27 And when they had brought them, they set them before the council. And the high priest questioned them, 28 saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.” 29 But Peter and the apostles answered, “We must obey God rather than men. 30 The God of our fathers raised Jesus, whom you killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. 32 And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.”33 When they heard this, they were enraged and wanted to kill them. 34 But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while. 35 And he said to them, “Men of Israel, take care what you are about to do with these men. 36 For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing. 37 After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered. 38 So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; 39 but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice, 40 and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 41 Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name. 42 And every day, in the temple and from house to house, they did not cease teaching and preaching Jesus as the Christ.
It was only a few verses before this passage that the Apostle’s were imprisoned for proclaiming the Gospel. Freed from jail by an angel of the Lord, what is the first thing they do? Instead of laying low and trying to blend in, they marched themselves over to the temple and continued with their ministry. As a result, the apostles found themselves right back where they began—in trouble with the authorities and on trial before a council. After announcing their intent to continue their proclamation of the Good News, the situation appeared dire; that is, until a certain Pharisee arose and delivered a testimony that potentially saved the apostle’s lives.
The Pharisee, whose name was Gamaliel, urged his colleagues to not act in a rash manner. Gamaliel asserted that if the apostle’s message came from a source other than God then they had no need to worry—the movement would fizzle out like others had before. However, if their message was from God then all the resistance in the world would be futile in stopping its spread. Gamaliel’s advice has definite relevance for those of us seeking to live a faithful life today. Rather than rushing towards judgment in regards to perspectives that differ from our own, we should try to have the patience and humility to hear those voices. Indeed, these perspectives might actually move us towards a deeper understanding of God and help in our own proclamation and understanding of Jesus as Messiah.
Prayer: God, help us to become faithful witnesses to your truth. May we also be humble enough to acknowledge the new places in which your Spirit might be at work in the world.
Tuesday, June 23, 2009
Monday, June 22, 2009
Blessed Assurance
Luke 21:29-36
29 And he told them a parable: “Look at the fig tree, and all the trees. 30 As soon as they come out in leaf, you see for yourselves and know that the summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly, I say to you, this generation will not pass away until all has taken place. 33 Heaven and earth will pass away, but my words will not pass away. 34 “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”
Much ink has been spilt over texts such as these. Jesus’ words in regards to his own return have given many a green light to try and figure out the exact day, hour, and minute in which Jesus will appear. However, such excursions seem to be a bit off the mark in regards to the broader message Jesus is seeking to convey. The point is not so much when Jesus will return; rather, it is that he will. As a result, we can rest with the assurance that history is moving forward with a purpose—earth is not destined to an eternity with no direction.
Thus, we can share in Jesus’ exhortation to watch and pray. Further, we can live with the knowledge that one day the Kingdom of God will be fully manifest on earth. And so we are presented with a unique opportunity. If Jesus’ words in verse 32 are true, then God’s kingdom is, in some way, already present on earth. With this notion in mind, we can catch glimpses of the kingdom during this life. We do this while anticipating the day when, as the apostle Paul writes, God will be all in all.
Prayer: God of history and eternity, may we always look for glimpses of your Kingdom, and live with the assurance of your return and eternal reign of peace.
29 And he told them a parable: “Look at the fig tree, and all the trees. 30 As soon as they come out in leaf, you see for yourselves and know that the summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly, I say to you, this generation will not pass away until all has taken place. 33 Heaven and earth will pass away, but my words will not pass away. 34 “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”
Much ink has been spilt over texts such as these. Jesus’ words in regards to his own return have given many a green light to try and figure out the exact day, hour, and minute in which Jesus will appear. However, such excursions seem to be a bit off the mark in regards to the broader message Jesus is seeking to convey. The point is not so much when Jesus will return; rather, it is that he will. As a result, we can rest with the assurance that history is moving forward with a purpose—earth is not destined to an eternity with no direction.
Thus, we can share in Jesus’ exhortation to watch and pray. Further, we can live with the knowledge that one day the Kingdom of God will be fully manifest on earth. And so we are presented with a unique opportunity. If Jesus’ words in verse 32 are true, then God’s kingdom is, in some way, already present on earth. With this notion in mind, we can catch glimpses of the kingdom during this life. We do this while anticipating the day when, as the apostle Paul writes, God will be all in all.
