Daily Devotions with the Dean
This morning’s Scriptures are: Psalm 121; Psalm 122; Psalm 123; Micah 1:1-9; Acts 23:12-24; Luke 7:1-17
This morning’s Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9-10, 13, BCP, p. 93)
Micah. The Daily Office now turns to the ministry of the 8th century BC prophet Micah. Following Hosea’s lead, he treats the Northern Kingdom, Israel, as Yahweh’s beloved wife who has prostituted herself to other gods: “…as the wages of a prostitute she has gathered [her wages]” (Micah 1:7). As a result, Israel is bringing destruction upon herself through the imminent Assyrian invasion. Micah, who is from the Southern Kingdom of Judah, sees danger for his people as well. He accuses his beloved Judah of the same crimes as Israel: “And what is the high place of Judah? Is it not Jerusalem?” (Micah 1:5). Worship, even in the Temple—the legitimate place of worship—has become tainted with idolatry.
Prophecies in the book of Micah will range from warnings of devastating judgment for both Israel and Judah (1:2-5); to plea for justice, faithfulness, and humility (6:8); and to promises of rescue by a Bethlehem-born Messiah from the line of David (5:2-5a).
In Luke’s gospel, we find the Bethlehem-born Son of David accomplishing this very rescue. The Messiah comes in blessing, not only to the Jew, but also to the non-Jew. In today’s reading, Jesus extends God’s love to a Roman centurion and his close-to-death slave (Luke 7:1-10). The centurion’s expression of faith is instructive as well as extraordinary. His message to Jesus is, in essence, “If you say the word, I believe it will be done, without personally needing an audience with you.” If only we could be so confident! We have Christ’s words in Scripture, but we often find it difficult to trust him as we ought.
Similarly, if ever we wanted to be confident that Jesus identifies with us in our sorrows, we have only to turn to biblical accounts of Jesus responding to the grief of others. When Jesus stood outside the tomb of Lazarus, John, using powerful Greek terms, writes that “…he was greatly disturbed in spirit and deeply moved” and “Jesus wept” (John 11:33,35). Here in Luke 7, a widow’s only son has died. Her loss is significant, not simply because of her love for her child, but also because, as a widow, devastatingly, her life has changed. She has lost her means of support, and she faces a grim future. When Jesus encounters her in a funeral procession, Luke records, “he had compassion for her,” using a graphic term for the feeling of emotion: splanchnizestai, which means something like “feel deep down in one’s inward parts or bowels.” The young man is brought back to life, and Jesus presents the son back to the mother. We see in Jesus not just empathy in our sorrows, but power to transform them: he can defeat death itself. His power to raise the dead to physical life prefigures his power to raise the believer to eternal life. Jesus can get us all the way home.
Acts. In Luke’s companion volume to Luke, we see the heirs of Israel’s and Judah’s covenantally faithless leadership resisting their Messiah. Spiritually dead themselves, they refuse the explanation and offer of spiritual life in Christ, and subsequently concoct a conspiracy to kill the formerly spiritually dead apostle Paul. Nevertheless, the Lord has other plans, and informs Paul that he will be God’s witness—in Rome! Thus, by some “chance,” a nephew of Paul’s happens to hear of the plot to kill Paul. The young man brings the information to Paul. Paul, who by this time has learned something about the ethical character of the Roman commander, instructs the young man to give the commander the details of the plan. Hearing of the scheme, the fair-dealing commander springs into action. He issues orders to provide Paul with a military escort out of town, foiling the intentions of the Jews. Jesus is going to get Paul all the way to Rome.
Collect of the Day: Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Be blessed this day,
Reggie Kidd+
Be blessed this day,
Reggie Kidd+
Noonday Prayer
Daily Devotions with the Dean
This morning’s Scriptures are: Psalm 106:1-18; Hosea 14:1-9; Acts 22:30–23:11; Luke 6:39-49
This morning’s Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2-6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3-4, BCP, p. 94)
The prophet Hosea has used powerful and penetrating metaphors and similes to communicate Yahweh’s persistent appeals to Israel. Yahweh is an estranged husband who will not be denied (1:2–3:5). He is a disappointed father who will not give up on his child/son (11:1-9). He is like a lion who roars both in wrath (5:14; 13:7) and in love (11:10).
