December 7, 2009
Psalm 25; Amos 7:1-9; Rev. 1:1-8; Matt. 22:23-33
Amos successfully intercedes for the nation on two occasions. The first two judgments shown, locusts and fire, caused him to plead with God not to bring them as they will destroy the nation. The third part of the vision involves the plumb-line, that which measures whether a vertical plane is truly vertical. The law served as the plumb for the nation. The prophecy of Amos concerning Judah in the second chapter is different from the judgment of God on other nations (Gentiles) in that the transgressions of the nations are specified while in the case of Judah it is said, “because they have rejected the law of the LORD, and have not kept his statutes, but their lies have led them astray, those after which their fathers walked.” The nation has a unique responsibility for the law and it serves as the plumb-line against which they will be measured. The judgment of God is not arbitrary or capricious.
The Pharisees have tried to trick Jesus and now it is the Sadducees turn. Their ridiculous parable fails to achieve its goal in that Jesus simply tells them they are denying Scripture to believe there is no resurrection of the dead. His answer begins with that flat statement that they don’t know Scripture nor do they know the “power of God.” They have made everything logically work, no miracles allowed, God is defined out of the picture. In essence they are early materialists who believe in a closed system, what we see is what is and nothing comes into the system or intervenes in it from outside. Jesus, standing among them, is proof that their logical system doesn’t work, but they have refused to believe He is indeed the incarnate God. His answer is also judgment. He is holding them accountable to the revelation they have received as the people of God, and finds them wanting.
Jesus has become the plumb-line. The testimony of Jesus is that by which everyone will be judged, on answering the question He posed to the disciples at Caesarea Philippi, “Who do you say that I am?” We will be judged first on that answer and then on the witness of our lives to the truth of our answer. Life lived according to His commands to love God and love your neighbor, walking in His ways, is the testament He is looking for. Our lives testify to what we truly believe. As the song says, “When it's all been said and done, There is just one thing that matters. Did I do my best to live for truth? Did I live my life for you?”
Good and upright is the LORD;
therefore he instructs sinners in the way.
He leads the humble in what is right,
and teaches the humble his way.
All the paths of the LORD are steadfast love and faithfulness,
for those who keep his covenant and his testimonies.
Wednesday, December 9, 2009
Sunday, December 6, 2009
December 6, 2009
December 6, 2009
Psalm 148, 149, 150; Amos 6:1-14; 2 Thess. 1:5-12; Luke 1:57-68
Amos’ prophecy is more concerned with justice than any other. His words are spoken to those who are at ease in their wealth and who care nothing for those who suffer. The covenant with the nation was built on social justice and the welfare of all. The nation was to model God’s loving concern for all the people. Just as God had chosen Israel out of all the nations on earth for His loving-kindness and mercy, so were those in Israel who had much to show loving-kindness and mercy to those who did not. In so doing, they were showing themselves to be godly. The nation was the family of God and they were to care for one another by providing for one another as the Lord had provided for them a land when they were slaves. Amos’ call is to remind them of this obligation.
A child is born to the barren! Elizabeth and Zechariah, in their advanced age, give birth to a son who, in obedience to the word of the Lord, is to be called John in spite of the fact that no precedent existed within the family for this name. Zechariah’s doubts have turned to faith in obedience and his mouth is now opened in praise, “Blessed be the Lord God of Israel, for He has looked favourably on His people and redeemed them.” The old priest sees this birth as God’s movement on behalf of His people, not just the answer to the prayers long uttered on his own behalf for a son. The circumstances of this child’s birth tell Zechariah that something is happening, justice is being established in Israel.
Paul speaks to the Thessalonians of the judgment of God to come, the establishment of true justice, when the guilty are punished and the afflicted are comforted. It is easy to be discouraged in this life when it seems that justice is not done, the rich get richer and the poor get poorer. Paul promises that all this will be reversed in the day of the Lord, that there is judgment in the end. When we are in the midst of the struggle, it seems unfair, but when we consider eternity we can begin to see how brief this struggle truly is. We are called to establish the kingdom now, in our places, just as the Israelites were in their day. How do we care for and provide for one another in the body of Christ in such a way as to show the world what true sacrifice and justice are?
