Proper 13
Ecclesiastes 1:12-2:11; Psalm 49; Colossians 3:5-17; Luke 12:13-21
On Sunday, August 4, I worked with the Apostle Paul's statement that in baptism, through repentance and faith, we have put off the old "man"/ human and put on the new which is being renewed through knowledge (through knowing God and others and being known by God and others) in the image of the one who created this new human(ity), where there are no divisions. (Colossians 3:9-11)
What a beautiful and inspiring call to us, who may feel powerless in the face of mass killings or upsetting community events like missing children. We actually are the new humanity, we are God's answer and instrument to the pain, evil, toxicity, divisiveness, etc. in our world. Putting off dis-integrating practices, and emgaging in the practices of the new human, Jesus Christ, is a very real, substantial, transformative way forward for us individually and as a community.
A comment on the Gospel. I don't think this is a comment on retirement (!), though even I have joked in the past that this is the only place in the Bible that refers to retirement. Honestly, I want to point out that this is more about generosity and the way of the new human practices that we have put on. When Jesus' story ends with God confronting the man who built bigger barns for his amazingly prosperous harvest, God asks whose will all his goods be once he dies? Then Jesus comments, "So is the one who lays up treasure for himself and is not rich toward God." (Luke 12:20-21)
I want to suggest that this is about this man not sharing his abundance with those in need. He laid up treasure for himself, in barns, rather than in heaven, by giving to those in need. He was graced a great harvest, yes for his own blessing, but also the blessing of his community. He apparently did not give a thought to sharing. Tim Keller quotes Bruce Waltke, and Old Testament scholar, who states that in the Prophets and Wisdom literature in the Bible, the righteous are those who disadvantage themselves for the sake of the community, and the unrighteous are those who dis-advantage the community for their own sake. Ouch.
Let us be rich toward God by being generous stewards and image bearers, increasing flourishing in God's world by sharing God's many and varied gifts with those around us, especially those hurting, at risk, or in need.
20190807
20181220
Quotes from C.S. Lewis' "The Problem of Pain"
The Problem of Pain
chapter, "Heaven" (pp. 132-132)
We are afraid of the jeer about "pie in the sky", and of being told that we are trying to "escape" from the duty of making a happy world here and now into dreams of a happy world elsewhere. But either there is "pie in the sky" or there is not. If there is not, then Christianity is false, for this doctrine is woven into its whole fabric. If there is, then this truth, like any other, must be faced, whether it is useful at political meetings or no. Again, we are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives. A man's love for a woman is not mercenary because he wants to marry her, nor his love for poetry mercenary because he wants to read it, nor his love of exercise less disinterested because he wants to run and leap and walk. Love, by definition, seeks to enjoy its object.
chapter, "Heaven" (pp. 132-132)
We are afraid of the jeer about "pie in the sky", and of being told that we are trying to "escape" from the duty of making a happy world here and now into dreams of a happy world elsewhere. But either there is "pie in the sky" or there is not. If there is not, then Christianity is false, for this doctrine is woven into its whole fabric. If there is, then this truth, like any other, must be faced, whether it is useful at political meetings or no. Again, we are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives. A man's love for a woman is not mercenary because he wants to marry her, nor his love for poetry mercenary because he wants to read it, nor his love of exercise less disinterested because he wants to run and leap and walk. Love, by definition, seeks to enjoy its object.
20181205
Psalm 18
PSALM 18 - some ways to pray
We were made for God. And setting love in order is one of the most important tasks we can attend to as humans made by and for God. Of course, just saying "I love you, O LORD" does not necessarily mean I am loving God above all else... but it can help, especially as a regular prayer practice. There are so many ways to say this, in addition to acknowledging God as one's strength. For example, "I love you, Lord, because you first loved me."
2) Affirming God's qualities, who God is, and how God relates to me:
Affirming God's goodness and faithfulness to me is another helpful, mindful, orienting practice. In a general sense, or big picture sense, remembering who God is in relation to me (and every person) is important, and really helpful. For example, God is God, and I am not. Or God made everything, and will work out and sort out everything in the end; I did not and cannot. And also, more specifically, in one's more recent context or experience, which is what David is doing here. In another place, he famously says "The LORD is my shepherd..."
