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1 in Faith: A Christian Bible Study |
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Scripture Readings for July 2001
If you would like to receive these daily scripture readings by email, click email list service. These short readings from the Christian Bible are read daily at community prayer in Taizé, an ecumenical and international Christian community in France. The Bible reference indicates a longer passage from scripture. You are invited to read the longer passage in the morning before you begin your daily activities, and then to ponder the reading, in silence and prayer, as it comes to mind during the day. For a brief explanation of how I am reading the Christian Bible, please go to Exegesis or to Witness.
The LORD says to his people: "Look and see the joy that is coming to you from God." Baruch is not in Protestant Bibles, but it is in Roman Catholic Bibles among the Prophets, after Lamentations and before Ezekiel. Protestant and Catholic Bibles differ, because Catholic Bibles uses as the Old Testament the Septuagint (the Jewish scriptures read in Greek by Jews and the early church), whereas Protestant Bibles translate the Old Testament from the Hebrew scriptures approved around 100 CE by leading rabbis. The official Hebrew Bible omits some of books in the Septuagint, because the rabbis believed God's revelation ended before these books were written. Baruch is ascribed to the secretary of the prophet Jeremiah, but much of it appears to have been written later. Chapter 4 contains a lament for the captured children of Jerusalem that ends with an affirmation of hope for the restoration of the holy city. This is the hope expressed in verses 36 and 37. The prophet proclaims that because God is merciful, the suffering of the people will end and they will return home.
In the gospel of John, Jesus prays for his disciples, saying: "I am no longer in the world; they are in the world and I am coming to you, Holy Father. Keep those you have given me true to your name, so that they may be one as we are one." In the other three gospels of the New Testament, Jesus is reported before his arrest to be praying in the Garden of Gethsemane that his suffering might be prevented. However, the gospel of John relates that before his arrest Jesus prayed confidently about his coming glorification. This is an example of passages in the New Testament that are so different they cannot reasonably be understood as diverse eyewitness accounts. The gospels of the New Testament reveal that first century Christians had diverse understandings of Jesus Christ. Each gospel witnesses to the truth, as understood by its author and his Christian community. The gospel of John proclaims the love of God in Jesus for all those who respond in faith and love. This is the "gospel truth" of the Christian community that followed the teachings attributed to the apostle John.
In the gospel of John, Jesus says to Thomas who doubted: "Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe." Thomas answered him, "My Lord and my God!" The story of Thomas appears only in the gospel of John. Apparently, the authors of the other three New Testament gospels were unaware of it, for they give evidence of the physical resurrection of Jesus without mentioning this appearance to Thomas. More striking is the contrast between the story in the gospels of the physical resurrection of Jesus and 1 Corinthians 15, where Paul teaches that resurrection involves receiving a spiritual body rather than the resuscitation of a physical body, because "flesh and blood cannot inherit the kingdom of God." (1 Cor. 15:50) Paul wrote his letters before the gospels were written, and in 1 Corinthians 15 Paul says he is teaching the tradition he received from the former disciples of Jesus. The disciples knew that Jesus had been human, but they were also convinced Jesus had been raised from the dead. However, when the gospels were written many Christians believed Jesus was a divine being who took the form of a man and only seemed to die, before returning to God. The New Testament gospels counter this teaching with stories that attest both to the physical and spiritual reality of Jesus.
Jesus said: "Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls." In the gospel of Matthew, Jesus says that no one knows the Father except the Son, which is very similar to the teaching of the gospel of John. Both of these early church witnesses proclaim that no one comes to God, the Father, except by the one Son, Jesus. The image of Jesus as the one Son of the Father was used to promote unity among the first century churches, which were deeply divided over matters of belief and practice. The church proclaims salvation through one God, one Son, one faith, one baptism. But the desire for Christian unity has not meant a lack of diversity, and today much of what is different among the churches is understood as the work of the Spirit of God. If no one comes to the Father except by the Son, nonetheless there seem to be many ways of affirming faith in the Son. Can we be grateful for that? Can we be glad that there are four gospels in the New Testament rather than only one? Can we be faithful to a truth that takes various forms?
