Wednesday, March 31, 2010

He Has Borne Our Griefs

Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by Him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him
Isaiah 53:4,5a

Those who watched Jesus die thought that God was punishing Him for His sins. In a sense, He was, since Jesus “took up our infirmities and carried our sorrows.” But in reality He suffered for our transgressions; our sins were laid upon Him. The nails and the spear that pierced Him, and the thorns that dug into His brow were not punishment for His sins, for He had none.[1] The sins were ours, and so was the punishment. It was our iniquity that crushed His heaving chest. It was the weight of our offenses that oppressed Him. As we see Him suffering, it is hard to think that we put Christ there.[2] The peace which we now enjoy, the spiritual peace which is the result of our reconciliation with God, is ours only because of the punishment that He endured.

This is not always easy for us to grasp. We sometimes think that God, being God, has only to wave a hand and we are forgiven. We fail to understand why an innocent man had to suffer on behalf of the guilty. Even if we acknowledge our guilt and admit that we have broken God’s Law, we are still not sure why an almighty, sovereign God had to stoop to such barbarity in order to obtain our salvation. It makes us think of God as an unnecessarily stern task master, demanding His pound of flesh. The truth is that, in Scripture, there is often a connection between atonement and blood. Abraham knew it as he raised the knife above Isaac.[3] He had to be willing to give up what was most precious to him. Then, a ram was caught in a thicket, and the blood-sacrifice was made. The Israelites knew about the connection between sin and blood. Throughout their long history they knew the value of an offering. Atonement came through the shedding of blood.

Why? Perhaps the best answer is to remember the holiness and justice of God.[4] Sin is so serious, its separation so total, that it threatens the fabric of the universe. Holiness cannot wink at sin and, in a just universe, wrongdoing cannot go unpunished. So, a system of sacrifice developed that was intended to mend the relationship between sinful Israel and their holy God. In the end, it did not work. Our rebellion was so complete that the blood of a thousand lambs could not redeem us.[5] That is why God sent the perfect sacrifice. He sent His Son.

Holy, holy, holy God, You are pure and holy, and I am not.
The light of Your presence sears my sin
and convicts me of my unrighteousness.
I trust in Your mercy alone, and in the sacrifice of Your Son.
To whom be praise forever.
Amen.

[1] Hebrews 7:26
[2] II Corinthians 5:21
[3] Genesis 22:9
[4] Galatians 1:3
[5] Hebrews 4:15

Tuesday, March 30, 2010

He was Despised

He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not.
Isaiah 53:3

One might have thought that the coming of the Lamb of God would lead to rejoicing. It did. Angels sang at His birth.[1] The heavens rejoiced at the coming of the Son of Man. When old Simeon saw the child he took Him in his arms and praised God.[2] Anna, the prophetess, gave thanks to God when she saw the infant Jesus and “spoke about the child to all who were looking forward to the redemption of Jerusalem.”[3] But, there were others who were threatened by His coming. Instead of bowing down in worship before Him, they laid back their heads to laugh at Him. He was not among the cultured elite. He had not been born into privilege or power. There were questions regarding His birth. His father was only a carpenter. And He came from Nazareth. Everyone knew that nothing good came out of Nazareth.[4]

So they mocked Him. The soldiers laughed at Jesus as they dressed Him in a scarlet robe and placed a staff of office in His hand.[5] They called Him “King of the Jews” and bullied Him like spoiled children in a sand pit. As they had their fun, heaven glowered, but did nothing but wait. Even on the cross, a fellow-sufferer sought to relieve his own pain by taunting Jesus.[6] Passers-by shouted at Him, “So! You who would destroy the temple and build it in three days, come down from the cross and save yourself.”[7] Even the chief priests and the teachers of the Law couldn’t contain their mirth. “He saved others,” they said, “but He can’t save Himself! Let this Christ, this King of Israel, come down now from the cross, that we may see and believe.”[8]

When He came, Christ, the Lamb of God, was despised and rejected. He was despised and rejected by those who were ignorant of His purpose, and of God’s claim upon their lives. He was despised and rejected by those who were threatened by the enormity of His love, and by the implications of His coming. He was despised and rejected by those who believed that they had no need of a savior. How easy it would have been for Jesus to have responded to their scorn with anger of His own, to have thrown up His hands in frustration and to have said, “Enough! You will get what you deserve!” But, He did not. Instead, He lifted high His hands upon the cross and took what He did not deserve, for us.

Suffering Lord,
A superficial, cynical world mocks You still.
Your passion is still a source of schoolyard humor and crass contempt.
The godless mock You.
They despise Your salvation.
And by their laughter they crucify You again.
My heart grieves for You, and for Your suffering.
Amen.

[1] Luke 2:14
[2] Luke 2:29
[3] Luke 2:38
[4] John 1:46
[5] Matthew 27:27
[6] Luke 23:39
[7] Mark 15:29
[8] Mark 15:31

Monday, March 29, 2010

Behold the Lamb

The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!”
John 1:29

Years before, at the beginning of His ministry, John the Baptist had given a startling insight into the nature of Jesus’ work. Pointing to the One whose sandals, he said, he was not fir to untie, John declared Jesus to be “the Lamb of God.” From the very beginning, therefore, the motif of sacrifice had been woven into the story.

Sacrifice was a very familiar idea to the Jews. A lamb was used as a sacrifice during Passover[1] to remind faithful Jews of God’s deliverance of His people from the oppression of Pharaoh. When the blood of the lamb was sprinkled on the doorposts of the Israelites, the angel of death “passed-over” and they were saved. In the suffering servant prophecies of Isaiah, God’s chosen servant was to be “Led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth.”[2] At the time of Jesus, sacrifices were carried out, daily, in the temple in Jerusalem, in fulfillment of the Law.[3] The blood of an innocent animal was shed to atone for the sins of the people. Figuratively, their sins were “laid upon” the lamb. It bore their sin. Its death paid for their guilt. So, when John the Baptist described Jesus as “the Lamb of God who takes away the sin of the world,” the imagery was startlingly obvious. Here was a man whose life would be offered on behalf of sinful humanity. For all those who would receive Him, that sacrifice would be sufficient to overcome the condemnation caused by their sin, and to grant them peace with God.[4]

For us, the imagery is less immediate but no less telling. We no longer sacrifice spotless lambs on a stone altar, but we do try to fool ourselves into thinking that our actions can win acceptance with God. Holy Week reminds us that not one of us can do this. We cannot overcome the oppression of sin without the grace and mercy of God. And what we could not do, He took it upon Himself to do. The King who rode a donkey into Jerusalem was heading for a crown made, not of gold, but of thorns.







