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1 in Faith: A Christian Bible Study |
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Scripture Readings for March 2005
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.
Paul writes: "The whole of creation has been groaning as in childbirth up to the present time. And we too groan inwardly as we wait with eagerness for our bodies to be set free." Paul understands the suffering of the early church as the labor pains of the birth of a new creation. The church is not merely a club for the spiritually gifted. It is leaven in the bread of life, which is necessary for the world to be what the first three gospels identify as the kingdom of God (kingdom of heaven, in the gospel of Matthew). Paul says that the world has been struggling since creation to achieve its redemption, and now in Christ that time has come. Paul's hope, however, is not simply in a life after death, but in a redeemed life before death. Paul counsels the Christians in Rome to have patience. Can we hope, like Paul, for the redemption of the world, even though we are may be unable to see its realization? Can we live out this hope in love and faith? The gospel of Matthew reports that Jesus said: "Give to anyone who asks you, and if anyone wants to borrow, do not turn away." In the Sermon on the Mount in this gospel Jesus teaches his disciples to turn the other cheek, if anyone strikes them: "Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you." (v. 42) What a striking teaching this is! But how easily we ignore it, although we do so at our peril. How can we enter into the kingdom that Jesus inaugurates, if we fail to follow his teachings? There is something new here. Jesus is asking us to love those who wrong us, because that is the only way to transform their hearts and redeem their souls. We are to be the instrument of redemption in the world, by having faith in God and in others. "Give praise to the LORD! It is good to sing praises to the One who heals the broken-hearted and binds up their wounds." The Creator of the cosmos delights in those who trust in God's steadfast love. The psalm also claims that this God has not dealt with any other nation, but some of the prophets differed with that judgment. They said that God has a special relationship with Israel, but also that God loves all peoples. That prophetic message, the church witnesses, is fulfilled in Jesus Christ, who dies not only for the people of Israel, but for all people in every age. So, trust in the steadfast love of God. But do not think that God is bound by your faith to care only for you. God cares for everyone, even for those who reject the gift of grace and peace in Jesus Christ. Have faith. God will help us love our neighbors and our enemies. God will fill our hearts with forgiveness. "Accept one another just as Christ accepted you, for the glory of God." Paul writes to the church in Rome: "Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy." (v. 8) Then Paul quotes passages from the Septuagint, the Greek translation of the Jewish Bible, to show that God intended from the beginning to reach out beyond Israel to the Gentiles. Paul uses verses from Deuteronomy (32:43), the Psalms (18:49 and117:1), and Isaiah (11:10) to make his point. However, these passages from the Jewish scriptures recognize God's power over the nations. They do not prove that God intended from the beginning to bring Gentiles and Jews together in a community of faith. Nevertheless, that is Paul's faith and witness. For Paul the church is the community of faith in which Jews and Gentiles may discover together the grace of God. Paul is obviously having difficulty, or he would not be arguing so strenuously with the Christians in Rome to accept one another. It seems that Jews and Gentiles are not accepting each other. Christians today, of course, no longer argue about Jewish law, but they have found many other reasons to differ. So, Paul's counsel is as important today as it was in the middle of the first century. Will we listen? "We carry the treasure of God's glory in earthen vessels so that it may be quite clear that the radiance comes from God, not from us." As he writes this letter to the church in Corinth, Paul is aware that there is murmuring against him. Paul failed to visit the congregation as he originally intended, and that led to criticism that he was vacillating. (1 Cor. 1:17) Therefore, Paul identifies now with the Christians at Corinth and appeals to their awareness of the grace of God. By comparison, Paul seems to be saying, our faults (including his faults) are of little consequence. What matters is that our flawed lives point to the glory of God, which may in some small way be reflected in the life of the church. Perhaps Paul's humility is motivated largely by his desire to return to the good graces of the church of Corinth. Nonetheless, his message is as true today as it was almost two millennia ago. We are the "earthen vessels" of God's glory. We are called to witness to the good news that God forgives the sins of the humble who have faith. Through the prophet, the LORD says to Israel: "You are