Come and See

This is a sermon I used for both Coastal Plains Are and Bluebonnet Area Assemblies–May 2018.

John 4

Walking the Aisle

On August 6, 2016, I walked my daughter down the aisle of the First Christian Church in Arlington, Texas. After completing the duties of the Bride’s father, I exited the sanctuary, put on a robe, returned and performed the ceremony. Lest you think that I had manipulated the situation to make myself the center of attention let me stress that I did all of this as I had been instructed to do by my daughter herself.

I had learned in seminary that the tradition of a father walking a daughter down an aisle to meet her soon-to-be-husband had its roots in incredibly misogynistic and patriarchal traditions from a time when women were considered property. As a young pastor conducting the first few weddings, I tried explaining this—we might even say that I tried mansplaining this—to the brides as they planned their ceremony. It became clear to me very quickly that this history did not matter. Each couple had a vision of what that day would entail and if the bride wanted her father, mother, or no one at all to walk her down the aisle, she likely had had that vision for a very long time. I learned that for some, the choice about who to have by one’s side, in the ceremony, in the room even, was agonizingly difficult. It often involved forgiveness, reconciliation, or on the flip-side determination to maintain necessary boundaries.

Of course, that was mostly theoretical and occasionally pastoral for me. It hadn’t mattered to me in hundred or so weddings that preceded that moment I would defend the Bride’s decision. But on August 6, 2016, it stopped being theoretical. After everyone was in place, I took the shortest, longest, and most beautiful walk of my life and answered the question I had asked a hundred times but would only answer once. “Who presents this woman.”

I came to understand that what an act meant and what it means are two very different things. For us, in that moment it had many meanings: but I knew that as good as our relationship had been, it meant forgiveness on the part of my daughter. That walk meant that despite all the mistakes and missteps and the times of neglect, my daughter and I had reached that point with our relationship intact. It meant that after all had been said and done, she wanted me to stand by side her and to take her hand and willingly place it in the hand of the one with whom she intends to spend the rest of her life. That act required forgiveness and there’s nothing quite as humbling as the grace one receives from one’s children.

Of Wells and Weddings

A well might seem like an odd place to talk about weddings and marriages. Yet, Wells and Weddings relate in the Bible. Rebekkah received a proposal to marry Isaac at the well of Nahor. Jacob met Rachel at the well of Haran. Moses married Zipporah at the well in Midian.

There at a well in Samaria Jesus met a woman and they talked about Marriage. She was not married. In fact she had been married five times and the man she was living with was not her husband. Jesus knew that without asking.

We can all retrieve the patriarchal commentaries and point to the suggestions that this marriage record revealed her impurity and sexual proclivity. Even Adele Reinhartz in Women in the Bible said, “it may be natural to read this as a reflection of the stereotype that Samaritan women are impure and immoral” (p. 454). Yet, we must keep in mind that Jesus lived at a time when Saduccees could realistically pose the scenario of a woman whose seven husbands had died in succession. It’s possible that instead of shacking up with a man, she was now relying on a sixth kinsman redeemer after five previous husbands had died. It’s possible he would provide shelter but not matrimony.


Sandra M. Schneiders, in that highly commendable work on the fourth Gospel, Written That You May Believe, offers a much more compelling assessment. The Samaritan woman would not have expected a Messiah in the form of David. She would have expected a Messiah in the form of a new Moses. By revealing his knowledge of her personal life, her marriage history, Jesus met the criteria of speaking the truth to her. That made him a prophet like Moses.

She argues that the role of John 4 in the Gospel of John is similar to the role of conversion of Cornelius in Acts 10. Both are moments when the Gospel crosses a boundary—it’s interesting that tomorrow at the North Texas Area Assembly we will look at Acts 10. Both of these texts represent the Gospel moving out of its insular community of Judeans and into a large context.

There was a long-standing feud between the people of Samaria and the People of Judea. It went back to that time when the Northern Kingdom of Israel—with its capital in Samaria and the Southern Kingdom of Judah with its capital in Jerusalem divided from each other. Israel was eventually overtaken by the Assyrian Empire and a mingling of nations that followed.

Jesus intended the Gospel to reach Jerusalem, Judea, Samaria and then to the ends of the earth. This story reflects the importance of the Early Church’s acceptance of the Samaritan Christians. Schneiders wrote, “The basic purpose of the story of the Samaritan Woman in the Gospel itself is to legitimate the Samaritan mission and to establish the full equality in the community between Samaritan Christians and Jewish Christians” (p. 135).