Lamb of God,
You take away the sin of the world.
Have mercy on me.
You take away the sin of the world.
Have mercy on me.
You take away the sin of the world.
Grant me Your peace.
Amen.


[1] Exodus 12:1-36
[2] Isaiah 53:7
[3] Exodus 29:38-42
[4] II Corinthians 5:19

Sunday, March 28, 2010

Rejoice Greatly

“Say to the Daughter of Zion, ‘See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’”
Zechariah 9:9-10/Matthew 21:5

Who is this Man, whose words reverberate down the years? Is He merely a man, a product of His time, whose words must be read through the medium of modernity? May we choose what we like from His message and ignore the rest? Or, by our choice do we reveal too much about ourselves?

It was Sunday. Jesus knew that His earthly ministry was drawing to a close. With His disciples, Jesus had travelled down from Galilee, from the old, familiar places of His childhood, into the cauldron that was Jerusalem. It was the Jewish Passover; hundreds of thousands of Jews had gathered from across the Roman Empire and beyond in order to be present at one of the highlights of the religious year. There, on Zion’s hill, they would remember the blood of the Passover lamb, sprinkled on the doorposts of the faithful, and the protection the blood offered against the coming of the angel of death.[1] It was a story every Jewish child could tell, a story of oppression, and deliverance, and freedom.

Having spent time in Bethany with Mary and Martha, and having demonstrated His power in the raising of Lazarus, Jesus came into Jerusalem. His reputation preceded Him. Crowds gathered. Young men stripped branches from palm trees and laid the fronds before His donkey’s feet.[2] Others took the cloaks from their backs and placed them before its careful hooves.[3] Seeing it, many must have been reminded of Zechariah’s prophesy, and seen in Jesus the coming of the long-awaited Messiah. “Hosanna,” they cried, “Save us now!”[4]

And yet… did they really understand? Even the disciples were caught up in the excitement of the day. How many people, seeing Jesus, imagined Him to be a political leader, come to unite the people and to drive the hated Romans out of Palestine? On the other hand, were there many who saw, in Him, Isaiah’s suffering servant, entering the time of His final sacrifice? Did they know that the conquering hero was riding to His death?

Lord Jesus,
You come in humility, riding on a donkey.
You show me, yet again, that the treasures of this world:
power and possessions and prestige, are only temporary.
But Your gift is eternal.
Yours is a Kingdom that will know no end.
I rejoice in Your coming,
yet weep for Your parting.
Amen.

[1] Exodus 12
[2] Mark 11
[3] II Kings 9:13
[4] Psalm 118:25

Saturday, March 27, 2010

Amazement and Authority

When Jesus had finished saying these things, the crowd were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law.
Matthew 7:28-29

We are told that those who heard Jesus speak responded with amazement.[1] The Sermon on the Mount filled them with wonder – this rural rabbi had an authority all His own.[2] He did not need to depend upon quotations from others in order to make His case. His words were compelling.

The question of authority was an important one for the scribes and Pharisees. At first, they were unsure where Jesus obtained the authority to speak as He did.[3] Later, as He began to question some of their practices, and especially when Jesus seemed to be undermining the Law, they did not hesitate to suggest that Jesus was acting under the influence of evil.[4] In all of this, they feared that their authority was being challenged, and that their position within society was being diminished. They could not see that Jesus’ authority came directly from His Father.[5]

Notice what the text does not say. Matthew does not tell us that Jesus’ listeners were moved to worship, or to obedience. His only comment is that they were amazed. Surely, this is not enough. If it was hardness of heart that drove Jesus to the cross, perhaps it began here. First, the scribes and Pharisees were jealous of Jesus’ authority, and worried about their own. Second, the people were more interested in Jesus as a worker of wonders, not as a Savior. Amazement is not adoration. They were intrigued, for the moment, by the man who did miracles, and by the teacher who stood up against the religious authorities. But their amazement did not lead them to faith. An interest in this remarkable man is not the same as turning to Christ in faith. We may be fascinated by His story without bending our wills before His sovereignty. But Jesus Christ is more than a miracle worker; He is the Savior. In answer to the One whose demands upon your life are absolute, the only acceptable response is the glad surrender of faith. May that response be yours.

My Lord and my God,
While the world looks for wonders,
while the curious seek signs,
I will look, in faith, upon the Christ who gave His all for me.
What response can I give, Lord, save the offering of myself?
All that I have, all that I am, I give for You alone.
Amen.

[1] Luke 4:32
[2] Matthew 28:18
[3] Mark 2:16
[4] Matthew 12:24
[5] John 12:49

Friday, March 26, 2010

Firm Foundation

“Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”
Matthew 7:24-27

It is one thing to hear God’s Word; it is quite another to put it into practice and to respond in faithful obedience. Some people hear God’s Word, but because they do not build upon a firm foundation their discipleship is easily disrupted and they fall.

Jesus uses, as an illustration, the story of two houses – one built upon the rock and the other upon the sand. Outwardly, they appear to be similar, but only one is really secure. The house built upon the sand rests upon a dry river bed. When the rains come and the waters rise it quickly succumbs. The house on the rock remains standing,[1] but the house on the sand is destroyed. In this illustration, Jesus presents us with one, final choice. Will we build our lives upon the firm foundation of obedience to God’s will, as revealed in Christ, or will we seek some other basis? Hearing the Word is not enough; we must also respond.