Likewise, Hosea has used compelling metaphors and similes to characterize his people. Israel is (or is like) a wayward wife (1:2–3:5), a luxuriant vine (10:1), a trained heifer (10:11), a lost child/son (11:1-9), a flock of disoriented birds (8:11-12; 11:11).
Metaphor transfers the meaning of one thing to another for the sake of comparison (from the Greek metaphorein, meaning “transfer”). Simile likens one thing to another, likewise for the sake of comparison (from the Latin similis, meaning “similar, like”). Metaphor and simile provide the Bible with tools to reshape our perception of reality: “This is that, isn’t it?” or “This is like that, isn’t it?” Hosea wants us to reshape our imaginations—inviting us to “see” Yahweh’s resolute love for us, and our resolute rebelliousness and our squandering of his love. And Hosea wants us to picture how we might answer God’s resolute love by turning from our irresolution in love.
In the final chapter of the Book of Hosea, the prophet makes one last direct appeal, and then showers us with one last burst of metaphors and similes of his love. It’s really quite beautiful and moving, I think.
Yahweh’s appeal for repentance — Hosea 14:1-3,8
Acknowledge that you are the one responsible for your situation — 14:1
“Take words with you … the fruit of your lips” — i.e., name the specifics and ask for forgiveness — 14:2
Confess that the true God is your only hope — 14:3,8
Metaphors & similes of God’s amazing promises to “re-Edenize” the world through Israel: “I will be like the dew to Israel…” — Hosea 14:4-7
“…like the lily” — Yahweh will beautify the ugly.
“…like the forests of Lebanon” — Yahweh will strengthen the weak.
“…his shoots shall spread out” — Yahweh will make Israel’s now contracted spiritual heart once again expansive.
“…like the olive tree” — Yahweh will make Israel’s now unproductive spiritual life once again the source of spiritual value in the world.
“…fragrance like that of Lebanon” — Yahwah will replace the stench of rot exuding from Israel with a delightful aroma.
“…live beneath my shadow … flourish as a garden” — Where there is now withered spiritual dryness, Yahweh will create lush and luxuriant spiritual life.
Hosea offers one last simile for Yahweh and his people: “I am like an evergreen cypress; from me comes your fruit” (Hosea 14:8 RSV). Whether he got it directly from Hosea or not, Vincent Van Gogh was profoundly shaped in his spiritual life by this image. The most memorable line (in my view) of the one sermon that survives from a young Vincent’s short career in ministry is the aspiration he urges upon us: “to be born again … to an evergreen life.” I pray that God’s evergreen life becomes your own.
Be blessed this day,
Reggie Kidd+
Sunday Worship
Daily Devotions with the Dean
This morning’s Scriptures are: Psalm 102; Hosea 10:1-15; Acts 21:37–22:16; Luke 6:12-26
This morning’s Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6-11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9-10, 13, BCP, p. 93)
Today’s readings are a study in the difference between reality and appearance—what German crisply calls the difference between “Sein und Schein.”
Reality & appearance: Hosea. To all appearances, Israel is flourishing like the “vine” God planted her to be (Hosea 10:1; and see Isaiah 5:1-5; Jeremiah 2:21; Psalm 80:8-11). Since the Garden of Eden, the earth has been devoid of spiritual life. Israel is God’s greenhouse, anticipating the return of Eden. Indeed, to outward appearances, life in the Northern Kingdom is good. Prosperity reigns. Good times roll. Altars (to false gods) and palaces abound. But the royal pomp and religious display in the Northern Kingdom is all show, no go! Because of the rot beneath the surface, God’s garden there is filled with “poisonous weeds” and “thorn and thistle” (Hosea 10:4,8). Words from the courts do not promote God’s justice, and so litigation flourishes “like poisonous weeds.” Worship focuses around golden calves at altars established in northern cities to rival Jerusalem’s temple in the south. And so, ritual there is empty—I think of a phrase that Paul will use centuries later: “having a form of godliness, but denying its power” (2 Timothy 3:5). The golden calves will be carried away as tribute to “the great king” of Assyria:
The inhabitants of Samaria tremble
for the calf of Beth-aven [literally, “house of worthlessness,” a mocking pun on Bethel, “house of God”].Its people shall mourn for it,
and its idolatrous priests shall wail over it,
over its glory that has departed from it.