Praise the LORD!Praise God in his sanctuary;
praise him in his mighty heavens!
Praise him for his mighty deeds;
praise him according to his excellent greatness!
Let everything that has breath praise the LORD! Praise the LORD!
Psalm 148, 149, 150; Amos 6:1-14; 2 Thess. 1:5-12; Luke 1:57-68
Amos’ prophecy is more concerned with justice than any other. His words are spoken to those who are at ease in their wealth and who care nothing for those who suffer. The covenant with the nation was built on social justice and the welfare of all. The nation was to model God’s loving concern for all the people. Just as God had chosen Israel out of all the nations on earth for His loving-kindness and mercy, so were those in Israel who had much to show loving-kindness and mercy to those who did not. In so doing, they were showing themselves to be godly. The nation was the family of God and they were to care for one another by providing for one another as the Lord had provided for them a land when they were slaves. Amos’ call is to remind them of this obligation.
A child is born to the barren! Elizabeth and Zechariah, in their advanced age, give birth to a son who, in obedience to the word of the Lord, is to be called John in spite of the fact that no precedent existed within the family for this name. Zechariah’s doubts have turned to faith in obedience and his mouth is now opened in praise, “Blessed be the Lord God of Israel, for He has looked favourably on His people and redeemed them.” The old priest sees this birth as God’s movement on behalf of His people, not just the answer to the prayers long uttered on his own behalf for a son. The circumstances of this child’s birth tell Zechariah that something is happening, justice is being established in Israel.
Paul speaks to the Thessalonians of the judgment of God to come, the establishment of true justice, when the guilty are punished and the afflicted are comforted. It is easy to be discouraged in this life when it seems that justice is not done, the rich get richer and the poor get poorer. Paul promises that all this will be reversed in the day of the Lord, that there is judgment in the end. When we are in the midst of the struggle, it seems unfair, but when we consider eternity we can begin to see how brief this struggle truly is. We are called to establish the kingdom now, in our places, just as the Israelites were in their day. How do we care for and provide for one another in the body of Christ in such a way as to show the world what true sacrifice and justice are?
Praise the LORD!Praise God in his sanctuary;
praise him in his mighty heavens!
Praise him for his mighty deeds;
praise him according to his excellent greatness!
Let everything that has breath praise the LORD! Praise the LORD!
December 5, 2009
December 5, 2009
Psalm 20, 21:1-7(8-14); Amos 5:18-27; Jude 17-25; Matt. 22:15-22
Often my prayer is, “Come quickly, Lord Jesus.” This prophetic word reminds me that the prayer is not without content. The day of the Lord is for judgment on the earth and the destruction of all things in order that the new creation can come into being. It is, quite literally, a purgation of all that is sinful. This passage contains a quote familiar to many Americans of a certain age, Martin Luther King spoke the words, “let justice roll down like waters” in the speech where he laid out his dream of a new America. This is a call to action, the establishment of what we would pray for, “your kingdom come.” It is a call to establish justice and righteousness and peace.
Flattery didn’t work any better for the Pharisees with Jesus than innumerable sacrifices did with God in the time of Amos. What a ridiculous preface to their little test, you are since, speak the truth, show deference to no one, you don’t regard anyone with partiality. His answer leaves them speechless. Can you imagine being one of the disciples and watching this exchange? Do you think the Pharisees caught the analogy using the word image? What belongs to God is that which bears His image. We worry more about the tithe of money than we do the whole of life.
Jude warns against worldliness, living in accord with the lusts of the flesh rather than living by the Spirit. Divisions in the church rarely have to do with spiritual things it seems and nothing has changed. We can spiritualize anything though and therefore justify our desires on spiritual grounds. The antidote is to keep our focus on Jesus, to seek the Lord and to do His will and other things will generally lose their import.
Be exalted, O LORD, in your strength!
We will sing and praise your power.