It can be very difficult to distinguish between those who have built on the bedrock of Christ, and those who have not. Both may exhibit the same characteristics – a commitment to worship and prayer, an interest in authentic discipleship, and a heart for mission – but for some people the interest does not go deep enough. It may be a momentary thing, an interest that does not last. It may melt away as one’s life circumstances change. The problem for such people is that when the storms of life come, as they undoubtedly will, faith fails them. They think that they have a living relationship with God through His Son, but in reality they do not. They have the appearance of a form of godliness but not the power.[2] They do not have a firm foundation. And as the rain falls, their house is swept away.

How much better, says Jesus, to choose to build on the rock that will not move. How much more satisfying, for now and for eternity, to know that you stand secure in Him, and that come hell or high water you will not be moved. A secure faith requires that we should have more than a passing interest in Jesus. We should not only hear the Word of God, we should be prepared to act upon it. Have you? What is the foundation of your life?

Lord Jesus,
I have heard Your claim upon my life.
I know what it means to believe and to belong,
but unless I give my whole heart to You,
unless I live out my faith in obedience to Your will,
then I may have knowledge in my head, but You are not in my heart.
Here and now, Lord, in response to Your Word, I give You my own –
that until I draw my final breath,
I shall be Yours.
Amen.

[1] Luke 6:48
[2] II Timothy 3:5

Thursday, March 25, 2010

Naming Jesus Lord

“Not everyone who says to me, ‘Lord, Lord,’ will enter the Kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!”
Matthew 7:21-23

Signs and wonders are no substitute for a submissive spirit. Some of those who lead the flock astray have become so enamored of God’s gifts that they have forgotten God’s grace. They may, in the name of Jesus, be able to perform spectacular signs. They may have the gift of prophesy, or power over evil spirits; they may be able to perform what some call miracles. But, when they come before the father’s throne on judgment day, they will not be able to enter the Kingdom of heaven. They may cry aloud, “Lord, Lord!” but if they have not done the will of their heavenly Father, He will not know them. He will turn them away.[1]

It is by faith that we are saved; and faith is known by the fruit of obedience which leads to a sanctified life. Yet, these people substitute gifts for grace. They want the spectacular fruit, but they ignore the soil in which the fruit is to grow. Whether or not they realize it, they end up stoking their own egos instead of giving credit where it is due. Their ministry is all about what they have done. Their accomplishments are heralded in the press and proclaimed from the pulpit. They grow fond of adulation. Foolishly, they allow themselves to bask in praise that is not theirs. But, in the end, they have received their reward. They expect to be made welcome in heaven. Trumpets and angels will welcome them and a grateful God will embrace them, or so they believe. They can almost hear the applause, “Well done, good and faithful servant. Enter into your rest.”[2] But the reality will be very different. Instead of a hero’s welcome, they will find themselves turned away.

What do we learn? We learn that we can be outwardly religious – regular in worship, generous in giving – but if we think that our faith is all about us, then we are mistaken. Our faith is, first and foremost, about who we are as children of the living God, redeemed by grace; it is only, secondly, about what we do. Those who follow Jesus must be careful not to steal His glory. No one deserves our adoration, save Him.





Lord God,
When I am blinded by the bright lights,
lead me to the cross.
When I am attracted by the spectacular and ignore the Savior,
take me to Calvary.
There, in awe and wonder, may I kneel before love made flesh.
May I rise to bow before no other king, save Jesus Christ my Lord.
Amen.

[1] II Timothy 2:19
[2] Matthew 25:23

Wednesday, March 24, 2010

Truth and Falsehood

“Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them.”
Matthew 7:15-20

There are, according to Jesus, two types of prophets. You must choose which type you will listen to. There are the prophets who proclaim the unadorned truth about the Kingdom of God, and there are the prophets who do not.

False prophets were nothing new in Israel. Jeremiah denounced those who simply said whatever the people wanted to hear.[1] Instead of bringing a word from the Lord, they just spoke what was in their heads! They gave the people false assurance, speaking of peace where none was to be found,[2] announcing prosperity and security when God had promised no such things. The word “false” is “pseudo” in the Greek, which means “lie.” False prophets lie. There is an objective standard of truth which they choose to pervert. False prophets can do a great deal of damage, often leading astray many of the faithful. Their methods are thoroughly deceptive.

False prophets are wolves in sheep’s clothing. Outwardly, they appear to be harmless, often using the language of orthodoxy but twisting the meaning of words to their own ends. Once they have won the confidence of the flock they reveal their true nature and wreak havoc.[3] False prophets are notorious for accommodating enemies of the truth, flirting with foreign religious practices, and giving the impression that the narrow way is not so narrow after all. Alternatively, they may suggest that the broad way does not lead to destruction, but that all roads lead to God.

Jesus does not pull any punches in dealing with falsehood. Those who perpetuate lies lead the people to put their trust in something other than the Gospel. They are, therefore, to be resisted. God’s people must use the bar of Scripture and the discernment of the Holy Spirit to judge between competing truth claims. But in the end, there is only one truth and that is God’s. Truth and falsehood exclude one another. Be careful which you choose.

Lord God,
Lead me into all truth.
May I always reject all other alternatives and cling to Your Word.
Humbly, yet with confidence in Your guidance and Your goodness,
help me to stand upon Your promises.
May the truth that I have found in Jesus set me free.
Amen.

[1] Jeremiah 23:16f
[2] Jeremiah 8:11
[3] John 10:11-13

Tuesday, March 23, 2010

Two Ways

“Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”
Matthew 7:13-14

Moving towards the conclusion of His sermon, Jesus lays a series of stark choices before His listeners. They have heard Him explain the way of the Lord, how the Law has to be written on their hearts, and how their obedience has to be a conscious act of will, a decision to put God first. But they have also heard about another way, in which self comes before the Savior, and where the Kingdom is mocked by crowing cant or vainglorious hypocrisy. Given these two alternatives, Christ’s listeners must decide.