Deuteronomy reports that Moses told the people: "What I command you today is not too difficult for you nor beyond your reach. The word is very near you, it is on your lips and in your heart for you to put it into practice." Deuteronomy contains three sermons attributed to Moses, and this passage comes from the third sermon. However, Deuteronomy was not written by Moses, because the book contains an account of his death. Most likely Deuteronomy is the book mentioned in 2 Kings 22-23, which was used by Josiah in 621 BCE to justify eliminating local shrine worship in Judah and to restrict animal sacrifice to the temple in Jerusalem. Jesus was stirred by the scriptures of his people to proclaim the presence of the kingdom of God among those who were faithful. So, in reading this passage we do not think about animal sacrifice or the temple in Jerusalem. The commandments of God, as we understand them, are a part of who we are. They are on our lips and in our hearts. We need only put them into practice.
In the gospel of Luke, Jesus reads from Jewish scripture: "The LORD has sent me to bring good news to the poor and to proclaim freedom to those in captivity." In the gospel of Luke the ministry of Jesus begins when he comes home after being in the wilderness for forty days and on the sabbath reads in the synagogue from Isaiah 61:1-2. "The spirit of the LORD is upon me, because he has anointed me to preach good news to the poor. He has sent me to announce pardon for prisoners and recovery of sight to the blind; to set free the oppressed, [and] to proclaim the year of the LORD's amnesty." (Lk. 4:18-19) This story sets the stage for the entire two-volume saga in Luke/Acts of the ministry of Jesus and the mission of the apostles. Jesus is understood as the fulfillment of prophecy. Jesus is the messiah, which means "the anointed one," because he has been chosen by God to bring good news to the poor. Isaiah 40-66 was probably written before the Persians seized Babylon in 539 BCE and allowed Israelite leaders, who had been exiled to Babylon, to return home. But the claim in the gospel of Luke that this prophecy has been fulfilled has nothing to do with Israelites returning to Jerusalem. The author of Luke/Acts knows that the ministry of Jesus has prompted Gentiles and Greek-speaking Jews to form communities of faith that include poor as well as rich. This, he proclaims, is the fulfillment of Isaiah's prophecy.
After being tempted in the desert, Jesus came into Galilee proclaiming the Gospel of God. "The time has come," he said, "the kingdom of God is at hand. Turn to God and have faith in the good news of the gospel." In the gospel of Mark this proclamation launches the ministry of Jesus. What was awaited has begun, for the kingdom of God is now open to all with faith in God. The old hope is understood in a new way, and thus its fulfillment requires a new teaching. The gospel of Mark presents the story of Jesus as the good news that Jews and God-fearing Gentiles have been seeking. The gospel of Mark was written after the letters of Paul, and we see from Paul's letters how the apostles differ over the meaning of the church's proclamation. In the second chapter of Galations Paul argues with Peter about enforcing kosher rules in Christian communities, and the gospel of Matthew presents an understanding of Jewish law unlike Paul's. But Paul and the gospel authors agree that Jesus is the key to salvation, for they share the faith that both Jews and Gentiles are saved through God's reconciling love in Christ.
In the gospel of John, Jesus says: "I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty." This passage is unique to the gospel of John and is found in the middle of an argument between Jesus and those named only as "the Jews." These adversaries refer to Jesus as "rabbi," thus designating him as a respected teacher of the Law of Moses. When Jesus says he will give them the bread of heaven, like the manna that God gave their ancestors to eat as they were starving in the wilderness, "the Jews" ask for this bread. Jesus replies by affirming that he is the "bread of life," and he invites them to eat his flesh and blood. In verse 66 we read, "After this many of his disciples drew back and no longer went about with him." The other New Testament gospels do not mention this argument with "the Jews," which prompts some of the disciples of Jesus to leave him. Probably, this is not a factual account of a conflict among the disciples, but is the author's way of addressing a split in his own synagogue. The gospel condemns the Jews unable to accept that Jesus is "the Lamb of God, who takes away the sins of the world." But, this condemnation should not be understood as the word of God. The judgment of "the Jews" in the gospel of John reflects the self-righteousness of the author of the gospel.
