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

Sunday, March 7, 2010

The Secret Place

“But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.”
Matthew 6:6

Public worship is a wonderful thing; there is great comfort and fellowship to be found in being part of a community of believers bound together in worship, prayer, and service. But there comes a time for all of us when we must deal with God alone. We are to retire to a quiet place, close the door, and seek God in the secret place. The God who knows us better than we know ourselves, the God who knows all things,[1] will meet us there.

Apparently, the word which is most often translated as “closet” had a particular meaning in koine or common Greek. It designated a room in which family treasures would be kept. It would be a small room, centrally located, away from prying eyes. Treasures would be kept in this room when they were not on display, or when the family was not at home. It was a safe place. What better room in which to pray, and to be rewarded with the treasures of heaven - sweet communion with the God and Father of our Lord Jesus Christ, and the assurance, by the Holy Spirit, that we are indeed the children of God?[2] From this room we emerge, refreshed, clutching the fragrance of His presence and the promise of His peace.[3]

It is easy to become pharisaical and legalistic about the practice of private prayer. Yet, God requires no set duration for our devotions, no number of pages that we are required to read, no pattern to our words that must be repeated, exactly as written, and in a particular posture. To be sure, all of these things can be helpful in the spiritual discipline of prayer. But the danger is that we emerge from our closet satisfied with ourselves, instead of overwhelmed by our Savior. Prayer is an “act of righteousness.” It is an action, so it is capable of being misunderstood, or of being misused. But, at heart, prayer reflects a relationship. We enter into the closet, not so that we can say that we have done our duty, but in order to seek and to find the God who waits for us there.

Father,
In the rush of my days, and the many responsibilities that rob me of my peace,
help me to carve out a special time when I may meet with You.
Help me to leave my agenda outside the door,
along with my calendar, and in the quietness to meet with You alone.
In Jesus’ name.
Amen.

[1] Jeremiah 17:10
[2] Romans 5:5
[3] Numbers 6:26

Saturday, March 6, 2010

Your Reward

“And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full.”
Matthew 6:5

Non-believers have sometimes questioned the sincerity of Christians: Are we in it for ourselves, simply after the reward? They have a point. Jesus implies that those who give to the needy will receive a reward.[1] Later, in the same passage, He does more than imply it, He promises it! It is the same with prayer. Just as the hypocrite, in giving self-interestedly, has already received his reward, so has the hypocrite who prays, whose noisy petitions are only for human consumption. Is it true, then, that even Christian piety is really about self?

There are some rewards that are awarded in recognition of service given or of a task well done. These rewards are earned. They are the bonuses that come our way after we have met, or exceeded, the expectations laid upon us. If heaven is this kind of award then the non-believers’ complaint is legitimate. We should not be able to win God’s favor either by good works or by the “work” of faith. Heaven is not for sale, and we are not mercenaries. But there is another kind of reward. The person who has tried so hard to stop smoking has that reward when he succeeds. The person who struggled to lose weight is rewarded in the mirror. In these illustrations, the reward is really just the continuation of a process. So, when we give, we have the satisfaction of knowing that we are participating in God’s good will for a needy world. And when we pray, we enjoy the benefit of a deeper, more fulfilling walk with God, and that is reward enough.

Those who put on the mask of piety do so because they wish to be noticed. In Jesus’ example, the hypocrite is not condemned because he stands to pray, or because he chooses to do so on a street corner. It is, fundamentally, the inclination of his heart that condemns him. You can fool yourself, even in a closet! You can pretend to pray, even in a pulpit! But if you are praying so that others will notice you, all that you are doing is making a noise. Some of them will think, “How pious! What a religious superstar!” They may even applaud you for your devotion. But that is all the reward you are going to get.

Awesome God,
You wear no masks before me.
You don’t hide behind Your deeds.
You don’t pretend to be one thing, then suddenly do the opposite to fool me.
I know You through Your Word; not completely, but enough.
I know You through Your Son.
And I know that in the hollow of His hands He bears the mark of nails.
Amen.