The first choice is between a small gate and a narrow way that leads to life, and a wide gate and a broad way that leads to destruction. Jesus makes it clear that the two ways do not lead to the same destination. The narrow way, which few choose, is marked by the values of the Kingdom. Those who walk in it are not consumed by the passions and temptations of the earth, though they feel them; instead, they are serious about accepting God’s authority in every part of their life.[1] They know what it means to be able to call God “Father,” and they live in obedience as His children.[2] They do not have an inflated opinion of themselves; they know that they are sinners saved by grace. But they do have a large vision of the God who has called them and made them His own.

On the other hand, the broad way is chosen by many. Some deliberately reject the Gospel, choosing to trust in some other way, or simply in themselves. Many others follow the wider path simply because so many have gone that way. They never take the trouble to examine the claims of Christ; they prefer to remain in an ignorant state that demands little of them, not realizing that this is the way that leads to destruction.

This is a choice that many people, even some Christians, prefer not to have to acknowledge. We tell ourselves that we must not judge, or that God loves everyone so much that He would not let anyone fall. But Jesus tells us otherwise.[3]

God of the narrow way,
Do not let me be narrow in my care for others.
Do not let me be judgmental or aloof.
Instead, let my love be expansive and welcoming,
just like Yours.
Yet, do not let me ignore the cutting edge of Your Word,
or the challenge to decide.
Then, let me choose the narrow way.
Amen.

[1] John 15:18
[2] Matthew 19:16-28
[3] Acts 4:12

Monday, March 22, 2010

From a Father’s Hand

“Which of you, if his son asks for bread, will give him a stone? Or if he asks for fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask Him! So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.”
Matthew 7:9-12

Though God may not always give us exactly what we want when we pray, is it still possible that He will give us what we neither want nor need? Some people believe in a deity that is so fickle, so mischievous and malevolent that he delights to give us the opposite of what we ask for. Such a god might give us an unnourishing stone when we ask for bread, or a dangerous snake when we ask for fish. Before we reject such notions as fanciful, we should know that the Greek pantheon contained many gods whose behavior was often adolescent or downright vindictive. But the God and Father of our Lord Jesus Christ is not like that. He loves us, far more than any human parent ever could, and He longs to give us the gifts that He has prepared for us.

Notice that Jesus assumes that human beings are depraved. He says that we are evil, that is, that we have a tendency, in this fallen world, to choose that which is not of God. And yet, even human parents, who share this tendency, want to give good gifts to their children. Very few parents would give hungry children stones, or endanger them with snakes. Neither would God. We can rest assured, when we approach Him with our burdens and the needs that concern us so much, that God’s response will be that of a Father who loves us.

Verse twelve summarizes Jesus’ teaching. We know it as the “Golden Rule.” If we want to be treated fairly and with compassion by others, and especially by God, then we should treat others in the same way. It is interesting that Jesus should express this Rule in a positive way. Before, it had always been a negative: “Do not do to others what you do not wish them to do to you.” But Jesus turns a prohibition into a manifesto. Share God’s bounty and grace with all – just as you have received God’s bounty and grace in your life.

Lord,
Some people find it hard to think of You as ‘Father.”
Their memories are too painful.
They have no model by which they may understand.
Nevertheless, I am glad to be able to call You “Father,”
not because You mirror fatherhood,
but because every good father mirrors You.
Amen.

Sunday, March 21, 2010

Ask, Seek, Knock

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.”
Matthew 7:7-8

Jesus turns from the problems of judging others to a consideration of what we need in order to be able to judge at all – an intimate relationship with the One whom we have the privilege to call “Father.” Jesus has taught us about the importance of prayer.[1] Now He hammers home the urgency. If we are to have any understanding of the nature of mercy, if we are to judge with anything approaching the compassion of Christ, then we must have a mature relationship with God.

It has been pointed out that there is a certain progression in the imperatives in verse seven. We may “ask” as a child who wishes some favor from his mother; we may “seek” her out in order to press our case; we may “knock” at her door in order to gain entry to her inner chamber. Whether or not this is the case, there is certainly urgency in Jesus’ words. He does not want us to remain ignorant and unanswered. We should not have to struggle on alone, judging only on the basis of our limited experience, relying on our wits. If only we will ask, the full resources of God will become available to us. We will discern more effectively because the Holy Spirit will dwell within us. We will have, available to us, wisdom and knowledge from on high. We will, at the same time, be more discerning and more compassionate, because we are more attuned to the grace that has saved us.

The promise contained within these words is all-encompassing, even though we should know that God often gives us what we need, not necessarily what we think we need. This means that God is not going to ignore us. He is not going to deceive us by giving us a stone when we ask for bread. We may ask in confidence, knowing that He hears us, and that He loves us. Our God is always ready to respond.

Father God,
I know that I have not always asked in line with Your will.
I have been self-centered in prayer, as in so many other aspects of my life.
I have treated You like an indulgent uncle, instead of as my heavenly Father.
Yet, even in my foolishness, I seek You.
As I seek You, so may I find You.
Amen.

[1] Matthew 6:5f

Saturday, March 20, 2010

Dogs and Pigs

“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.”
Matthew 7:6

At first, this brief passage appears to be out of place in the Sermon on the Mount, especially when it is compared to verses that urge us to be humble and peace-loving. Jesus tells us that there are times when it is necessary for us to avoid certain people, because their contempt for the Gospel is so great that, by association, they could bring it into disrepute. In fact, Jesus’ words are a necessary corrective. We are not to set ourselves up as judges, but at the same time we are not to be so undiscriminating that we allow the Lord’s name to be trampled in the mud.

“Dogs” and “pigs” are terms used to refer to those who have had plenty of opportunities to respond to the Gospel, but who have chosen to remain obdurate and opposed to the truth. Eventually, instead of spending our precious time befriending or seeking to convince those who have absolutely no intention of listening, we should shake the dust from our feet and move on.[1]This is a very hard teaching, because we would like to think that there is no heart that cannot be melted. Unfortunately, experience suggests that this is not the case, or at least that a response will come in God’s time, not ours. There are some people who are simply so opposed to the claims of Christ that they stop up their ears and refuse to listen. Often, these same people can be crudely offensive in their denunciation of the Christian church, even of Christ Himself. There are, therefore, times when the best thing to do is to walk away. It will be a last resort, but it may need to be done. God may send someone else into their life. He may be sending you to someone else, too.