According to Schneiders the woman is both symbolic representative of the Samaritan people and the first missionary witness to the Samaritan people. The woman interrogates Jesus as to the major points of Samaritan theology and realizing that indeed he is the Messiah, she joyfully goes back to her village and says, “Come and See.”

Five Husbands

From this lens, her five husbands should not be read as an isolated personal history but collectively read in relation to the historic five points of idolatry for ancient Israel as detailed in 2 Kings 17—The Assyrians put representatives of five different Nations in place in this land that bore the name of its capital, Samaria—Ancient Israel.

Each brought their own idolatry and the ancient Israelites found themselves in unholy, arranged marriages— 2 Kings 17:29-30 reads, “Every nation made gods of its own and put them in the shrines of the high places that the people of Samaria had made, every nation in the cities in which they lived; the people of Babylon made Succoth-benoth, the people of Cuth made Nergal, the people of Hamath made Ashima; the Avvites made Nibhaz and Tartak; the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.” Five husbands—five idols. I think Schneiders is right. This woman is the symbolic embodiment of the whole Samaritan people.

Five Husbands of the Disciples of Christ

I wonder if she’s not also for us the symbolic embodiment of the Christian Church (Disciples of Christ). We too—it seems to me—have assimilated into five idolatrous marriages over the course of our history.

Optimism: We were married to Optimism at first. Especially with Alexander Campbell. We naively married the idea that we could through evangelism and social progress usher in the millennium, the reign of Christ here on earth. That optimism rushed like an innocent groom into the Civil War where his spirit was crushed and his naivete dispelled.

Cooperative Structures: We replaced that husband with Cooperative Structures—the son of Reconstruction and Urbanization. With the formation of Missionary Societies abroad and Benevolent Ministries at home we thought to organize ourselves into the Kingdom of God.

MarketplaceChristianity:We were seduced away by the allure of mainstream legitimacy. Walking the aisle with what Jim Duke has called, “a wild capitalist-style competitive marketplace” that is “Christianity in the USA.”

Evangelism and Ecumenism: We’ve married two good boys—Evangelism and Ecumenism. Both are necessary calls of the Gospel, but there are times we treat them as the ultimate end and aim of faith.

The one we’re living with: And today, Disciples, I think we are living man who will never legitimize our presence, will not make us a partner in any real sense. Will use us, but not respect us. That man would Partisan Politics.

Five marriages—optimism, structure, capitalism, evangelism, ecumenism—oh yeah—and our boyfriend, partisan politics. Five husbands who seem to revisit us in and out of a rotating door. Five husbands. Five idols. No, they are not all bad. They are just finite.

The thing about idols that makes them inadequate is that they generate tribes. They alienate groups of people from one another. People generate partitions between us the and them –and each side has its preferred idol and its chosen groom. We attach moral significance to our idol/husband in much the same way Samaritans and Judeans made their historic feud a matter of theological purity. This is not the way God desires to unite with us.

The marriage proposal

Marriage in the Bible is one of many metaphors scripture uses to talk about the reconciliation of God and humanity. It is an especially poignant image when the Bible speaks of repentance and the need for forgiveness. The marriage is offered to all humanity, all creation. Not one after another after another, like some crazy episode of the bachelor, but as a whole—for God so loved the cosmos—the whole as whole—that God gave—who gives this savior to be married? As Sondra Schneiders writes, “The implication of Jesus’s “proposal” at this well is clear: Jesus as Israel’s Bridegroom claims that the marriage is not complete unless Samaria is included.” Samaria and Judea, Republicans and Democrats, Progressives and Conservatives. The marriage isn’t going to happen in bits and pieces; it involves the uniting together of all that God loves.

Standing with Her

Well where does that leave us? Can we stand with her at that well? Can we put these five marriages in our rear-view mirror? Could we let her represent us to Jesus and allow her to bear witness us? I’d like that. I like her. Sometimes people say she’s there in the middle of the day because that’s when the day is hottest and she would go to the well then so she didn’t have to deal with the neighbors’ scornful looks. I think she’s there in the middle of the day because there’s a stranger who needs water and lacks a bucket. She’s there in the middle of the day because she can stand the heat—we need someone like that on our side. I think she’s there in the middle of the day because that’s when the light is brightest and the light reveals to truth. And I think more than that we need to follow her example of taking our experience encountering Jesus Christ and find ways to say to our neighbors—I need to tell you about this one whom I have met.

In that vein, I’ve been asking congregations within the Southwest Region to have congregation-wide conversation around two questions, (1) Who is the Jesus people encounter when they encounter your church? (more stories; fewer adjectives). And (2) What does it look like when people start following that Jesus within your congregation?