The thing itself [i.e., the golden calf] shall be carried to Assyria
as tribute to the great king.
Ephraim shall be put to shame,
and Israel shall be ashamed of his idol. — Hosea 10:5-6
And where the golden calves once stood, supposedly emblematic of Israel’s identity of abundant life, there will grow “thorn and thistle.” Phony religiosity and sham spirituality will be unmasked.
Even so, though the exile is inevitable, the call to forsake the illusion always comes: “Sow righteousness; reap steadfast love; break up fallow ground; for it is time to seek the Lord, that he may come and rain righteousness upon you” (Hosea 10:12). It is always time to seek the Lord! There is always, insists Hosea, time to give up appearance for reality, to turn from “Schein” to “Sein.”
Reality & appearance: Luke. To all appearances, the “good life” consists in having money to burn, an ample palate, boundless fun … with everybody thinking you’re amazing. Jesus says otherwise:
Woe to you who are rich,
for you have received your consolation.
Woe to you who are full now,
for you will be hungry.
Woe to you who are laughing now,
for you will mourn and weep.
Woe to you when all speak well of you…. — Luke 6:24-25
To Jesus “the good life” involves poverty, hunger, weeping … with everybody thinking you’re a “nothing”:
Blessed are you who are poor,
for yours is the kingdom of God.
Blessed are you who are hungry now,
for you will be filled.
Blessed are you who weep now,
for you will laugh.
Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy…. — Luke 6:20-22
The reality is that the “good life” consists in a full reckoning with how upside down everything has become since the Garden. Pardon me for putting it this way, but it’s the good news of sin — the way things are isn’t the way things are supposed to be. We saw this truth being expressed over and over again in Ecclesiastes: it isn’t always the case that hard work is rewarded, that good guys always win. The real world isn’t “garbage in, garbage out.” Sometimes the boogerheads get put in charge. Sometimes there’s no adult on the playground. Sometimes we are living the world of The Lord of the Flies. Despite what parents and teachers tell us as kids, people don’t always play by the rules, and cheaters can prosper. “Haves” don’t necessarily deserve what they have; and “have nots” aren’t necessarily at fault for their not having.
Jesus has come to raise the lowly and bring down the exalted: “Every valley shall be lifted up, and every mountain and hill be made low” (Isaiah 40:4). He has come to humble the proud and ennoble the humiliated. The Kingdom of God puts the upside-down right side up again. Thus, Jesus calls his people to sacrifice for the impoverished, to share the hunger of the famished, to weep with those who weep…. and, in doing so, to be regarded as “fools for Christ” (1 Corinthians 4:10).
Reality & appearance: Acts. In today’s passage in Acts, Luke provides the second of three accounts of Paul’s call to follow and serve Christ (Acts 9:1-29; 22:1-21; 26:9-20). In this account, the voice is Paul’s. He wants his fellow Jews to know that his acceptance of Christ is not the renunciation of his Judaism, but a deeper acceptance of it. That’s why Paul address his Jerusalem audience not in the Greek of his letters to the Gentile churches but in Hebrew (probably actually Aramaic). Here Paul embraces the privilege of his birth in Tarsus, “no mean city,” his upbringing in Jerusalem, and his education “at the feet of Gamaliel” (one of the premier teachers of Pharisaic Judaism of the first century). Paul shares his audience’s zeal for God, a zeal that their tradition has taught them. And although he uses his social privilege to identify himself and connect with his fellow Jews, he will later explain (Philippians 3) it is not his fancy background, but knowing Christ, which is the source of his worth.
Paul’s point is that he has been found by the “Righteous One” who fulfills and embodies that tradition, and for whom that tradition has prepared him and his ministry. Christ has revealed himself to Paul as bringing a holy call from “the God of our ancestors” (Acts 22:14). God is sending Paul on a mission to fulfill the promise to Abraham that Israel would bring blessing to the nations: “for you will be his witness to all the world of what you have seen and heard” (Acts 22:15).
