October 23

Gospel for October 23, 2022

START WITH SCRIPTURE:
Luke 18:9-14
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Jesus returns to one of his favored methods of teaching to draw the contrast between self-righteousness and true repentance and humility. He tells a parable that features two characters — the Pharisee and the tax collector. Note that Jesus’s audience here is the Pharisees:

He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others.

Because we are so familiar with the “types” of these characters if we have read the Gospels, we sometimes lose perspective. The Pharisee in Jesus’ time was not considered a villain. Far from it.

The Pharisee was a member of a highly selective Jewish religious fraternity. Pharisee means separated ones because these individuals had devoted themselves to the highest moral standards and obedience to God’s law. Jesus himself points out elsewhere that the teachings of the Pharisee were in themselves good. It was the practice of the Pharisees that he criticized — sometimes for their hypocrisy, sometimes for their cold-hearted self-righteousness and judgmental nature. His demand for holiness exceeds that of the Pharisees!

Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven (Matthew 5:19-20).

The setting of the parable is the temple, and the Pharisee and the tax collector have come to pray. The first “protagonist” in the story is the Pharisee, who gives thanks to God that he is not a sinner. The sins that the Pharisee mentions are sins. Make no mistake about that — extortionists, unrighteous, adulterers. The first, extortion, is an abuse of power by the mighty over the weak. The second word unrighteous, means unjust — not simply those who are ritually or religiously unjust, but those who flout laws governing social relations. And adulterers are clearly in defiance of God’s commands.

Jesus is not in disagreement with the Pharisee about these sins, as we see by reviewing his teachings elsewhere. And when the Pharisee compares his righteousness to the tax collector praying nearby, we have to remember that tax collectors weren’t hated just because they were the IRS of their day. Tax collectors were in collusion with the occupying imperial forces of Rome, and typically practiced extortion and worse toward their hapless victims.

Moreover, the spiritual disciplines that the Pharisee brags about were also endorsed by Jesus elsewhere:

I fast twice a week. I give tithes of all that I get.

Jesus himself practiced fasting, and in Matthew’s Gospel he assumes that his disciples will fast:

when you fast, anoint your head, and wash your face; so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you (Matthew 6:17-18).

And Jesus says of the scrupulous, detailed tithes practiced by the Pharisees, in keeping with the Scriptures:

you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone (Luke 11:42).

Jesus is not critical of the Pharisee for his “righteousness” or his spiritual disciplines, but for his judgmental attitude and his lack of humility.

Which brings us to the contrast between the Pharisee and the tax collector. The tax collector is deeply aware of his own unworthiness to be in the presence of God:

the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’

The tax collector knows that he is a sinner in desperate need of God’s forgiveness. The Pharisee believes, it seems, that he is beyond reproach and has earned God’s approval.

Jesus’ judgment is clear:

I tell you, this man [the tax collector] went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.

This message concerning humility and pride is central in Scripture. The Song of Mary, uttered by Jesus’ mother before he was born, summarizes this message. She says that the Lord:

has shown strength with his arm.
He has scattered the proud in the imagination of their hearts.
He has put down princes from their thrones.
And has exalted the lowly.
He has filled the hungry with good things.
He has sent the rich away empty (Luke 1:51-53).

APPLY:

Our take-away from this passage is not “Jesus doesn’t care if we sin, and doesn’t care whether we practice the spiritual disciplines or not.” That is not the message here.

Rather, Jesus is contrasting the self-righteous and self-exalting attitude of the Pharisee with the humble repentance of the tax collector. It is interesting that Jesus uses the word justified. The root of the word justified that Jesus uses here is the same used repeatedly by St. Paul to describe his doctrine of justification by faith throughout his Epistles to the Romans and Galatians.

The message is the same — justification is not something that we earn, or that we accomplish for ourselves. Justification is a gift of God, that we receive with humility by faith. Grace means gift.

Such grace is available to all who humble themselves and recognize their utter dependency on God.

RESPOND:

Many years ago when I was a young pastor I resolved that for one day I was going to be perfect. I was going to avoid negative words to my wife and children; I was going to be kind and helpful; I was going to do the right thing, pray, do good deeds, the whole “enchilada,” so to speak.

Perhaps one way to do that might have been to stay in my room all day and avoid contact with anyone, right? But I knew better. I knew that true righteousness meant being proactively good, not just passively.

I don’t really remember how long it took me to realize that I had sinned, if not in deed at least in thought. I know it wasn’t all that long.

But I do remember one key insight that I had — my effort to be perfect had a unique effect on my perspective. I was no longer focused on God. My focus had become on me! Seeking my own righteousness, and justifying myself, meant I was missing the very source of righteousness, holiness and love — God himself!

That is the problem with works righteousness. We delude ourselves into thinking that somehow we can climb some “stairway to heaven” by our own effort. But even the most righteous person still falls short of the glory of God (Romans 3:23).

In fact, religions and philosophies that seek to create such a “stairway” through works, pillars, paths, or even the Law, fail to grasp the sheer transcendence and holiness of God. None of us can possibly reach God by our own efforts.

