psalm to pass on what is most valuable to the next generation and beyond. What is most valuable is to know the Lord. After a celebration of the Lord’s power in history and over against the world’s mightiest rulers, the scene focuses in on Jerusalem and the temple, where the people gather to experience God together. This gathering together has always been vital to the Judeo-Christian community. In early years of the church, Christians gathered in homes, or wherever they could, for teaching, communion, and empowerment. But the apostles still went to the temple. This was at this point still a part of Judaism. But it became just as important for those little groups with their own worshiping lives and learning and serving to come together for the celebration of worship together as it was in Old Testament times. Christians might say there was even more to be called together to celebrate. The traditional Presbyterian worship service begins with a “Call to Worship” – and we still need to acknowledge somehow that we are called together in this way.
Anyway, having that kind of experience in the temple and looking around at its impressive features, this became the “It’s like” for the older worshipers instructing the younger ones. It was intended to point to the limitless power of the God acting on earth. And even in the pre-resurrection faith expressed here, it hints at the eternal life we are intended for with Him (verse 14).
Prayer:
Great God, expand my perception of you in the multitude of ways you reveal yourself. You make the impossible happen by allowing us to see and experience in tangible ways what is your glory. Help us develop ways of celebrating you and sharing you with whatever means that can help. About the worst sin your church could commit, apart from outright heresy and hypocrisy, would be to be boring. Let us do our utmost to give expression to the wonder of you in this generation, and for the next. Through Christ. Amen.
Thursday, May 15, 2008
Dig This Whole
Psalm 47
So at certain times the people would have this big celebration like they were putting God on his throne. Only they knew they weren’t really doing this, and couldn’t. This was one time to say, “It’s about me.” By ‘putting’ God on his throne they were putting themselves in their place: “He’s God and we’re not.” Also it would serve as a way of putting together the two parts of their national life. Israel was, after all, both a religious and political entity.
So by ‘putting’ God on the throne of my own life, by this gesture of submission I also necessarily have to look at the various parts of my life to try to make sure they are parts in function only, and not compartments of varying subjection to God’s oversight and will. That can be ethically convenient, but disastrous to living.
In personalizing this song, though, I should not overlook the call to the nations to clap their hands. Even a s figure of speech, it’s tantalizing to conjure up what that would look and sound like: All peoples, all leaders, putting hands together to praise rather than to strike or to grab (as in grabbing supplies meant for cyclone victims).
For you, me, and for all peoples, the key to integrity is acknowledging who has charge of life as whole.
Prayer:
God, have I made you the Lord over my whole life, so that my life will be therefore whole? In Christ. Amen.
So at certain times the people would have this big celebration like they were putting God on his throne. Only they knew they weren’t really doing this, and couldn’t. This was one time to say, “It’s about me.” By ‘putting’ God on his throne they were putting themselves in their place: “He’s God and we’re not.” Also it would serve as a way of putting together the two parts of their national life. Israel was, after all, both a religious and political entity.
So by ‘putting’ God on the throne of my own life, by this gesture of submission I also necessarily have to look at the various parts of my life to try to make sure they are parts in function only, and not compartments of varying subjection to God’s oversight and will. That can be ethically convenient, but disastrous to living.
In personalizing this song, though, I should not overlook the call to the nations to clap their hands. Even a s figure of speech, it’s tantalizing to conjure up what that would look and sound like: All peoples, all leaders, putting hands together to praise rather than to strike or to grab (as in grabbing supplies meant for cyclone victims).
For you, me, and for all peoples, the key to integrity is acknowledging who has charge of life as whole.
Prayer:
God, have I made you the Lord over my whole life, so that my life will be therefore whole? In Christ. Amen.
Friday, May 09, 2008
He Who Is Closer than Chaos
Psalm 46
It’s like there are three stanzas here, with a refrain appearing in verses 7 and 11 – once also after verse 3 but lost through handing down?
The first stanza of this song (verses 1-3) celebrates resistance against the one-step-away-from-disaster sense about life. You know, one more unexpected bill and you’re done; one more fight between the kids and you’re going to really lose it. Or maybe every time you hear about an illness you think you’ve got it or will get it. Or every time your spouse commutes to work you think of the last crazy driver you encountered or heard about. Chaos is ready to pounce on your life with just one little opening.
No, the Psalmist says, we don’t give in to those fears, however real they may be. Why? Because
The Lord almighty is with us (read ‘me’ if you like);
The God of Jacob is our/my fortress.
The God who held back the watery chaos to make a place for creation to flourish (Genesis 1) intended life for us from the beginning, and he’s not about to give up that purpose and desire for us. Trouble may come, but chaos and darkness will not overtake us.
Similarly, (verses 4-7); the rage of the world can assault the center of our faith (in this case seen as Jerusalem, the City of God), but the powerful forces of nations and history cannot prevail against a people who trust in the Lord and his purose and destiny for them. Try reading verses 4-5, substituting “my heart” for “city of God.” This doesn’t speak of a geographical river anyway. So try it, yes now … “There is a river that makes glad my heart …”
And, for a people embattled by spiritual warfare and the struggle of their basic humanity rising up within their redeemed life …
The Lord almighty is with us;
The God of Jacob is our fortress.