precious in my eyes, I value you and I love you." The prophet says that the LORD has redeemed his people, Israel. "When you walk through fire," the LORD says, "you shall not be burned." (v. 2) Surely, this is passage is to be read figuratively, not literally. People of faith may be burned by a flaming fire, but they will not, God promises, be "burned" by the "raging fire" of temptation or the "smoldering fire" of despair. These verses refer only to Israel, but Christians apply them not only to the ancient Israelites but also to the church. A literal reading of the text would limit the love of God to Israel, but because of the witness of the Christian Bible we affirm that God loves all humanity. This is how we interpret scripture today in order to affirm the good news that nothing can separate us from the love of God, which we know in Jesus Christ. (Romans 8:38-39) In the gospel of Matthew, Jesus says: "The Son of Man did not come to be served, but to serve and to give his life for the forgiveness of many." In all four gospels Jesus refers to himself as the Son of man. But what does it mean? It might emphasize the humanity of Jesus, as a way of offsetting any interpretation of Jesus as a deity with the appearance of a man. Or, it might refer to the phrase in the book of Daniel about one like a son of man coming on the clouds to judge the living and the dead. (Daniel 7:14) In this teaching in the gospel of Matthew, however, the Son of Man is not judging but giving his life, seemingly as a substitute for the judgment that might be executed against humanity. This is the suffering servant image that is developed most fully in Isaiah 53. Christians apply this image to Jesus. Matthew 20:28 actually says that the Son of Man gave his life as "a ransom for many." This suggests that Jesus died to pay off a debt, or was killed in our place as a lamb is sacrificed to atone for human sins. These images reach deep into the human psyche, where traces of human and animal sacrifice continue to generate fear and guilt. If we understand Jesus literally as God's sacrifice for our sins, then God is a blood-thirsty demon. But if we see that the death of Jesus represents figuratively God's self-sacrifice, so that we might be freed from guilt and despair due to our sin, then the story represents a liberating act of love. In Christ we are freed from the impossible task of living without sin, and God is freed from having to judge us for our failure to be perfect. The gospel of Matthew reports that Jesus said: "When you give, do not let your left hand know what your right hand is doing, so that your generosity is secret. And your Father, who sees all that is done in secret, will reward you." In the Sermon on the Mount Jesus gives instructions to his disciples for their ministry. He cautions them to avoid pride and urges them to give alms and pray in secret, as God will know what they have done and said even if others do not. The sixth chapter of the gospel of Matthew is the only place in the New Testament that contains this teaching, but in the gospels Jesus often criticizes hypocrisy. The more public our piety, of course, the greater the opportunity for hypocrisy, as we are unlikely to confess our failings in public. Turning to God alone, in prayer, is a humbling experience. It is hard not to be open and honest when God alone is listening. "Blessed be God who consoles us in all our afflictions. For just as the sufferings of Christ are abundant for us, so also our consolation is abundant through Christ." Paul is writing Christians in Corinth who were angry, because Paul had not visited them when he said he would. But Paul has learned from Titus that the Corinthians have forgiven him. Paul attributes this consolation to God, and he rejoices in the abundance of the gifts of the Spirit that are present in the life of the churches he serves. Often we fear the anger of others. Can we offer up our fears to God, trusting in the love we know? If so, we will come to know forgiveness and freedom from fear. For, if God is for us, who can stand against us? March 10, 2 Corinthians 5:13-17 "Christ died for all, that those who live should no longer live for themselves but for the one who died and was raised to life for them." It is the love of Christ, Paul says, which urges him to continue his ministry despite the many obstacles that lie in his way. His witness is that the death of Jesus Christ has put an end to the fear of death, because in Christ there is new life that is not threatened by the death of our bodies. And if we do not fear death, then we can live for others and not merely for ourselves. Christ died for everyone, Paul testifies, Gentile as well as Jew, women as well as men, slave as well as those who are free. In Christ's resurrection we may find an unending life with God, an eternal life of faith, that is not threatened by the suffering of this world and the mortality of our physical bodies. So, die in Christ, that you may live in Christ for all the children of God. the gospel of Mark reports that Jesus saw a poor widow put two small coins into the temple treasury and, calling his disciples, said, "In truth