Evangelism becomes abusive when it is seen as the attempt to woo someone to Jesus. Evangelism is most honest when it is the intentional effort to retell the Christ story in such a way that those who have felt alienated and cut off—as the Samaritan felt at the time—know that they are invited to come to the living water and drink. It is a problem when we treat Jesus as something we have that someone else needs. It is a blessing whenever we recognize that the marriage Jesus offers us brings us to a place of reconciliation with others—all others. It’s not we have something you need; it’s that we need each other—and Jesus is offering to quench our thirst in such a way that we will never need again.

I love the Jesus we encounter when we encounter John 4. I love this woman who represents us there. I too want to drink from the water—to be married. And I must tell you that I struggle with the implications of that that means. What has become clear to me in this week’s study of this text is that our reconciliation and relationship with Christ cannot be reduced to a private personal relationships. Weddings require forgiveness. They require reconciliation. Not just the intimate forgiveness of a daughter of her frequently failing Dad, but the reconciliation of all those present—and all those not present. Reconciliation is with all those who will come to the well, come to the alter, come to the savior—and receive living water—come and see.

Prayer for Marjory Stoneman Douglas High School–Parkland, Fla

Prayer without action is wishful thinking.  Action without prayer is misguided. I understand those who say that prayers are not enough.  Indeed, “prayer” is too often used to mask apathy.  Yet, prayer–true prayer–is the place where I believe we must begin.

God of all Compassion, our hearts hurt for people we do not know.  We pray for the students, faculty and staff of Marjory Stoneman Douglas High School in Parkland Florida.  We pray for their community.  Lord, You know the depth of pain and the trauma that has been unleashed within this community.  In Your mercy, bring the depth of Your healing to them.

We pray for the families of the victims.  By Emmanuel’s promise we know that you are always with us,  We ask that You give a greater awareness of Your presence as you walk alongside the mothers and fathers, brothers and sisters, grandmothers and grandfathers, aunts, uncles and cousins.  We pray for the families of Alyssa Alhadeff, Martin Duque Anguiano, Scott Beigel, Nicholas Dworet, Aaron Feis, Jaime Guttenberg, Christopher Hixon, Luke Hoyer, Cara Loughran, Gina Montalto, Joaquin Oliver, Alaina Petty, Meadow Pollack, Helena Ramsay, Alex Schachter, Carmen Schentrup, and Peter Wang.  Receive these to yourself and keep them safe for eternity.

The names and voices of those who through senseless or wrongful deaths entered the Great Crowd of Witness beckon us to not resign to the evils that surround us.  Teach us how to create systems of justice and accountability.  Teach us how to dismantle our culture of violence.   Grant us courage to enter the struggle with the newness Your Spirit brings.  As our tears dry and our routines resume, grant us faithfulness in responding to Your intentions.  Shake us free from fear and apathy.

We do not understand the demonic forces that drive one person to assault another person, to unleash terror and inflict pain, and to destroy lives You have created.  We pray for the one who unleashed this violence and for others who have done the same.  We entrust them to Your justice.  We pray for those who are drawn to violence and we ask that You bring them to a place of repentance.   Free us from the blinding desire for vengeance.  Replace it with a clear sense of Your will and Your way that we may serve You by serving the whole human family.   We pray this in the name of the Crucified and Risen Savior who for our sake endured the cross and who conquered the grave.  Amen.



Can Church Be a “Judgment Free Zone.”

I joined a gym.  I joined last year so it’s not a New Year’s Resolution join.  I was with my older brother.  Both my older brothers do better jobs taking care of themselves than I do.  For one, it’s an obsession.  For the other, it’s a part of his life that he’ll admit struggling with.  I was talking to the second brother.  He was talking about his gym–Planet Fitness--allows him to use any Planet Fitness anywhere.  That caught my attention.  I’ve taken a new job that requires me to travel a lot more.  We talked some more about the difficulties of working out consistently.

So, I joined.  I joined and I’ve gone.  Not every day.  I think I’ve missed entire weeks.  But I’ve gone.  And I’ve gone in other places–mainly Amarillo.

Planet Fitness’s big push is that it is a “Judgment Free Zone.”  The theme is everywhere.  I think I see something about “No Critics” or “No judgment” on every wall, every piece of equipment, even the locker room.  The club’s dress code is even designed to reduce patron-to-patron intimidation.  In the Amarillo, I saw a “Lunkhead” alarm with an explanation of a Lunkhead.  Apprarently this stereotyping of bodybuilders has offended a significant number of people you’d think you’d want to show deference.  Despite their concerns–which I would take to be legitimate–the marketing has worked on me.