It’s pretty easy to fool the world with the slick shiny stuff. Golden calves. Riches. Social privilege. Yes, yes, we know that God is not fooled. But, sadly, we are often fooled. Sometimes we need clear reminders from God’s perspective about the true nature of what lies beneath appearances: his very real anger at injustice and false worship, his true ordering of what constitutes a good life, the true source of a person’s worth.
Be blessed this day,
Reggie Kidd+
Noonday Prayer
Daily Devotions with the Dean
This morning’s Scriptures are: Psalm 105:1-22; Hosea 5:8–6:6; Acts 21:27-36; Luke 6:1-11
This morning’s Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3-4, BCP, p. 94)
Today’s lessons are a study in what is the one great enemy of the human soul. This enemy the writer to the Hebrews names “the deceitfulness of sin” (Hebrews 3:13).
Sin’s deceitfulness: Hosea. The sin of false worship deceives the Northern Kingdom of Israel as to what threatens her well-being. Her spiritual adultery has brought dire consequences; she thinks she is under threat from outside forces (from Judah, the Southern Kingdom), and so she seeks unholy alliances (with Assyria). But it is chiefly the ferocity of Yahweh’s jealous love that she has brought upon herself: “I will be like a lion to Ephraim … I will tear and go away … I have hewn them by the prophets” (Hosea 5:14; 6:5).
The answer is really quite simple, if not easy:
“steadfast love” (as opposed to a false, temporary “love … like a morning cloud, like the dew that goes away early” — 6:4) …
“…and not sacrifice” (for though they could barely realize it at the time, one day there will be a Sacrifice that results in “a third day” raising up to life — 6:2),
“the knowledge of God” (that is, intimate and exclusive fellowship with their true Husband Yahweh) …
“…rather than burnt offerings” (“smells and bells” minus heart-devotion stir God’s disgust, not his affections—Hosea 6:6).
Sin’s deceitfulness: Luke. In Jesus’s confrontations with the scribes and the Pharisees (Luke 6:2,7) over the significance of the sabbath day, the “deceitfulness of sin” manifests itself in their misunderstanding of the significance of God’s commands generally, and his command to keep the sabbath specifically. David had put the well-being of his companions ahead of the sanctity of the showbread. In doing so, he had embodied the principle that “steadfast love” outweighs “sacrifice.” A thousand years later, Jesus comes as “the Son of Man” to underscore the point. God sympathizes with humans in their suffering. Healing, as he does, on the sabbath, Jesus, “the lord of the sabbath,” embodies the principle that the sabbath is a gift for restoration and healing, not a summons to smug, sanctimonious, spiritual self-promotion.
Sin’s deceitfulness: Acts. Sin’s deceitfulness is in full force when Paul’s enemies misrepresent him as having violated Jewish scruples about bringing Gentiles into the Temple precincts. Indeed, as far as Paul is concerned, Christ’s sacrifice has destroyed the dividing wall between Jew and Gentile (Ephesians 2:14-16). But out of respect for his countrymen, Paul has honored their principles, leaving the Gentile members of his retinue outside while he enters the Temple. Paul desires to win unbelieving fellow Jews with God’s love, not bludgeon them over their spiritual blindness. Not so long ago he himself had not been able to figure out that God’s Messiah had come in the person of Jesus of Nazareth. Jesus had had to appear to him personally. Now he is committed simply to telling and showing the good news, letting Christ do the convincing. Sin’s deceitfulness can be taken away by the Lord—it really can, but only by the Lord. Paul knows that. And so should we.
A fitting conclusion for our meditation on these passages is the urging from Hebrews: “Take care, brothers and sisters, that none of you may have an evil, unbelieving heart that turns away from the living God. But exhort one another every day, as long as it is called “today,” so that none of you may be hardened by the deceitfulness of sin”—Hebrews 3:12-13.
Be blessed this day,
Reggie Kidd+
Midday Eucharist
Daily Devotions with the Dean
This morning’s Scriptures are: Psalm 101; Psalm 109:1-4(5-19)20-30; Hosea 4:11-19; Acts 21:15-26; Luke 5:27-39
This morning’s Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)
Three phrases jump out at me this morning.
