Gospel Reading for November 12, 2023

This detail of the foolish virgins from a stained glass window in St Giles’ church Oxford was photographed by Fr. Lawrence Lew, O.P.

START WITH SCRIPTURE:
Matthew 25:1-13
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This is an eschatological passage, which means that it relates to last things.  Jesus is warning the disciples that they are to be ready for the coming of the end of the age because they will not know exactly when that will be.

The wedding feast is a common Biblical image for the end of the age and coming of the kingdom of God.

A little familiarity with weddings in the Jewish world of the first century can make these details come to life. It was the custom for the bridegroom to go and build a house for himself and his bride following the betrothal.  And when the father determined that the house was acceptable, he granted the son permission to go and gather his bride and bring her back for the feast.  This usually happened at night with a festive procession through the town, with torches and singing.  So, the virgins waiting for the coming of the bridegroom at night, at an unknown time, is not at all far-fetched.  There were no synchronized watches in those days!

But the real issue here is being prepared for the unknown time of arrival.  The five wise virgins had brought supplemental oil in case the bridegroom was tardy — the five foolish did not.

Those who are prepared are welcomed in to the brightly lit home for the wedding feast — the unprepared are shut out in the dark.

Jesus makes his message clear:

Watch therefore, for you don’t know the day nor the hour in which the Son of Man is coming.

APPLY:  

This may seem harsh to our modern ears — why couldn’t the five wise virgins share some oil? Isn’t that the Christian thing to do? And why didn’t the bridegroom just relax and let the foolish virgins in?

From our perspective, it all seems unreasonable — but Jesus is making one simple point.  Watch.  Be prepared.  You never know what will happen and when the Lord will come.

RESPOND: 

I do not know when Jesus will return, but I am deeply aware that he has promised to do so.  My job, if I am to be wise, is to be ready — to turn to him in faith, to tell others to do the same.  If I am to take the interpretation of the parable to the next level, then I need to warn the foolish folks around me to be ready — buy oil, so to speak — by focusing on their faith.

Our Lord, I confess I feel inadequately prepared for your coming sometimes — but I do know that you are with me, whatever a day might bring.  Help me to face the future with anticipation that you will meet me there.  Amen. 

PHOTOS:
“Foolish Virgins” by Fr. Lawrence Lew, O.P. is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs license.

Epistle Reading for November 12, 2023

START WITH SCRIPTURE:
1 Thessalonians 4:13-18
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Paul is writing to first generation Christians who are virtually clueless about the Christian Gospel and the promises of everlasting life.  This is no time for subtlety, and Paul tries to be as direct as he can be.

His answer to the problem of grief in the face of death is equally direct — he wishes to inform the Thessalonians that death has been ‘defanged.’  He doesn’t want them to grieve like those in Roman culture who have no clear path to life beyond death.

The Christian hope, Paul teaches, is grounded in the saving acts of Jesus Christ — his death and resurrection. He doesn’t teach here that people are inherently immortal.  Rather, he teaches that those who believe will be raised with Jesus on the last day, when Christ returns.

And Paul is especially emphatic that those who have already died will precede those who are still living.  Some call this phenomenon the rapture, although that term isn’t found anywhere in Scripture.  The concept envisions that there will be a kind of gathering in the sky of the resurrected. However, this ‘flight’ will only be a transitional experience on the way to life with the Lord forever.

Time and space don’t permit an in-depth analysis of the doctrine of resurrection and eternal life revealed in Scripture.  Nor does Paul offer much more to the Thessalonians here. As with so many aspects of heaven and eternity, all they are offered is a glimpse.

What is vital to remember here is that his claim is grounded in history — Jesus died and was raised, and promises the same to those who have their hope in him.

APPLY:  

If you want to start a terrific argument, start talking about eschatology (the study of the end of the world).  Some will argue that biblical eschatology is absolutely literal, and others will say that it is all poetry, and still others will say it’s not to be taken seriously at all.