Prayer: God of history and eternity, may we always look for glimpses of your Kingdom, and live with the assurance of your return and eternal reign of peace.
Friday, June 19, 2009
Acts 2:37-47
Indeed, the order of the story seems like more than mere happenstance. Luke appears to be correlating conversion to Christ with the good works done by believers upon conversion. A subtle aspect of Luke’s description might be the notion that a relationship with Christ is more than a spiritual experience. If our lives have been touched by the saving power of God, then the effects should be felt both inside and outside the church. The Christian life cannot be led in seclusion; the world should experience the fruits of our relationship with Christ.
Prayer: God, help us to cultivate the fruits of your Spirit that rest in each of us, so that we might show your love to all.
Scott Grantland,
Duke Divinity School Intern
37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” 38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” 40 And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” 41 So those who received his word were baptized, and there were added that day about three thousand souls. 42 And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. 43 And awe came upon every soul, and many wonders and signs were being done through the apostles. 44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.
Indeed, the order of the story seems like more than mere happenstance. Luke appears to be correlating conversion to Christ with the good works done by believers upon conversion. A subtle aspect of Luke’s description might be the notion that a relationship with Christ is more than a spiritual experience. If our lives have been touched by the saving power of God, then the effects should be felt both inside and outside the church. The Christian life cannot be led in seclusion; the world should experience the fruits of our relationship with Christ.
Prayer: God, help us to cultivate the fruits of your Spirit that rest in each of us, so that we might show your love to all.
Scott Grantland,
Duke Divinity School Intern
Thursday, June 18, 2009
God's Economy
Luke 21:1-4
Jesus looked up and saw the rich putting their gifts into the offering box, 2 and he saw a poor widow put in two small copper coins. 3 And he said, “Truly, I tell you, this poor widow has put in more than all of them. 4 For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.”
We live in a world of scarcity. For some there is never enough. People just trying to get by. Some of us find ourselves in that same predicament. But we live in a world that tells us there is never enough.
We have water shortages and restricted watering days, yet bottled water is still sold on the counters and shelves of grocery stores and gas stations. There is a global food crisis, yet we can always find inexpensive, convenient food. Last summer, for a brief time, the city was at a gas shortage with lines of angry, frustrated people waiting simply to put fuel into their cars. We live in a world of scarcity.
Is this our economy or God's economy? As Christians, do we put our hope in the market or in the marked hands of Jesus Christ? Grace is free and abundant. God has given us resources to live and love and serve. The challenge is to see that God has given us more than enough. The world says that there is never enough. As Christians, we believe that the God who made the world has given us more than we could ever give in return. This is why the woman who gave it all, works on God's economy and not ours.
Prayer: God of abundance, help me to give with the widow who gave not just some, but all. Amen.
G. Thomas Martin
Jesus looked up and saw the rich putting their gifts into the offering box, 2 and he saw a poor widow put in two small copper coins. 3 And he said, “Truly, I tell you, this poor widow has put in more than all of them. 4 For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.”
We live in a world of scarcity. For some there is never enough. People just trying to get by. Some of us find ourselves in that same predicament. But we live in a world that tells us there is never enough.
We have water shortages and restricted watering days, yet bottled water is still sold on the counters and shelves of grocery stores and gas stations. There is a global food crisis, yet we can always find inexpensive, convenient food. Last summer, for a brief time, the city was at a gas shortage with lines of angry, frustrated people waiting simply to put fuel into their cars. We live in a world of scarcity.
Is this our economy or God's economy? As Christians, do we put our hope in the market or in the marked hands of Jesus Christ? Grace is free and abundant. God has given us resources to live and love and serve. The challenge is to see that God has given us more than enough. The world says that there is never enough. As Christians, we believe that the God who made the world has given us more than we could ever give in return. This is why the woman who gave it all, works on God's economy and not ours.
Prayer: God of abundance, help me to give with the widow who gave not just some, but all. Amen.