I have been a member of a number of gyms over the years.  Not that you could tell by my physique–my body resembles more eggplant than pear.  The only thing that justifies a gym membership for me is weightlifting equipment.  If all I’m going to do is walk on a treadmill or some other form of cardio, I might as well put leashes on the dogs and walk the neighborhood.  My aches and pains are managed better through strength training.  Increasing muscle mass is the best way for exercise to reduce fat.  I don’t need a $20 a month gym membership to give me a place to walk.  I do need it for the equipment.

Yet, in my previous gym experiences I often only did cardio machines.  Why?  Because the chiseled bodies who know what they’re doing are over there in the weight section.  Planet Fitness with its constant reminders that I’m in a “judgment free zone” has motivated me to use the gym for the reason I need a gym.  More than once, when my self-consciousness would have caused me to look for a lonely eliptical machine off in a corner somehwere, I have stayed with the ab machine or bench press or whatever.  I’ve looked over at the message and said, “This is a judgment free zone.  Stay the course.”  So, I’ve been using the weight machines more.  I’ve not quite built up my courage to use free weights yet–don’t judge.  This is about a judgment-free zone gym.

I may be exaggerating how effective the marketing has been . . . a little.  After all, I hadn’t been exposed to the marketing campaign before I joined.  I joined on my brother’s recommendation.  Exaggerations aside, I’m quite serious when I say the marketing has helped me stay motivated.  It has helped me manage my self-consciousness enough to do what I need to do.

Of course, I’m not a fitness expert and this isn’t about a gym.  It’s about church.  Can the church learn from Planet Fitness?

1.  The message is everywhere.

Do our churches have redundant messaging for our core convictions and expecations.  We may say that asking tough questions, being open minded, and having a thinking faith are our core values, but do we portray that in the pictures that hang on our walls, the resource materials in our classrooms, the liturgy that we use, and in the welcome and announcements.

2.  The message is about how more than who.

Most of us would say that our churches welcome “everyone.”  Of course, that’s not true.  Planet Fitness doesn’t say it welcomes everyone.  In fact, it has gone out of its way to offend a core constituency within the gym-using community.  Really the message is about doing more than about being.  It is a message that tells insiders how to respond to outsiders and tells outsiders how they will be received. I wonder if we could find ways to put our fingers on similar kinds of directions.

3.  It still relies on interpersonal relationships.

Like I said, I didn’t joing Planet Fitness because of the marketing.  I joined Planet Fitness because of my older brother.  This is where the real lesson lies.  Had my brother said to me, “Andy, you’re overweight and out of shape and need exercise to reduce stress and improve your heart,” everything he would have said would have been 100% true.  And I wouldn’t have been motivated to change.  In fact, I would have been de-motivated.  He also didn’t stay silent.  I’m not sure he was trying to get me to join a gym.  I think he was just telling me a story.  He was telling me about himself, the struggle he had, and some resource that he found that helped.  At it’s best, that’s what evangelism does.

We can tell people that they are sinners.  We can tell them that they are adrift without purpose and peace because they lack a relationship with Jesus Christ.  Our message can be 100% true and not be heard.  OR we can tell our own story.  We can tell people about our struggle and about how we found a savior .  .  . how the Savior found us.  In the language of the church, that’s not marketing; it’s witness.  And Jesus said, “You will receive power when the Holy Spirit comes and you’ll be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).

Jesus Meets Human Needs

As the Gospel of Mark unfolds, crowds are a big part of the action.  They form around him as he walks through streets, they seek him out when he wants to be alone, and they adore him up to the crucifixion–but that comes later in the Gospel.  In Mark 8 Jesus saw a crowd and he had compassion for them because they had been with him three days and yet they had nothing to eat.  Jesus worried that if they went away hungry they would faint. The disciples responded to Jesus’s command to give them something to eat saying, “where can we get enough bread to feed them?”

He told the crowd to sit down just as before.  And he took the bread as he had before—he took, he blessed, he broke and he gave. He also distributed the small fish they had as well. And all the people ate and were satisfied. We’ve been here before. You know what comes next, right, the picking up the leftovers—there’s gonna be 12 baskets full—no wait there were seven baskets full. And then then the counting—about 5000 right.  Wait, no, four thousand. The story at the beginning of Mark 8 is the feeding of the four thousand and Mark has already told the story of Jesus feeding the five thousand (Mark 6:30-44).