What we lose sight of is its purpose — to comfort those who are grieving and doubtful by giving them a vision of the coming age.  If we get distracted about details — are you pre-tribulation or post-tribulation, premillennial or postmillennial, and what do all of the biblical prophecies mean today — we lose sight of the simple truth of the Gospel.

That simple truth is that our hope of resurrection — in whatever form that will come — is grounded in the historical claims of the resurrection of Jesus.  Outside of him there is no hope.

But if we place our hope in him, we will be raised to eternal life.  That’s really the bottom line.

RESPOND: 

I really don’t know much about eschatology and apocalypticism beyond what I’ve read in Scripture and in a few books of theology.  I tend to shy away from it because I take seriously what Jesus says in Matthew 24:36:

But no one knows of that day and hour, not even the angels of heaven, nor the Son, but my Father only.

It’s not that I want to be ignorant, it’s that I think the what, when, where, and how are not ultimately up to me.  Sufficient for me to know the WHY — that Jesus died and was raised.  And because he has been raised, those who trust him will be raised also.

Lord, I see loss all around me, every day.  But your Word promises that what is lost will be restored in the resurrection, when the end of the age has come.  Living with that knowledge enables me to live with the reality that everything around me is temporary, except for a relationship with you.  Strengthen that relationship.  Amen.  

PHOTOS:
“1 Thessalonians 4:17” by Sapphire Dream Photography is licensed under a Creative Commons Attribution-NonCommercial 2.0 Generic license.

Psalm Reading for November 12, 2023

“…that the generation to come might know….that they might set their hope in God, and not forget God’s deeds, but keep his commandments…” (Psalm 78:6-7 World English Bible)

START WITH SCRIPTURE:
Psalm 78:1-7
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This Psalm extols the importance of passing on the sacred stories and the commandments from one generation to the next.

The Psalmist declares that he will bring out into the open the great truths that have been hidden in the past.  This is the process of tradition — he has heard these things from his ancestors, and now relates them to the next generation.

There are two parts to his teaching. The first is to lift up the mighty acts of Yahweh.  These would no doubt include the stories of the Patriarchs, of the Exodus and the miracles in the wilderness of Sinai.

The second division of the teaching pertains to the demands on the people — the statutes, laws and commandments.

This process anticipates nurturing not only the children of this generation in the faith, but also children yet unborn.

There is a central goal in this process — to form the faith of each successive generation.  And this is the simple goal:

 that they might set their hope in God,
and not forget God’s deeds,
but keep his commandments.

The goal of relating the history of God’s people is to create a faithful relationship with God, remember the great stories of the work of God, and keep God’s commands.

APPLY:  

It has been said that “the church is always just one generation away from extinction.”  I take that to mean that the church must continue the important task of transmitting the faith from one generation to the next.

As others have said, no one is born a Christian.  The faith must be formed in each of us by discipleship.

This is the responsibility of pastors, Sunday School teachers, youth directors, to be sure. And of course parents are charged with this awesome duty.  But in my church, every church member also takes a vow every time a child is baptized in the church to “proclaim the good news and live according to the example of Christ… (that these children) may be true disciples who walk in the way that leads to life.”

Passing on the faith is an act of the entire Christian community.

And in this Psalm, we see that the faith that we pass on includes a trusting relationship with God, knowing God’s mighty deeds and praising him, and living the moral life that is shaped by God’s commands.

RESPOND: 

I am responsible for passing on the faith into which I have been baptized as effectively as I possibly can, not only to my own biological family but in my family of faith, the church.  Therefore I must nurture my own relationship with God; study his Word that I might remember his mighty deeds and praise him for his works; and allow his commands to shape my moral life.  As I do this, I may both show and tell others what my own life of faith is like.

Our Lord, you have revealed yourself to us in such a personal way — not only through your mighty acts as recorded in Scripture, but also through the still, quiet voice of your Spirit.  Draw me closer to you so that I may draw others closer to you as well.  Amen. 