I tell you, this poor widow has put in more than all the others, for they all gave out of their wealth, but she has put in everything she possessed." The clear meaning of this passage seems to be that giving (even generously) of our abundance is hardly praiseworthy, for only the widow who gave everything to the temple receives praise. As with the teaching, "sell all you have, give to the poor, and follow me" (Mt. 19:21, Mk. 10:21), Christians who claim to read the Bible as the literal word of God tend to avoid the understanding of St. Francis, who did give away all his possessions in order to follow Christ. Perhaps we can simply say in all humility that the story of the poor widow is a vivid reminder that we hedge our bets. We want to commit our lives fully to God, but we also have responsibilities for parents, children, our spouse or partner, etc. The Jesus of the gospels seems unconcerned about these concerns. However, Paul speaks to these issues, for he is writing to congregations with members who are more like us. Some of these Christians own houses, and many of them are asked by Paul to share their abundance in a collection he is taking up for the church in Jerusalem. Paul does not expect them to give away all their possessions. In the context of the entire New Testament, we may say that we are called to give ourselves to Christ, but that within the community of faith we have to work out how best to do that. The gospels push us beyond easy and self-serving answers to more challenging forms of witness. Thanks be to God for the challenge of the gospels, but also for the practical advice of Paul. In the gospel of Mark, Jesus says: "The kingdom of God is close at hand. Repent and believe the good news of the Gospel." The gospel of Mark begins without any story of the birth of Jesus. It announces the gospel of Jesus Christ, the Son of God, tells the story of John the Baptist, relates that Jesus was driven into the wilderness by the Spirit to be tempted, and then proclaims in a single sentence the message of the narrative. Three elements are combined in this striking announcement. The kingdom of God, whatever we understand that to be, is near. We are called to repent and put our faith in the gospel. The rest of the gospel of Mark brings these three points to life in the ministry of Jesus. Repentance and faith are the keys to entering the kingdom of God, this gospel tells us. Repentance means more than saying you are sorry for the wrongs you have done. It means "turning around" and going a new way. The gospel challenges us to transform our lives. And having faith means more than just believing the "right things" about God and Jesus. Having faith means trusting fully in the God we know in Jesus. The good news is that the God who has brought the kingdom near to us in Jesus has made it possible for us to enter it. The gospel of Mark reports that Jesus said to someone
rich: "You lack one thing. Go, sell everything you have and give the money
to the poor, and you will have treasure in heaven. Then come, follow me." Anyone reading this commentary has access to a computer and so is rich, compared to countless millions in our world who are destitute. Are we commanded by Jesus to sell all our possessions and give away all our money? St. Francis thought so, and he did just that. Most Christians interpret this passage to mean that we are not to be selfish, but are to share what we have with those who are poor. That is, most Christians take "the spirit" of the teaching rather than the letter, by reading it figuratively rather than literally. That is how I read the passage. But there is a great temptation in doing so. We all should give more freely of our abundance. March 14, Galatians 5:16-18, 22-23 "Let yourselves be guided by the Spirit and you will not be under the Law. For the fruit of the Spirit is love, joy, peace, gentleness, trust in others and self-control." In his letter to the church in Galatia, Paul strenuously argues that those who are guided by the Spirit of God in Christ do not need to keep Jewish law. Messengers from James, the brother of Jesus, who is head of the church in Jerusalem, have come with a very different message. Their "good news" requires that Gentile Christians observe some of the tenets of the Jewish law. Peter, who originally was eating with Gentile Christians, separates himself after the messengers from James deliver the ruling of the elders in Jerusalem. Paul believes, however, that this is a misunderstanding of the good news. But Paul does not want the Galatians to think that living by the Spirit means disregarding the moral restraints of the Jewish law. Being guided by the Spirit of Christ, Paul believes, actually requires a higher morality and spiritual practice than Jewish law. The goal of the church, for Jewish and for Gentile Christians, Paul teaches, is life in the Spirit and the enjoyment for the whole community of that life. Love, joy, peace and mutual trust is what Christian faith is all about, and these gifts should mark the witness of the church. In the gospel of Matthew, Jesus says: "Happy are the clear in heart, for they shall see God." The