Devoted to Destruction

Texts
1 Samuel 15:1-3, 7-23; Acts 9:19b-31; Luke 23:44-56a

The fall from favor of Saul, the first king of Israel, is a vivid illustration of the consequences of rebellion and a typical human attempt to rationalize disobedience into obedience. In 1 Samuel 15, Samuel instructs Saul on behalf of the Lord, "Now go and strike Amalek and devote to destruction all that they have. Do not spare them, but kill both man and woman, child and infant, ox and sheep, camel and donkey."

The instructions are clear. But Saul engages in one of the earliest recorded examples of hermeneutical gymnastics. "But Saul and the people spared Agag [king of Amalek] and the best of the sheep and of the oxen and of the fattened calves and the lambs, and all that was good, and would not utterly destroy them. All that was despised and worthless they devoted to destruction" (v. 9).

When confronted by Samuel about his failure to obey the Lord's command, Saul denies that he has been disobedient. He says, "I have obeyed the voice of the LORD. I have gone on the mission on which the LORD sent me. I have brought Agag the king of Amalek, and I have devoted the Amalekites to destruction. But the people took of the spoil, sheep and oxen, the best of the things devoted to destruction, to sacrifice to the LORD your God in Gilgal."

Needless to say, neither Samuel nor the Lord is impressed with Saul's creative interpretation of obedience. Even "the best of the things devoted to destruction" are still "devoted to destruction" and are, therefore, wholly unacceptable as a sacrifice to the Lord. What Saul and "the people" (upon whom he would apparently lay all blame for any deviation from the original plan while exonerating himself) would offer as a sacrifice is an utter abomination. That which is "devoted to destruction" is unholy and cannot be offered as a sacrifice to a holy God.

Whether it's sheep and oxen under the Old Covenant or the living sacrifice of our very selves under the New Covenant, nothing unholy can be brought into the presence of God. That which is "devoted to destruction," that is, the sin which enslaves us in rebellion and idolatry, must be utterly destroyed. To claim certain sinful inclinations are "gifts" to be celebrated within the worshiping community is a most abominable form of blasphemy, borne of a most arrogant presumption that rebellion against God can be rationalized into obedience by offenders who always seem to find clever ways of avoiding personal responsibility for their sinful actions.

Collect of the Day: John Huss, Priest and Martyr, 6 July

Almighty God, who gave to your servant John Huss boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

What's in a Name?

Texts
1 Samuel 14:16-30; Acts 9:10-19a; Luke 23:32-43

In the account of Saul's conversion, three names which had heretofore been attached to some less than noble characters in the biblical story are, one might say, redeemed. Saul, the bloodthirsty persecutor turned disciple, was named after the first king of Israel who, after a promising start, fell out of favor with God and died in disgrace on the battlefield. Ananias, the disciple whom the Lord sends to restore Saul’s sight, bears the same name as a man who, earlier in the story (Acts 5:1-11), had been struck dead after he and his wife had conspired to withhold from the Apostles some of the proceeds from the sale of his property. Judas, in whose home Saul was staying after losing his sight, bears the same name as the treacherous disciple who betrayed Jesus.

The three principles in the story all have names associated with disgrace, deception, and betrayal. Yet Judas through his hospitality and Ananias through his compassion help to prepare Saul for his mission to carry “before the Gentiles and kings and the children of Israel” that name which is above every name. For Saul, being nurtured by the witness of these two disciples, began immediately to proclaim “Jesus in the synagogues, saying, ‘He is the Son of God.’”

What, after all, is in a name (that is, in any person’s nature) which cannot be transformed by the power of Christ Jesus, working within us through the Holy Spirit, to the glory of God the Father?

A Hopeful Sign of the End

Texts
1 Samuel 4:1b-11; Acts 4:32-5:11; Luke 21:20-28

It is impossible to understand the events foretold by Jesus in Luke 21in any context which divorces them from the events surrounding Jesus’ ordeal of suffering, death, and resurrection. Indeed, the most far-fetched interpretations of Jesus’ words are precisely those which have him describing events so far off in the future as to have no significance whatsoever to his original hearers, namely, the disciples who were to carry on his mission after his death, resurrection, and return to the Father. The ordeal which the disciples will endure is part and parcel to their mission of continuing the incarnational ministry which Jesus began. As he is about to suffer, die, and rise again, so those who would share with him in his victory must also endure hardship, tribulation, and even death for his sake. Those who persevere under trial, who remain faithful even to the point of death, will share with Jesus in the vindication which is and shall be the resurrection from the dead.