Psalm 20, 21:1-7(8-14); Amos 5:18-27; Jude 17-25; Matt. 22:15-22
Often my prayer is, “Come quickly, Lord Jesus.” This prophetic word reminds me that the prayer is not without content. The day of the Lord is for judgment on the earth and the destruction of all things in order that the new creation can come into being. It is, quite literally, a purgation of all that is sinful. This passage contains a quote familiar to many Americans of a certain age, Martin Luther King spoke the words, “let justice roll down like waters” in the speech where he laid out his dream of a new America. This is a call to action, the establishment of what we would pray for, “your kingdom come.” It is a call to establish justice and righteousness and peace.
Flattery didn’t work any better for the Pharisees with Jesus than innumerable sacrifices did with God in the time of Amos. What a ridiculous preface to their little test, you are since, speak the truth, show deference to no one, you don’t regard anyone with partiality. His answer leaves them speechless. Can you imagine being one of the disciples and watching this exchange? Do you think the Pharisees caught the analogy using the word image? What belongs to God is that which bears His image. We worry more about the tithe of money than we do the whole of life.
Jude warns against worldliness, living in accord with the lusts of the flesh rather than living by the Spirit. Divisions in the church rarely have to do with spiritual things it seems and nothing has changed. We can spiritualize anything though and therefore justify our desires on spiritual grounds. The antidote is to keep our focus on Jesus, to seek the Lord and to do His will and other things will generally lose their import.
Be exalted, O LORD, in your strength!
We will sing and praise your power.
Friday, December 4, 2009
December 4, 2009
December 4, 2009
Psalm 16, 17; Amos 5:1-17; Jude 1-16; Matt. 22:1-14
The Lord promises the destruction of the nation. They have perverted justice and have accumulated wealth and not cared for the poor among them. Worse still, they have not sought the Lord. Fat and happy is usually our downfall. When Jesus said it was more difficult for a rich man to enter the kingdom of heaven than for a camel to pass through the eye of a needle He was revealing keen insight into human nature. Rare is the person who can have the things of earth and not lose things eternal. The prophet sees that their religious observances are not the problem but the condition of their hearts. This isn’t about religion, it’s about relationship, it is about loving God and loving your neighbor. This passage implores them to both.
Jesus speaks of losing your place at the table from disrespect. The king had invited them long in advance but when the day came they couldn’t be bothered to come to the wedding feast of the son. The king executed judgment against those who treated him with disdain and compelled others to come to fill the banquet. The one who is singled out here could have worn the wedding garment but apparently refused it when offered and came anyway. The “scandal of particularity” in theology says that there is but one way to the Father and that is Jesus. We must accept the offer of being clothed with Christ in order to enter the kingdom.
Jude says that what was promised in the prophets has now been accomplished. The Lord did as He said He would. Jude also speaks of the ones like the character in Jesus’ parable who would not wear the wedding robe, those among them who refuse the truth and so Jude calls his readers to contend for the faith once for all entrusted to the saints. It is our role to present a pure, spotless bride. We contend for the faith because it is the only way and it is our desire that no one be left out or cast out of the banquet. Truth matters and it matters ultimately to everyone, it is out of love for all that we contend for the faith, lest no one be deceived to eternal judgment. In that way, we have the role of prophet, warning the world of what is to come and that truth matters.
Psalm 16, 17; Amos 5:1-17; Jude 1-16; Matt. 22:1-14
The Lord promises the destruction of the nation. They have perverted justice and have accumulated wealth and not cared for the poor among them. Worse still, they have not sought the Lord. Fat and happy is usually our downfall. When Jesus said it was more difficult for a rich man to enter the kingdom of heaven than for a camel to pass through the eye of a needle He was revealing keen insight into human nature. Rare is the person who can have the things of earth and not lose things eternal. The prophet sees that their religious observances are not the problem but the condition of their hearts. This isn’t about religion, it’s about relationship, it is about loving God and loving your neighbor. This passage implores them to both.
Jesus speaks of losing your place at the table from disrespect. The king had invited them long in advance but when the day came they couldn’t be bothered to come to the wedding feast of the son. The king executed judgment against those who treated him with disdain and compelled others to come to fill the banquet. The one who is singled out here could have worn the wedding garment but apparently refused it when offered and came anyway. The “scandal of particularity” in theology says that there is but one way to the Father and that is Jesus. We must accept the offer of being clothed with Christ in order to enter the kingdom.