Sermon on the Mount begins with teachings that have become known as the "Beatitudes" because, in the Latin version of the gospel, the instructions all begin with the singular form of this word. Traditionally, the original Greek has been rendered in English as "blessed," but more recent translations often use "happy." Those who are clear in their hearts, this verse tells us, will see God. For that reason they will be blessed and happy. What would it mean to be "clear in heart"? The gospel does not explain this phrase. It might mean not having any doubt about the will of God. Or, it might mean trusting in God, despite any doubts we have. Because the image concerns the heart rather than the mind, we may assume that it means being true and faithful in a personal sense, rather than being clear-minded about our faith. If we seek clarity in our hearts, understanding will likely come in time. But clarity of heart is primary for faith. "You do well to pay attention to the word of the prophets, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts." The author, who identifies himself as Simeon Peter, says "no prophecy of scripture is a matter of one's own interpretation." Why is this? He asserts that "no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God." In some Bibles there may be a note saying that other ancient manuscripts read: "but moved by the Holy Spirit saints of God spoke." Both versions make it clear that men and women, or saints, spoke the words of prophecy. God did not speak directly, but through the prophets. The words spoken were human words, but Christians affirm that these words are inspired by the Holy Spirit. The letter argues that Jesus Christ has fulfilled the prophecy of scripture. It offers eyewitness testimony to convince the reader that power of Jesus Christ is not a "cleverly devised" myth. At the end of this letter the author refers to letters written by Paul, saying that some are twisting the meaning of these letters "to their own destruction, as they do the other scriptures." (2 Peter 3:16) This suggests a time when churches are using Paul's letters like they use scripture, which does not seem to be the case during Paul's lifetime. The scriptures and Paul's letters are not, apparently, self-evident in their meaning, at least to all the Christians who are reading them. We would do well to pay attention to the prophets and other books of scripture, but it seems clear that discernment will be necessary for the morning star to rise and dispel the darkness from our hearts. In the gospel of Matthew, Jesus says: "Love your enemies and pray for those who mistreat you, that you may be children of your Father in heaven." The words of this passage are some of the most stunning in the Christian Bible. Jesus says: "Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you." (vs. 39-42) We all know these words, but none of us live up to this challenge. Reading this passage simply takes my breath away. I want to take these words of scripture literally as the word of God, but I am staggered by the implications. I want the one who wrongs me punished, and if anyone takes something from me I want it returned. How can our faith be strong enough to love our enemies? Pray in humility for God's grace. March 18, 2 Corinthians 1:8-11 Paul writes: "When overburdened to the point of despair, we learned to rely, not on ourselves, but on God who raises the dead to life." Paul writes of a narrow escape in Asia from near death. We do not know what happened, but Paul says he and Timothy "were utterly, unbearably crushed" and despaired of life itself. Paul thanks the Christians at Corinth for the prayers, and he says these help them continue their ministry. But primarily Paul gives thanks to God. When we despair it is so important to turn to God. Will we hear a voice? Probably not. Will we see a sign? It's unlikely. But we will discover God's presence, even in our despair. I know this truth from my own experience. The love of God may be revealed to us, when we feel we are lost and without hope. The gospel of Mark reports that Jesus was transfigured in the presence of his disciples. And a cloud covered them with its shadow, and from the cloud a voice came, saying, "This is my beloved Son; listen to him." This is the story of the "transfiguration," in which the appearance of Jesus is transformed. The gospel of Mark and the gospels of Matthew and Luke, which also relate this story with minor changes, say his clothes became dazzling white. Then the disciples saw Moses and Elijah talking with Jesus, before they heard a voice from the cloud. Most likely Moses represents the Jewish law, and Elijah represents the prophets of ancient Israel. By meeting them, Jesus may be seen as anointed to fulfill both the law and the prophets. The voice (of God) from the cloud confirms his role, as the new spokesperson for God. The question of what "really happened" is not helpful and merely leads to disagreement and speculation. The gospel witness is that Jesus is the fulfillment of the scriptures of ancient Israel and (therefore) the anointed Son of God. The Christian Bible is the primary testimony of this