3) Acknowledging, and praising God for, answered prayers:
"I call upon the LORD, who is worthy to be praised, and I am saved from my enemies.” (v. 3)
I generally don’t think or remember to thank God for answered prayers… Some people are very faithful in keeping a prayer journal or list, in order to keep track of prayers (and remember to pray about things you've said you would!), but also to be intentional about continuing to pray for something, or recognizing that the prayer has been answered in some way. I guess this is kind of like acknowledging someone who has done something, or tried to do something, you asked them to do. I know, from firsthand experience (!), that it does not build up the relationship to not say "Thank you" or to connect with some kind of acknowledgment that the other person is engaged in my life and for me.
This is a beautiful psalm of “re-orientation” (cf. blog post "Different Kinds of Psalms," 11/15/18) - where David expresses his love to his Strength and his Savior. I think of the first verses when praying sometimes.
There is much of value in Psalm 18, and perhaps I'll comment more at another time. But I'd like to point out how the first few verses give us some words and ways to pray:
There is much of value in Psalm 18, and perhaps I'll comment more at another time. But I'd like to point out how the first few verses give us some words and ways to pray:
1) Adoration:
v. 1 “I love you, O LORD, my strength”
v. 1 “I love you, O LORD, my strength”
We were made for God. And setting love in order is one of the most important tasks we can attend to as humans made by and for God. Of course, just saying "I love you, O LORD" does not necessarily mean I am loving God above all else... but it can help, especially as a regular prayer practice. There are so many ways to say this, in addition to acknowledging God as one's strength. For example, "I love you, Lord, because you first loved me."
2) Affirming God's qualities, who God is, and how God relates to me:
"The LORD is my rock and my fortress and my deliverer,
my God, my rock, in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.” (v. 2)
Affirming God's goodness and faithfulness to me is another helpful, mindful, orienting practice. In a general sense, or big picture sense, remembering who God is in relation to me (and every person) is important, and really helpful. For example, God is God, and I am not. Or God made everything, and will work out and sort out everything in the end; I did not and cannot. And also, more specifically, in one's more recent context or experience, which is what David is doing here. In another place, he famously says "The LORD is my shepherd..."
3) Acknowledging, and praising God for, answered prayers:
"I call upon the LORD, who is worthy to be praised, and I am saved from my enemies.” (v. 3)
I generally don’t think or remember to thank God for answered prayers… Some people are very faithful in keeping a prayer journal or list, in order to keep track of prayers (and remember to pray about things you've said you would!), but also to be intentional about continuing to pray for something, or recognizing that the prayer has been answered in some way. I guess this is kind of like acknowledging someone who has done something, or tried to do something, you asked them to do. I know, from firsthand experience (!), that it does not build up the relationship to not say "Thank you" or to connect with some kind of acknowledgment that the other person is engaged in my life and for me.
20181129
Psalms 14 & 15
Psalms 14 - 15
O LORD, who shall sojourn in your tent?
Who shall dwell on your holy hill?
He who walks blamelessly and does what is right… (15:1-2)
What an interesting contrast to the prior psalm - if we were to answer the question only in light of most of Psalm 14, the answer to these questions would be “No one! No not one” (14:3). But while, on the one hand, that is true, on the other hand we have pictured a way of living (cf. Psalm 1) that God desires and designs for us, that at the same time is (1) a dwelling and sojourning in God’s Presence, and (2) benefits and blesses those around me. And the first (1), it seems to me, impacts and enables the second (2).
I do think only One Person finally walked "blamelessly," and I surely can never merit a blessed, secure place with God based on my goodness or blamelessness, but I also think to stop there, or to not develop all that that means, might do injustice to this psalm. Some are prone to dismiss such descriptions of a holy life as unattainable, or just to prove to us that we can never fully get there (implication, let's not try) but throw myself on the mercy and grace of God (absolutely, yes yes yes!).
Psalm 15 paints a picture of a holy life, one to which I should aspire, when life is going well, and when I am suffering - a life which is for God’s glory and my (and my neighbor’s) good. On the recommendation of a seventeen year old who has experienced a similar grief to mine, I have finished C.S. Lewis’ “A Grief Observed,” (very helpful this time) and am rereading “The Problem of Pain” in which Lewis discusses God’s Goodness. The Goodness of God includes, first (1) loving us just as we are, AND secondly (2) loving us so much and so perfectly that God will not leave us as we are.
Psalm 15 paints a picture of a holy life, one to which I should aspire, when life is going well, and when I am suffering - a life which is for God’s glory and my (and my neighbor’s) good. On the recommendation of a seventeen year old who has experienced a similar grief to mine, I have finished C.S. Lewis’ “A Grief Observed,” (very helpful this time) and am rereading “The Problem of Pain” in which Lewis discusses God’s Goodness. The Goodness of God includes, first (1) loving us just as we are, AND secondly (2) loving us so much and so perfectly that God will not leave us as we are.