PHOTOS:
Andrew Moon uploaded this photo for public access on Pexels.com. It is licensed under a Creative Commons Zero (CC0) license.

Old Testament for November 12, 2023

START WITH SCRIPTURE:
Joshua 24:1-3a, 14-25
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage is the culmination of the conquest of Canaan by the Israelites.  This is a time of consolidation and control for the tribes who now inhabit the land. Now, the aging Joshua challenges Israel to commitment.

He gathers the people at Shechem in the hill country where their ancestor Abraham had been given the promise that this land would belong to his offspring, and built an altar there to commemorate that moment (Genesis 12:6-7).  It is also a place rich with stories of their tribal patriarchs.  Place matters in the Bible.

Joshua begins by rehearsing the history that they all know — how God delivered them from slavery in Egypt, and guided them to this land, and gave them the power to conquer the native peoples who were there.

But the bottom line is his challenge to them — either choose to serve the gods of the Chaldeans that their forefathers served in the days before Abraham; or choose to serve the gods of the Egyptians; or serve Yahweh, the God of Israel.  There was to be no “both/and” about this. Their faith was not to be “pluralistic.”

Joshua himself is very clearly self-differentiated.  He knows who he is and whom he serves — Yahweh.  But he also makes it clear to the Israelites that it is impossible for them to serve God half-heartedly.  It is either all or nothing.  If they start out serving God and turn away, the results will be disastrous for them.

Like Abraham, who built an altar for worship, Joshua also creates a symbol of remembrance — the stone that will serve as a remembrance to them that they have made a commitment this day.

APPLY:  

We live in a pluralistic age of diversity.  Some might even say we are among the most syncretistic cultures in history — choosing a little from this worldview, a little from that religion, a little from another culture.  We use words like karma, namaste, jihad without even thinking about their religious implications.

Surely it can’t be such a bad thing to learn from other religions, right?

There is a half-truth here. How can we possibly understand the world view of others if we don’t engage them in conversation? And how can we possibly hope to have influence if we don’t listen?

The catch comes when we begin to realize that we must make a choice.  All paths do not lead to truth.  In fact, many belief systems are absolutely in conflict with one another.

So, it is imperative that we be confronted with the claims of the Biblical God.  These are claims that are grounded in history, and reveal a God who has entered into time and even become one of us, as the New Testament reveals.  That is either true or it is not.

Ironically, Joshua appears to be one of the worst possible evangelists, or salesmen, for his faith.  He warns the Israelites that they can’t live up to God’s demands. After all, Yahweh is holy and jealous and there will be serious consequences if they turn away.  Not much of an “open mind” I daresay!

I believe this passage reminds us of something that is absolutely vital to the survival of the nation, the church, and the family — we are the sum of our commitments.  If we say we believe in God, but we worship other “gods” such as materialism, success, pleasure, we will find ourselves looking to those things for meaning, security and the good life rather than to God.  And if our commitment to God is weakened, as when we disregard our vows of church membership, what about our vows to country, or our marriage vows?

Choose this day whom you will serve!

RESPOND: 

This classic passage reminds me again that I am the sum of my commitments.  If I am committed to the God revealed in the Bible, then I am committed to the pattern of life revealed in that same Bible.  And that means that there are certain things I will do — and certain things that I won’t.

As Bob Dylan’s song, written soon after his conversion to Christianity, tells us:

You gotta serve somebody.

Lord, you set before me life and death, and the choice between them is clear.  Choosing you is the way to life.  I am also aware that I am incapable of following your ways without your help.  I thank you that you have chosen me, and I choose to follow you — only give me the grace and strength to do what you command.  Amen.

PHOTOS:
“Joshua 24:15” uses the following photo:
“Two Tracks” by MorrisCountyNJ is licensed under a Creative Commons Attribution-NonCommercial 2.0 Generic license.

Gospel for November 7, 2021

Widow’s Mite – Ancient Roman Bronze Coins

START WITH SCRIPTURE:
Mark 12:38-44
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This passage comes as the controversies between Jesus and the “religious establishment” are intensifying.  Jesus has entered the city of Jerusalem on the back of a donkey to the cheers of the crowd.