faith, and the church is called to bear witness to this gospel message. The gospel of Luke reports that Jesus said: "Give to those in need. Provide purses for yourselves that will not wear out, a treasure that will not fail, in heaven where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also." The last sentence of this passage is very familiar, but whenever I hear it I am shaken. Where is my treasure? I am only giving a little of what I have, to those in need. Has my heart become hardened? In a world that often seems heartless, the gospel call to care for the poor is a striking challenge. In this respect, the church is a radical alternative to life as it is every day in the world. The church is called to be the heart of the world. And we are called to be the church. "Seek God in simplicity of heart; for the LORD is revealed to those who trust." The Book of Wisdom is not in the Protestant Bible, but it is in the Catholic Bible. History is the explanation for these different forms of the Christian Bible. The Book of Wisdom was in the Septuagint, the Greek version of the Hebrew Bible that Paul and the other Greek-speaking Christians of the first centuries read as scripture. So, when the New Testament was authorized by the church in the fourth century in Greek, the books of the Septuagint were included in the Bible as the Old Testament. However, during the Protestant Reformation reformers translated the books of the Old Testament into their own languages from the Hebrew version of the Jewish scriptures, which around 100 CE was canonized by rabbis in a form omitting some of the books in the Septuagint. The sentiment of this passage from the Book of Wisdom is in no way inconsistent with the Protestant Bible. In fact, this text might have been taken from the New Testament. It also reminds us that the first Christians were reading as their scripture the Septuagint, which is the Old Testament in the Catholic Bible. The church began without the gospels, and only a few churches knew of the letters of Paul. The first Christians were reading the Greek translation of the Jewish scriptures as the word of God. Texts like this were the source of their faith. In the gospel of Matthew, Jesus says: "Learn from me, for I am gentle and humble in heart, and you will find rest for your souls." This passage begins with the well-known words, "Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest." (v. 28) And it concludes, "For my yoke is easy, and my burden is light." (v. 30) The word "yoke" literally means an attachment put over the neck of an animal, such as an ox, that is used to pull a cart. It is obvious, however, that Jesus is using the word in a figurative sense. We know rabbis in this period spoke of "the yoke of the law," as a way of referring to the commandments of Torah. The meaning of this passage seems to be that learning about Torah from Jesus will make its burdens lighter. Moreover, the passage promises, those who follow Jesus will find rest for their souls. Unlike the letters of Paul, which argue that Christ has replaced the (Jewish) law, the gospel of Matthew presents Jesus as the fulfillment of the law of Moses. In Matthew 5:17 Jesus says clearly that he has not come to abolish the (Jewish) law, and there he teaches his disciples to keep the commandments until all that God has planned is accomplished. As the gospel was written for one or more churches, which were waiting for the end to come, the early Christians reading the gospel of Matthew must have been strictly adhering to Jewish law, unlike the churches organized by Paul. As Gentiles came to outnumber Jews in the churches, keeping the (Jewish) law disappeared from the life of the church. This early dispute in the church and then change over time reminds us that our churches are not identical to the first church(es). Our churches must respond to the Holy Spirit in our own time. March 23, 1 Corinthians 13:1-13 "Love is patient and kind. Love does not seek its own advantage, it does not rejoice in wrongdoing, but finds its joy in the truth." This chapter is one of the most famous passages in the Christian Bible. It is often used in weddings, and it presents a joyous but also a practical vision of love. The chapter comes near the end of a letter to the church of Corinth, which has been divided (we learn from the beginning of the letter). Paul gives his advice and compares the church to a human body, with Christ as its head. The members of the church have different gifts of the Spirit and thus, like the parts of a body, contribute in different ways to the life of the whole. But the lifeblood of the church, Paul says in the 13th chapter of his letter, is love. It is the greatest gift of the Spirit. Paul appeals to the Corinthians to have greater love for each other, so their church may flourish as the body of Christ in the world. He reminds them that now we "know only in part" and so should be patient and humble in addressing the differences in the church. His advice is well worth taking to heart today. "Since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, to run with perseverance the race marked out for us. Let us fix our