[1] Matthew 6:1

Friday, March 5, 2010

No Trumpets

“So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.”
Matthew 6:2-4

We do not use trumpets, nowadays, to announce our charitable giving, but we do call press conferences and hand out press releases. Giving to those in need is essential; but we need to be careful, we may end up being numbered among the hypocrites. If that happens, the applause of the crowd is the only reward we are going to get. And, we must face the judgment of God.[1]

The Greek word from which we derive “hypocrite” was used, most often, in the theater. It described an actor who wore a mask, who was not quite what he pretended to be. He used the mask in order to fool others. Often, he succeeded. But the person has not yet been born who is able to fool God. We all wear masks; it is part of our self-defense. We wear one mask at work, another at play. We do not allow many people to know us as we really are. We are afraid that, if they find out about us, they will not like us. And so we pretend. When we come to church, the mask we wear is intended to make others think that we have everything together spiritually, that we are secure in our faith, that our marriage is rock solid, or that we display all of the spiritual fruit.[2] Deep down, however, we know better. We know that there are many areas of our walk with Christ that need repair. We are not spiritual superstars. We are insecure, and not a little afraid. Yet, we maintain the mask. We keep up the pretense. Some Christians keep the mask in place until they die. Some keep pretending until the strain becomes too much, and they break. Some discover that they do not need to wear a mask in the presence of God; they do not need to pretend.

God knows everything; He is omniscient.[3] He sees the darkest places in our hearts. He understands the things that consume us. He knows our secret pleasures and our hidden pain. And still, He loves us. But what He wants is for us to be real. What better place than in our giving?





Lord God,
I have no need of my Sunday best to approach Your mercy seat.
No special language comes between my daily experience and my heartfelt prayer.
You know me at my worst, and at my best.
Your mercy covers my sin.
With my every breath, I will praise You.
Amen.

[1] Matthew 23:13-23
[2] Galatians 5:22-25
[3] Hebrews 4:13

Thursday, March 4, 2010

Being Seen

“Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven.”
Matthew 6:1

In the first part of the Sermon on the Mount, Jesus has given a summary of the values of the Kingdom (the Beatitudes), and has explained the continuing importance of the Law of Moses. He has emphasized the need to have the Law written upon our hearts. We are to avoid the legalism that manipulates the Law to suit its own purposes. Faithfulness is about the spirit of the Law, not the letter. Now, in chapter six, Jesus turns to three illustrations of practical righteousness: giving to the needy, prayer, and fasting.

Some of those who heard Jesus may have been tempted to welcome His insistence upon the internalization of the Law for selfish reasons. In contrast to the ruggedly practical Old Testament, Jesus seemed to be speaking much more about inner experience. Did this mean that Jesus’ disciples could ignore outward manifestations of their faith? Could they just sit up a corner and be holy, ignoring everyone else? Of course not. Throughout the centuries, the pendulum has swung between activism and pietism in the Christian life. At times, Christians have neglected prayer, for example, in their zeal to change the world. At other times, responsibilities in the world have been made to take a back seat while Christians gathered in a holy huddle. Both extremes are misguided. The truth is, of course, that we need both activism and pietism. We need to cultivate a personal relationship with God, but we also need to engage the world. In particular, we must take seriously our responsibilities to those in need. But we must avoid showy ostentation in doing so.

Earlier, Jesus told His disciples that they were the light of the world, and that they should not be afraid to let men see their good deeds, so that they might praise their Father in heaven.[1] Now, He tells them to avoid doing their “acts of righteousness” in public, or they risk losing their reward. Is there a contradiction? Not at all. As the church, we have a perfect right to proclaim that our works of mercy are offered in the name of Jesus and for His glory. But as individuals we must be careful to avoid pride. We are not to be congratulated when we give to the needy. It is our responsibility to give. Any glory that accrues is not ours, it all belongs to Christ.

Heavenly Father,
Make me bold to speak out in Your name, but hesitant to speak in mine.
May I be so jealous for Your glory that I will refuse any for myself.
And may others, seeing me, not be moved to say, “What a wonderful Christian!”
but “What a wonderful Savior!”
Amen.