The LORD says: "I desire faithful love, not sacrifice, and acknowledgement of God rather than burnt offerings." Hosea is writing in the middle of the eighth century BCE in the northern kingdom of Israel while it is at war with Assyria. Hosea has married Gomer, a prostitute, and she has had three children. When Gomer leaves Hosea, he brings her back into his home and proclaims that God will similarly have compassion on Israel. Hosea writes that Israel has been like a prostitute, because Israel has gone after other gods. But he proclaims that if she returns, the LORD will be faithful to her. The people are sacrificing animals to local gods, but Hosea says God does not require sacrifice and burnt offerings. Israel only needs to be faithful. What are the idols that tempt us? We are not sacrificing animals, but are we turning away from God in other ways? How might we live more faithfully?
"Calling the twelve to him, Jesus sent them out two by two. They went preaching the need to change one's heart, and they drove out many evil spirits." In the gospel of Matthew, Jesus tells the disciples not to take with them even a staff or sandals (Mt. 10:10), but in the gospel of Mark Jesus tells the disciples to take a staff and to wear sandals. (Mk. 6:8-9) How are we to explain such a factual discrepancy between the two gospel accounts? If these are different memories of what actually happened, then at least one is wrong. The gospel of Matthew often follows the gospel of Mark word for word, but it also adds teachings to the narrative or, as in this instance, changes the text. The gospel of Mark was not yet "scripture" at the time the gospel of Matthew was written, which is why the author of the gospel of Matthew felt free to edit it. Clearly, the author of the gospel of Matthew did not think of the earlier gospel as inerrant or infallible truth, but as a "story sermon" presenting the witness of the church. But just as different sermons can deliver the same message, the gospels all teach that the preaching of the church is to change our hearts.
In the gospel of Matthew, Jesus says: "The seed which was sown in good soil is like someone who hears the word and understands it; that person bears fruit." The parable of the sower is in the gospels of Matthew, Mark and Luke. In the latter gospels the disciples ask Jesus to explain the parable. (Mk. 4:10, Lk. 8:9) In the gospel of Matthew the disciples seem to understand the story, but ask why Jesus teaches in parables. In all three gospels, Jesus explains that he tells parables because the meaning of his teaching is being made known to the disciples but not to others. Why would Jesus want to keep the people in the dark about his teaching? In the gospel of Matthew, Jesus quotes Isaiah 6:9-10 to explain that the people do not understand because they have turned away from God. But this explanation is missing in the gospels of Mark and Luke, and in these gospels the disciples apparently do not understand the parable until Jesus explains it. Moreover, the meaning of the parable seems obvious, even before Jesus explains it. Perhaps we do not understand what this passage meant for first century Christians.
"I waited patiently for the LORD; and the LORD heard my cry." Imagine Paul reading this psalm. As he preaches the gospel, Paul is facing persecution. In some towns he is attacked and thrown out, in other places he is arrested and beaten. Here Paul reads, "Blessed is the man who makes the LORD his trust." (v. 4) And, "Sacrifice and offering thou dost not desire . . . burnt offering and sin offering thou has not required." (v. 6) Moreover, the psalmist says, "I delight to do your will, O my God; your law is within my heart." (v. 8) How are we to read this psalm today? Do we expect God to solve our problems? Or, despite our difficulties, do we have faith in God?