Feeding 5000

The story of Jesus feeding the five thousand is retold in all four Gospels.  Even the most skeptical biblical scholars believe that it goes back to an event in the life of the historic Jesus.  But Matthew and Mark both record a second feeding of the crowd.  The pattern of the story telling resembles their earlier tellings of the feeding of the five thousand.  So much so, that one wonders if they aren’t trying to hint at something with the way they tell the story.  When two stories in the Bible seem to be largely the same, we pay attention to the differences to understand what they mean.  The feeding of the five thousand belongs to Jesus’s ministry in and around his own home town.  The people he fed that day were his people.  But, the feeding of the four thousand takes place among a different people.

Jesus in Gentile Territory

The passage preceding this makes it clear that Jesus was working in the region of the Decapolis—the name of the region means ten cities though historians both ancient and modern stress it’s difficult to know which ten cities were referenced. The region was united not so much as a political entity as a cultural one.  Where the regions surrounding the Decapolis were committed to ancient forms of religion—primarily Jewish—and they struggled to maintain traditional ways of life.  The people of the Decapolis had adapted more readily to the Greek and Roman influence of the dominant powers of that day.

They were, as we would say, Hellenistic. They were gentile.  They were different. Even the numbers used in the telling of the story suggest this. Where in the feeding of the 5000 there are twelve baskets collected at the end to represent the 12 tribes of Israel, in the feeding of the 4000 there are seven baskets collected representing the seven days of creation (the days when all the world was created).  The number seven—an important number for both Jews and Romans.

Five thousand Jews fed—perhaps to represent the five books of Moses and the five divisions of the Psalms. Four thousand gentiles fed perhaps representing the four cardinal directions—North, South, East West.  The familiar pattern—he took, he blessed, he broke, he gave—was repeated.  Once with people who were familiar.  Once with people who were unfamiliar.  Once with people who were like him, once with people who were not like him.  Once with people who were close and once with those who were far away.

Jesus and the Other

Theologians have started to refer to those we encounter in these moments as “The other.”  The other could be someone who differs from us culturally or in terms of lifestyle or sexual orientation or skin color.  The other is that person who differs from us in some salient way. We need to think about our response to the other because the normal way to respond is with hostility. For we know the centuries upon centuries of hostility that have been fostered by a distrust, fear and animosity toward the other.  The Egyptians made slaves out of the descendants of Abraham living in their land, the Israelites left leaving a wake of destruction as they went.  They themselves once victims conquered and displaced peoples living in Palestine creating years of bickering and distress.  They themselves were conquered by Assyrians and Babylonians.  Then Greeks and Romans.  The fighting between peoples just continued.  The oppression of the Jews.  The Crusades against the Muslims.  The genocide of Native Americans.  The enslavement of African peoples.  North versus South.  Jim Crow laws and burning crosses.  Walls and barriers and lynchings and strife.  It’s déjà vu all over again.

And our culture of political correctness wants to suggest to us that we can pretend that there’s no such thing as “the other.”  Our culture wants to say that we are all one.  The invitation hymn of such a political correctness  is John Lennon’s Imagine.  “Imagine there’s no countries, It isn’t hard to do/Nothing to kill or die for/And no religion too/Imagine all the people/Living life in peace.”  The impulse behind this approach to the world is good. And so there’s an impulse to say—let’s just pretend that there is no other.  We are all just the same.  We can live in peace.

It’s a nice sentiment it just doesn’t work.  People are different.  Acting like everyone is the same is how you get restrooms that people in wheelchairs can’t use.  And other shortsighted solutions to deep seated problems. There are differences in the way we perceive time, in the way we regard elders, in the way we pattern our life.  The other exists and Jesus knew it.  It was a fundamental message for him.  It’s why he told the parable of the Good Samaritan the way he did.  Why he challenged the notion of what makes a person clean and what makes a person unclean.  Why he himself was resistant to helping a Syrophoenician woman and said unChristlike things to her and had to be persuaded to heal her daughter.  It’s why the early church wrestled with their own prejudices and met to discuss what it meant to baptize gentiles in the name of Jesus Christ.  Jesus’s approach to the other wasn’t to pretend like there was no difference.  Jesus’s approach to the other was to recognize their difference and go toward them and to offer them the same hospitality he had offered to those who were like him.  The people are not the same—but the same grace is offered to them all.