[1] Matthew 5:16

Wednesday, March 3, 2010

Tax Collectors

“If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.”
Matthew 5:46-48

Did Matthew wince as he recorded these words? Jesus holds up tax collectors as examples of those who have given in to compromise but are still capable of doing good. It is a backhanded compliment. The illustration does not praise tax collectors, it simply points out that even they may have redeeming qualities. Did Matthew permit himself a wry smile? After all, he had been a tax collector.[1]

During the period of the Roman occupation, tax collectors were appointed from among the local, Jewish population to act on behalf of the Roman authorities. They were, therefore, guilty of cooperating with the oppressors, if nothing else. They were the Vichy of their day, the collaborators who did the Romans’ dirty work for them, oppressing their fellow Jews in the process. Unfortunately, that wasn’t all that they did. Tax collectors were also known for their corrupt practices – skimming off money to line their own pockets, collecting taxes that would never make it to Rome. As a result, tax collectors were almost universally hated,[2] except by members of their own families.

Jesus points out that even the tax collectors, the worst members of society, are still capable of loving those who love them. So, shouldn’t Christians do more? Shouldn’t we love those who do not love us? Shouldn’t we be prepared to greet those who are not our brothers? Of course we should. We should strive to be perfect, which is what the Law demands. As Christians, we should satisfy the Law perfectly. Isn’t this an impossible dream?

If we set out to obey the letter of the Law, then we shall certainly fail. And if we are depending upon our perfection to win our salvation, then we are bound for disappointment. We may do our best to keep the Law, but our best will not be enough. On the other hand, if we trust the One who directs us to the spirit of the Law, then we can obey it perfectly, not because we are perfect, but because He is. The Law remains a perfect standard, because it is set by our perfect God. Yet we do not need to be afraid, for Christ has met this standard for us.[3]

Righteous God,
I do not ask You to lower Your standards to make me acceptable.
I do not ask You to overlook the many ways in which I have failed You
and broken Your Law.
All I can do is to claim the merits of Your Son,
for He is perfect, even when I am not.
And I am bold to believe that He died for me.
Amen.

[1] Matthew 9:9
[2] Mark 2:14-16
[3] II Corinthians 5:21

Tuesday, March 2, 2010

Love Your Enemies

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”
Matthew 5:43-45

Once again, Jesus refers to the Law of Moses, then interprets the Law in ways that seem to contradict it. The phrase Jesus uses, “love your neighbor and hate your enemies” comes from two sources. Leviticus teaches the need to love one’s neighbors;[1] it was the commentary upon the Law, issued by the scribes and Pharisees, which told Israel to hate its enemies. Nevertheless, the phrase was probably in common use at the time of Christ. Hate is a very hard word, especially when it is applied to people. Jesus teaches that, though we may hate evil, we should love our enemies. This is a far cry from the shrill hectoring that would have us wipe our assailants off the face of the earth.

There is nothing new in Jesus’ words, which is as we would expect. Jesus is not destroying the Law. He is certainly not turning it on its head, as some have suggested. His purpose is to draw out the inner meaning of the Law, and then to apply it. Despite what some commentators will tell you, Israel did not simply relate to its enemies by butchering them. In response to God’s command, Israel acted decisively to rid the land of pagan practices that were often simply abhorrent. But when it came to external enemies, Israel was taught that God’s people should do good to those who oppose them.[2] Jesus reinforces the meaning of the Law. It is better to do good than to wage war.

Underlying the passage is what theologians call “common grace.” God’s benevolent good will extends towards all people. Just as He makes the sun to shine on everyone, and the rain to fall on the just as well as the unjust, so His grace extends to all. If life is a gift, as it certainly is, then it is clearly a gift in which all people may participate. The temptation is to confuse common grace, which is available to all, with saving grace, which is the gift of God to those who believe in His Son. We cannot and must not say that all are saved. But we can say that all are blessed. God calls us to live out that blessing in the way we deal with all of our neighbors, even our enemies.

God of blessing,
I confess that there have been times when I have failed to love, as You command.
I have exchanged curses instead of mercy.
I have thought more of my wounded pride than of the wounds of Christ.
Since I have received so much, may I be found willing and ready to love as I have been loved.
Though Christ my Lord.
Amen.