Jude says that what was promised in the prophets has now been accomplished. The Lord did as He said He would. Jude also speaks of the ones like the character in Jesus’ parable who would not wear the wedding robe, those among them who refuse the truth and so Jude calls his readers to contend for the faith once for all entrusted to the saints. It is our role to present a pure, spotless bride. We contend for the faith because it is the only way and it is our desire that no one be left out or cast out of the banquet. Truth matters and it matters ultimately to everyone, it is out of love for all that we contend for the faith, lest no one be deceived to eternal judgment. In that way, we have the role of prophet, warning the world of what is to come and that truth matters.
Thursday, December 3, 2009
December 3, 2009
Psalm 18:1-20; Amos 4:6-13; 2 Pet. 3:11-18; Matt. 21:33-46
The nation fails to recognize and respond to the Lord’s discipline. He is trying to get their attention and remind them that He is the God of all. This piece of the prophecy reveals the sovereignty of God over creation as well as all other nations. They suffer from lack and drought, blight, mildew, locust plagues, and ultimately from the death of their soldiers at the hands of an enemy. When all of creation is working against you, surely you turn to the God of all creation, but they have not.
Can you imagine being in the temple and hearing Jesus tell this parable and give the interpretation? “The kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.” They are the chosen people of God, their real distinction on earth is that they are the people of the God of all. They don’t have multiple gods, they have one God, and He has rejected His children. The prophets have never warned about a final solution of losing it all, they have always been able to come back, He has never threatened to embrace another people. Jesus has just separated himself from everything they believed about their relationship with the Lord. His words aren’t very different though from the words spoken to the churches in Revelation, churches that don’t bear fruit will have their lampstands taken away.
Peter writes that all of creation is ultimately under the curse and all things will be done away with in order for the new creation to appear. We are to be the harbingers of that new creation. The work has begun in the lives of those who have accepted the truth about Jesus and have new life. It isn’t simply the hope of eternal life that we have received. We have also received His Spirit to enable us to live as we were meant to live, lives characterized by peace, holiness and godliness. Are the expectations of God actually higher for those upon whose hearts He has written His laws? Do we not have greater responsibility than the Jews to whom Amos and Jesus spoke?
Psalm 18:1-20; Amos 4:6-13; 2 Pet. 3:11-18; Matt. 21:33-46
The nation fails to recognize and respond to the Lord’s discipline. He is trying to get their attention and remind them that He is the God of all. This piece of the prophecy reveals the sovereignty of God over creation as well as all other nations. They suffer from lack and drought, blight, mildew, locust plagues, and ultimately from the death of their soldiers at the hands of an enemy. When all of creation is working against you, surely you turn to the God of all creation, but they have not.
Can you imagine being in the temple and hearing Jesus tell this parable and give the interpretation? “The kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.” They are the chosen people of God, their real distinction on earth is that they are the people of the God of all. They don’t have multiple gods, they have one God, and He has rejected His children. The prophets have never warned about a final solution of losing it all, they have always been able to come back, He has never threatened to embrace another people. Jesus has just separated himself from everything they believed about their relationship with the Lord. His words aren’t very different though from the words spoken to the churches in Revelation, churches that don’t bear fruit will have their lampstands taken away.
Peter writes that all of creation is ultimately under the curse and all things will be done away with in order for the new creation to appear. We are to be the harbingers of that new creation. The work has begun in the lives of those who have accepted the truth about Jesus and have new life. It isn’t simply the hope of eternal life that we have received. We have also received His Spirit to enable us to live as we were meant to live, lives characterized by peace, holiness and godliness. Are the expectations of God actually higher for those upon whose hearts He has written His laws? Do we not have greater responsibility than the Jews to whom Amos and Jesus spoke?
New Format for the blog
Several years ago I undertook to comment on the daily lessons from the lectionary in the Book of Common Prayer. It was a good discipline for me and some people seemed to have appreciated the work. A few months ago I decided to do that again for the next two years as the readings are arranged in a two year cycle. I had hoped that my church's website would be updated to allow me to post the commentary there but, alas, we aren't quite prepared to do that and I have already begun the writing, so I wanted to post them here.