G. Thomas Martin
Wednesday, June 17, 2009
Common Ground
Luke 20:19-26
19 The scribes and the chief priests sought to lay hands on him at that very hour, for they perceived that he had told this parable against them, but they feared the people. 20 So they watched him and sent spies, who pretended to be sincere, that they might catch him in something he said, so as to deliver him up to the authority and jurisdiction of the governor. 21 So they asked him, “Teacher, we know that you speak and teach rightly, and show no partiality, but truly teach the way of God. 22 Is it lawful for us to give tribute to Caesar, or not?” 23 But he perceived their craftiness, and said to them, 24 “Show me a denarius. Whose likeness and inscription does it have?” They said, “Caesar's.” 25 He said to them, “Then render to Caesar the things that are Caesar's, and to God the things that are God's.” 26 And they were not able in the presence of the people to catch him in what he said, but marveling at his answer they became silent.
The scenario with which the Sadducees presented Jesus seems to have little bearing for our time. When we think of how life will be once we are resurrected, the implications of a Jewish marital regulation are probably not on our radar. However, this was an important point for the Sadducees—they did not believe in the resurrection of the dead, and the question that they raised was part of the reason the rejected the doctrine.
While the scenario itself might not be on our minds, we should take note of Jesus’ response to the dilemma posed by the Sadducees. Jesus, rather than resorting to a complicated theological response as to why resurrection was a legitimate reality, instead met the Sadducees on their own ground. This particular group of leaders only endorsed the authority of Torah (the first five books of the Bible), and in it they saw no evidence for resurrection. Citing Torah, Jesus places the question back on their shoulders: If God is the God of the living, then why would Moses speak of the God of Abraham, Isaac, and Jacob if they were not alive? With this notion of meeting people on their own ground in mind, scholar William Barclay notes, “We will be far better teachers of Christianity and far better witnesses for Christ when we learn to do the same.”
Scott Grantland
Duke Divinity School Intern
19 The scribes and the chief priests sought to lay hands on him at that very hour, for they perceived that he had told this parable against them, but they feared the people. 20 So they watched him and sent spies, who pretended to be sincere, that they might catch him in something he said, so as to deliver him up to the authority and jurisdiction of the governor. 21 So they asked him, “Teacher, we know that you speak and teach rightly, and show no partiality, but truly teach the way of God. 22 Is it lawful for us to give tribute to Caesar, or not?” 23 But he perceived their craftiness, and said to them, 24 “Show me a denarius. Whose likeness and inscription does it have?” They said, “Caesar's.” 25 He said to them, “Then render to Caesar the things that are Caesar's, and to God the things that are God's.” 26 And they were not able in the presence of the people to catch him in what he said, but marveling at his answer they became silent.
The scenario with which the Sadducees presented Jesus seems to have little bearing for our time. When we think of how life will be once we are resurrected, the implications of a Jewish marital regulation are probably not on our radar. However, this was an important point for the Sadducees—they did not believe in the resurrection of the dead, and the question that they raised was part of the reason the rejected the doctrine.
While the scenario itself might not be on our minds, we should take note of Jesus’ response to the dilemma posed by the Sadducees. Jesus, rather than resorting to a complicated theological response as to why resurrection was a legitimate reality, instead met the Sadducees on their own ground. This particular group of leaders only endorsed the authority of Torah (the first five books of the Bible), and in it they saw no evidence for resurrection. Citing Torah, Jesus places the question back on their shoulders: If God is the God of the living, then why would Moses speak of the God of Abraham, Isaac, and Jacob if they were not alive? With this notion of meeting people on their own ground in mind, scholar William Barclay notes, “We will be far better teachers of Christianity and far better witnesses for Christ when we learn to do the same.”
Scott Grantland
Duke Divinity School Intern
Tuesday, June 16, 2009
Samuel
1 Samuel 1:21-28
21 The man Elkanah and all his house went up to offer to the Lord the yearly sacrifice and to pay his vow. 22 But Hannah did not go up, for she said to her husband, “As soon as the child is weaned, I will bring him, so that he may appear in the presence of the Lord and dwell there forever.” 23 Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him; only, may the Lord establish his word.” So the woman remained and nursed her son until she weaned him. 24 And when she had weaned him, she took him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine, and she brought him to the house of the Lord at Shiloh. And the child was young. 25 Then they slaughtered the bull, and they brought the child to Eli. 26 And she said, “Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the Lord. 27 For this child I prayed, and the Lord has granted me my petition that I made to him. 28 Therefore I have lent him to the Lord. As long as he lives, he is lent to the Lord.”