Instead, God has come to us through Jesus Christ, so that he might lift us up to God.

That’s what the tax collector learned. Any good works or spiritual disciplines that he (hopefully) practiced after his justification were the result of his new relationship with God, not the method used to earn God’s favor.

Lord, I am not an extortioner or an adulterer, and I hope I’m not unjust. I do practice the spiritual disciplines of tithing and fasting. But I don’t rely on any of my own meager ‘accomplishments’ for justification. Like the tax collector, I plead with you — ‘God, be merciful to me, a sinner!’ Only for Jesus sake, I trust, may I be justified. Amen.

PHOTOS:
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Epistle for October 23, 2022

START WITH SCRIPTURE:
2 Timothy 4:6-8, 16-18
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Paul is concluding this letter to his protégé, Timothy, with some very personal reflections. He is likely a prisoner in Rome in the custody of the capricious Emperor Nero. He senses that he may soon face execution. He reflects on the people who have supported him, as well as some who have failed him. According to tradition, this is Paul’s last epistle.

We begin with one word, a preposition:

for

This preposition connects what he is about to say with his previous instructions to Timothy in 2 Timothy 4:1-5. He has instructed Timothy to be consistent in his preaching of the Word whatever the cultural climate may be, knowing that the time is coming that people will turn away from sound doctrine. He is fortifying Timothy for his future ministry, urging him to:

be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.

Why this urgency? Paul is stirring Timothy to action because he knows his own time is short:

For I am already being offered, and the time of my departure has come.

The metaphor Paul uses comes from temple worship. The word translated here as offered refers to being poured out as a drink offering, which was a ritual in the temple in Jerusalem, and was also common in pagan temples as well. He seems to be speaking the language of martyrdom. But he has described a life identified with Christ as dying and rising with Christ (Romans 6:1-11); he says to the Corinthians I die daily (1 Corinthians 15:31); he speaks of his own identification with the death of Christ who now dwells in him:

I have been crucified with Christ, and it is no longer I that live, but Christ living in me (Galatians 2:20).

But there can be no doubt that he is speaking also of his own physical death, as he does in his letter to the Philippians that he also writes from prison:

For to me to live is Christ, and to die is gain (Philippians 1:21).

Paul then turns to another metaphor to describe where he is now in his life — the military, and athletics:

I have fought the good fight. I have finished the course. I have kept the faith.

There is a clear implication that he senses his battle is over, his race is complete, and that he has been faithful — and he is near the finish line. For he then describes the kind of honors and rewards that come to a champion in the Greek games common in that day, when he would be crowned with a laurel wreath of victory:

From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.

Note his inclusivity — all who love Christ are champions who will wear the crown of righteousness.

In verses 9-15, we have a section that the editors of the Lectionary have seen fit to delete from this week’s epistle. This is regrettable, because it provides a bridge to Paul’s final words in the epistle.

These are more personal notes that reveal something of the relationships and tensions that existed in the early church. He appeals to Timothy to come to him soon (before winter he adds later in verse 21), because Demas has abandoned him and gone to Thessalonica:

having loved this present world…

Sadly, Demas had formerly been a part of the inner circle, and had been mentioned as a co-worker in the ministry in two earlier epistles (Colossians 4:14; Philemon 1:21). Now his love for the world suggests that he is a backslider who has lost his way.

Crescens, who has gone to Galatia, isn’t mentioned elsewhere. However Titus, who has gone to Dalmatia, may well be the same Titus to whom Paul addresses the Letter to Titus. At that time, Titus was ministering to the very fierce and difficult Cretans. We don’t have the sense that Crescens and Titus have abandoned Paul because of a love for the world, like Demas. Rather, they seem to be on a mission to Galatia and Dalmatia.

Luke is mentioned — the beloved physician (Colossians 4:14), who will prove to be such a faithful witness through his Gospel and the Acts of the Apostles, has remained with Paul in Rome. His presence with Paul gives Luke a first-person view of the Apostle and the growth of the early church.

Tychicus, who is mentioned by Paul at least four times in the epistles of Paul and once in Acts, and who is called elsewhere a beloved brother and faithful servant of the Lord (Ephesians 6:21 and Colossians 4:7) has been sent to Ephesus.

And then there is a fascinating glimpse into the life of Paul. First, there is his reference to Mark, as Paul tells Timothy:

Take Mark, and bring him with you, for he is useful to me for service.

Very likely Mark may be the writer of the Gospel who was a cousin of Barnabas. We are reminded that Mark and Barnabas separated from Paul and Silas after a sharp quarrel in Antioch (Acts 15:36-41). Paul had been disappointed in Mark’s previous unreliability when he had declined to join Paul and Barnabas in Pamphylia.

Now, though, Paul asks for Mark, and declares his usefulness! This suggests that there has been reconciliation between the two.

We also get a glimpse of the day-to-day needs of Paul:

Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments.

It would seem that the weather may be getting cooler, since he begs Timothy to come before winter. The cloak which he’d left behind at Troas (which was famous as the site of the great city of Troy besieged by the Greeks in Homer’s Iliad ) was no doubt discarded in warmer weather. And the scholarly side of the Apostle needed to be nurtured as he bided his time under house arrest — he had some reading and study he wanted to do!