[1] Leviticus 19:18
[2] Proverbs 25:21

Monday, March 1, 2010

The Second Mile

“And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.”
Matthew 5:40-42

As Jesus stumbled along the Via Dolorosa, bearing His heavy cross, Roman soldiers, watching, grew impatient waiting for Him, so they pressed from the crowd a man named Simon of Cyrene.[1] Simon was given the awesome responsibility of carrying the cross on which the Savior would be raised, high above the earth. Simon’s name is remembered because of this, one act. There is some evidence that he may, later, have become a believer in the One whose cross he bore.[2]

The soldiers had every right to compel Simon to help Jesus. Under Roman law, the citizens of occupied Palestine were required to offer their assistance, when told to do so. There were limits on what they could be expected to do, but they could not refuse. Naturally, this was a source of great resentment among the Jews. And yet, in this text, Jesus says that the person who is compelled to go one mile should offer to go two. The person of whom a tunic is requested should not hesitate to give a cloak as well.

Once again, Jesus is anxious to distinguish between the letter of the Law and the generous interpretation of the heart. He points out how much better it is to give of oneself graciously, not grudgingly, and that it is always better to offer help instead of criticism. Jesus knows, and so do we, that it is impossible to legislate good behavior. If someone needs help in carrying a burden then the right thing to do is to offer to help for as long as is needed. Only the pedant counts his steps, measuring out mercy by the yard. Should we help to the limit of the Law, or should we continue until the need is met? The answer is obvious. Jesus Himself was not miserly when He offered His life’s blood for our salvation. There is nothing calculated about Calvary. Jesus did not give just enough of Himself, He gave all that He had to give in order that we might receive the full riches of His grace. He did not spare Himself in offering His life as a sacrifice. In the same way, our lives are not to be ruled by pedantry. If we parcel out our service to others in carefully measured quantities then all we do is to demonstrate that we do not have the first idea about grace.

Help me, good Lord, in all things,
to measure myself not against the standards of this world,
but against the mercy that has been shown to me in Christ.
Take away the pride that makes me stand on ceremony.
Let me think of nothing as being beneath me.
Instead, let me stoop to serve,
just as Jesus stooped to rescue me.
Amen.

[1] Matthew 27:32
[2] Acts 11:20

Sunday, February 28, 2010

You Have Heard

“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.”
Matthew 5:38-39

Those who know little about the Bible are still likely to know these verses, at least in their original, Old Testament form.[1] In fact, it can come as quite a shock to them when they are introduced to Jesus’ teaching which appears, at first glance, to be a total contradiction of the Law. Often, the phrase, “an eye for an eye” is used to justify some act of vengeance. A veneer of religiosity can, apparently, reduce guilt. The problem is that, even in the Law of Moses, these words were never intended to justify revenge. Those who use them in this way, asserting that some injury received requires injury in return, take a law that was intended to limit and turn it into a command to retaliate.

This interpretation is far from new. The original intention of the Law was to reduce the type of feuding that would become commonplace among the Hatfield’s and the McCoy’s. The Law was an attempt to limit retaliation, not to encourage it. Once again, Jesus stresses the inner intention of the Law, not the legal niceties. He uses the same, characteristic hyperbole to overstate His case. Jesus discourages retaliation of any kind. In place of retaliation, Jesus advocates peace. We should not take His words lightly.

However, we should note that Jesus’ words do not advocate total pacifism or socialistic shared ownership. There is no suggestion that Jesus includes criminal acts within this remit. He seems to be speaking only of personal injury – the malice of a disgruntled neighbor, not the calculated evil of a terrorist, or the mass-murder of a totalitarian dictator. Some Christians take these words and apply them to international relations, but there is really no justification for doing so. There may be arguments to be made in support of Christian pacifism, but they cannot be made from this text. There is a world of difference between a decision not to ratchet up an argument, and a decision to appease Adolf Hitler. Faced with the inflated ego and the psychopathic tendencies of a Hitler, Jesus would surely have reminded us of our need to protect those who cannot protect themselves.[2] Once again, it is important not to build an interpretation of Scripture around isolated texts – that is the way taken by the cults. Our responsibility is to see Scripture as a whole, and to respond with intelligence, imagination, and love.

Merciful Savior,
Don’t let me escape from the plain meaning of the text.
In a world that is, too often, violent and cruel,
draw me back to the way of peace.
Make me more ready to forgive than to condemn.
Turn aside my anger.
Don’t let me be the accuser.
May I find my strength and my security in You alone.
Amen.