And then (verses 8-11), there is this great summation, anticipating the living of life now in the character of the life to be brought by the coming Lord, the effect of kingdom life lived in the midst of the chaotic world: Yes, it is living hope. Why? Because of our unrealized potential? Because we haven’t yet used what is within us? Because there is a basic goodness we just have to let loose from within us? No. It can be realized because
The Lord almighty is with us;
The God of Jacob is our fortress.
And throughout cyberspace God’s people say,
“Amen.”
It’s like there are three stanzas here, with a refrain appearing in verses 7 and 11 – once also after verse 3 but lost through handing down?
The first stanza of this song (verses 1-3) celebrates resistance against the one-step-away-from-disaster sense about life. You know, one more unexpected bill and you’re done; one more fight between the kids and you’re going to really lose it. Or maybe every time you hear about an illness you think you’ve got it or will get it. Or every time your spouse commutes to work you think of the last crazy driver you encountered or heard about. Chaos is ready to pounce on your life with just one little opening.
No, the Psalmist says, we don’t give in to those fears, however real they may be. Why? Because
The Lord almighty is with us (read ‘me’ if you like);
The God of Jacob is our/my fortress.
The God who held back the watery chaos to make a place for creation to flourish (Genesis 1) intended life for us from the beginning, and he’s not about to give up that purpose and desire for us. Trouble may come, but chaos and darkness will not overtake us.
Similarly, (verses 4-7); the rage of the world can assault the center of our faith (in this case seen as Jerusalem, the City of God), but the powerful forces of nations and history cannot prevail against a people who trust in the Lord and his purose and destiny for them. Try reading verses 4-5, substituting “my heart” for “city of God.” This doesn’t speak of a geographical river anyway. So try it, yes now … “There is a river that makes glad my heart …”
And, for a people embattled by spiritual warfare and the struggle of their basic humanity rising up within their redeemed life …
The Lord almighty is with us;
The God of Jacob is our fortress.
And then (verses 8-11), there is this great summation, anticipating the living of life now in the character of the life to be brought by the coming Lord, the effect of kingdom life lived in the midst of the chaotic world: Yes, it is living hope. Why? Because of our unrealized potential? Because we haven’t yet used what is within us? Because there is a basic goodness we just have to let loose from within us? No. It can be realized because
The Lord almighty is with us;
The God of Jacob is our fortress.
And throughout cyberspace God’s people say,
“Amen.”
Wednesday, May 07, 2008
With the Caring of the Lord
Psalm 45
The psalm celebrates a king who is divinely appointed and fulfills his role in such a way that he can been seen as a representative of Lord, with the Lord’s own care and love for the people. God gave humanity this kind of care over the life of the earth (Genesis 1:26-28). This is a more specific kind of stewardship of a people.
It would now seem sexist, if not also an example of nationalistic chauvinism, that the king’s foreign bride is told to forget her own people and dedicate herself totally to her husband and her new setting (verses 10-11). In the context, it is a sign of the worthiness of the king. The ancient church saw this marriage as a sign of the submission of the church to the authority and purpose of Christ as King over the church and the world.
The kind of genuine care for people in modern government seems only to be evident in a time of tragedy. The ruling generals of Myanmar (or Burma, whatever it is most properly called), hardly fit the description of kingship in the psalm. We can help, through, among other avenues:
The Presbyterian Church in Canada
Red Cross
World Vision
On another plane, in times of such a monumental tragedy, there is the “why” or “why them or us” type of question. With some discomfort at being overly reflective in the midst of down-to-earth human misery, I recall something I wrote after the Asian Tsunami, which came to mind again in thinking of all the thousands devastated by this cyclone.
Each beating heart got its start from You,
There’s no life apart from Your power and your cue,
But this is one cry through a sudden wave’s wall:
Why them, not I; do You love us all?
Some suffer more from the powers of earth,
What is this for, are there some of lesser worth?
How do you choose who will get the call,
Are some meant to lose, or do You truly love us all?
There’s your Child, arms spread out so wide
So defiled, His tears a mercy tide
Swept along in His wave heavens’ tall,
I join the throngs You will save as You love us all.
Your power can move in any latitude,
Show us your grace of greater magnitude.
By loving mighty fire and your reign installed
May no one need inquire, or ever doubt, if You love us all.
‘Cause there’s your Child, arms spread out so wide
So defiled, His tears a mercy tide
Swept along in His wave heavens’ tall,
I join the throngs You will save as You love us all.
Though the earth will quake, skies will be torn,
Our bond will not break with a new world that’s born
‘Cause there’s your Child, arms spread out so wide
So defiled, His tears a mercy tide
Swept along in His wave heavens’ tall,
I join the throngs You will save as you love us all.