It should all feel very familiar to us.  At least those of us who have passed through the waters of baptism.  Who have said yes we accept the grace that Christ offers to us all.  Jesus wasn’t like us.  He was unlike us in so many ways.  He was sent from God.  Anointed by God uniquely.  He who had given voice to creation through whom all things had come into being.  God incarnate blessed to dwell with us.  He was not like us.  His life was uncommon indeed.  And yet this uncommon life came to us. He willingly loved and accepted us though we are not like him at all.  We are made from the dust and not from heaven.  Our lives have a definite beginning and do not emerge from the eternal horizon behind us.  Jesus acknowledged these differences, responded to them, and reconciled them.  The experience of Jesus encountering the other should seem familiar to Christians because in our otherness Jesus Christ came and had compassion, he stayed with us and taught us, and when our hunger meant that we were perishing Jesus took bread, he blessed it, he broke it, and he gave it to us.

Most of all we are sinners and he was not.   And God demonstrated his own love to us in this, while we were still sinners, Christ died for us (Romans 5:8).  Jesus did not ignore the differences between us and himself.  Had he been able to ignore those differences he could have avoided the cross.  He came to proclaim peace to those who were near and peace to those who were far off and to bring them together and by the shedding of his blood to tear down the dividing wall of hostility that stood between them so that he might form one new humanity out of the pieces and to reconcile one reconciled humanity with God.

Encountering the Other

So, now we too encounter the other in our lives and face a choice of how to respond.  We can respond with hostility which is in our nature.  We can respond with the benign neglect which political correctness suggests is the way to peace.  Or, we can look at them with the compassion we have for the people we know.  We can see that they have hungers and needs and if those needs are not met they may also perish.  We can ask one another—what do we have to offer—and we can answer one another acceptance, understanding, welcome, accommodation, hospitality, trust and friendship–seven loaves of bread.  We can invite the other to sit down, to sit down with us.  We can take what God has given to us, give thanks for it and break it and share it with them—just as we have for the people we know, who are familiar, who are near.

Well That Was Embarrassing

I went to post something on this blog only to discover I had been locked out.  The license I paid for a year ago had expired and I didn’t receive or didn’t see a renewal.  I was going to say something about how Christian faith is something that involves practices.  Repeated and consistent practices–kind of like committing to writing a daily Bible study blog.  I was going to quote Madeline L’Engle who wrote, “The greatest potential violinist remains no more than potential unless the violin is practiced hour after hour, day after day.”  Case in point–the license lapsed over a week ago.  I didn’t notice because it had been over 2 weeks since I last posted and I had dwindled down to once a week before that.

Needless to say, I renewed for another year.  So, I’m back.

Psalm 34

The superscription identifies Psalm 34 as a Psalm that emerged out of David’s life when he feigned madness before King Abimelech.  The story reaches back for 1 Samuel 21:10–14. During the period of time when Saul was still king but David was rising to power, David fled from Saul into the Philistine region of Gath.  He was recognized in Gath and they detained him (see “in their hands,” 1 Samuel 21:13).  They probably intended to use David as a bargaining tool.  David pretended to be insane and the King dismissed him.  First Samuel calls the King Achish but the superscription calls him Abimelech.  Abimelech was King of Gerar when Abraham and Sarah were alive (Genesis 20). 

It is a personal Psalm with a public purpose.  The Psalm spoken in first person—“I” but is intended for the benefit of others—the humble (Psalm 34:2-3).  The Psalm has an element of wisdom literature introduced by a calling of children to him for instruction (Psalm 34:11-22).  “Fear of the Lord” or reverence, is a common theme in wisdom literature (see Proverbs 1:7-8). Fear of the Lord is a troubling thought to many Christians.  However, notice the relationship between fears—fear of the world vs. fear of the Lord.  If we think of “fear” as the emotion of having one’s attention completely consumed by something, fear of the Lord isn’t so much dread or terror as allowing the awesomeness of God to overwhelm the anxiety we have over stressors in life. A final element in which the Psalm resembles wisdom has to do with speech. Psalm 34:13 says, “keep your tongue from evil and your lips from speaking lies.”  This resembles the instructions given in Proverbs and James 3:1-12 concerning the proper use of our lips and speech.    

The Psalm looks back at times of distress.  Unlike a simple Psalm of praise, the Psalmist remembers the fears.  However, unlike a lament, the Psalmist’s deliverance has come and he praises the Lord.  Notice the contrast between vs. 15 and vs. 19. David does not suggest that the righteous never experience affliction.  Instead they experience deliverance.  The reward of righteousness during times of trouble is felt in the nearness of God through adversity.