In response to this, it seems the “religious establishment” are mounting an aggressive campaign to discredit Jesus.   The scribes, the priests, and the elders  have questioned his authority. The Pharisees and the Herodians — who are usually rivals — team up to try and trip up Jesus with a question about taxes. The Sadducees have tried to ridicule Jesus’ teaching concerning the resurrection.  And a scribe has interrogated Jesus about which is the first and greatest commandment.

Jesus responds in a fashion that was typical of the Old Testament prophets. He points out the religious pretentiousness and hypocrisy of the scribes:

As he taught, he said, “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces,  and to have the best seats in the synagogues and places of honor at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”

Jesus condemns the scribes for their prideful desire to be noticed and honored, while their religion lacks compassion for the widows.  We are reminded of Isaiah’s denunciation of the establishment of his day:

Ah, you who make iniquitous decrees,
who write oppressive statutes,
 to turn aside the needy from justice
and to rob the poor of my people of their right,
that widows may be your spoil,
and that you may make the orphans your prey! (Isaiah 10:1-2).

And if Jesus notices the religious “performance” of the scribes, he also notices one of their victims — a poor widow.

Scholars tell us that the treasury of the temple consisted of thirteen brass chests that were wide at the opening.  Thus they were called “trumpets.”  Some of the chests were for the obligatory tithes and temple taxes; some were for voluntary gifts. These chests were placed in the Court of the Women in the temple.

So, Jesus is watching a typical day of worship at the temple, and observes:

….the crowd putting money into the treasury. Many rich people put in large sums.

The widow’s offering was very small in comparison:   

A poor widow came and put in two small copper coins, which are worth a penny.

However, it is not the size of the gift that makes an impression on Jesus, it is the proportional sacrifice.  She who has so little gave much more than they who had so much more to give.

Jesus points this out to his disciples

“Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury.  For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.”

True religion, Jesus seems to be saying, doesn’t focus on appearances or honor, but on sacrifice and true devotion.

APPLY:  

True religion is not about impressive appearances or honors.  As Jesus’ half-brother James writes:

Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world (James 1:27).

By this measure, the Scribes were totally irreligious.

Following Christ means that we become less concerned about our “image” and more concerned about the orphans and widows and the poor — who, like us, are made in the image of God.

RESPOND: 

Image is everything in our culture, whether it goes by the name of “branding” or “marketing.”

We want to stand out and be recognized.  This is especially perilous for those who stand in the pulpit or hold a microphone in church.  But it can also apply to those who take pride in being “big givers.”  In virtually every church I’ve ever served or worshiped, there are invariably the ubiquitous “memorial plaques” on pews, stained glass windows, or other stuff.

We would do well to remember Jesus’ words in the Sermon on the Mount, and apply them:

“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward.  But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you” (Matthew 6:1-4).

Our Lord, forgive my foolish pride when I am recognized for some accomplishment, or for my status.  The only boast I have is what you have done for me in Christ, so that if I boast I boast in the Lord.  May my giving be done for your sake, and for the sake of those who receive it, and never for my pride.  Amen. 

PHOTOS:
“Widow’s Mite – Ancient Roman Bronze Coins” by Royce Bair is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 2.0 Generic license.

Epistle for November 7, 2021

START WITH SCRIPTURE:
Hebrews 9:24-28
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This is a pivotal passage in helping us understand the vision of the writer of Hebrews.  Hebrews points out that there is a real, eternal reality in heaven, of which this world is a mere copy:

….the law has only a shadow of the good things to come and not the true form of these realities (Hebrews 10:1).

Therefore, the work of atonement and intercession that is part of the sacrificial system of worship in the earthly temple is only an incomplete foreshadowing of the real thing. He speaks of:

worship in a sanctuary that is a sketch and shadow of the heavenly one (Hebrews 8:5).