No doubt when Paul had been on the move on foot and by ship, he had felt the need to travel light, and had left his cloak and papers behind.

And then there is a rather bitter personal remark, and warning:

Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his deeds,of whom you also must beware; for he greatly opposed our words.

Alexander is anathematized by the Apostle! Like Demas, Alexander seems to have turned away from the faith he once followed. In 1 Timothy, Paul warns of those who have thrust away faith and a good conscience, and have:

made a shipwreck concerning the faith; of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme (1 Timothy 1:19-20).

So, we return to the verses that are included in the lectionary reading, and they make sense:

At my first defense, no one came to help me, but all left me. May it not be held against them.

Paul is undoubtedly speaking of his first trial, perhaps before Nero. He obviously felt alone and abandoned by friends who couldn’t help, and by adversaries who had proven to be disloyal and perhaps cowardly in the face of persecution.

Nevertheless, Paul knew he was never really alone:

But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.

In light of the stories of martyrdom that later become such an important part of the lore of the ancient church, we are tempted to think that Paul may be speaking of a literal lion. However, he likely may have had the prophet Daniel in mind as a reference, who also was imprisoned by a king because of his faith and faced real lions (Daniel 6). [According to tradition, Paul was beheaded by Nero’s guard rather than fed to the lions. As a Roman citizen, beheading was the legal penalty, rather than a more shameful death, like a crucifixion.]

Paul concludes this section with a prayer:

And the Lord will deliver me from every evil work, and will preserve me for his heavenly Kingdom; to whom be the glory forever and ever. Amen.

Though he is in prison, and faces likely execution, he is nonetheless confident in God’s ultimate deliverance and preservation.

APPLY:

There are two perspectives we can take toward Paul’s final words to Timothy in this passage — one is the perspective of an older mentor who sees himself at the end of a distinguished career in ministry, who is preparing himself for death; the other is the perspective of his protégé, who has received advice from his mentor and now must prepare to let him go.

Paul appears to be at peace with himself and with God. He has:

fought the good fight…. finished the course…. kept the faith.

Few if any of us can possibly place ourselves in company with Paul. And yet he does not see himself as part of an exclusive club. The crown of righteousness — the righteousness that comes by faith in Christ — is given:

also to all those who have loved his [Christ’s] appearing.

Faith that works through love to fight the good fight and run the race is what Paul sees as the source of a legacy for all Christians.

Naturally, there have been disappointments and hurts — he mentions some who have let him down. The sting is still there, it seems. However there have been many more Timothys and Lukes and Tituses and Tychicuses who have also been faithful. And perhaps even some Marks with whom he has been able to reconcile, and who went on from a momentary lapse to a very productive ministry.

All of this is something that we can view from the perspective of faith, whether we are just starting out, or nearing the end:

And the Lord will deliver me from every evil work, and will preserve me for his heavenly Kingdom; to whom be the glory forever and ever. Amen.

RESPOND:

At 61, after 36 years of ministry as both a pastor and an evangelist, I recognize I am closer to the end of my ministry and my life than to the beginning. I think I can understand the tone of Paul’s thoughts in this passage now better than when I was starting out.

One begins to look back on their lives at this point. Have I fought the good fight? Have I run the race? Have I kept the faith?

I even think I can understand Paul’s very personal remarks about Demas and Alexander, and Luke and Timothy. It is so human to remember those who hurt me as well as those who helped me. I pray that I may be able to forgive those who hurt, and adequately thank those who helped.

I am reminded of the wonderful scene in the film Saving Private Ryan when an elderly James Francis Ryan visits the Normandy American Cemetery and Memorial in Normandy, France. He remembers the events many decades before, when a squad of Army Rangers came to deliver him from the war because he was the last surviving brother of four servicemen. He remembers how they joined in battle together trying to defend a bridge against a German Panzer division with infantry. Most of the defenders were killed before American reinforcements arrived. And the Captain of the Army Rangers squad, Capt. Miller, was mortally wounded.

As he was dying, Captain Miller looked up with dimming eyes and whispered to Private Ryan — “Earn this. Earn it.”

At the close of the film, the aging Ryan, visiting the cemetery with his family, finds Captain Millers’ headstone, and sinks to his knees before it. When his wife rushes to his side, Ryan turns to her and says, “Tell me I was a good man.” She confirms it — “You are.” And he stands straight and delivers a sharp salute to Capt. Miller’s grave.

Obviously, we don’t earn God’s grace. It is a gift. And yet, we do respond with obedience and service, through faith. And we also may find ourselves asking “Was I a good man? Was I a good woman? Did I fight the good fight? Did I finish the course? Did I keep the faith?” May we, with God’s help, say yes.

Lord, I can think of no better prayer than St. Paul’s — deliver me from every evil work, and preserve me for your heavenly Kingdom; to whom be the glory forever and ever. Amen.