As You Love Us All, Copyright © 2006 James Kitson
Prayer:
God, thank you that you hear the cries of your children throughout the earth. You are the unchanging God, but you are not unaffected or unmoved by the circumstances of people, when they call out to you, or others call to you on their behalf. Thank you for those who care; speed the efforts of those seeking to help people now undergoing disaster. Through Christ. Amen.
The psalm celebrates a king who is divinely appointed and fulfills his role in such a way that he can been seen as a representative of Lord, with the Lord’s own care and love for the people. God gave humanity this kind of care over the life of the earth (Genesis 1:26-28). This is a more specific kind of stewardship of a people.
It would now seem sexist, if not also an example of nationalistic chauvinism, that the king’s foreign bride is told to forget her own people and dedicate herself totally to her husband and her new setting (verses 10-11). In the context, it is a sign of the worthiness of the king. The ancient church saw this marriage as a sign of the submission of the church to the authority and purpose of Christ as King over the church and the world.
The kind of genuine care for people in modern government seems only to be evident in a time of tragedy. The ruling generals of Myanmar (or Burma, whatever it is most properly called), hardly fit the description of kingship in the psalm. We can help, through, among other avenues:
The Presbyterian Church in Canada
Red Cross
World Vision
On another plane, in times of such a monumental tragedy, there is the “why” or “why them or us” type of question. With some discomfort at being overly reflective in the midst of down-to-earth human misery, I recall something I wrote after the Asian Tsunami, which came to mind again in thinking of all the thousands devastated by this cyclone.
Each beating heart got its start from You,
There’s no life apart from Your power and your cue,
But this is one cry through a sudden wave’s wall:
Why them, not I; do You love us all?
Some suffer more from the powers of earth,
What is this for, are there some of lesser worth?
How do you choose who will get the call,
Are some meant to lose, or do You truly love us all?
There’s your Child, arms spread out so wide
So defiled, His tears a mercy tide
Swept along in His wave heavens’ tall,
I join the throngs You will save as You love us all.
Your power can move in any latitude,
Show us your grace of greater magnitude.
By loving mighty fire and your reign installed
May no one need inquire, or ever doubt, if You love us all.
‘Cause there’s your Child, arms spread out so wide
So defiled, His tears a mercy tide
Swept along in His wave heavens’ tall,
I join the throngs You will save as You love us all.
Though the earth will quake, skies will be torn,
Our bond will not break with a new world that’s born
‘Cause there’s your Child, arms spread out so wide
So defiled, His tears a mercy tide
Swept along in His wave heavens’ tall,
I join the throngs You will save as you love us all.
As You Love Us All, Copyright © 2006 James Kitson
Prayer:
God, thank you that you hear the cries of your children throughout the earth. You are the unchanging God, but you are not unaffected or unmoved by the circumstances of people, when they call out to you, or others call to you on their behalf. Thank you for those who care; speed the efforts of those seeking to help people now undergoing disaster. Through Christ. Amen.
Tuesday, May 06, 2008
The Only Power Over You
Psalm 44
The Psalmist reflects that in times of victory, the real power was the Lord’s, fulfilling his purpose. Things have turned sour in the context of writing. There’s been some sort of national defeat. The intensity of the anguish involves seeing the Lord in this turn of things (verse 9). He protests that the nation has not turned on or away from the Lord.
The hope in this comes at the point of the most pain. This situation might be easier to wrestle with if it were not seen as the hand of the Lord. But where would that leave him? Where would it leave us if the attacks in life were things the Lord were completely separated from? It would mean those things would be what have power over us. As it is, he at least is acknowledging God’s control over things. If there is to be any hope in circumstances beyond our control, where is strength, help and hope going to come from? From the circumstances? From us? What/Who does that leave? Exactly.
The reason for trials is usually and frustratingly impervious to our perception. We yet have the Lord. Even if he has had a hand in our trials, the maturity of faith knows that that ultimately can only be good.
Prayer:
Grow me up Lord, to trust in your workings, and to begin to see even the outline of your shape in my life. Through Christ. Amen.
The Psalmist reflects that in times of victory, the real power was the Lord’s, fulfilling his purpose. Things have turned sour in the context of writing. There’s been some sort of national defeat. The intensity of the anguish involves seeing the Lord in this turn of things (verse 9). He protests that the nation has not turned on or away from the Lord.
The hope in this comes at the point of the most pain. This situation might be easier to wrestle with if it were not seen as the hand of the Lord. But where would that leave him? Where would it leave us if the attacks in life were things the Lord were completely separated from? It would mean those things would be what have power over us. As it is, he at least is acknowledging God’s control over things. If there is to be any hope in circumstances beyond our control, where is strength, help and hope going to come from? From the circumstances? From us? What/Who does that leave? Exactly.
The reason for trials is usually and frustratingly impervious to our perception. We yet have the Lord. Even if he has had a hand in our trials, the maturity of faith knows that that ultimately can only be good.
Prayer:
Grow me up Lord, to trust in your workings, and to begin to see even the outline of your shape in my life. Through Christ. Amen.
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