So, in Hebrews 9:24-28, he explores what Christ has done in his ministry as high priest:

Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf.

Jesus is the true high priest, who appears in the true heavenly sanctuary following his life, death, resurrection and ascension.  This is the crowning accomplishment of his ministry as the atoning sacrifice and the intercessor.  He is the ultimate mediator.

And what he does, he does for good and forever:

Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own;  for then he would have had to suffer again and again since the foundation of the world.

This is why the sacrificial system of Old Testament worship has become obsolete.  The system of sacrifice put in place by the Law of Moses was a foreshadowing and a picture of the true sacrifice that has now been accomplished by Christ.  Sacrifices of animals are no longer necessary when Jesus has offered himself once for all. 

There are life and death issues disclosed here:

But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself. And just as it is appointed for mortals to die once, and after that the judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.

First, the end of the age has already been inaugurated, initiated by the work of Christ as high priest.  This is a reminder of the words of Jesus in the Gospels when he begins his ministry:

“The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news” (Mark 1:15).

Second, the reality for individuals is that they will be held accountable for their moral life:

….it is appointed for mortals to die once, and after that the judgment.

There are consequences to human choices.

Third, Christ will return to complete his work of full salvation.  Hebrews makes it clear that he has already made atonement for sin, so his return will be the consummation of his salvation:

….so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.

This illustrates the tension between the “now” and the “not yet” of eschatology.  The kingdom of God has been initiated by Jesus, he has paid the price for sin, and he will return to complete his work.

APPLY:  

Like light that refracts from a diamond, there are many illuminating refractions from this passage.

First, we are reminded that the world in which we live, which we deem to be “material” and “real,” is by its very nature transient and ephemeral.

Paul says in 1 Corinthians 7:31 that we are not to cling too closely to this world, we are to be somewhat detached, because the present form of this world is passing away.

John says it like this:

Do not love the world or the things in the world. The love of the Father is not in those who love the world;  for all that is in the world—the desire of the flesh, the desire of the eyes, the pride in riches—comes not from the Father but from the world.  And the world and its desire are passing away, but those who do the will of God live forever (1 John 2:17).

There is a real, permanent world beyond the shadows of this world.  Jesus our high priest has entered into our shadow world for our sake to bring us back into the real world of heaven.

But what must be very applicable to us is the reality that we have been given one life to live.  Unlike Eastern religions that promise a multiplicity of reincarnations to work out our karma, Jesus has accomplished our salvation once for all.

And this makes our lives and our decisions extremely important.  This is a moral universe, and there are consequences to our choices.  Our lives, though they may be brief, do matter. And the choices that we make in the present will determine our relationship with God in eternity.

RESPOND: 

I like this world.  When God created all things, he called them good.   At the same time, I also know that this world is subject to decay and evil, because of the canker of sin.  And I am deeply comforted by the promise that there is a Real, perfect world that Jesus has prepared for us.

But I also recognize the costly nature of this world.  It cost the sacrificial death of my Lord Jesus.

I can recall as a child hearing the powerful words of the communion ritual in our hymnbook.  Let this be my prayer of thanksgiving and consecration:

Almighty God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the cross for our redemption; who made there, by the one offering of himself, a full, perfect, and sufficient sacrifice for the sins of the whole world…And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee.  Amen. 

PHOTOS:
"Hebrews 9:28 "So Christ was once offered to bear the sins of many;" #love #god" by Church Iglesia is licensed under a Creative Commons Attribution 2.0 Generic license.

Psalm Reading for November 7, 2021

START WITH SCRIPTURE:
Psalm 127
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

This Psalm is a fitting companion to the Old Testament lectionary reading for this week from the Book of Ruth.

Although it is described as a Song of Ascents of Solomon, this Psalm celebrates the joys of family life and domestic happiness.

The Psalm begins by declaring that when building a house (or home?),  protecting a city, or going to work, it is of paramount importance that God be involved. In fact:

Unless the Lord builds the house,
those who build it labor in vain.
Unless the Lord guards the city,
the guard keeps watch in vain.