Paul writes: "Let us stop judging one another. Instead, make up your mind not to put any obstacle in the way of another." Paul teaches that "nothing is unclean in itself," but where Jewish Christians believe they should observe Jewish dietary rules Paul says those who disagree should go along for the sake of unity. Clearly, Jesus did not declare all foods clean, or this argument in the church would never have arisen. Thus, when we read in the gospel of Mark that Jesus "declared all foods clean," (Mk. 7:19) we know this is the teaching of the author. The gospel of Matthew deletes this comment from its edited version of the gospel of Mark (Mt. 15:10-11) and also reports a teaching by Jesus that the Law of Moses applies for all Jews until the end comes (Mt. 5:17-18). Acts 15 records a later agreement requiring only that Gentile Christians "abstain from what has been sacrificed to idols and from blood and from what is strangled." (Acts 15:29) Jewish Christians were to keep kosher, which was the policy the church in Jerusalem enforced in the Antioch church. (Gal. 2) The conflict over observing the Law of Moses arose in the church in the middle of the first century, when Gentiles were drawn to the Way that at first involved only Jews. Today, observing Jewish law is no longer an issue among most Christians, but there are other conflicts within the church. What would it mean to heed Paul's counsel "not to put any obstacle in the way of another"?
"In the day, God sends his faithful love, and even at night the song it inspires in me is a prayer to the God of my life." The psalmist, who is prevented by illness from making his regular pilgrimage to Jerusalem, longs to come again to the temple to praise God. His soul thirsts for God, as a "deer longs for flowing streams." (v. 1) The psalmist hears within him the songs of praise and the prayers of thanksgiving, and he proclaims his continuing faith and hope in God despite his inability to come to the temple for worship. Can we "hear within" the songs of praise and the prayers of thanksgiving that give voice to our faith? Each day, call to mind a song or a prayer that stirs your soul, and let the sound of that song or prayer resonate within you. This will give you greater peace.
"Let us not become tired of doing good. The harvest will come if we persevere." Paul writes: "God is not mocked, for whatever a man sows, that he will also reap." (v. 7) Therefore, Paul urges the Christians in Galatia to be unstinting in their efforts to do good. "He who sows to the Spirit," Paul asserts, "will from the Spirit reap eternal life." (v. 8) We may easily tire of helping others. Often we receive little reward for our efforts, for the attention of the world is on what makes a person successful and rich. However, care and concern for others, and not the particular beliefs we may have, is the real test of our faith. Can we be steadfast in loving our neighbors? Can we demonstrate our faith in God by caring for the least among us? This is what it means to be Christian.
"While we live, as when we die, we belong to the Lord. For Christ died and returned to life that he might be Lord of both the dead and the living." Christians in the first century differed about keeping the sabbath and feast days. Churches dominated by Gentiles observed Sunday as a day of rest and worship (because the people did not have to work that day) and generally did not keep the festivals of the Jewish calendar. Paul tries to mediate this dispute by teaching that these differences are not important, because "none of us lives to himself, and none of us dies to himself." (v. 8) Each member of the church belongs to Christ. Might we take Paul's teaching to heart and set aside some of the quarrels that divide our churches? Can we give ourselves to living and dying in the Lord, in the spirit of love, that we confess is the mark of our faith?
July 17, Mark 3:31-35 In the gospel of Mark, Jesus says: "Whoever does God's will is a brother, a sister and a mother to me." As Jesus is teaching, his mother and brothers come looking for him. When he is told his family is outside, he says that his family is whoever does the will of God. The gospels of Matthew and Luke contain the same statement with only minor revisions that do not alter the meaning. This agreement among the gospels does not confirm that Jesus actually said this, but it does verify that this teaching was widely held among the early churches reading these gospels. The church began in Jerusalem, but quickly spread into Roman cities. In these urban areas individuals and families entered into voluntary associations, such as the synagogue, and when a fellowship of Christians moved out of the synagogue it also took this form. As Jewish communities split over the meaning of Jesus, the church became the new family of those who were cut off from family members remaining in the synagogue. The teaching that the church is a new family was of great comfort to many first century Christians and continues to strengthen the life of the church.