A little background is in order. The lessons for each day include a reading from the Psalms, either a portion of a Psalm, a Psalm or several Psalms. There are also lessons from the Old Testament (or the Apocrypha), an Epistle reading, and a reading from one of the Gospels.
I was once taught that the lectionary should flow in a certain way. The epistle reading should give the theological basis for the Old and New Testament readings. I read Scripture as a single, united message not at conflict with itself but with the Gospel teaching of Jesus, either in word or deed, as a fuller exposition of the law. I believe it to be my task in preaching and teaching to show that the Bible is a seamless garment, its teachings consistent from beginning to end. Article 7 of the Articles of Religion establishes this as an Anglican principle - "The Old Testament is not contrary to the New, for in both the Old and New Testaments eternal life is offered to mankind through Christ. Hence he, being both God and man, is the only mediator between God and man. Those who pretend that the Patriarchs only looked for transitory promises must not be listened to. Although the law given by God through Moses is not binding on Christians as far as its forms of worship and ritual are concerned and the civil regulations are not binding on any nation state, nevertheless no Christian is free to disobey those commandments which may be classified as moral."
In my commentary on the readings I follow this principle. The first paragraph is comment on the Old Testament reading, the second on the Gospel and the third paragraph comment on the Epistle. I use a portion of the Psalm as a prayer to end the commentary.
Regarding the Psalms, there are actually Psalm readings appointed for both morning and evening each day and I have chosen only to include the reading for the morning. The morning and evening pattern relates to the offices of Morning and Evening Prayer. The Book of Common Prayer also contains the entire collection of Psalms or the Psalter (which can be accessed here). Within the Psalter, the Psalms are divided into sixty reading portions which allows one to read through the entire Psalter monthly. The divisions are indicated by means of headings such as: First Day: Morning Prayer. If you would like to add the discipline of reading the Psalms monthly, the link above provides that information.
Regarding the Old Testament and Apocrypha readings, I will provide links to those readings at Bible Gateway. For the daily lessons I will include the Apocrypha readings. The 39 Articles of Religion state the following about reading from the Apocrypha: (they are) read for example of life and instruction of manners but they are not used to establish doctrine. To the extent that they conform to the doctrine established in the 66 books recognized by all as the Old and New Testament, they are useful, wherever they may be used to establish doctrine not in agreement with these canonical books, they fall to the ground.
Regarding the epistles and Gospel, sometimes the lessons omit parts of these books. Sometimes the omission is nothing more than lists of names and at other times the omission is because the passage points to some doctrine or teaching the compilers would prefer to avoid. I am choosing to restore those passages to our reading in keeping with Paul's word to Timothy, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work." (2 Timothy 3.16-17)
If you have comments or questions, feel free to send email to john@spc-asheville.org
A little background is in order. The lessons for each day include a reading from the Psalms, either a portion of a Psalm, a Psalm or several Psalms. There are also lessons from the Old Testament (or the Apocrypha), an Epistle reading, and a reading from one of the Gospels.
I was once taught that the lectionary should flow in a certain way. The epistle reading should give the theological basis for the Old and New Testament readings. I read Scripture as a single, united message not at conflict with itself but with the Gospel teaching of Jesus, either in word or deed, as a fuller exposition of the law. I believe it to be my task in preaching and teaching to show that the Bible is a seamless garment, its teachings consistent from beginning to end. Article 7 of the Articles of Religion establishes this as an Anglican principle - "The Old Testament is not contrary to the New, for in both the Old and New Testaments eternal life is offered to mankind through Christ. Hence he, being both God and man, is the only mediator between God and man. Those who pretend that the Patriarchs only looked for transitory promises must not be listened to. Although the law given by God through Moses is not binding on Christians as far as its forms of worship and ritual are concerned and the civil regulations are not binding on any nation state, nevertheless no Christian is free to disobey those commandments which may be classified as moral."