Hurricane Clean-Up Buckets

First Christian Church in Arlington–the Church I currently serve–has been collecting, sorting, and transporting donated materials this week.  We have moved about six full truckloads, two 6’X12′ trailer loads, and two flatbed trailer loads in three trips this week.  We sent everything we had on Friday.  Thankfully, Carter Jr. High sent us a couple of PE classes to help us load.  When that was done, we said to ourselves, that we’d probably not need to take a trip on Saturday.

Then stuff started coming in.  One of our members has a lot of international contacts through his work.  This week he’s been running a go-fund-me account and raised $1500.  He used that to buy push brooms and the stuff for clean up buckets.  It was all there when I got back from lunch.  As were a couple of my members who went shopping for items.  Two more volunteers from the church showed up about 1:45 and then two more showed up with items they had collected at work.  I left them in the gym to sort things out and about 2:30 in the afternoon, my friend Kennedy Jones, pastor of Greater Community Missionary Baptist Church rang the doorbell.

He brought 100 clean-up buckets and about 60 hygiene kits.  Thankfully he also brought some volunteers to help unload.  because the buckets kept coming and coming and coming.

In the conversation and fellowship, Kennedy very quietly expressed his concern that we have an equitable distribution of resources.  Rather clumsily I asked if he wanted me to earmark these for areas that were predominantly African-American.  No, he said.  We–Greater Community Missionary Baptist Church–are part of the whole church and want these to go to whoever.  We just want to remind the whole church not to forget about some of the people we tend to forget about.

I agree and think this is about two concerns.  (1) Getting Resources into less affluent areas; and (2) Getting resources to the areas outside of Greater Houston—Corpus Christi/Rockport area to the Southwest of Greater Houston and the Golden Triangle of Beaumont, Orange and Port Arthur to the East.

Grace Crossing

We delivered the 100 buckets from Greater Community and the supplies that came on on Friday to Grace Crossing–a community Church of Christ–in Conre.  You can get their official information hereGrace Crossing is known for proactive community service and intentional efforts to bridge cultural divisions.
They are doing several things, but right now they are working on gathering and distributing supplies.  The place people can connect immediately is with the Hurricane Bucket Challenge. I don’t know if the 100 buckets donated by Greater Community Missionary Baptist Church that we delivered today puts them in the lead, but we made sure to credit them to Grace Crossing.   They are the top donating congregation in our little pool.
The buckets given through this challenge will go out in a few ways:  (1) They will supply their ministry partners with buckets and the other supplies they have collected.  Grace Crossing has been helping affected families in Conroe but they have also been sending truckloads of supplies to an Inner-city ministry, a non-profit that helps women who are pregnant, and a company that put its salesforce to work distributing donated items throughout greater Houston, and a couple of local schools where a large portion of the student body lives in home that were flooded. 
(2) They are doing bucket brigades on Sundays for the next month.  Their members will enter affected areas and offer buckets, prayer, and information about working with FEMA and insurance.
Grace Crossing is committed to sharing with whomever without distinction based on race, religion or any other category that we use to divide people.  That said, they do have some geographic boundaries.  As Doug sees it, there are three areas of need–the Corpus Christi/Rockport area (southwest of Greater Houston); Greater Houston (The Woodlands to Galveston); and the Golden Triangle/Southeast Texas.  Their focus will be on Greater Houston.  Hopefully other churches will rise to the challenge the way grace crossing has and serve the affected areas around Houston.
Please pray for Grace Crossing’s work.  Please look at their website.  If you’d be willing to help facilitate getting stuff to him, please do.  The email for this ministry is

Psalm 38

This week I have been reading the penitential Psalms. These are Psalms that confess sin. The Psalmists attribute hardship to God’s punishment for sins. In the case of Psalm 38, it’s physical ailments. I don’t know what to do with Psalms like this that draw straight line correlations between sin and catastrophe. I believe in biblical authority, but I do not believe that God sends disasters in order to punish.

As I write this, the Coastal area of Texas has experienced the worst flooding ever. Lives have been disrupted and lost. A small number of people have used social media to claim that this is punishment for everything from Texas voting for Trump to same-sex marriages. I hear things like that and think, surely there is an even greater punishment for making loathsome statements while people are just trying to survive.

The Psalmist said “I” not “you.” The Psalmist interpreted their own experience. Trying to interpret someone else’s is usually where we make serious mistakes. In this life we can waste all our time on the unholy quest for the blame grail. It’s an illusive quest with a treasureless destination. We can point fingers at who did or did not do the right thing in response. Or we can acknowledge that there’s blame to go around and that none of us know how to respond. We can affirm, like the Psalmist, that our only ultimate hope comes from God.