What is the pearl? Some commentators have identified the pearl as the presence of Christ, by His Spirit, in Holy Communion. They usually go on to use this text as a reason to exclude certain people from receiving the bread and wine. A more likely explanation is that the pearl represents the Kingdom of God,[2] the community of the redeemed. We should not be so inclusive as to extend the blessings and benefits of God’s Kingdom to those who would prefer to trample it underfoot. Though our hearts should always be as welcoming as Jesus’, we should still be able to recognize those who would be only too willing to crucify Him again.

Lord God,
Make me as wise as a serpent and as innocent as a dove.
Make me always willing to believe the best of people,
yet discerning enough to recognize their worst.
But, before I jump to conclusions,
remind me of how I was, once, blind to Your truth – but now I see.
Amen.

[1] Matthew 10:14
[2] Matthew 13:46

Friday, March 19, 2010

A Speck of Sin

“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.”
Matthew 7:3-5

It may not be wrong to judge, but it is surely wrong to fall into judgmentalism. All too frequently, those who are anxious to remove the speck from the eye of a sinner are blind to the plank in their own eye. Of course, the illustration is ridiculous; it is meant to be so. Jesus has us smile at the foolishness of those whose self-righteousness makes them blind to their faults, but hyper-sensitive to the faults of others. Then, the smile disappears as we remember that we, too, are perfectly capable of behaving in this way. In the end, the only one who can judge perfectly is the perfect Judge.

This does not mean that we are incapable of exercising any discernment, but it does mean two things: first, we should be very hesitant when we judge others, always erring on the side of mercy; and, second, we should be careful not to apply to others standards that we do not apply to ourselves. Most of the time, we are willing to give ourselves the benefit of the doubt. We make excuses for our behavior. We justify ourselves. But that is precisely what we cannot do. We are all, equally, sinners in the sight of God. Without the cleansing we receive from the fountain of God’s mercy none of us would be saved. And it does not really matter whether we have a splinter or a plank in our eye. Every sin, no matter how small, separates us from our holy God. There is no difference, for all have sinned and fallen short of the glory of God.[1] There is not one who is righteous.[2] Therefore, whether we are slightly less or more corrupt than our neighbor is of no consequence. We are all in need of the healing power of God’s forgiveness, won for all those who believe in the crucible of the cross.

We should be careful how we judge one another lest we fall into censoriousness. This was the sin of the Pharisees. Let it not be ours.

Forgiving God,
Your mercy is beyond mortal comprehension.
Where I would condemn, and walk away,
You come towards to bless,
asking only for a contrite heart that claims the merits of Your Son.
May such a heart be mine, today and every day.
Amen.

[1] Romans 3:22-23
[2] Romans 3:10

Thursday, March 18, 2010

Judge Not

“Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.”
Matthew 7:1-2

This is one of the most frequently quoted, and regularly misunderstood, sections of the Sermon on the Mount. At first glance it appears to be a total prohibition of judging others, lest we also be judged. It is often used by those who have adopted unbiblical lifestyles, or by those who defend them, in order to stay the lips of faithful Christians who want to raise objections. In this way, biblical standards have been undermined and a laissez faire attitude to personal morality has developed. One wonders, by this understanding, whether there is anything that we are allowed to judge?

A closer examination of the context of these verses reveals that the popular, modern interpretation, trumpeted by those who value tolerance as the highest if not the only virtue, finds no support here. If Jesus meant that we are never to judge anyone, then why does He immediately proceed to tell His disciples to differentiate between faithful believers and those whom He categorizes as “pigs and dogs”?[1] Or, a little later, why does He command them to “Watch out for false prophets”?[2] If we are not supposed to judge between what is true and false, then what is the point in telling us to do so? Do we not judge people as we know them by their fruit?[3] This is nonsense. Christians are supposed to take pains to judge with careful, prayerful discernment.[4] Jesus’ words are not to be seen as prohibiting all kinds of judgment. A commitment to holiness of life requires that we judge between what is true and what is false. This will automatically exclude some behaviors and many beliefs. So, what does Jesus mean?

We may judge others, but we must not do so in an arrogant, self-righteous, or censorious manner. We must not give the impression that we are superior in any way to those whom we judge, because we are all sinners in need of grace. We, too, are under condemnation, without the grace of our Lord Jesus Christ. But this does not mean that we should not seek the Lord’s wisdom in distinguishing between what is true and what is not.






Let me judge others, Lord,
with the charity with which You have judged me.
Don’t let me be hypocritical or mean-spirited or unfair.
Instead, teach me true discernment as I see others
through the lens of Your Word,
with Your Spirit’s aid.
Amen.

[1] Matthew 7:6
[2] Matthew 7:15
[3] Matthew 7:16
[4] John 7:24

Wednesday, March 17, 2010

The Lilies of the Field

“And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will He not much more clothe you, O you of little faith? So do not worry, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” for the pagans run after all these things, and your heavenly Father knows that you need them. But seek first His Kingdom and His righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.”
Matthew 6:28-34

There is a world of difference between saying that the Christian life should be free of worry, and asserting that it should be free of trouble. And yet, “worry” and “trouble” are often confused. With glib superficiality, some say, “Come to Jesus and all of your troubles will disappear!” The promise is false and so is the prophet. Jesus does not say that our lives will be without trouble, in fact, He says exactly the opposite.[1] We will, as Christians, experience trials and troubles in this world.

On the other hand, Paul reminds us that we should have no anxiety about anything, but that in everything by prayer and supplication, we should make our requests made known unto God, with thanksgiving.[2] We should refuse to be anxious, not because we know that God will remove our troubles, since He may not, but because we know that He will be with us, whatever we endure.