No constructive purpose can be accomplished without God; and if God doesn’t protect the city, it is impossible to make the city secure.

Not only is it vain for the guard to keep watch unless the Lord guards the city, even in one’s personal and professional life we find that:

….in vain that you rise up early
and go late to rest,
eating the bread of anxious toil;
for he gives sleep to his beloved.

Contrary to the wisdom of Ben Franklin  (early to bed, early to rise makes a man healthy, wealthy and wise), these verses counsel instead a serene trust in God.  The bread of anxious toil is contrasted to the peace that comes from God, who gives sleep to his beloved. 

The stage is set for a shift in theme.  Anxious “workaholism” is not endorsed in this Psalm. The focus instead is on the contentment and rewards of family life. The Psalmist begins by enumerating the joys of children, particularly as the enduring posterity of their parents:  

Sons are indeed a heritage from the Lord,
the fruit of the womb a reward.

In a striking image, the Psalmist says:

Like arrows in the hand of a warrior
are the sons of one’s youth.
Happy is the man who has
his quiver full of them.

Obviously, from a patriarchal point of view, this passage is particularly masculine.  The father is a warrior.  Sons, not daughters, are mentioned as arrows  that fill his quiver.

For a balanced perspective, the Psalm that follows (Psalm 128), is more equitable:

Blessed are all who fear the Lord,
who walk in obedience to him.
You will eat the fruit of your labor;
blessings and prosperity will be yours.
Your wife will be like a fruitful vine
within your house;
your children will be like olive shoots
around your table (Psalm 128:1-3).

Diligence is rewarded with prosperity.  A wife is described in a very positive light.  And Psalm 128 doesn’t specify only sons, but children who proliferate like olive shoots in a cozy scene around the family table.

To be clear, my observation is not at all a critique of Psalm 127 —  by no means! I believe that:

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness (2 Timothy 3:16).

However, the comparison of Psalm 127 and 128 demonstrates a change of tone in relation to a similar theme.

This reminds us that our reading of the Scriptures must be comprehensive and balanced, and we must be careful not to take any one passage out of context.

Finally, the Psalm tells us that such a warrior, well-equipped with many sons like arrows in his quiver:

….shall not be put to shame
when he speaks with his enemies in the gate.

This Psalm is clearly set in a context of conflict, for which the family becomes a kind of fortress.

APPLY:  

What do we trust most?  Do we trust our own efforts to build a house — or a career — or do we trust in God? Do we trust our own vigilance to protect ourselves — or do we rely on God’s protection?  Is our work driven by anxious workaholism or do we experience the peace of knowing that God gives sleep to his beloved ?

The answer should be obvious.  The houses we build will all eventually crumble, but God’s house is eternal in the heavens.  None of us are invulnerable to our natural enemies —  economic distress, illness, the frailties of age, even death — but God provides the ultimate fortress.  And though our culture reinforces the value of workaholism, God gives rest to those who trust in him.

Again, we have to remember the principle of balance.  The Bible does not denigrate the value of diligence:

Go to the ant, you sluggard;
consider its ways and be wise!
It has no commander,
no overseer or ruler,
yet it stores its provisions in summer
and gathers its food at harvest.

How long will you lie there, you sluggard?
When will you get up from your sleep?
A little sleep, a little slumber,
a little folding of the hands to rest—
and poverty will come on you like a thief
and scarcity like an armed man (Proverbs 6:6-11).

It is extremely important not to lose sight of one’s priorities.  Why build the house, protect the city, or be a peaceful person?  One clear answer is the blessing of family.

And what is striking about the image used by the Psalmist — Like arrows in the hand of a warrior are the sons of one’s youth — is the sense that these are arrows that propel us forward!  Though our own lives reach their terminus, our children are our heritage.  Like archers, we release these arrows to speed into a future that we will not see, but that our children will.

RESPOND: 

This Psalm speaks to me as a father, and as a person in ministry.  I can recall the anxious workaholism of my life when I was a young dad with two sons, when I was eating the bread of anxious toil in my ministry.