 PHOTOS:
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Psalm Reading for October 23, 2022

START WITH SCRIPTURE:
Psalm 65
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Psalm 65 is called A Psalm by David in the ascription. It is a Psalm of praise and thanksgiving, especially for the blessings of salvation, the created order, and the abundance of the harvest.

The Psalm begins with praise of God in Zion, the mountain upon which the City of David, Jerusalem, is built. This is a place of prayer and worship, where vows to God are honored, prayers are heard, where pilgrims come, and sacrifice for sin is made.

Our knowledge of the biography of David certainly adds color to his confession:

Sins overwhelmed me…

We are familiar with the details of adultery and murder in David’s life (2 Samuel 11), and that God calls him a man of war who has shed blood in battle, which disqualifies him to build the temple. However, we also know that David repents of his sin in the matter of Bathsheba and her assassinated husband, Uriah (2 Samuel 12; Psalm 51); and we know that David is called a man after God’s heart (1 Samuel 13:14), which is also how he is described by the Christian church centuries later (Acts 13:22).

Like all human beings, David is a mixture of good and evil. This is why the phrase that immediately follows his confession is so poignant:

but you atoned for our transgressions.

This is a reminder that the sinner cannot atone for his/her own sin. Only God can do that.

The next verse (4), however, is a little problematical. It describes the blessing of the one who is chosen to come into the courts of the Lord, in his house and holy temple. The problem is that the temple itself wasn’t built until after David’s reign, by his son Solomon.

It is true that David brings the Ark of the Covenant into the city of Jerusalem (2 Samuel 6), and places it within the Tent. So we must assume that if David wrote this Psalm, the temple refers to the tabernacle, or Tent.

David’s Psalm continues to recount God’s awesome deeds of righteousness, and character as the God of our salvation.

And there is here a hint of the opportunity of salvation that is offered not only to Israel but to everyone, including the Gentiles:

You who are the hope of all the ends of the earth,
of those who are far away on the sea;

David then waxes lyrical as he describes the beauty and power of God as he forms the mountains, calms the roaring sea waves, and even resolves political issues as he stills:

the turmoil of the nations.

David continues in a poetic vein as he describes Yahweh’s natural wonders that evoke awe everywhere:

You call the morning’s dawn and the evening with songs of joy.
You visit the earth, and water it.
You greatly enrich it.
The river of God is full of water.
You provide them grain, for so you have ordained it.
You drench its furrows.
You level its ridges.
You soften it with showers.
You bless it with a crop.
You crown the year with your bounty.
Your carts overflow with abundance.
The wilderness grasslands overflow.
The hills are clothed with gladness.
The pastures are covered with flocks.
The valleys also are clothed with grain.
They shout for joy!
They also sing.

APPLY:

The gifts of God for the people of God are superlative — but the truth is God’s gifts are meant for all people who will acknowledge God — and even for those who don’t acknowledge him!

Yahweh hears the prayers of all people who will respond (v. 2); he is:

the hope of all the ends of the earth,
of those who are far away on the sea…

The mountains and the seas inspire the awe of those:

who dwell in faraway places [and] are afraid at your wonders.

The blessings of sunrise and sunset, rain and harvest are available to all people throughout the world.

We are reminded of this message in the New Testament. When Jesus speaks of the universal love of God, he says that God:

makes his sun to rise on the evil and the good, and sends rain on the just and the unjust (Matthew 6:45).

When Paul begins to spread the Gospel beyond the Jews to the Gentiles in Lystra, he reminds these pagans that the same God who revealed himself through Jesus is the God who has made all things for all people:

[God] didn’t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness (Acts 14:17).

We are reminded that God’s love isn’t simply limited to the so-called chosen. He loves all people, and has lavished his gifts of salvation and creation to all who will come to him in praise and thanksgiving.

RESPOND:

This is a wonderfully lyrical passage that inspires us to give thanks and praise to the Creator of all the natural wonders that surround us, and the abundance of creation that is available to all of us.

However, there is one verse embedded in this Psalm that reveals a very personal side of David’s character, if only as an aside:

Sins overwhelmed me,
but you atoned for our transgressions.

What a contrast David is to a man who only apologizes after he is confronted, and then makes excuses and casts aspersions on others!

This is a simple confession of sin, and an acknowledgement that we cannot atone for our own sins. Upon this cornerstone the entire Christian doctrine of atonement rests. As the great hymn of Robert Lowery reminds us:

What can wash away my sin?
Nothing but the blood of Jesus;
What can make me whole again?
Nothing but the blood of Jesus.

Lord, your blessings surpass my capacity for praise. You offer salvation, through your own sacrifice, and share the beauty and wonder of all creation with all of us. I thank you for… everything! Amen.

PHOTOS:
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Old Testament for October 23, 2022

START WITH SCRIPTURE:
Joel 2:23-32
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Joel is among the very last prophets included in the Old Testament canon. He was likely writing a century or two after the Persian emperor, Cyrus, allowed the Jews to return from exile to their homeland in 538 B.C., and after the walls and the temple had been rebuilt.