Again, using the natural world as an example, Jesus reminds us of the lilies of the field, which do not work for their beauty but which are, nevertheless, clothed more gloriously than Solomon.[3] The lilies do not worry, and neither should we. Neither should we be concerned about what we will eat or drink or wear. It is not that these things are unimportant, but that they are not of primary importance. The Gentiles (the non-Jews) worry about these things because they do not have God as their heavenly Father. They do not understand His providential care for His people. They allow themselves to get worried about things that, in the end, do not matter very much. The temporary things of this earth are but for a moment, then they are gone, like dead grass thrown on the fire. But the things of God are eternal. Once we have the security of salvation, we can lay worry aside, for we have a hope that will not fade.

Lord God,
I still worry about many things:
my relationships, my work, my finances, my health.
I have bought into the lie that worrying will help;
but it does not.
Give me the peace that comes from resting on Your promises,
laying all of my burdens at the foot of the cross.
Amen.

[1] John 16:33
[2] Philippians 4:6
[3] II Chronicles 9

Tuesday, March 16, 2010

Don’t Worry

“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life?”
Matthew 6:25-27

Martin Luther once remarked that God has made the sparrows our teachers. They do not produce the means by which their lives are sustained. And yet they do not worry about where their next meal will come from. They live in the moment, trusting, in their simple way, that they will find what they need. And to a very great extent they do find what they need. Is it too much to say that they depend upon providence?

Jesus’ point is not to construct a theology for the birds, but to point out how foolish it is for us to worry. If God takes care of the birds, then He can take care of us. In some ways the illustration does not go far enough. Individual birds may succumb to hunger or cold, but God will not lose a single person. We belong to Him. So, why worry?

Some commentators have taken Jesus’ words to mean that we need do nothing for ourselves, that is, that God will provide. That is true with regard to our salvation, but it is certainly not true of our discipleship.[1] We are not to presume upon God. we have responsibilities to keep. Waiting on God’s provision can be a very selfish way to live. This was not Jesus’ intention. We are to live, gratefully, as those who have received so much from our Father’s hands. And we are not to think that everything depends upon us! Citizens of the Kingdom of God are well aware that, in all things, they must rely, utterly and totally, upon God.

Interestingly, the last phrase of verse 27 can be translated, “Who of you by worrying can add a single hour to his life?” or “… can add a cubit to his height?” You cannot make yourself taller, but God did it for you as you grew through childhood to adolescence and beyond. Neither will worrying add to your days. You simply must learn to hand over to God, and to trust Him.

Eternal God,
Before time began, You were.
After time has ended, You will be.
Eternity is yours.
And now, in the time between the beginning and the end,
You are the everlasting One.
All my days I give to You.
Use them for Your glory.
Amen.

[1] Proverbs 19:15

Monday, March 15, 2010

Two Masters

“No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.”
Matthew 6:24

Another reason for anxiety is the spiritual schizophrenia that seeks to serve two masters. When we are unsure about our ultimate allegiance, we lose our peace. Situations arise, on a daily basis, which require us to choose. Which master will we serve – God or our desires? Sometimes one choice satisfies both masters, but more often than not this is not the case. We are left, pulled between two alternatives, not entirely sure to whom we belong. No wonder we are anxious! Do we use our resources in order to pander to our own needs, or do we use them to fulfill God’s purposes? Will we use our time for our own selfish ends, or will we spend it in the service of others? Will we exploit our neighbors, or will we seek to draw them into a relationship with Christ? The conflict gets to the root of our identity. Like Joshua, we must choose whom we will serve,[1] or we will be caught between two alternatives. Whom will you serve?

It does not help that our earthly ambitions often mimic heavenly ones. For example, we have a natural longing for God that He alone can satisfy,[2] but if we repress that longing, or simply deny it, we transfer our longing to some other source. We were made to worship God, but if we refuse to do so we easily turn from worshipping the Creator to worshipping creation, or part of it. We are consumed with some activity, from stamp collecting to athletics, and we do not realize that our passion is really displaced devotion. We try to fill our hearts and our lives with substitutes because we long for the original. We are lonely for God; but ersatz substitutes never work. They never satisfy. We can spend our lives chasing after dreams that do not help us, even when they come true. It does not matter what the substitute is: money,[3] or power, or prestige. You cannot serve anything else and God. There is not enough room in any life for two masters.

Almighty God,
I confess that I have not always sought You first.
I have been afraid, or anxious, or simply selfish,
so I have put my desires above Yours.
I have loved You less.
May I love You more.
More than any of the distractions,
more even than myself.
Let me love You most of all.
Amen.

[1] Joshua 24:15
[2] Psalm 63:1
[3] Luke 16:13

Sunday, March 14, 2010

The Eye

“The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!”
Matthew 6:22-23

“The eye is the lamp of the body” is Aramaic idiom, but it is not difficult for us to understand. When the eyes are functioning well, then we see the world clearly and our place within it. But when the eyes are diseased we literally lose our focus. We are unsure of ourselves, and of the things that surround us. We may lose our depth perception; things that are normally bright and clear suddenly appear to be dull and obscure. We suffer, not just because we cannot see, but also because we lose track of where we are.

In Aramaic or Hebrew thought, the eye informs the heart. That is, the seat of our cognition and emotion is informed by our eyes. If, therefore, we do not see clearly, then our heart is affected. And, of course, there is more than one way of failing to see. Anxiety stops us from seeing clearly. It clouds our vision. We begin to see demons and dangers in every shadowy corner. We get things out of perspective. Small things bother us unduly. We are easily distracted or confused.

The answer is to focus the eye not on oneself but on Jesus. If the eye of the body is fixed upon Christ then our faulty perspective is corrected. With renewed vision we see our troubles for what they are – all too often slight and momentary. We lose our anxiety because we look at the solution instead of at the problem. And in Christ we see the source of our strength.

We should always be careful what we look at. If our eyes are constantly filled with those things that are unwholesome then we shouldn’t be too surprised when our lives are filled with darkness. But if we concentrate upon Jesus, and upon whatsoever is good and noble and pure,[1] then our lives will be illuminated, our self-centered anxieties will vanish, and we will know God’s peace.[2]

Light of the world,
Enter into the darkest recesses of my soul.
With Your pure fire, burn away the dross, consume whatever is unworthy.
May I be refined by the power of Your love.
May I burn for You.
Amen.