In my commentary on the readings I follow this principle. The first paragraph is comment on the Old Testament reading, the second on the Gospel and the third paragraph comment on the Epistle. I use a portion of the Psalm as a prayer to end the commentary.
Regarding the Psalms, there are actually Psalm readings appointed for both morning and evening each day and I have chosen only to include the reading for the morning. The morning and evening pattern relates to the offices of Morning and Evening Prayer. The Book of Common Prayer also contains the entire collection of Psalms or the Psalter (which can be accessed here). Within the Psalter, the Psalms are divided into sixty reading portions which allows one to read through the entire Psalter monthly. The divisions are indicated by means of headings such as: First Day: Morning Prayer. If you would like to add the discipline of reading the Psalms monthly, the link above provides that information.
Regarding the Old Testament and Apocrypha readings, I will provide links to those readings at Bible Gateway. For the daily lessons I will include the Apocrypha readings. The 39 Articles of Religion state the following about reading from the Apocrypha: (they are) read for example of life and instruction of manners but they are not used to establish doctrine. To the extent that they conform to the doctrine established in the 66 books recognized by all as the Old and New Testament, they are useful, wherever they may be used to establish doctrine not in agreement with these canonical books, they fall to the ground.
Regarding the epistles and Gospel, sometimes the lessons omit parts of these books. Sometimes the omission is nothing more than lists of names and at other times the omission is because the passage points to some doctrine or teaching the compilers would prefer to avoid. I am choosing to restore those passages to our reading in keeping with Paul's word to Timothy, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work." (2 Timothy 3.16-17)
If you have comments or questions, feel free to send email to john@spc-asheville.org
Monday, September 28, 2009
The Rolling Stones were right
The Rolling Stones wrote and sang, I can't get no satisfaction. That is the anthem of the age in spite of the reality that it was meant to be a corrective to consumerism and superficiality. We live in the most superficial age in history. Advertising appeals to our vanity and our desires and as Christians the one thing we should know is that those desires are ultimately the problem, they are misordered and misdirected. We believe that stuff or people can satisfy the desires that exist in our lives yet if I said that out loud we would all know that it isn't true.
The message of the Rolling Stones was meant to be a cynical condemnation of the age of consumerism and yet it became an anthem without a message. There are places in Scripture, particularly in the prophetic literature, where God says the same kinds of things to His people and yet they don't get it, they simply can't be satisfied, they want more and because they can't be satisfied, they seek someone or something to give them what they want and they fall into idolatry, worshipping that which they believe will provide satisfaction of their desires.
The problem isn't that we can't get no satisfaction, the problem is that we don't know what it takes to satisfy our desires. We fail to feed on God, fail to understand His greatness and goodness. We are superficial people with superficial desires. God knows that about us, and His Word tells us that. The first man and woman weren't satisfied with everything on earth at their disposal and God walking with them in the Garden, they wanted more and believed it could be found in a piece of fruit which they were promised would satisfy that desire they previously hadn't identified or even known existed. There was something good that God had kept from them, ergo He wasn't as good as they might think. What is it you are thinking right now would fulfill your life, would be the difference maker in your life? It's a lie.
The message of the Rolling Stones was meant to be a cynical condemnation of the age of consumerism and yet it became an anthem without a message. There are places in Scripture, particularly in the prophetic literature, where God says the same kinds of things to His people and yet they don't get it, they simply can't be satisfied, they want more and because they can't be satisfied, they seek someone or something to give them what they want and they fall into idolatry, worshipping that which they believe will provide satisfaction of their desires.
The problem isn't that we can't get no satisfaction, the problem is that we don't know what it takes to satisfy our desires. We fail to feed on God, fail to understand His greatness and goodness. We are superficial people with superficial desires. God knows that about us, and His Word tells us that. The first man and woman weren't satisfied with everything on earth at their disposal and God walking with them in the Garden, they wanted more and believed it could be found in a piece of fruit which they were promised would satisfy that desire they previously hadn't identified or even known existed. There was something good that God had kept from them, ergo He wasn't as good as they might think. What is it you are thinking right now would fulfill your life, would be the difference maker in your life? It's a lie.
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