This text is the first of several stories which describe an important turning point in Israel’s history. The Judges who had ruled so far loose power and the kingship begins to take hold of the political process. It is a time of moral, religious, and political crisis. The Ark of the Covenant, the central object of religious devotion, is kept in the sanctuary at Shiloh. The resident priest, Eli, is unable to keep his sons from corrupting the religious practices and using for their own gain a portion of the offerings the people bring to God. The Philistines make a successful war against Israel and seize the Ark as spoils of war. The future is uncertain. Yet the writer of the Samuel book indicates again and again that the monarchy, exemplary in David, God’s Anointed One, will be the solution to the present crisis.
There must be new and faithful leadership. Samuel is the one whom God chooses to bring Israel back to its true religion and prepare it for the king. The divine transformation begins with a childless woman, Hannah, the favorite wife of Elkazar. Yearly they go to Shiloh to sacrifice, and at one time Hannah vows that if God grants her a male child, he will be consecrated for a lifetime of divine service. The miracle happens, she conceives and bears a son whom she names Samuel. After the child is weaned, his mother brings him to Eli in Shiloh to learn the Lord’s ministry. In the next chapter Hannah sings the Song of Hannah which is reflected in Mary’ Song, the Magnificat (Luke 1:46-55).
How often do we experience a crisis in our lives with an uncertain, unacceptable future? All kinds of forces, persons, conditions seem to be against us. In many areas of our lives we see no rhyme or reason. No help in sight. However, from our lesson we become aware that God is not absent, but in unknown ways prepares for us an unexpected solution to conflict. While we don’t feel well in our distress, we should know that God is well disposed toward us and will eventually come through for us. God’s grace and mercy are stronger than any adversity.
Prayer: Forgive me, merciful God, when I see no goal for my life. The time of your silence is actually the time when you prepare what is good for me.
Manfred Hoffmann
21 The man Elkanah and all his house went up to offer to the Lord the yearly sacrifice and to pay his vow. 22 But Hannah did not go up, for she said to her husband, “As soon as the child is weaned, I will bring him, so that he may appear in the presence of the Lord and dwell there forever.” 23 Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him; only, may the Lord establish his word.” So the woman remained and nursed her son until she weaned him. 24 And when she had weaned him, she took him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine, and she brought him to the house of the Lord at Shiloh. And the child was young. 25 Then they slaughtered the bull, and they brought the child to Eli. 26 And she said, “Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the Lord. 27 For this child I prayed, and the Lord has granted me my petition that I made to him. 28 Therefore I have lent him to the Lord. As long as he lives, he is lent to the Lord.”
This text is the first of several stories which describe an important turning point in Israel’s history. The Judges who had ruled so far loose power and the kingship begins to take hold of the political process. It is a time of moral, religious, and political crisis. The Ark of the Covenant, the central object of religious devotion, is kept in the sanctuary at Shiloh. The resident priest, Eli, is unable to keep his sons from corrupting the religious practices and using for their own gain a portion of the offerings the people bring to God. The Philistines make a successful war against Israel and seize the Ark as spoils of war. The future is uncertain. Yet the writer of the Samuel book indicates again and again that the monarchy, exemplary in David, God’s Anointed One, will be the solution to the present crisis.
There must be new and faithful leadership. Samuel is the one whom God chooses to bring Israel back to its true religion and prepare it for the king. The divine transformation begins with a childless woman, Hannah, the favorite wife of Elkazar. Yearly they go to Shiloh to sacrifice, and at one time Hannah vows that if God grants her a male child, he will be consecrated for a lifetime of divine service. The miracle happens, she conceives and bears a son whom she names Samuel. After the child is weaned, his mother brings him to Eli in Shiloh to learn the Lord’s ministry. In the next chapter Hannah sings the Song of Hannah which is reflected in Mary’ Song, the Magnificat (Luke 1:46-55).
How often do we experience a crisis in our lives with an uncertain, unacceptable future? All kinds of forces, persons, conditions seem to be against us. In many areas of our lives we see no rhyme or reason. No help in sight. However, from our lesson we become aware that God is not absent, but in unknown ways prepares for us an unexpected solution to conflict. While we don’t feel well in our distress, we should know that God is well disposed toward us and will eventually come through for us. God’s grace and mercy are stronger than any adversity.
Prayer: Forgive me, merciful God, when I see no goal for my life. The time of your silence is actually the time when you prepare what is good for me.