The “signs in sun and moon and stars” about which Jesus speaks, then, are to be understood, first, within the historical context of the period leading up to the fall of Jerusalem when these first disciples were enduring the suffering and persecution which were the inevitable consequences of their obedience to Jesus' command. But once we understand the historical context, we can better understand how Jesus' words are likewise applicable to all generations, including our own.

It is easy to become distressed and perplexed with the news of the day. All around us are “people fainting with fear and with foreboding of what is coming on the world.” But Jesus says, “Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”

For those who long for his appearing, “the Son of Man coming in a cloud with power and great glory” (that is, the Risen Christ vindicated after his suffering and exalted as King of kings and Lord of lords) is not a frightening thought, but a hopeful sign of the end, which we should welcome and embrace with anticipation and joy. It is the end of suffering, of pain, of death itself. It is the dawn of redemption; the beginning of the new creation with Jesus himself as the centerpiece. No amount of tribulation, not even the most severe form of punishment the world can mete out, will prevent the coming of the kingdom of God. To proclaim the Gospel, in word and deed, in the midst of suffering and persecution, is to bear witness to the fact that this kingdom is already advancing on the kingdom of this world. “The end” will bear out this truth, and all creation will stand in awe at the glory of the God who spoke it all into being.

Rejoice! The Lord is King

Rejoice, the Lord is King! Your Lord and King adore;
Mortals give thanks and sing, and triumph evermore;
Lift up your heart, lift up your voice;
Rejoice, again I say, rejoice!

Jesus, the Savior, reigns, the God of truth and love;
When He had purged our stains He took His seat above;
Lift up your heart, lift up your voice;
Rejoice, again I say, rejoice!

His kingdom cannot fail, He rules o’er earth and Heav’n,
The keys of death and hell are to our Jesus giv’n;
Lift up your heart, lift up your voice;
Rejoice, again I say, rejoice!

He sits at God’s right hand till all His foes submit,
And bow to His command, and fall beneath His feet:
Lift up your heart, lift up your voice;
Rejoice, again I say, rejoice!

He all His foes shall quell, shall all our sins destroy,
And every bosom swell with pure seraphic joy;
Lift up your heart, lift up your voice,
Rejoice, again I say, rejoice!

Rejoice in glorious hope! Jesus the Judge shall come,
And take His servants up to their eternal home.
We soon shall hear th’archangel’s voice;
The trump of God shall sound, rejoice!

--Charles Wesley

Collect of the Day: For the Unemployed

Heavenly Father, we remember before you those who suffer want and anxiety from lack of work. Guide the people of this land so to use our public and private wealth that all may find suitable and fulfilling employment, and receive just payment for their labor; through Jesus Christ our Lord. Amen.

Misdirected Zeal

Text: Luke 9.51-62

The terse responses Jesus gives to a few wannabe disciples underscore the urgency of his mission and his eagerness to accomplish it. So, too, does his response to James and John, who want to call down fire from heaven to consume those who will not receive Jesus' message. There is no need to be impatient on the road to Jerusalem. But there is no place on that road for those who are not willing, first, to count the cost (as the first wannabe disciple apparently had not done) and, second, to forsake everything to follow Jesus (as the other two wannabes were not willing to do).

What James and John wanted was the instant gratification of seeing Jesus' enemies destroyed right then and there. But Jesus had other plans for dealing with those who rejected him. Had the first wannabe disciple understood the radical implications of discipleship beforehand, he would have wanted no part of it. Had the other two wannabes been ready to follow Jesus, they would have taken care of their family obligations beforehand.

In all three cases, there is a misdirected zeal which Jesus finds unacceptable. His mission is urgent, but it does not require impatience. What it does require is sacrifice, but not by those who offer it carelessly, and only by those who, having forsaken all else, will follow Jesus all the way to the cross without looking back.

A Reasonable Offer?

Text: Isaiah 1.10-20

"Come now, let us reason together," seems an odd thing for God to say here. In light of the litany of misdeeds condemned in the preceding verses, it is utterly unreasonable, one would think, to say, "though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool."