July 18, Matthew 13:31-32 In the gospel of Matthew, Jesus says: "The kingdom of heaven is like a mustard seed, which someone took and sowed in their field. Of all seeds it is the smallest, yet once it has grown it is the biggest of plants." This is presented as a parable of the kingdom of heaven ("kingdom of God" in the gospel of Luke). It is a good example of New Testament material found only in the gospels of Matthew and Luke. If the parable comes from the ministry of Jesus, it may be ironic. For Jesus was teaching farmers, and they would generally not want mustard plants in their fields where birds (who eat seeds) can roost. But the gospels of Matthew and Luke were written for Greek-speaking urban congregations, and so the meaning derived from this teaching might have been different. On the face of it, the parable of the mustard seed seems to suggest that the kingdom of heaven (God) will flourish on its own. What does this mean for us? We are far removed from the time of Jesus, when the expectation of the end of the world was very real for many Christians. Do we think of the kingdom of God as undermining the present order of the world? Or, do we see in this parable an image that promises the church will flourish?
Days will come when many peoples will come and say, "Let us go up to the mountain of the LORD, so that he may teach us his ways." And they will hammer their swords into plowshares and their spears into pruning hooks." Micah was a younger contemporary of Isaiah writing at the end of the eighth century BCE, when the northern kingdom of Israel had been conquered by Assyria and the southern kingdom (Judah) was under threat. Unlike Isaiah, Micah lived outside Jerusalem in a small village, and perhaps his prediction of the fall of Jerusalem reflects the critical attitude of the peasants toward the corruption rampant in the capital city. This passage comes after his prophecy of the downfall of Jerusalem, as Micah proclaims his faith in the LORD and the coming peace "in the latter days." The image of a time of peace after years of warfare has inspired men and women throughout the ages. We long for peace, and we want to embrace what is required for peace. What can the church do to realize this vision? How might our lives witness to a gospel of peace?
"There is no fear in love, but perfect love drives out fear." This sermon affirms that the love of God has been given to the church through the Spirit of God manifested in Jesus. The "perfect love" that drives out fear is the love that comes from God and abides within those who are faithful through the indwelling of the Spirit. However, not all of those following Jesus have embraced this truth. "We are of God," the writer says of his community. And thus: "Whoever knows God listens to us." (v. 6) Clearly, there were others preaching about Christ with a different message, and this was a threat to the author and his community of faith. The books of the New Testament were written by leaders of early churches, and for that reason reflect human understanding and differences of interpretation. We can admit this, as we proclaim that the Christian Bible reveals the will of God. It is true that the love of God is manifested in Christ. It is also true that perfect love drives out fear. This is the witness of the church that we are called to embrace.
Moses said to the people: "Do not be afraid! Stand firm and you will see what God will do to save you today." This is the story of the escape of the Israelites from Egypt across the Red Sea. The people have murmured against Moses, but he promises God will save them from the pursuing Egyptian army. Then God directs Moses to stretch out his rod over the sea, and the sea divides to allow the people to pass. If we think of this as a story rather than as history, it represents the faith of the people of Israel that they were saved by God from their oppression in Egypt and led to a new land for a special purpose. If the waters of the Red Sea did not actually part for the Israelites, does this mean that God does not actually save? The story may be true, even if it is not history. God may save, even if God did not save Israel in history in the way the story suggests. God's saving love is not disproved, even if the exodus story is not factually true. The love of God is proved by the life of the church and its continuing witness. That fact is the foundation of our faith.
"The plans I have for you," says the LORD, "are plans not for disaster but for peace, to give you a future and a hope." Jeremiah was a descendant of the priest Abiathar, who was banished by Solomon to Anathoth (1 Kings 2:26-27). Jeremiah's ministry began in 627 BCE and ended about 580 BCE, probably in Egypt. The book of Jeremiah in Protestant Bibles is different than in Catholic Bibles, because the Greek version of Jeremiah in the Septuagint was different than the Hebrew version that the rabbis accepted into the Jewish canon about 100 CE. Protestants used the official Hebrew Bible, when they prepared translations of the Bible, whereas the Catholic Church used the Septuagint for the Old Testament. In chapter 29 of the book of Jeremiah, the prophet is writing to the leaders of Judah taken from Jerusalem into exile. He proclaims: "When you seek me with all your heart, I will be found by you, says the LORD." (v. 13-14) The prophet says the LORD has sent them into exile as a punishment for their lack of faith, but will restore them to their homes in Jerusalem. This hope is fulfilled in 539 BCE, when Cyrus of Persia conquers Babylon and allows the leaders of Jerusalem to go home.