Nevertheless, despite this happy outcome, circumstances were still difficult for the returned community. Imagine trying to rebuild cities destroyed in World War II, and you might get an image of the rubble that had to be cleared, and the economic depression that followed the conquest by Babylon in 587 B.C.

Now, there has been a new crisis — a massive swarm of locusts, grasshoppers and caterpillars have caused severe agricultural damage to crops. In the first chapter, Joel has called upon the people and the priests to mourn, not only for their financial losses but also for their sins. Joel sees this as a wake-up call for the restored people of Judah.

At the beginning of Joel 2, the prophet has continued his appeal to the people to repent and turn to God. He urges that the trumpet (the shofar) be blown to summon the people to a fast, and warns of impending calamity. The language is very reminiscent of the earlier prophets who warned of the moral malaise of Israel and Judah, and the consequences of conquest and exile.

However, Joel also sees the promised benefits of their repentance. He declares:

Be glad then, you children of Zion,
and rejoice in Yahweh, your God;
for he gives you the former rain in just measure,
and he causes the rain to come down for you,
the former rain and the latter rain,
as before.
The threshing floors will be full of wheat,
and the vats will overflow with new wine and oil.

Even more hopeful is the promise of restoration of that which has been lost:

I will restore to you the years that the swarming locust has eaten,
the great locust, the grasshopper, and the caterpillar,
my great army, which I sent among you.

(Some commentators point out that these four descriptions represent the various stages of the locust’s development).

Joel acknowledges that Israel has been disappointed — not to mention the fact that they had been a disappointment to God! But now Yahweh blesses them with abundance. Moreover, they will reestablish their unique relationship with God:

You will know that I am among Israel,
and that I am Yahweh, your God, and there is no one else;
and my people will never again be disappointed.

This statement includes a reminder of the very first commandment:

You shall have no other gods before me (Exodus 20:3).

This is both a declaration of faith in the Oneness of God, but also a not-so-subtle hint that polytheism and idolatry have gotten these people into trouble in the past.

Then Joel proclaims one of the great eschatological promises of the Old Testament, that the Apostle Peter will appropriate for the coming of the Holy Spirit on the church in Jerusalem a few centuries later:

It will happen afterward, that I will pour out my Spirit on all flesh;
and your sons and your daughters will prophesy.
Your old men will dream dreams.
Your young men will see visions.
And also on the servants and on the handmaids in those days,
I will pour out my Spirit.

The notion of the Spirit of God being poured out is not new. Ezekiel, from his exile in Babylon, saw that God would one day revive the dry bones in the valley that had fallen in battle. The dry bones of the exiled community would be reassembled, and the breath of God would come from the four winds and give them life, and restore them.

Notice the diversity of Joel’s vision — sons and daughters will prophesy; old and young will dream and see visions; even those who are in the “underclass” (servants and handmaids) will receive the poured-out Spirit.

This diversity is what inspires St. Peter to quote the Prophet Joel on the Day of Pentecost when the Spirit is poured out in Jerusalem on people:

from every nation under the sky (Acts 2:5).

This eschatological vision doesn’t merely affect humans. It is also geophysical and cosmic:

I will show wonders in the heavens and in the earth:
blood, fire, and pillars of smoke.

The sun will be turned into darkness,
and the moon into blood,
before the great and terrible day of Yahweh comes.

The day of Yahweh is a technical term that focuses on a point in time when God will fulfill his judgment and salvation for the whole world. Thus it is both great and terrible.

Joel’s vision is full of hope:

It will happen that whoever will call on Yahweh’s name shall be saved.

This is a foreshadowing of the salvation that will be available to all people, not just to Jews, because of the work of Christ and the Holy Spirit. This is a reminder that all who desire salvation can be saved.

And Joel returns to a familiar Old Testament concept — the remnant. Those who escape judgment are those who have responded to God’s call:

For in Mount Zion and in Jerusalem there will be those who escape,
as Yahweh has said,
and among the remnant, those whom Yahweh calls.

So there is the call of God that comes to all, and those who respond to God’s call — the remnant. The remnant has always included those who remained faithful to God despite the defection of others — Noah, Lot, the Jews in exile who returned to Jerusalem.

APPLY:

Disaster and disappointment are part of the Biblical story, and they are part of our story. All of us know what it is to experience locusts and loss in our lives, at some time or another. But God’s promise is a great joy:

I will restore to you the years that the swarming locust has eaten.

This is a word of hope to everyone who has experienced divorce, addiction, abuse, financial loss, health crisis, or the consequences of sin. God can and will restore us!

And the promise is for all of us! The Spirit will be poured out on all flesh! Not just the Jews, or the Orthodox, or the Pentecostals, or the Methodists, or any other group that can be named. Both genders and all classes of people are included in God’s vision of the future.

What is necessary? God has called the remnant — i.e., those who have called upon his name. This is the dilemma. That though the gift of salvation is available to all, only those who choose to receive it will receive it.

It will happen that whoever will call on Yahweh’s name shall be saved…
and among the remnant, those whom Yahweh calls.

RESPOND:

There is an old joke — A Roman centurion in a galley ship comes down to the oarsmen, who are the ones who power the boat. The centurion says, “I’ve got good news and bad news. The good news is that the captain is giving you double portions at mealtime today. The bad news is he wants to go water skiing.”