I was enjoying the fruits of success in growing a church, but I was also working very long hours and not seeing my sons quite often until after they were in bed. My misplaced priorities were even creating tension in my marriage.

This Psalm reminded me that “unless the Lord builds the ministry, those who build it build it in vain.”  And I was reminded to balance my priorities.

As a District Superintendent in our church once told me, my priorities should be in this order — “God first; family second; church third.  And don’t confuse God and the church.”

Lord, the kingdom and the church are not mine to build, but yours.  You have invited us to participate in your work, but not to lose sight of our proper place in that work.  You are first.  If I get that right, I firmly believe that you will take care of the rest.  Amen. 

PHOTOS:

“Psalm 127-1” by New Life Church Collingwood is licensed under a Creative Commons Attribution 2.0 Generic license.

Old Testament for November 7, 2021

START WITH SCRIPTURE:
Ruth 3:1-5; 4:13-17
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

Ruth’s story is unique in the Hebrew Bible.  Like the Book of Esther the protagonist in the book is a woman, which is very rare in the Bible.  However, unlike Esther, Ruth isn’t described as beautiful, nor is she elevated to royalty as a queen. Not only that, she is also a Moabite, an alien and foreigner who will find herself an immigrant among Israelites.

Ruth’s story is very accessible to us as ordinary people.  Here’s her background. An Israelite man and woman named (Elimelech and Naomi) have moved to Moab from their home in Bethlehem of Judah with their two sons, Mahlon and Chilion. They are economic refugees who are in Moab because there is famine at home.

The two boys meet and marry Moabite girls — a marital arrangement usually frowned on among the Israelites.  Mixed marriage with non-Israelites was strongly discouraged in the Law of Moses and in the custom of the Israelites. Tragically and in quick succession, first Elimelech (the father) dies, and then the two sons. All in a period of ten years.

Naomi has lost her security net, with no men left in her family to support her in a highly male-led society.  So she resolves to return to her home in Bethlehem.  She expresses her affection for her daughters-in-law (Orpah and Ruth) but she releases them from any sense of obligation to her, suggesting that they remain in Moab and find new husbands to support themselves.

Orpah does return to her own people, but the Scriptures describe Ruth clinging to Naomi.  And Ruth makes a famous declaration to her mother-in-law:

“Do not press me to leave you
or to turn back from following you!
Where you go, I will go;
where you lodge, I will lodge;
your people shall be my people,
and your God my God.
Where you die, I will die—
there will I be buried.
May the Lord do thus and so to me,
and more as well,
if even death parts me from you!” (Ruth 1:16-17).

So Ruth accompanies Naomi to Bethlehem.

Fast forward to today’s lectionary reading.  Although Ruth and Naomi are in Naomi’s hometown, as widows they are still financially insecure.  And Naomi resolves to do something about it:

Naomi her mother-in-law said to her, “My daughter, I need to seek some security for you, so that it may be well with you.”

Prior to this, Ruth has been gleaning in the fields of Boaz, who is a wealthy relative of Naomi.  Gleaning was a kind of “social security workfare” program for the poor in Biblical times.  The Law of Moses says to farmers:

When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and for the alien: I am the Lord your God (Leviticus 23:220).

But now Naomi is looking for a more permanent, more secure solution for her daughter-in-law.  She has noticed that Boaz has taken an interest in Ruth.  He has encouraged her to stay close to his own workers, promised protection from molestation by young men, and offers to allow her to slake her thirst with his workers.  He even invites her to eat with his workers and tells them to set aside some of the best standing sheaves for Ruth to gather!

So Naomi gives Ruth some sensitive feminine advice:

“Now wash and anoint yourself, and put on your best clothes and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. When he lies down, observe the place where he lies; then, go and uncover his feet and lie down; and he will tell you what to do.”

