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
Tuesday, June 16, 2009
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
Subscribe to:
Posts (Atom)