[1] Philippians 4:8
[2] Philippians 4:6

Saturday, March 13, 2010

Anxiety

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there will your heart be also.”
Matthew 6:19-21

Jesus moves from a consideration of hypocrisy to talk about anxiety. It is a strange progression, or so it seems, until we realize that both hypocrisy and anxiety are caused by self-centeredness masquerading as real religion. When we are too concerned about our reputation we are tempted to massage facts until we are seen in the best possible light. Hypocrisy is a deception that centers on the self. In the same way, anxiety arises when we think that the answer to all of our problems is to be found within ourselves. No wonder we are anxious when we see how far our problems outweigh our resources. Of course, our biggest failure, which we often do not even notice, is that we do not see that our resources are limitless, since they include God. Alone, there is not much we can do, but with God, all things are possible.[1]

Some people’s anxiety causes them to hoard. They store up earthly treasures because they are afraid that some catastrophe will come, and that they will lack the resources to be able to cope. Despite the anxiety, there is often an element of pride in hoarding. “See what I have done!” the hoarder says. “See how much I have amassed! I don’t need anyone to look after me.” As usual, pride loves to look enviously at those who have more, and disparagingly at those who have less. If only we could see that the greatest treasures are not to be found in this temporary world, but in heaven.[2] It does not matter too greatly how much we have here, it will all decay, and there are no pockets on a shroud. The rich man, like the poor man at his gate, will still die. How much better to store up treasures for eternity! The person who knows Christ as Savior and Lord, who is able to call God “Father,” and who has the blessing of His presence by the Holy Spirit, is richer than any duke. To have a Christ-centered faith is to possess the richest treasure of all, and to escape from the anxiety that torments so many today.

Father God,
I can have everything in the world,
but if I don’t have You, I have nothing.
All of the riches of the earth will rot away,
but Your Kingdom will remain forever.
Give me the faith that sees You at the center of my world,
and my joy shall surely be complete.
Amen.

[1] Luke 1:37
[2] Mark 8:36

Friday, March 12, 2010

Fasting for Others

“But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.”
Matthew 6:17-18

There are several reasons for fasting given in the Scriptures. We may use fasting to express our penitence before God[1] or as an aid to prayer.[2] We may fast in order to learn self-discipline[3] or to discern God’s will.[4] One other reason may be especially helpful for us in our affluent, modern world: we may fast in order to show our solidarity with the poor.

When Job fasted he shared what he had “with widows and orphans.”[5] His behavior contrasted with that of the inhabitants of Jerusalem who were condemned by the prophet Isaiah. On the very day on which they were fasting, some of these people took out their frustrations on their employees.[6] Their spiritual discipline was supposed to bring them closer to God, but instead it just made them ill-tempered. Their fasting meant nothing. It was an external sign of religiosity, not an internal mark of their religion. In short, it was fake. They were hypocrites. God’s response was telling: “Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter – when you see him naked, to clothe him, and not to turn away from your own flesh and blood?”[7] It is impossible to read these words and not to hear them echoing in the words of Jesus in the synagogue in Capernaum.[8] Jesus is not interested in the façade but in the reality of our relationship with Him. At least one way to demonstrate that we are serious is to fast in order to share with those in need. We may choose to eat less in order to distance ourselves from over-consumption. We may skip meals in order to have resources to send to those who have nothing. Whatever we choose to do, we will not fast in order to improve our reputation, but in simple obedience to the God who gave up so much for us.





Sovereign God,
Ever faithful in Your love and care, even when I am unfaithful,
show me how I may use the good gifts entrusted to my care.
Show me how I may think less of myself,
and more of my neighbor in need.
Amen.

[1] Nehemiah 9:1
[2] Acts 13:1-3
[3] I Corinthians 9:24-27
[4] Acts 14:23
[5] Job 31:16
[6] Isaiah 58:3-4
[7] Isaiah 58:6-7
[8] Luke 4:18

Thursday, March 11, 2010

Fasting and Hypocrites

“When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full.”
Matthew 6:16

Having spoken about the necessity of generous giving and of ardent prayer, Jesus now turns His attention to the third “righteous act” that should be found in those who claim to be citizens of the Kingdom of God. He begins with a warning about hypocrisy.

Fasting was an integral part of religious practice at the time of Christ.[1] That it has fallen out of practice today tells us more about ourselves than about the relevance of fasting. In fact, many Christian groups still fast on a regular basis. It is a very common element in devotional life in many cultures. It is not very long since it was common in the West. History confirms its importance, particularly during times of revival such as the Great Awakening. There is some evidence that, once again, it is beginning to be taken seriously in the West. Let us hope that fasting will become an important part of spiritual discipline. If it does, however, we will have to guard against its abuse.

At the time of Jesus, fasting was sometimes accompanied by a great show. Those who wanted to demonstrate their piety would cover themselves in dust, they might even take to wailing loudly and beating their breasts. The question was – was this real, or did they just want to attract attention? True fasting, like generous giving and prayer,[2] is not about our actions, it is certainly not about how we are perceived by others. True fasting concerns the inclination of the heart.

The same will hold true today. If there is to be a widespread recovery of this ancient spiritual discipline, there will probably also be an increase of those who use fasting for their own ends. All of us are capable of taking pride in our spiritual condition. All of us can fall into the temptation of comparing ourselves to others, and of judging ourselves more favorably. But there is no room for pride when we fast, because it is not about us.

Lord Christ,
You denied Yourself the riches of heaven,
when You came to earth for me.
You denied Yourself the kingdoms of this world,
when You chose to remain obedient to the will of Your Father.
Help me to deny myself daily so that, even in some small way,
I may journey with You to the cross.
Amen.

[1] I Corinthians 7:5
[2] Matthew 17:21

Wednesday, March 10, 2010

Forgiveness

“For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins.”
Matthew 6:14-15

Is it possible that our forgiveness is conditional? Jesus seems to be saying that, if we nurture unforgiveness in our hearts, then we will not be forgiven. How can this be? These words seem to make salvation dependent upon what we do, in just the same way that some Christians have claimed that salvation depends upon good works. Are we to believe that we need to perform the good work of forgiveness before we can be forgiven? And what of the person who has accepted the Gospel and known the joy of salvation who subsequently suffers a wrong he finds it impossible to forgive? Is his salvation withdrawn? Are we condemned to struggle, throughout our lives, making sure that we have forgiven each and every person who has offended us in some way, lest we lose our salvation?