From the point of view of the Apostle Paul, and Jesus in, for example, John 15-16, related to Jesus I can abide in God and love my neighbor well. And it is that relationship, that communion, through which the Word and the Spirit work in my thinking, my attitudes, my motives, my volition, my intentions, my actions, which slowly, but surely, works a transformation from the fool of Psalm 14 toward the blameless, righteous, loving person of Psalm 15.
Let me be explicit here in what I've implied - I love how David goes on to describe what walking blamelessly and doing what is right looks like:
2 He who walks blamelessly and does what is right
and speaks truth in his heart;
3 who does not slander with his tongue
3 who does not slander with his tongue
and does no evil to his neighbor,
nor takes up a reproach against his friend;
4 in whose eyes a vile person is despised,
but who honors those who fear the LORD;
who swears to his own hurt and does not change;
5 who does not put out his money at interest
and does not take a bribe against the innocent.
As a whole, this Psalm is kind of like "Love God with all your heart and soul and strength, and love your neighbor as yourself" (or “by loving your neighbor as yourself”) - can’t separate one from the other. The psalmist is inspired to basically say, for God, “If you want to hang out with Me, and enjoy my Presence, be good to others, especially those with less leverage than you."
Abiding with God, sojourning with God, communion with God,
Living in God,
must mean the sanctification and beautification of my life, which in turn effects my stability and security in God and in the world (“He who does these things shall never be moved.”)
The adornment of God's Tabernacle is not silver or gold, or sacred artifacts, statues or paintings, tapestries or stained glass (as beautiful and uplifting as these may be). It is you and me, loving our neighbor.
Abiding with God, sojourning with God, communion with God,
Living in God,
must mean the sanctification and beautification of my life, which in turn effects my stability and security in God and in the world (“He who does these things shall never be moved.”)
The adornment of God's Tabernacle is not silver or gold, or sacred artifacts, statues or paintings, tapestries or stained glass (as beautiful and uplifting as these may be). It is you and me, loving our neighbor.
20181123
Quotes from The Problem of Pain
The Son of God suffered unto the death, not that men might not suffer, but that their sufferings might be like His.
George MacDonald, Unspoken Sermons, First Series
Intro to Preface
George MacDonald, Unspoken Sermons, First Series
Intro to Preface
Psalms 3 - 7
Psalms 3-7 - Honest, real life, conversing with God
These 5 psalms all seem similar to me, in their "feel" and as a genre of psalms. And honestly, generally speaking, it's probably the genre I connect with most readily.
They go back and forth with a seemingly comfortable ease between affirming God's presence and goodness and protection and deliverance, and complaining about circumstances and wondering where God might be and pleading for deliverance.
In the every day of living life, of this journey in the valley of the shadow, these psalms give me words for, and are a good expression of, the complicatedness we experience - of simultaneous pain and joy, good and evil, frustrated complaining and joyful thanksgiving.
These are not laments, per se, but move us in that direction. And as inspired prayers, found in our Scriptures, I am being encouraged to be honest with God, to give voice to what I am thinking or feeling, or to that of which I am afraid or that over which I am powerless.
I do note in looking at them together that there are several references the term "shield."
Psalm 3:3 But you, O LORD, are a shield about me,
my glory, and the lifter of my head.
Psalm 5:12 For you bless the righteous, O LORD;
you cover him with favor as with a shield.
Psalm 7:10 My shield is with God,
who saves the upright in heart.
Yet, even in coming back to this idea repeatedly, David also expresses pain, concern, frustration and fear - apparently that shield is not there to ward off every thing that could cause distress or pain (either from without, or from within). But certainly God, as shield or aiding and empowering my shield, ultimately wins the victory, finally will save and deliver me, even through (as with God's Son my Lord and Savior) times that shield seems absent.
I trust that God works with favor towards those he loves, and that salvation was, is, and will be God's intention towards me. And so, with David, I will remember and affirm, the LORD, my shield.
These 5 psalms all seem similar to me, in their "feel" and as a genre of psalms. And honestly, generally speaking, it's probably the genre I connect with most readily.
They go back and forth with a seemingly comfortable ease between affirming God's presence and goodness and protection and deliverance, and complaining about circumstances and wondering where God might be and pleading for deliverance.