The same God who has rejected all sacrifices and offerings now makes an offer himself. All will be forgiven if his people simply turn their hearts back to him. Unreasonable? Yes. A God who would have every right to pour out his wrath instead offers mercy and pardon if his people will repent.

But the repentance of the people must be genuine. They must "cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause." In other words, they must do exactly the opposite of what their fallen nature tells them to do. They must look to the interests, not of themselves, but of others, especially the weakest among them.

Once again, this seems utterly unreasonable. But that is the whole point. God wants his people to realize they are nothing without him. They cannot rely on their rituals and solemn assemblies as though they were ends in themselves. They must turn to him with their whole heart and rely on him, not themselves, to make everything right.

God alone is sovereign. In his mercy, he offers forgiveness to those who truly turn to him. But even his offer of forgiveness includes a reminder of the consequences of refusal. "If you are willing and obedient, you shall eat of the good of the land," he says, "but if you refuse and rebel, you shall be eaten by the sword; for the mouth of the LORD has spoken."

One Thing You Still Lack

Text: Luke 18:18-30

The rich ruler came to Jesus with one seemingly simple question, "Good Teacher, what must I do to inherit eternal life?" He had what would have been considered in those days the right upbringing. He had been taught the commandments from childhood and had kept them perfectly, or so he said. But Jesus told him, "One thing you still lack."

Had he missed some obscure provision of the law? Was there some commandment he had overlooked?

For the rich ruler, eternal life was something to be earned. The very premise of his question, "What must I do to inherit eternal life?" betrayed his misconception. What, after all, had he done to inherit all the wealth he now possessed? It was his simply because he was his father's son. There was nothing he could have done to inherit it. It was his birthright. Why, then, would he think he had to do something to "inherit eternal life?"

What the rich ruler lacked was not so much a generous heart toward the less fortunate. If he had truly kept the law from his youth, he was certainly familiar with the numerous provisions concerning caring for the poor. Yet, when Jesus told him to sell all that he had "and distribute to the poor" in order to "have treasure in heaven," the ruler "became very sad, for he was extremely rich."

What the rich ruler lacked was not compassion for the poor. Neither did he lack a heart filled with charity for others. Rather, what he lacked was faith in Jesus to provide for all of his needs. He failed the test not because he wasn't willing to give up his possessions, but because he wasn't willing to trust Jesus. He could hear Jesus' commandment not as a loving invitation to enter into a life-transforming relationship, but as an impossible requirement for membership in an exclusive club.

Eternal life does not come cheap for anyone. It costs us everything because it cost Jesus everything. In love, he invites us to die with him to sin and rise with him to new life in the kingdom of God. That boundless, infinite love draws in all who have faith. But it also drives away those who lack it.

Dear Lord and Father of Mankind

Dear Lord and Father of mankind,
Forgive our foolish ways;
Reclothe us in our rightful mind,
In purer lives Thy service find,
In deeper reverence, praise.

In simple trust like theirs who heard,
Beside the Syrian sea,
The gracious calling of the Lord,
Let us, like them, without a word,
Rise up and follow Thee.

O Sabbath rest by Galilee,
O calm of hills above,
Where Jesus knelt to share with Thee
The silence of eternity,
Interpreted by love!

With that deep hush subduing all
Our words and works that drown
The tender whisper of Thy call,
As noiseless let Thy blessing fall
As fell Thy manna down.

Drop Thy still dews of quietness,
Till all our strivings cease;
Take from our souls the strain and stress,
And let our ordered lives confess
The beauty of Thy peace.

Breathe through the heats of our desire
Thy coolness and Thy balm;
Let sense be dumb, let flesh retire;
Speak through the earthquake, wind, and fire,
O still, small voice of calm.

--John Greenleaf Whittier

Collect of the Day: For the Poor and Neglected

Almighty and most merciful God, we remember before you all poor and neglected persons whom it would be easy for us to forget: the homeless and the destitute, the old and the sick, and all who have none to care for them. Help us to heal those who are broken in body or spirit, and to turn their sorrow into joy. Grant this, Father, for the love of your Son, who for our sake became poor, Jesus Christ our Lord. Amen.