eyes on Jesus, who leads us in our faith and brings it to perfection." The book of Hebrews was written to persuade Jews that Jesus is the Messiah. It argues the superiority of Jesus to the prophets and to Moses, the superiority of Christ's priesthood to the priesthood of the Levites, and the superiority of Christ's sacrifice to the many animal sacrifices offered by levitical priests. At the beginning of the twelfth chapter this letter refers to the image of a race being run, an image that also appears in two of Paul's letters (1 Corinthians 9:24 and 2 Timothy 4:7). What would it mean to live with our eyes fixed on Jesus? What sort of faith would we then have? Would such a life bring us closer to perfection in the eyes of God? The gospel of Luke reports that Mary said to the angel: "I am the Lord's servant; let it happen to me as you have said." The gospel of Luke begins with the story of two women and recounts their miraculous pregnancies and the birth of their special children. Elizabeth in her old age, with Zechariah, has a son, who will grow up to be John the Baptist. Mary bears a son conceived by the Spirit of God, who will become Jesus, the Messiah. These stories of special women and their sons are not present in any of the other gospels of the New Testament. They represent the story of the church that was written for a man called Theophilus, a Greek, (Luke 1:3) and probably also for one or more churches that he was sponsoring. The prominent role of women at the beginning of this story reminds us that the sequel to this gospel (written by the same author), the Acts of the Apostles, identifies many women among the leaders of the increasingly Gentile churches founded by Paul and his associates in cities of the Roman Empire. Mary, who gives herself to the will of God, has become for many the model of a faithful Christian. Catholics have given her a place second only to Jesus, as a focus for prayer and as a mediator between Christians and God. Protestants have rejected the idea of mediation by Mary or by the saints, and thus pray only to God in the name of Jesus. But surely Protestants can also recognize the special place of Mary in the Christian story, as the mother of Jesus. She is part of his humanity. She reminds us that Jesus was a child, and that he depended on his mother, as all children do, for food and for love. Jesus becomes the person he was partly because of Mary, his mother. God's purposes are to be worked out through people like Mary, not only through persons like Jesus. God's purposes are being worked out through people like us as well. March 26, 1 Corinthians 1:22-25 "We proclaim Christ crucified, which to the nations is foolishness, but to those whom God has called it is Christ, the strength and the wisdom of God." Paul's first letter to the church at Corinth begins with an appeal to end the quarreling. Some members of the church are looking to Apollos or to Cephas, as their leader, whereas others look to Paul. "Has Christ been divided?" Paul asks. "Was Paul crucified for you? Or were you baptized in the name of Paul?" (v. 13) Paul answers his own questions. "Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power." (v. 17) This is the context for his affirmation that the proclamation of the church, which is foolishness to others, will be the salvation of all the Christians in Corinth. They are not to rely on their own wisdom, or to think that the wisdom of Apollos or Cephas or Paul himself will save them. Their salvation will come only from the strength and wisdom of God, which has been manifested in the cross of Christ. "Jews demand signs and Greeks desire wisdom," Paul writes, "but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God." (v. 24) Paul was building a church of Jews and Gentiles, and only faith in Christ could hold together such a radically new community. Human wisdom, Paul says, will not succeed. His argument is as true today as it was two millennia ago. We will never be saved by our own wisdom, but only through faith. Paul writes: "We should not try to please ourselves, but consider what is good for our neighbors and so build up community." The community of the church is divided by conflict concerning the law of Moses and whether or how it should be enforced within the church. Paul argues that the law of Moses does not apply to the church, but in chapters 9-11 of this letter he asserts that God has not abandoned the Jews who have refused to accept that Jesus is the Christ. As he brings his letter to a close, Paul urges the Christians in Rome to be considerate of one another. Paul says that Christ became a Jew to confirm the promise to the Gentiles that is present in the psalms and in the prophetic writings of scripture. Clearly, Paul sees the Roman Empire as part of God's divine plan, for it is Roman rule that has allowed him to move freely from city to city preaching the good news about Jesus Christ. Paul prays that the church in Rome may "abound in hope." He sees in the conflicts within the church the possibility of a greater community of Jews and Gentiles through the love of God in Christ. But it depends on the members of the church to