In this passage, Jesus is not speaking about justification, the once-and-for-all divine act by which the penalty of our sin is erased. By this act, the separation caused by sin is overcome and we stand before God justified by grace through faith. [1] Ours is a salvation that cannot be lost. Nothing can separate us from God’s love.[2] We are His forever. All those who belong to Jesus Christ have received God’s verdict – we stand acquitted of the penalty of sin through the saving act of God in Christ.[3]

So, why do we need to be forgiven? An illustration may help. A child, an orphan living on his wits, robs an elderly man in the street. But the child is caught and brought before the magistrate. The elderly man has compassion upon the child. He, himself, pays the fine, takes the child under his wing and even adopts him as his own. The relationship is sure and certain. Nothing will persuade the older man to revoke his decision. The child is forgiven, accepted, loved. But he still steals the family silver, until he learns, one day, that he will inherit it. He still lies to get out of trouble. He does a hundred and one things for which he needs to ask forgiveness. The difference is that now he sins not as a scoundrel, but as a son.

As believers, we are secure in our salvation. But we still offend against God’s Law. When we do so, we need to ask for, and to receive, the forgiveness that our Father longs to give.

Heavenly Father,
I admit that I have not learned well the values of Your Kingdom.
I have not believed Your promises.
I have doubted Your salvation.
I have received Your forgiveness, but withheld it from others.
I have much to learn.
Make me more like Jesus.
Amen.

[1] Romans 5:1
[2] Romans 8:38
[3] Ephesians 1:7

Tuesday, March 9, 2010

The Lord’s Prayer

“This, then, is how you should pray:
Our Father in heaven, hallowed be Your name.
Your Kingdom come, Your will be done on earth as it is in heaven.
Give us today our daily bread.
Forgive us our debts, as we have also forgiven our debtors.
And lead us not into temptation, but deliver us from the evil one.”
Matthew 6:9-13

Strictly speaking, the Lord’s Prayer is a model, not a set liturgy. Jesus’ words lay out some of the important components of prayer. Whenever we pray, we should bear this outline in mind. However, the words have become so beloved down the centuries, spoken by millions of Christians in worship, or whispered at the bedside of some dying saint, that they have come to have a liturgical function. We need not decry this. There are other words that have come to have special significance in this way. It is not for us to reject them just because some have abused the privilege.

The Lord’s Prayer clearly has been abused. We do so every time we speak its phrases without engaging our minds. That is the problem with liturgy. It is too easy to be thinking about something else instead of concentrating upon God, the object of our prayer. But the problem is not with the words, it is with us. Any form of prayer can be abused.

To examine the prayer: it contains six petitions, three of which are directed towards God, three of which concern human needs. It begins by acknowledging the supremacy of God, and of our need to live within His will. It reveres God as the Lord of heaven and as the One who is holy. Yet we are still encouraged to approach Him as our Father. This God is the power behind the coming Kingdom, whose influence is steadily increasing. One day, all of the earth will bow before God. on that day, His Kingdom will be as evident on the earth as now it is in heaven. This same God is the source of all goodness. He sustains us with the things that we need. He saves us from our spiritual indebtedness.[1] He rescues us from the temptations that would lead us astray.[2]

The traditional ending to the prayer is missing. This does not mean that it is unbiblical. It was added as a benediction, by the early church, as a fitting conclusion to this most beautiful of prayers. In it, we ascribe to God the majesty of kingly power, and the glory of heaven.

Father,
May these be more than words to me.
May they express the fervent desire of my heart.
In my prayer, may I be more than the purveyor of empty phrases,
empty because I am too disinterested to give them meaning.
Instead, may my words be rich and meaningful as, in humility,
I approach Your throne.
Amen.

[1] Matthew 18:23-27
[2] Luke 22:31,32

Monday, March 8, 2010

Not Babbling

“And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for Your Father knows what you need before you ask Him.”
Matthew 6:7-8

When we go away, into our quiet place to pray, we are not to babble like those who do not know God. He is not interested in the quantity of our words as much as in their quality. In fact, we may not need to use words at all. Sometimes, the best prayer of all is simply to listen. After all, there is nothing that God does not already know. It is not as if we are informing Him of what is going on in His world. God does not need us to tell Him what is on the news, or what the weather is like. What He wants is for us to open our hearts to Him. In so doing we will share with Him the things that matter most to us. And as we share these things, God listens and comforts us with His Spirit’s presence. More often than not, in the silence following our prayers, God will minister to us.

The word translated as “babble” is unique in Greek. It is found nowhere else in ancient literature. Recognizing the onomatopoeia in the original, William Tyndale came up with “babble.” It is a good choice, implying the heaping up of empty words and of speaking just for the sake of speaking. It is this gushing forth of mindless phrases that Jesus condemns. We are not to interpret His words as a condemnation of written liturgy, or of the repetition that is sometimes part and parcel of our prayers. In Gethsemane, Jesus repeated Himself. We are told that, when He prayed for the third time, He used the same words as before.[1] Was Jesus babbling? Surely not! And neither are we when we say, “O Lord, hear our prayer.” There is nothing wrong with using the words of others, either, especially when those words express thoughts that we are having difficulty forming by ourselves. For many centuries, Christians have benefitted greatly by using the wealth of words bequeathed by the saints who went before us. However, written prayers can never totally substitute for our own prayers, no matter how beautifully they are written. And the most elegant of sentences will be worthless if we do not make the sentiments our own.

Lord God,
When I talk too much,
when my words trip over each other because I have so much to say;
when I am desperate that You should hear,
then slow me down.
Remind me that I do not need to bombard You with words as weapons.
You do not need to be persuaded to listen.
I already have Your ear.
May You have mine.
Amen.

[1] Matthew 26:44