Psalm 32

Psalm 32 is one of the seven penitential psalm.  This designation was given to it by the Church.  The designations in the biblical text say, “Of David” and “Maskil.”  A Maskil seems to be a literary or musical term.  I’m guessing it means that the song was written in the key of G (:

The psalm begins with a couple of beatitudes.  beatitude states a blessing or a condition of happiness.  “Blessed are. . . ” or “Happy are . . . ” is the normal translation/formula.  These beatitudes emphasize the blessing of forgiveness and restored innocence  (Psalm 32:1-2).

The second part of the Psalm–Psalm 32:3-5–emphasizes the damaging effect of withholding the Psalmist’s sin from the Lord.  It had both psychological and physiological effects.  The ancients understood intuitively what we are only recently rediscovering–that the Spirit, Mind and Body interact in dynamic and integrated ways.  Psalm 32:5 is the turning point in the Psalmist’s difficulties, “I acknowledged my sin to you, and I did not hide my iniquity; I said, ‘I will confess my transgressions to the Lord,’ and you forgave the guilt of my sin.”   It prefaces the promise in 1 John 1:9, “If we confess our sins, God is faithful and just to forgive us our sins and cleanse us of all unrighteousness.”

The Psalm then moves toward an instructive place.  The Psalmist instructs those who would listen about the necessity of listening.

Everything is Permissible but

Read 1 Corinthians 10:23-11:1

As a youth minister, one of the first challenges I confronted had to do with the difficulty of talking about purity.  The world my parents and church presented to me was morally unambiguous.  Right was right; wrong was wrong.  I do not know if they ever experienced the world with such clarity.  What I do know is that, the kids in my youth group, their parents and the adults around them did not understand the world in the kinds of discrete categories that delineated my life.  This is not to suggest that they were less moral.  After all, these were good West Texas folk.  They just didn’t seem to wrestle with the same elements.  They had less clarity and less guilt.  They had less rigidity and less shame.  It was both challenge and blessing.

There’s some terrifying aspects to moral ambiguity especially for someone like me who, were it not for very clear rules, would have tried everything imaginable.  Restraint is not in my hard-wiring.  It had to be programmed in post-production.  And it has had to be reprogrammed and reprogrammed.  Yet, as someone who did want to teach moral purity, I found I had to try to make the case moral purity.  And that meant more fully understanding my own worldview.  Sometimes failing to fully understand a worldview can lead to detrimental consequences.

Like the young people and their parents I encountered in my first youth ministry setting, the people in Corinth saw more ambiguity than did their pastor—Paul.  Meat that had been sacrificed to idols would be available in meat markets.  Some Christians said, “It’s just Bar-B-Cue. What’s the big deal?”   Others said, “It’s idolatry.  Don’t eat.”  The “no big deal” crowd had developed something of a slogan, “Everything is permissible” (1 Corinthians 10:23).  God’s grace meant freedom therefore everything is permissible.  Yet, Paul wrote to say in effect—sometimes failing to fully understand a worldview can lead to detrimental consequences.  So, Paul advocated for a more moderate approach to the issue by trying to help the Corinthian Christians understand the fuller picture.  Two big concepts he tried to get them to understand.

Concept #1—Seek what’s beneficial.  Paul adds an addendum to their bumper sticker.  “’Everything is permissible,’ but not everything is beneficial.”  Paul reminded them that they were to seek what was beneficial for others.  Yes, people had the freedom to eat whatever was placed in front of them.  After all, “The earth is the Lord’s and all that is in it.”  However, if eating would be detrimental (the opposite of beneficial) for someone else, then a person should abstain.  Why?  Why would a person avoid a good steak for the sake of someone else?  Because the fuller understanding of the Christian worldview meant seek the good of all and not just self-interest. Eating meat sacrificed to an idol could lead to the detrimental consequence of damaging another person’s faith. In Jesus’s words, “Love your neighbor as you love yourself.”

Concept #2—Seek what liberates.  Paul repeats the Corinthians’ bumper sticker philosophy and adds another addendum.  “’Everything is permissible for me,’ but I will not be mastered by anything.”  Through faith we accept God’s will as the true means for human wholeness.  In the fuller understanding of the Christian worldview, a person recognizes that their life belongs to God and God alone.  Moreover, a Christian understands that living within the boundaries God has set is not a rigid and joyless life.  It is a life that truly frees.  The sin “that so easily ensnares” (Hebrews 12:1) promises freedom but leads to control.  The moral purity that seems like a burden gives us a route to independence from the things of this world and wholeness.