Manfred Hoffmann
Monday, June 15, 2009
Waiting for Power
Acts 1:1-5
1:1 In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. 3 He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.
4 And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
At the end of Luke's Gospel Jesus did in fact not send his disciples out on a Great Commission as in Matthew. The Disciples did not flee for terror and amazement had seized them as in Mark. The Disciples did not eat breakfast at the shorline as they did in John. Jesus simply tells his Disciples to stay in the city in Luke's Gospel.
How does that add up? We are used to Jesus being very active. Jesus is always on the move. Jesus is always speaking to someone, healing someone, or performing some miracle. After all, this is the King of Kings.
Unless Jesus is trying to teach his followers something. This Jesus who performs miracles and is active, is the same one who takes times to go up to the mountain to pray. This is the same Jesus that spends 40 days in the wilderness. This is the same Jesus who teaches us to pray. If Jesus says we should stay in the city, Jesus must have plans for his followers.
We know that the Disciples wait because the Holy Spirit will descend. But the Disciples had no way of nowing this. This teaches us that God makes promises that God will keep. However, we have no way of knowing what they will look like. While we wait, we wait not simply to be blessed or granted wishes, but we wait for the power of the Holy Spirit that will carry us and sustain our message out into the world. In the busy-ness of today, how can we wait for God's power?
Prayer: Powerful and promising God, give us patience to wait on you so that when you lead, we will follow. Amen.
G. Thomas Martin
Thursday, June 11, 2009
Boast or Brag
2 Corinthians 12:1-10
12:1 I must go on boasting. Though there is nothing to be gained by it, I will go on to visions and revelations of the Lord. 2 I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know, God knows. 3 And I know that this man was caught up into paradise—whether in the body or out of the body I do not know, God knows— 4 and he heard things that cannot be told, which man may not utter. 5 On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses. 6 Though if I should wish to boast, I would not be a fool, for I would be speaking the truth. But I refrain from it, so that no one may think more of me than he sees in me or hears from me. 7 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. 8 Three times I pleaded with the Lord about this, that it should leave me. 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.
There are certain phrases we use that if used correctly, absolve us from responsibility. For instance, “I’m not one to brag, but I do make a mean chili.” “She just doesn’t have a chance; bless her heart.” By saying these things we can get away with all the gossip, arrogance, and pride in the world. By putting on heirs of false humility, we can pretend to be disinterested, disengaged, or apathetic to the cause at hand. However, this false modesty is not the way of the cross or of the Christ we follow.
Paul illustrates this for us by not starting out with humility, but with a claim to more pride, more pleasure, and more boasting. But Paul’s boasting is not in the flesh of himself, of another, or of anyone else. Paul boasts because he is weak.
“Oh how happy I am that I am a loser.”
In God’s economy, the losers win. The downtrodden, the despaired, and the depressed are the ones who receive the call. It is not the individual that brings salvation. It is not your work and my work, or even our work combined. But the Lord said to Paul, and the Lord says to us, “My grace is sufficient for you, for my power is made perfect in weakness.”
We are weak. We are weary. We are losers. Thanks be to God!!! How will you boast in your weakness today?
Prayer: God of the weak and the strong, make us strong in our weakness so we may boast in you and you alone. Amen.
G. Thomas Martin
12:1 I must go on boasting. Though there is nothing to be gained by it, I will go on to visions and revelations of the Lord. 2 I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know, God knows. 3 And I know that this man was caught up into paradise—whether in the body or out of the body I do not know, God knows— 4 and he heard things that cannot be told, which man may not utter. 5 On behalf of this man I will boast, but on my own behalf I will not boast, except of my weaknesses. 6 Though if I should wish to boast, I would not be a fool, for I would be speaking the truth. But I refrain from it, so that no one may think more of me than he sees in me or hears from me. 7 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. 8 Three times I pleaded with the Lord about this, that it should leave me. 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.
There are certain phrases we use that if used correctly, absolve us from responsibility. For instance, “I’m not one to brag, but I do make a mean chili.” “She just doesn’t have a chance; bless her heart.” By saying these things we can get away with all the gossip, arrogance, and pride in the world. By putting on heirs of false humility, we can pretend to be disinterested, disengaged, or apathetic to the cause at hand. However, this false modesty is not the way of the cross or of the Christ we follow.