Joel has both bad news and good news. So does the Gospel. God’s salvation is available to all. However, there is a response that is required.

But there is still more good news — God promises to restore the wasted years.

Years ago when I was still a pastor, I visited from time to time with an old Marine who was suffering from cancer. His family had gathered around him, and he had professed his faith in Christ. In those last weeks, I got to know him well, although he wasn’t one to talk about his feelings. But I will never forget one of the last things he said to me:

I wish I’d become a Christian years ago. When I think of all that I missed out on…

and his voice trailed off. Robert died within a few months, and I conducted his funeral.

Nevertheless, I affirm that though Robert did miss out on so much of the richness and the joy and the peace of life with Christ, I will also affirm this — God has restored the years that Robert lost.

Lord, pour out your Spirit on all flesh. Call us all to repentance and fill us with your Spirit so that we may dream your dreams and see your visions. We call upon your name, knowing that you have promised to save us. Amen.

PHOTOS:
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Gospel for October 23, 2016

START WITH SCRIPTURE:

Luke 18:9-14

CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others.

Because we are so familiar with the “types” of these characters if we have read the Gospels, we sometimes lose perspective. The Pharisee in Jesus’ time was not considered a villain. Far from it.

Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven (Matthew 5:19-20).

Moreover, the spiritual disciplines that the Pharisee brags about were also endorsed by Jesus elsewhere:

I fast twice a week. I give tithes of all that I get.

Jesus himself practiced fasting, and in Matthew’s Gospel he assumes that disciples will fast:

when you fast, anoint your head, and wash your face; so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you (Matthew 6:17-18).

And Jesus says of the scrupulous, detailed tithes practiced by the Pharisees, in keeping with the Scriptures:

you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone (Luke 11:42).

Jesus is not critical of the Pharisee for his “righteousness” or his spiritual disciplines, but for his judgmental attitude and his lack of humility.

Which brings us to the contrast between the Pharisee and the tax collector. The tax collector is deeply aware of his own unworthiness to be in the presence of God:

the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’

The tax collector knows that he is a sinner in desperate need of God’s forgiveness. The Pharisee believes, it seems, that he is beyond reproach and has earned God’s approval.

Jesus’ judgment is clear:

I tell you, this man [the tax collector] went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.

This message concerning humility and pride is central in Scripture. The Song of Mary, uttered by Jesus’ mother before he was born, summarizes this message. She says that the Lord:

has shown strength with his arm.
He has scattered the proud in the imagination of their hearts.
He has put down princes from their thrones.
And has exalted the lowly.
He has filled the hungry with good things.
He has sent the rich away empty (Luke 1:51-53).

APPLY:

Our take-away from this passage is not “Jesus doesn’t care if we sin, and doesn’t care whether we practice the spiritual disciplines or not.” That is not the message here.

Such grace is available to all who humble themselves and recognize their utter dependency on God.

RESPOND:

I don’t really remember how long it took me to realize that I had sinned, if not in deed at least in thought. I know it wasn’t all that long.

Instead, God has come to us through Jesus Christ, so that he might lift us up to God.

Lord, I am not an extortioner or an adulterer, and I hope I’m not unjust. I do practice the spiritual disciplines of tithing and fasting. But I don’t rely on any of my own meager ‘accomplishments’ for justification. Like the tax collector, I plead with you: ‘God, be merciful to me, a sinner!’ Only for Jesus sake, I trust, may I be justified. Amen.

PHOTOS:
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Epistle for October 23, 2016

START WITH SCRIPTURE:

2 Timothy 4:6-8, 16-18

CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Paul is concluding this letter to his protegé, Timothy, with some very personal reflections. He is likely a prisoner in Rome in the custody of the capricious Emperor Nero. He senses that he may soon face execution. He reflects on the people who have supported him, as well as some who have failed him. According to tradition, this is Paul’s last epistle.

But we begin first with one word, a preposition:

for

be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.

Why this urgency? Paul is stirring Timothy to action because he knows his own time is short:

For I am already being offered, and the time of my departure has come.

I have been crucified with Christ, and it is no longer I that live, but Christ living in me (Galatians 2:20).

But there can be no doubt that he is speaking also of his own physical death, as he does in his letter to the Philippians that he also writes from prison:

For to me to live is Christ, and to die is gain (Philippians 1:21).

Paul then turns to another metaphor to describe where he is now in his life — the military, and athletics:

I have fought the good fight. I have finished the course. I have kept the faith.

From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.

Note his inclusivity — all who love Christ are champions who will wear the crown of righteousness.

having loved this present world…

And then there is a fascinating glimpse into the life of Paul. There is first his reference to Mark, as Paul tells Timothy:

Take Mark, and bring him with you, for he is useful to me for service.

Now, though, Paul asks for Mark, and declares his usefulness! This suggests that there has been reconciliation between the two.

We also get a glimpse of the day-to-day needs of Paul:

Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments.