bring about this reconciliation and to create this redeemed community. Paul's encouragement is as relevant today as it was almost two millennia ago. Can we care for our neighbors in order to build up the church? Can we put the good of the community above our own desires? The prophet reports that the following words from the LORD: "I shall put my law deep within them, I shall write it on their hearts. I shall be their God and they will be my people." The prophet is writing about the return of exiles from Babylon to Israel. The two kingdoms, which divided after the reigns of David and Solomon, are to be reunited, tJeremiah proclaims (vs. 23-30). Then the prophet announces for God that a new covenant will be written on the hearts of the people of a newly reunited Israel. The return of exiles and the reunion of the two kingdoms is seen as a new beginning in the relationship between God and his chosen people. Christians read this text to support the idea expressed in the New Testament of the Holy Spirit being present in each person. At times we talk about this as the conscience of an individual. This suggests a direct relationship between God and a person, in a way that Jeremiah could not have conceived. The prophet was concerned with the relationship between God and his people, not between God and individual persons. But reading this passage from Jeremiah in the light of the New Testament, which shifts the emphasis from the people of God to the Son of God and those (persons) who follow him, we should not be surprised that the Christian understanding sees the law of God written on the heart of each individual person. This is our faith. James writes: "Let no one say when they are tempted, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone." This letter is addressed to "the twelve tribes in the Dispersion" from "James, a servant of God and of the Lord Jesus Christ." (v. 1) It is concerned with issues of Jewish law and was clearly written for Jewish Christians. It is written in eloquent Greek, however, which suggests that it was not written by James, the brother of Jesus, as there is no evidence that the family of Jesus or any of the disciples from Galilee spoke and wrote Greek. But the letter may, nonetheless, have been issued under his name during the time he was head of the church in Jerusalem. The letter teaches: "Blessed is anyone who endures temptation." (v. 12) It asserts that temptation comes from our desire, not from God. In a sense, of course, all things come from God. But the Christian Bible affirms that men and women are responsible for the choices they make. They can blame neither the devil nor God, if they act in a way they know to be wrong. This is sin, and the only answer for sin is repentance and faith in the love of God. The good news of the gospel is that God forgives all those, who repent and live in faith. "Whoever loves their brother or sister lives in the light and need not be afraid of stumbling." The author of this letter reaffirms "an old commandment" that the brothers and sisters in the church "have had from the beginning." (v. 7) "Whoever says, 'I am in the light,' while hating a brother or sister, is still in the darkness." (v. 9) To use contemporary slang, faith means "walking our talk" about love and compassion. In this letter, however, the members of the Christian community are urged only to love each other, not to love the stranger or the enemy. For that even more difficult teaching, we have to look to Paul's letters and the first three gospels of the New Testament. But the thrust of the message is the same in both instances. The church cannot witness to the love of God in Jesus Christ, unless it actually lives out its faith by being a loving community. So, let us pray that we might be more loving in our churches. In the gospel of Matthew, Jesus says: "Do not be anxious about your life . . . Your Father in heaven knows what you need. Do not worry about tomorrow: tomorrow will take care of itself." This is part of what is known as the Sermon on the Mount. Jesus has taken his disciples up a mountain and is teaching them. We might generalize this teaching for all those who seek to follow him, but in the gospel it is presented only to the disciples. In the context of the early church we can see that this teaching would encourage those taking up preaching and teaching, as there was no guarantee anyone could make a living doing these things. Therefore, to the community of faith, this is a teaching that encourages the faithful to support those who are giving of their time for the sake of the church. More generally, of course, the passage affirms that anxiety will not contribute one whit to our length of life or to our security. Trusting in God is a wonderful antidote for anxiety, and a less anxious life will likely be more loving and so will draw the love and support of others. "Strive first for the kingdom of God and his (its) righteousness," Jesus teaches in the gospel of Matthew, "and all these things (food, drink and clothing) will be given to you as well." (v. 33) This is good advice for all of us. |
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