Structure, Spirit, and Truth

Texts
Isaiah 6:1-8; Romans 8:12-17; John 3:1-17

“The structure is the message,” J.I. Packer said in an address to the Evangelical Ministry Assembly in 1991. Nowhere is this more true of Scripture than in the fourth Gospel. The Beloved Disciple weaves his story together through simple yet profound structural relationships.

When Nicodemus, who comes to Jesus at night, fails to understand Jesus’ statement, “You must be born again,” Jesus responds, “Are you the teacher of Israel and yet you do not understand these things?” (John 3:10b). This reaction is almost incredulous on the part of Jesus. How could the man who is supposed to be Israel’s teacher—an expert in the law and the prophets—be so utterly in the dark, that is, blind, to what those sacred writings say? If Nicodemus does not understand so simple a concept as being born again, how can he possibly teach the people the deeper mysteries of God’s redemptive plan?

Contrast Jesus’ reaction to Nicodemus with the Pharisees’ reaction to the testimony of the man born blind: “You were born in utter sin, and would you teach us?” (John 9:34). The Word of God is a sharp, two-edged sword, and nowhere is it sharper than when this episode is considered within the wider context that stretches back to the encounter between Jesus and Nicodemus. But there is yet more to that wider context. The main thrust of the former blind man’s “teaching” to the Pharisees is, “We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him.” Here, the story connects back to another conversation, that between Jesus and the woman at the well (John 4:1-42). In that conversation, Jesus says, “But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth” (John 4:23-24).

True and false worship emerge here in as sharp a contrast as true and false teaching. The one naturally flows from the other. False and insincere worship—having the form of godliness but denying its power—leads to false and misleading teaching. The Pharisees demand of the man born blind, “Give glory to God,” is utterly ludicrous and hypocritical. They believe the only way to glorify (worship) God in this case is to deny that Jesus has the power of God to heal. The idea that God could become incarnate in Jesus and do a miraculous healing as a sign of the in-breaking of his kingdom did not fit in with the structures they had erected around their “worship” and, thus, was utterly foreign to their interpretation of the Scriptures.

But the man born blind does give glory to God by affirming Jesus’ power to heal. The Pharisees hear this, however, not as a testimony to the transforming power of God but as evidence of the man’s in-born sinfulness. They expel him from the synagogue, that is, from the place of worship. Jesus then seeks him out and asks him, “Do you believe in the Son of Man?”

The man responds, “And who is he sir, that I may believe in him?”

Jesus tells him, “You have seen him, and it is he who is speaking to you.”

Then, John ties together all the loose ends. “He said, ‘Lord I believe,’ and he worshiped him.”

As Nicodemus was unqualified to be Israel’s teacher because he lacked the basic knowledge of one who was truly “born again,” so the man born blind was eminently qualified to teach the Pharisees (Nicodemus himself being “a man of the Pharisees”) because he had been touched by the transforming power of God. As Jesus told the woman at the well that worship was not a matter of physical location but of spiritual orientation, so the man born blind, having been expelled from the place of worship, is able to worship without inhibition when he confesses his faith in Jesus.

Thus, Jesus’ declaration makes complete and perfect sense: “For judgment I came into this world, that those who do not see may see, and those who see may become blind.”

Spirit of Faith, Come Down

Spirit of faith, come down, reveal the things of God,
And make to us the Godhead known, and witness with the blood.
’Tis Thine the blood to apply and give us eyes to see,
Who did for every sinner die hath surely died for me.

No man can truly say that Jesus is the Lord,
Unless Thou take the veil away and breathe the living Word.
Then, only then, we feel our interest in His blood,
And cry with joy unspeakable, “Thou art my Lord, my God!”

O that the world might know the all atoning Lamb!
Spirit of faith, descend and show the virtue of His Name;
The grace which all may find, the saving power, impart,
And testify to all mankind, and speak in every heart.

Inspire the living faith (which whosoever receive,
The witness in themselves they have and consciously believe),
The faith that conquers all, and doth the mountain move,
And saves whoever on Jesus call, and perfects them in love.

--Charles Wesley

Collect for Trinity Sunday

Almighty and everlasting God, you have given to us your servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of your divine Majesty to worship the Unity: Keep us steadfast in this faith and worship, and bring us at last to see you in your one and eternal glory, O Father; who with the Son and the Holy Spirit live and reign, one God, for ever and ever. Amen.