Paul illustrates this for us by not starting out with humility, but with a claim to more pride, more pleasure, and more boasting. But Paul’s boasting is not in the flesh of himself, of another, or of anyone else. Paul boasts because he is weak.
“Oh how happy I am that I am a loser.”
In God’s economy, the losers win. The downtrodden, the despaired, and the depressed are the ones who receive the call. It is not the individual that brings salvation. It is not your work and my work, or even our work combined. But the Lord said to Paul, and the Lord says to us, “My grace is sufficient for you, for my power is made perfect in weakness.”
We are weak. We are weary. We are losers. Thanks be to God!!! How will you boast in your weakness today?
Prayer: God of the weak and the strong, make us strong in our weakness so we may boast in you and you alone. Amen.
G. Thomas Martin
Tuesday, June 9, 2009
Jesus and Zacchaeus
Luke 19:1-10
He entered Jericho and was passing through. 2 And there was a man named Zacchaeus. He was a chief tax collector and was rich. 3 And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small of stature. 4 So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. 5 And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.” 6 So he hurried and came down and received him joyfully. 7 And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” 8 And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.” 9 And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. 10 For the Son of Man came to seek and to save the lost.”
The words of this narrative bring to our minds the colorful pictures in children’s Sunday School books of a short man in a tree, with Jesus in his inevitable white robe looking up to call him down.
We tend to relegate the story to children, perhaps because we think they can relate to a short person. Or to someone who climbs trees. And, of course, to someone who is sought and found by Jesus.
For the adult, however, there is even more to gain from reading or rereading this text. Jesus’ invitation to Zacchaeus is for us: “Zacchaeus, hurry up and come down, for I must stay at your house today.”
How are we eligible for this invitation from Jesus? How are we like Zacchaeus? Well, at times we are certainly up a tree in our lives, searching for answers, maybe even knowing as wisely as Zacchaeus knew that they can be found if we can just catch a glimpse of Jesus. Certainly we too are sinners, as the Pharisees said Zacchaeus was.
Yet Zacchaeus was also a believer, a very wealthy believer, a “son of Abraham” who because of his success as a taxpayer was ostracized by Jewish leaders who disapproved of this vocation. He is (verse 6), happy to welcome Jesus into his house. Hospitality is all that Jesus asks of him, yet Zacchaeus offers more, saying, “The half of my goods I will give to the poor, and if I have defrauded anyone, I will pay back four times as much” (verse 9).
If we welcome Christ into our household questions which have been bothering us can be answered, just as the question of how to handle his wealth must have been bothering Zacchaeus. The bottom line of the story is the lesson about who Christ is: “the one who has come to seek out and to save the lost.” That includes both us and, as Zacchaeus realized, the poor who need a fair portion of our wealth.
The blessing of Christ comes to each of us when we respond.
Prayer: O Lord of the small and poor, we pray for our own salvation as you guide us to do your will in this world. Amen.
Betsy Lunz
He entered Jericho and was passing through. 2 And there was a man named Zacchaeus. He was a chief tax collector and was rich. 3 And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small of stature. 4 So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. 5 And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.” 6 So he hurried and came down and received him joyfully. 7 And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” 8 And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.” 9 And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. 10 For the Son of Man came to seek and to save the lost.”
The words of this narrative bring to our minds the colorful pictures in children’s Sunday School books of a short man in a tree, with Jesus in his inevitable white robe looking up to call him down.
We tend to relegate the story to children, perhaps because we think they can relate to a short person. Or to someone who climbs trees. And, of course, to someone who is sought and found by Jesus.
For the adult, however, there is even more to gain from reading or rereading this text. Jesus’ invitation to Zacchaeus is for us: “Zacchaeus, hurry up and come down, for I must stay at your house today.”
How are we eligible for this invitation from Jesus? How are we like Zacchaeus? Well, at times we are certainly up a tree in our lives, searching for answers, maybe even knowing as wisely as Zacchaeus knew that they can be found if we can just catch a glimpse of Jesus. Certainly we too are sinners, as the Pharisees said Zacchaeus was.
Yet Zacchaeus was also a believer, a very wealthy believer, a “son of Abraham” who because of his success as a taxpayer was ostracized by Jewish leaders who disapproved of this vocation. He is (verse 6), happy to welcome Jesus into his house. Hospitality is all that Jesus asks of him, yet Zacchaeus offers more, saying, “The half of my goods I will give to the poor, and if I have defrauded anyone, I will pay back four times as much” (verse 9).