"If you break unjust chains to let the oppressed go free, if you share your food with the hungry and shelter the homeless, then your light will break forth like the dawn and your wound will be quickly healed." Isaiah 40-66 was written just before the fall of Babylon to the Persians in 539 BCE. It promises the leaders of Jerusalem (in exile in Babylon) a time of return and restoration, but also demands that they deal justly with the people under them. Chapter 58 clarifies that the Lord does not require fasting, but rather kindness and justice. The early church read this prophecy as a background for the teachings of Jesus and as a mandate for the care for the poor. The faith of the church today is subject to the same test. Are we breaking the chains that hold the poor in bondage? In our time that might mean supporting forgiveness for the loans that poor countries owe the International Monetary Fund and the World Bank. Are Christians sharing their food with the hungry and their shelter with the homeless? In many instances churches are in the forefront in helping to meet these needs. But are we also seeking a just distribution of government funds and services? Christians cannot simply pray for the poor. We must also act on their behalf.
In the gospel of Mark, Jesus says: "Heaven and earth will pass away, but my words will not pass away." Chapter 13 of the gospel of Mark incorporates much of 1 Thessalonians 13-5:11. As Paul wrote his letter before the gospel of Mark was written, it may be that the words attributed to Jesus by the author of the gospel of Mark are actually an edited version of Paul's vision of the end of the age. However, the gospel of Mark adds the statement by Jesus that "this generation will not pass away before all these things take place." (v. 30) In the gospels of Matthew and Luke Jesus makes the same statement. (Mt. 24:34, Lk. 21:32) Either Jesus did not say this, or he did say this and was wrong. Either conclusion demonstrates that the New Testament is not the literal, infallible or inerrant word of God, because the promise expressed in these gospels was not fulfilled. The generation hearing Jesus did, in fact, pass away although the end of the world had not yet come. However, the testimony of these gospels has not passed away. We continue to read the New Testament with hope that we might discern the will of God. It was not the God's will to end the world in the middle of the first century CE, as the gospels of Matthew, Mark and Luke affirm. But the New Testament presents the word of God to us, if we have ears to hear and eyes to see.
In the gospel of Matthew, Jesus says: "The kingdom of heaven is like a trader looking for precious pearls, who on finding one of great value, goes, sells everything he has and buys it." This parable about the kingdom of heaven is only recorded in the gospel of Matthew. In chapter 13 the author of the gospel has Jesus teaching a series of parables, which seems to be a way of presenting the material rather than a journalistic report of a teaching session held by Jesus. Each gospel was composed by a person who selected materials and ordered them. The author of the gospel of Matthew used the plot of the gospel of Mark and almost all the material in that gospel, but he also edited the earlier gospel account and added teachings. The meaning of this passage seems straightforward. What is worthy of our devotion deserves our complete dedication. In the context of the gospel, that is Christ. We are called to put Christ first, above family and friends and job and our own pride and self-satisfaction. Can we do that? What would it mean, if we were to do that?
"In my distress, I called to the LORD. God heard me and set me free." Verses 10-14 in this psalm suggest that the king is giving thanks for achieving victory in battle. But, the passage quoted above may be read with a more general meaning. This psalm also contains the statement: "The stone that the builders rejected has become the head of the corner." (v. 22) The church saw in this passage a prophecy about Jesus, who was rejected by the leaders of his time but nonetheless became the foundation of the church. Christians are encouraged to pray "thy kingdom come, thy will be done." Our prayer is that we might be instruments of God's justice, even though that may require sacrifice and giving up our privileges.