In the every day of living life, of this journey in the valley of the shadow, these psalms give me words for, and are a good expression of, the complicatedness we experience - of simultaneous pain and joy, good and evil, frustrated complaining and joyful thanksgiving.
These are not laments, per se, but move us in that direction. And as inspired prayers, found in our Scriptures, I am being encouraged to be honest with God, to give voice to what I am thinking or feeling, or to that of which I am afraid or that over which I am powerless.
I do note in looking at them together that there are several references the term "shield."
Psalm 3:3 But you, O LORD, are a shield about me,
my glory, and the lifter of my head.
Psalm 5:12 For you bless the righteous, O LORD;
you cover him with favor as with a shield.
Psalm 7:10 My shield is with God,
who saves the upright in heart.
Yet, even in coming back to this idea repeatedly, David also expresses pain, concern, frustration and fear - apparently that shield is not there to ward off every thing that could cause distress or pain (either from without, or from within). But certainly God, as shield or aiding and empowering my shield, ultimately wins the victory, finally will save and deliver me, even through (as with God's Son my Lord and Savior) times that shield seems absent.
I trust that God works with favor towards those he loves, and that salvation was, is, and will be God's intention towards me. And so, with David, I will remember and affirm, the LORD, my shield.
20181117
Psalm 2, Looking to/for God's Son the King
Psalm 2
Psalm 2 is an interesting second psalm! Feels like a switching of gears, or a quick move to different genre of psalm.
As Psalm 1 began with a beatitude, Psalm 2 ends with a beatitude. But till we get there the psalmist moves from a reflection on an individual person's way of life to a more panoramic reflection on nations and peoples, on kings and rulers.
"Why do the nations rage
and the peoples plot in vain?
The kings of the earthiest themselves,
and the rulers take counsel together
against the LORD and against his anointed..." (vv 1-2)
Perhaps the point is that this is where the way of the wicked (Psalm 1) will take a people; or perhaps we are being given a sweeping view of the __ of human willfulness and waywardness. Either way, the psalm states that God is not threatened at all, in fact, God "laughs" and holds them in derision, even as he affirms his anointed King in Zion.
I will tell of the decree,
The LORD said to me, "You are my Son,
today I have begotten you.
Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.." (vv. 7-8)
On one level, this is probably David, king of Israel, or the kingship as a whole established for Israel. But it is uncommon language for the Hebrew Scriptures. The New Testament identifies this as pointing to, and about, Jesus the Christ ("Christ" meaning "Anointed One" or Messiah). The psalm affirms his kingly authority and power, and ends with a warning and a beatitude.
Psalm 2 is an interesting second psalm! Feels like a switching of gears, or a quick move to different genre of psalm.
As Psalm 1 began with a beatitude, Psalm 2 ends with a beatitude. But till we get there the psalmist moves from a reflection on an individual person's way of life to a more panoramic reflection on nations and peoples, on kings and rulers.
"Why do the nations rage
and the peoples plot in vain?
The kings of the earthiest themselves,
and the rulers take counsel together
against the LORD and against his anointed..." (vv 1-2)
Perhaps the point is that this is where the way of the wicked (Psalm 1) will take a people; or perhaps we are being given a sweeping view of the __ of human willfulness and waywardness. Either way, the psalm states that God is not threatened at all, in fact, God "laughs" and holds them in derision, even as he affirms his anointed King in Zion.
I will tell of the decree,
The LORD said to me, "You are my Son,
today I have begotten you.
Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.." (vv. 7-8)
On one level, this is probably David, king of Israel, or the kingship as a whole established for Israel. But it is uncommon language for the Hebrew Scriptures. The New Testament identifies this as pointing to, and about, Jesus the Christ ("Christ" meaning "Anointed One" or Messiah). The psalm affirms his kingly authority and power, and ends with a warning and a beatitude.
Serve the LORD with fear,
and rejoice with trembling.
Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.
And blessed are those who meditate on words like this day and night... a reflection that God is a good and powerful sovereign, God is not unaware of life on earth, in the smallest individual detail or of the most powerful empire's evil intents or deeds. So, serve the LORD, rejoice in the LORD, adore and worship his anointed Son the King, and take refuge in him. Let us hide in his care, find our security and peace in God and God's Savior King - and not in the Psalm 1 wicked way of living life our own way without God, or in the Psalm 2 way of trusting nations and rulers and armies. Indeed,
Blessed are all who take refuge in him.
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