If we welcome Christ into our household questions which have been bothering us can be answered, just as the question of how to handle his wealth must have been bothering Zacchaeus. The bottom line of the story is the lesson about who Christ is: “the one who has come to seek out and to save the lost.” That includes both us and, as Zacchaeus realized, the poor who need a fair portion of our wealth.
The blessing of Christ comes to each of us when we respond.
Prayer: O Lord of the small and poor, we pray for our own salvation as you guide us to do your will in this world. Amen.
Betsy Lunz
Friday, June 5, 2009
The Pharisee and the Tax Collector
Luke 18:9-14
9 He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ 14 I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
Appearances can be deceiving. Indeed, Luke’s Gospel is notorious for taking established social norms and expectations and turning them upside down. One would expect that the prayers of the righteous Pharisee would catch the ear of God. But the hated tax collector? Surely not. Tax collectors held an especially disliked status in society—many of them had turned their backs to their heritage and planted themselves squarely in the pocket of Rome. Thus, we can imagine the surprise the first hearers of this parable experienced when they learned that it was the humble tax collector who “went down to his house justified”, while the proud Pharisee received no such affirmation from Jesus.
Perhaps the most glaring difference between these two men is the focus of their prayers. The Pharisee is presented as thinking his justification rests in all the righteous deeds in which he had engaged. On the other hand, the tax collector places his hope for justification at the feet of God’s mercy. The parable serves as a not-so-subtle reminder that we are powerless to justify ourselves. However, we serve a God whose mercies are infinite; a God who desires to pour out mercy upon all creation. Therefore, we can take comfort in the prayer of the tax collector. A humble plea for justification never goes unheard by an all-loving God.
Prayer: God of infinite love and mercy, may we find peace in the fact that you are always faithful. Teach us to rest in your mercy, and live with the confidence that we are your beloved children. Amen.
Scott Grantland,
Duke Divinity Intern
9 He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ 14 I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
Appearances can be deceiving. Indeed, Luke’s Gospel is notorious for taking established social norms and expectations and turning them upside down. One would expect that the prayers of the righteous Pharisee would catch the ear of God. But the hated tax collector? Surely not. Tax collectors held an especially disliked status in society—many of them had turned their backs to their heritage and planted themselves squarely in the pocket of Rome. Thus, we can imagine the surprise the first hearers of this parable experienced when they learned that it was the humble tax collector who “went down to his house justified”, while the proud Pharisee received no such affirmation from Jesus.
Perhaps the most glaring difference between these two men is the focus of their prayers. The Pharisee is presented as thinking his justification rests in all the righteous deeds in which he had engaged. On the other hand, the tax collector places his hope for justification at the feet of God’s mercy. The parable serves as a not-so-subtle reminder that we are powerless to justify ourselves. However, we serve a God whose mercies are infinite; a God who desires to pour out mercy upon all creation. Therefore, we can take comfort in the prayer of the tax collector. A humble plea for justification never goes unheard by an all-loving God.
Prayer: God of infinite love and mercy, may we find peace in the fact that you are always faithful. Teach us to rest in your mercy, and live with the confidence that we are your beloved children. Amen.
Scott Grantland,
Duke Divinity Intern
Tuesday, June 2, 2009
Ten were Healed
Luke 17:1-10
11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
Ten were healed, yet only one showed gratitude. And in an even more dramatic twist, the transformed leper that did return to Jesus and express thanks was a Samaritan. Those who originally heard this account probably would have expected the nine non-Samaritans to return and worship Jesus, due to the low societal status Samaritans occupied during this period of time. However, at this stage in Luke’s Gospel, the reader should not be surprised. Surely we remember that it was the Good Samaritan who provided care for the man who had been robbed, while others passed by along the side of the road. Luke seems to provide his audience with an historical application of the parable given by Jesus only chapters before. And what is that lesson? This particular narrative appears to be telling us that it is not about who one is; rather, it is about how one responds to an encounter with Jesus.
Thus, we too are presented with a decision. Will we be like the nine who failed to give proper praise to the One who cleansed them, and changed their lives? Or, will we follow the model of the Samaritan, and become aware that an encounter with Jesus should elicit within us a desire to praise the living God. May we all begin to realize that it is through Jesus that we are transformed and made new.