July 27, 1 Corinthians 1:26-31 "God chose things that by human standards are weak to confound the strong. God chose what is lowly and despised in the eyes of the world." Paul says that preaching Christ crucified is "a stumbling block to Jews and folly to Gentiles" (v. 23), but is good news for Jews and Gentiles called to receive it. Apparently, Jews were looking for a triumphant king, and Gentiles were expecting proof of a philosophical truth, so neither was prepared for the gospel. Yet, Paul argues, God chose what is foolish to shame the wise and what is weak to confound the strong. Paul's argument is self-serving, for he has been transformed by an experience of the risen Christ and is committed to making sense of that for both Jews and Gentiles. But it reinforces the fact that already in Paul's time the church was not merely an association of intellectuals and mystics. The good news of the gospel, that God loves us no matter how unimportant and ignorant we may be, is a foolish but wonderful message to share with the world. This is as true today, as it was in the first century.
"Seek the LORD while he is near. Turn to our God, who pardons freely." Isaiah was written for people who longed to be freed from their exile in Babylon. This passage presents a call to repentance and renewed hope. "Let the wicked forsake his way," the prophet writes, "and the unrighteous man his thoughts." (v. 7) The prophet teaches that the ways of the LORD are not the same as human ways. And, he urges the people in exile, who are no longer living faithfully, to seek God's pardon. How might we apply his words to our situation today? Are we "in exile" from the lives we know we should be leading? Have we turned away from God? How might we repent of our pride and self-righteousness?
"The LORD is a refuge for the oppressed, a stronghold in time of trouble. Those who know your name trust in you, LORD. For you never forsake those who seek you." In the Septuagint (the Greek translation of the Hebrew scriptures used by Greek-speaking Jews in the first century and thus by Paul and other Greek-speaking Christians), Psalms 9 and 10 are joined, which is why Psalm 23 in the Protestant Bible is Psalm 22 in the Catholic Bible. The psalmist affirms the righteousness of God, who is "a stronghold for the oppressed . . . in times of trouble." (v. 9) The LORD "does not forget the cry of the afflicted," and so "the hope of the poor shall not perish for ever." (v. 12, 18) Can we cry to the LORD seeking justice for the oppressed and the poor? Do we trust that God will not forget the afflicted and will come to their rescue? What if this means less opportunity for us? Will we, nonetheless, trust in the LORD?
"God is light, in him there is no darkness at all. If we walk in the light, we are in communion with one another." The first few verses of this letter remind us of why it is attributed to the author of the fourth gospel, even though the letter does not mention his name. The images are very similar. Even as the gospel of John affirms the light of the Word, that was in the beginning with God, shines in the darkness and is not overcome by it, this letter asserts that God is all light. Therefore, walking in the light is being with God. Nonetheless, the letter teaches that we are not without sin and need to confess our sins in order to seek God's forgiveness. (v. 8-9) As the author saw a need to add this reminder, some Christians must have been rather proud to be God's newly chosen people. The danger continues in the church today, so we begin worship by confessing our sin. Christian faith means repentance and trusting in God, not proclaiming our own wisdom and goodness.
Jesus said: "Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven. You must set no bounds to your love, just as your heavenly Father sets none to his." This passage is part of what is known as "The Sermon on the Mount," which presents Jesus as teaching that he has come to fulfill the Law of Moses, not to set it aside. "For truly," he says, "till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished." (v. 18) Jesus urges his followers to keep the spirit of the law as well as its letter. This is why he tells them to love their enemies. They are to follow the ways of God, who loves all his children, even those who have gone astray. The church, of course, has not lived up to this teaching, yet this fact does not make these words meaningless. Christians confess they have fallen short of the commandments of God and the teachings of Jesus, and affirm the need to repent. We reaffirm our commitment to a truth, which has not been realized in history but continues to inspire us to live more faithfully.
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