[1] Exodus 21:24
[2] Matthew 18:6

Saturday, February 27, 2010

“Yes” and “No”

“Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one.”
Matthew 5:37

In dealing with what the Law has to say about the making of oaths,[1] Jesus repeats His earlier teaching. It is not the letter of the Law that counts. This can always be misconstrued. Devious minds will always find ways to wriggle out of their responsibilities. What really matters is that the spirit of the Law should be written on our hearts. So, this passage is not a total prohibition of oaths, it is a command to live honestly, with integrity, as befits those who claim to live according to the values of the Kingdom of God.

There is a curious parallel in our own day. Often, usually in the context of sports, a person will promise to give “110%” to the cause. Of course, this is not possible. One may only give 100% of one’s energy. This has not prevented athletes, in particular, from claiming outrageous percentages of effort. Once the logical maximum has been superseded there is no natural limit to the claims of those who wish to impress. 110% quickly becomes 150%. Others begin to join in. It is not uncommon, now, to learn that some under-performing superstar is going to give 3,000% in his next game. It would be better, if less dramatic, for him simply to say that he will do his best.

Grandiose claims are, too often, followed by elaborate excuses for failure. In fact, failure is often simply re-interpreted as success. Victory is wrung from the ashes of defeat. Weasel words enable their users to demonstrate that black is actually white, and white, black. Language is diminished. Words lose their meaning. We begin to drown in grey sea of half-truths and distortions.

However, before we point the finger at others and smirk knowingly at the disingenuousness of sport stars or politicians, we must acknowledge that we are cut from the same cloth. We will do whatever we can to avoid admitting failure; we will make outlandish claims in order to look good. For all of us, Jesus has simple words of advice, “Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’

Lord Jesus,
Your truth is beautiful. I do not need to embellish it.
Your ways are just. I do not need to whitewash them.
Your peace is without equal. It needs no false comparisons.
Guard our lips, Lord. May they speak Your Word of truth:
nothing more, nothing less, nothing else.
Amen.

[1] Deuteronomy 23:21-23

Friday, February 26, 2010

Oaths

“Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ But I tell you, Do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is His footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black.”
Matthew 5:33-36

Those looking for a reason to disregard the claims of Christ have, sometimes, pointed to these verses. “Look!” they say. “Jesus contradicts the Bible! And if He can be shown to be wrong in one respect, then we are free to ignore Him.” At first, they appear to have a point. The Law allows the use of oaths, under certain circumstances.[1] God Himself confirmed a promise with an oath.[2] Indeed, there is even an instance of Jesus using an oath.[3] Is this just another example of the age-old problem – a teacher who says one thing then does exactly the opposite?

Whenever you encounter a problem like this, it is wise to remember that any text should be interpreted against the witness of the Bible as a whole. So, we must ask, is there any indication that Jesus was ever anything other than honest? The answer is, “No!” Therefore, the problem is not with the author of the words, but with our understanding of them.

Once again, Jesus is speaking out against self-serving interpretations of the Law. Leviticus teaches that God’s people are not to swear falsely.[4] This was understood to mean that, when invoking the name of the Lord, an oath must be true and a promise must be kept. Unfortunately, those who made a living out of inventing loopholes in the Law taught that an oath which did not invoke the Lord’s name did not need to be kept. As a result, Jews got into the habit of swearing by heaven, or earth, or God’s footstool, or Jerusalem, or even by their own heads. Sometimes these oaths were made falsely, that is, they were calculated to deceive. This is the misuse of oaths that is condemned by Jesus. God’s people are to live with integrity, they must not swear oaths that are flippant or deceptive. Effectively, these are still taking the Lord’s name in vain, since He is the author of all things. So, don’t try to make your words sound more authoritative by swearing on the Bible, or your Mother’s grave, or your child’s life. Just be honest. That is what the Lord requires.



Father God,
Forgive my too-familiar use of Your name,
my words that are too-easily spoken,
but which I can never take back.
Teach me to be silent when I have nothing to say.
Teach me to measure my words whenever I must speak.
Amen.

[1] Numbers 5:19,21
[2] Hebrews 6:13-18
[3] Matthew 26:63-64
[4] Leviticus 19:12