It would seem that the weather may be getting cooler, since he begs Timothy to come before winter. The cloak which he’d left behind at Troas (which was famous as the site of the great city of Troy besieged by the Greeks in Homer’s Iliad) was no doubt discarded in warmer weather. And the scholarly side of the Apostle needed to be nurtured as he bided his time under house arrest — he had some reading and study he wanted to do!

No doubt when Paul had been on the move on foot and by ship, he had felt the need to travel light, and had left his cloak and papers behind.

And then there is a rather bitter personal remark, and warning:

Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his deeds, of whom you also must beware; for he greatly opposed our words.

Alexander is anathematized by the Apostle! Like Demas, Alexander seems to have turned away from the faith he once followed. In 1 Timothy, Paul warns of those have thrust away faith and a good conscience, and have:

made a shipwreck concerning the faith; of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme (1 Timothy 1:19-20).

So, we return to the verses that are included in the lectionary reading, and they make sense:

At my first defense, no one came to help me, but all left me. May it not be held against them.

Nevertheless, Paul knew he was never really alone:

But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.

Paul concludes this section with a prayer:

And the Lord will deliver me from every evil work, and will preserve me for his heavenly Kingdom; to whom be the glory forever and ever. Amen.

Though he is in prison, and faces likely execution, he is nonetheless confident in God’s ultimate deliverance and preservation.

APPLY:

There are two perspectives we can take toward Paul’s final words to Timothy in this passage — one is the perspective of an older mentor who sees himself at the end of a distinguished career in ministry, who is preparing himself for death; the other is the perspective of his protegé, who has received advice from his mentor and now must prepare to let him go.

Paul appears to be at peace with himself and with God. He has:

fought the good fight…. finished the course…. kept the faith.

also to all those who have loved his [Christ’s] appearing.

Faith that works through love to fight the good fight and run the race is what Paul sees as the source of a legacy for all Christians.

All of this is something that we can view from the perspective of faith, whether we are just starting out, or nearing the end:

And the Lord will deliver me from every evil work, and will preserve me for his heavenly Kingdom; to whom be the glory forever and ever. Amen.

RESPOND:

One begins to look back on their lives at this point. Have I fought the good fight? Have I run the race? Have I kept the faith?

I am reminded of the wonderful scene in the film Saving Private Ryan when an elderly James Francis Ryan visits the Normandy American Cemetery and Memorial in Normandy, France. He remembers the events many decades before, when a squad of Army Rangers come to deliver him from the war because he is the last surviving brother of four servicemen. He remembers how they joined in battle together trying to defend a bridge against a German Panzer division with infantry. Most of the defenders are killed before American reinforcements arrive. And the Captain of the Army Rangers squad, Capt. Miller, is mortally wounded.

As he is dying, Captain Miller looks up with dimming eyes and whispers to Private Ryan: “Earn this. Earn it.”

At the close of the film, the aging Ryan, visiting the cemetery with his family, finds Captain Millers’ headstone, and sinks to his knees before it. When his wife rushes to his side, Ryan turns to her and says, “Tell me I was a good man.” She confirms it: “You are.” And he stands straight and delivers a sharp salute to Capt. Miller’s grave.

Obviously, we don’t earn God’s grace. It is a gift. And yet, we do respond with obedience and service, through faith. And we also may find ourselves asking “Was I a good man? was I a good woman? Did I fight the good fight? Did I finish the course? Did I keep the faith?” May we, with God’s help, say yes.

Lord, I can think of no better prayer than St. Paul’s: deliver me from every evil work, and preserve me for your heavenly Kingdom; to whom be the glory forever and ever. Amen.

 PHOTOS:
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Psalm Reading for October 23, 2016

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START WITH SCRIPTURE:

Psalm 65

CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Psalm 65 is called A Psalm by David in the ascription. It is a Psalm of praise and thanksgiving, especially for the blessings of salvation, the created order, and the abundance of the harvest.

Our knowledge of the biography of David certainly adds color to his confession:

Sins overwhelmed me…

Like all human beings, David is a mixture of good and evil. This is why the phrase that immediately follows his confession is so poignant:

but you atoned for our transgressions.

This is a reminder that the sinner cannot atone for his/her own sin. Only God can do that.

David’s Psalm continues to recount God’s awesome deeds of righteousness, and character as the God of our salvation.

And there is here a hint of the opportunity of salvation that is offered not only to Israel but to everyone, including the Gentiles:

You who are the hope of all the ends of the earth,
of those who are far away on the sea;

David then waxes lyrical as he describes the beauty and power of God as he forms the mountains, calms the roaring sea waves, and even resolves political issues as he stills:

the turmoil of the nations.

David continues in a poetic vein as he describes Yahweh’s natural wonders that evoke awe everywhere:

You call the morning’s dawn and the evening with songs of joy.
You visit the earth, and water it.
You greatly enrich it.
The river of God is full of water.
You provide them grain, for so you have ordained it.
You drench its furrows.
You level its ridges.
You soften it with showers.
You bless it with a crop.
You crown the year with your bounty.
Your carts overflow with abundance.
The wilderness grasslands overflow.
The hills are clothed with gladness.
The pastures are covered with flocks.
The valleys also are clothed with grain.
They shout for joy!
They also sing.