Without being too indelicate, Naomi is telling Ruth to flirt with Boaz! He notices these romantic overtures (naturally!) and is deeply flattered:

“May you be blessed by the Lord, my daughter; this last instance of your loyalty is better than the first; you have not gone after young men, whether poor or rich” (Ruth 3:10).

Because Boaz is a relative of Naomi, he can stake a legal claim to take Ruth as his wife.  Because she was the widow of Naomi’s son, Ruth was considered a member of the family.  And according to the Law of Moses in Leviticus, a kinsman has not only the right but the duty to provide for the widow:

When brothers reside together, and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a stranger. Her husband’s brother shall go in to her, taking her in marriage, and performing the duty of a husband’s brother to her, and the firstborn whom she bears shall succeed to the name of the deceased brother, so that his name may not be blotted out of Israel (Leviticus 25:5-6).

Boaz makes all the legal arrangements:

So Boaz took Ruth and she became his wife.

Their union is fruitful:

When they came together, the Lord made her conceive, and she bore a son.

Appropriately for this Biblical book named for a woman, the story focuses on the role of women in Biblical culture:   

Then the women said to Naomi, “Blessed be the Lord, who has not left you this day without next-of-kin; and may his name be renowned in Israel!  He shall be to you a restorer of life and a nourisher of your old age; for your daughter-in-law who loves you, who is more to you than seven sons, has borne him.”

Naomi becomes a doting grandmother:

Then Naomi took the child and laid him in her bosom, and became his nurse.

And, astonishingly, the women in the community are given the privilege of naming this child!   

The women of the neighborhood gave him a name, saying, “A son has been born to Naomi.”

The name Obed means “worshiper” in Hebrew.  And then we learn why this humble domestic account of grief, widowhood, and remarriage has such a central role in the Biblical canon. When he became a man:

Obed became the father of Jesse, the father of David.

From a Biblical perspective, this is major.  David is regarded in the Hebrew Bible as the greatest king of Israel and Judah, and the source of the dynastic line that will lead to the Messiah. Jesus is the direct descendant of David, and thereby of Ruth!

So, from this simple story, we see the account of a loyal Moabite young woman whose conversion to her mother-in-law’s faith makes her a critical part of the salvation history of Scripture.

APPLY:  

This is a story that is easy for us to identify with.  With some variation in the historical and cultural details, this could be our story.  This could happen in our families — economic hard times; the death of the men-folk; widows left to try and pick up the pieces and support themselves.

What is notable about Ruth, though, is not the resourcefulness she shows when she gleans in Boaz’s fields, or her romantic involvement with a powerful man who can provide for herself and her mother-in-law.  No, what is notable is Ruth’s confession of faith when Naomi tries to convince her to go back to Moab:

Where you go, I will go;
where you lodge, I will lodge;
your people shall be my people,
and your God my God (Ruth 1:16).

Our decision to be loyal to our commitments — to family and to God — define who we are.

RESPOND: 

One of the very first sermons I preached in my ministry was based on the book of Ruth.  This simple little book hits us where we live out our daily lives.

Families today may have to deal with economic hard times, the loss of loved ones, and the question “what do we do now?”

What is so very striking is Ruth’s commitment to Naomi.  Naomi’s character has been such a winsome witness to Ruth that Ruth is willing to leave her own home, her own people, her own nation and commit herself to Naomi and Naomi’s God!

In my sermon from so long ago, I pointed out that Ruth was willing to trust God for her future, and God honored her faith with enormous dividends — she becomes the wife of Boaz, the great-grandmother of David, and a direct ancestor of Jesus!

And I quoted from a poem by T.S. Eliot that seemed to capture Ruth’s character:

Not fare well,
But fare forward, voyagers.
(from Four Quartets, The Dry Salvages, section III)

Lord, I admire Ruth’s character, courage and faith.  But may she be more than just an example to me.  May I make my own commitment to you first in my life, whatever may happen!  Amen. 

PHOTOS:
"Ruth and Boaz (Ruth 2:2-20)", a lithograph from Dores' English Bible, is in the Public Domain.