Prayer: God of restoration, who takes we who were once outcasts and gives us a home, instill in us a desire to praise you with all that we have. Amen.
Scott Grantland,
Duke Divinity School Summer Intern
11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
Ten were healed, yet only one showed gratitude. And in an even more dramatic twist, the transformed leper that did return to Jesus and express thanks was a Samaritan. Those who originally heard this account probably would have expected the nine non-Samaritans to return and worship Jesus, due to the low societal status Samaritans occupied during this period of time. However, at this stage in Luke’s Gospel, the reader should not be surprised. Surely we remember that it was the Good Samaritan who provided care for the man who had been robbed, while others passed by along the side of the road. Luke seems to provide his audience with an historical application of the parable given by Jesus only chapters before. And what is that lesson? This particular narrative appears to be telling us that it is not about who one is; rather, it is about how one responds to an encounter with Jesus.
Thus, we too are presented with a decision. Will we be like the nine who failed to give proper praise to the One who cleansed them, and changed their lives? Or, will we follow the model of the Samaritan, and become aware that an encounter with Jesus should elicit within us a desire to praise the living God. May we all begin to realize that it is through Jesus that we are transformed and made new.
Prayer: God of restoration, who takes we who were once outcasts and gives us a home, instill in us a desire to praise you with all that we have. Amen.
Scott Grantland,
Duke Divinity School Summer Intern
Monday, June 1, 2009
Temptation and Sin
Luke 17:1-4
And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come! 2 It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. 3 Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, 4 and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”
Jesus, who often speaks in parables of sons and sheep, coins and debt, lays out a fairly plain account of temptation, sin and forgiveness in Luke 17th chapter. I think it has to do with Jesus' nature as a story teller. Think about this: these directions come after all the parables. Jesus has told stories to get people to understand, to connect them to his teachings. And if by some chance they still don't get it, he comes right out and says, "Don't tempt your sister or brother."
In his explicit instructions, he tells the hearers that they would be better off dead than causing "little ones" to sin. Not very comforting words. Have you ever seen a millstone used to grind grain? It is a huge stone wheel, about the size of a motorcycle, but at least twice the weight. The sheer improbability of lifting this thing, fastening to your neck, and sending you hurling into sea baffles the mind. It takes two, sometimes three donkeys to get the millstone grinding grain. Is Jesus that serious? Are we to protect our brothers and sisters from temptation?
Not only that, we are to forgive. For times when it is hard to forgive, think of Jesus' forgiveness in our lives. For times when it is hard to love, think of God's love for us. For times when it is hard to avoid temptation, think of Jesus guided by the Holy Spirit in the wilderness. God has done so much for us, isn't it time to love our neighbors, flee temptation, and be free from sin?
Prayer: As Jesus speaks to us, help us to listen, to understand, and seek understanding for our lives as your disciples. Amen.
G. Thomas Martin
And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come! 2 It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. 3 Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, 4 and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”
Jesus, who often speaks in parables of sons and sheep, coins and debt, lays out a fairly plain account of temptation, sin and forgiveness in Luke 17th chapter. I think it has to do with Jesus' nature as a story teller. Think about this: these directions come after all the parables. Jesus has told stories to get people to understand, to connect them to his teachings. And if by some chance they still don't get it, he comes right out and says, "Don't tempt your sister or brother."
In his explicit instructions, he tells the hearers that they would be better off dead than causing "little ones" to sin. Not very comforting words. Have you ever seen a millstone used to grind grain? It is a huge stone wheel, about the size of a motorcycle, but at least twice the weight. The sheer improbability of lifting this thing, fastening to your neck, and sending you hurling into sea baffles the mind. It takes two, sometimes three donkeys to get the millstone grinding grain. Is Jesus that serious? Are we to protect our brothers and sisters from temptation?
Not only that, we are to forgive. For times when it is hard to forgive, think of Jesus' forgiveness in our lives. For times when it is hard to love, think of God's love for us. For times when it is hard to avoid temptation, think of Jesus guided by the Holy Spirit in the wilderness. God has done so much for us, isn't it time to love our neighbors, flee temptation, and be free from sin?
Prayer: As Jesus speaks to us, help us to listen, to understand, and seek understanding for our lives as your disciples. Amen.
G. Thomas Martin