APPLY:

The gifts of God for the people of God are superlative — but the truth is God’s gifts are meant for all people who will acknowledge God — and even for those who don’t acknowledge him!

Yahweh hears the prayers of all people who will respond (v. 2); he is:

the hope of all the ends of the earth,
of those who are far away on the sea….

The mountains and the seas inspire the awe of those:

who dwell in faraway places [and] are afraid at your wonders.

The blessings of sunrise and sunset, rain and harvest are available to all people throughout the world.

We are reminded of this message in the New Testament. When Jesus speaks of the universal love of God, he says that God:

makes his sun to rise on the evil and the good, and sends rain on the just and the unjust (Matthew 6:45).

[God] didn’t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness (Acts 14:17).

RESPOND:

However, there is one verse embedded in this Psalm that reveals a very personal side of David’s character, if only as an aside:

Sins overwhelmed me,
but you atoned for our transgressions.

What can wash away my sin?
Nothing but the blood of Jesus;
What can make me whole again?
Nothing but the blood of Jesus.

What a contrast David is to a man who only apologizes after he is confronted, and then makes excuses and casts aspersions on others! This is nothing like David.

PHOTOS:
"psalm 65-8" by George Samuel is licensed under a Creative Commons Attribution-NonCommercial 2.0 Generic license.

Old Testament for October 23, 2016

Start with Scripture:

Joel 2:23-32

CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

However, Joel also sees the promised benefits of their repentance. He declares:

Be glad then, you children of Zion,
and rejoice in Yahweh, your God;
for he gives you the former rain in just measure,
and he causes the rain to come down for you,
the former rain and the latter rain,
as before.
The threshing floors will be full of wheat,
and the vats will overflow with new wine and oil.

Even more hopeful is the promise of restoration of that which has been lost:

I will restore to you the years that the swarming locust has eaten,
the great locust, the grasshopper, and the caterpillar,
my great army, which I sent among you.

(Some commentators point out that these four descriptions represent the various stages of the locust’s development).

You will know that I am among Israel,
and that I am Yahweh, your God, and there is no one else;
and my people will never again be disappointed.

This statement includes a reminder of the very first commandment:

You shall have no other gods before me (Exodus 20:3).

This is both a declaration of faith in the Oneness of God, but also a not-so-subtle hint that polytheism and idolatry have gotten these people into trouble in the past.

It will happen afterward, that I will pour out my Spirit on all flesh;
and your sons and your daughters will prophesy.
Your old men will dream dreams.
Your young men will see visions.
And also on the servants and on the handmaids in those days,
I will pour out my Spirit.

This diversity is what inspires St. Peter to quote the Prophet Joel on the Day of Pentecost when the Spirit is poured out in Jerusalem on people:

from every nation under the sky (Acts 2:5).

This eschatological vision doesn’t merely affect humans. It is also geophysical and cosmic:

I will show wonders in the heavens and in the earth:
blood, fire, and pillars of smoke.

The sun will be turned into darkness,
and the moon into blood,
before the great and terrible day of Yahweh comes.

The day of Yahweh is a technical term that focuses on a point in time when God will fulfill his judgment and salvation for the whole world. Thus it is both great and terrible.

Joel’s vision is full of hope:

It will happen that whoever will call on Yahweh’s name shall be saved.

And Joel returns to a familiar Old Testament concept — the remnant. Those who escape judgment are those who have responded to God’s call:

For in Mount Zion and in Jerusalem there will be those who escape,
as Yahweh has said,
and among the remnant, those whom Yahweh calls.

APPLY:

I will restore to you the years that the swarming locust has eaten.

This is a word of hope to everyone who has experienced divorce, addiction, abuse, financial loss, health crisis, or the consequences of sin. God can and will restore us!

It will happen that whoever will call on Yahweh’s name shall be saved….
and among the remnant, those whom Yahweh calls.

RESPOND:

There is an old joke: A Roman centurion in a galley ship comes down to the oarsmen, who are the ones who power the boat. The centurion says, “I’ve got good news and bad news. The good news is that the captain is giving you double portions at meal time today. The bad news is he wants to go water skiiing.”

Joel has both bad news and good news. So does the Gospel. God’s salvation is available to all. However, there is a response that is required.

However, there is still more good news — God promises to restore the wasted years. Years ago when I was still a pastor, I visited from time to time with an old Marine who was suffering from cancer. His family had gathered around him, and he had professed his faith in Christ. In those last weeks, I got to know him well, although he wasn’t one to talk about his feelings. But I will never forget one of the last things he said to me:

I wish I’d become a Christian years ago. When I think of all that I missed out on …..

and his voice trailed off. Robert died within a few months, and I conducted his funeral.

Nevertheless, I affirm that though Robert did miss out on so much of the richness and the joy and the peace of life with Christ, I will also affirm this: God has restored the years that Robert lost.

PHOTOS:
“Joel-2:23-25” by Susan Ackeridge is licensed under a Creative Commons Attribution 2.0 Generic license.