For a spirit of whoredom has led them astray… — Hosea 4:12. King Solomon’s heart had been divided. So many wives! So many concubines! So many different gods being worshiped under his roof! (See 1 Kings 11:1-8). His divided heart was followed in the next generation by a divided kingdom. The 10 northern tribes became the nation of Israel. The problem for the Northern Kingdom was that God had commanded that worship was to be centered in a single place (Deuteronomy 12), which became Jerusalem, now lying in the rival Southern Kingdom of Judah (the home of the tribes of Judah and Benjamin). In order to distinguish itself from the Southern Kingdom of Judah, the Northern Kingdom of Israel established its own centers of worship: Bethel and Dan. Further, the informal idolatry that Solomon had tacitly allowed into his expansive household became institutionalized in the Northern Kingdom. Israel built altars to compete with the one in Jerusalem. Israel adorned them with images that looked a lot like the golden calves from the Book of Exodus (1 Kings 12:26-33). And Israel blended worship of Yahweh with worship of old fertility gods of Canaan, the Baals and the Asherahs. By the time Hosea rises as a prophet, this is the way things have been for a couple of centuries. It’s assumed in the Northern Kingdom that you can combine worship of Yahweh with veneration of local deities, and that loyalty to the covenant is consistent with “sexual orgies” and “love of lewdness” (Hosea 4:19).
Of their idolatry and immorality Hosea says, “A wind has wrapped them in its wings” (Hosea 4:19). We might describe idolatry and immorality as simply having become “the air they breathe.”
I can’t get past Hosea’s sobering words without pausing to reflect on whether there are idolatrous impulses and immoral compulsions that are part of the air we breathe, a way of being that we take perfectly for granted. I’m not pointing fingers. I’m not launching into a tirade about this sin or that. I’m simply suggesting a pause for reflection here at the beginning of the day.
“…while the bridegroom is with them…” — Luke 5:27-39. The good news is that God didn’t leave us to pull ourselves out of the morass. (He knows we can’t!) He didn’t expect us to beautify ourselves, to clean ourselves up, and to make ourselves worthy of him. (He knows we can’t!) The good news, says the gospel of Luke, is that the Bridegroom that Hosea promised has come. He has come as both Bridegroom and Physician, “to call not the righteous but sinners to repentance” (Luke 5:32). As a result, the expected gloominess of repentance, says Jesus, is misplaced. Christ’s presence is a time for celebration, for joy—the Bridegroom has come, bringing a banquet of love! The restoration of the marriage of heaven and earth on the far side of judgment that Hosea had promised is freely offered in Jesus’s life and ministry. Bring out the new wine!
“You see, brother…” — Acts 21:20. The impact of the Groom’s coming was felt no stronger than by Luke’s traveling companion, the apostle Paul. To the Ephesians (whom we read him addressing in Acts 20) Paul will later write that Christ is Groom to the Church as the Church is Bride to Christ (Ephesians 5). To give concrete expression to the revelation of God’s love in Christ, Paul has spent the last year and a half collecting funds from the Gentile churches as a gift for the Jerusalem believers—those most skeptical of his ministry (about which Paul writes at some length in 2 Corinthians 8-9).
What is captured for us in today’s reading in Acts is the moment when Paul would have presented his gift to the Jerusalem church. We know that the gift is on his mind from what he says about it later (see Acts 24:17a). What is striking—indeed, breathtaking—is that the moment of the gift-giving is actually passed over in silence. The leaders of the Jerusalem church welcome Paul, listen to his account of what God has been doing among the Gentiles, and praise God for it (Acts 21:17-20a). Then, instead of thanking him for the not insignificant gift that would have accompanied the narrative, they ask him to go “a second mile.” Thus, “You see, brother….” Paul is expected to underwrite sacrifices in the Temple to refute charges that he is encouraging Jewish Christians to abandon Jewish practice. It’s stunning that there is no protest on his part, either of how odd it is to continue to participate in Temple sacrifices now that Christ has made his own once-for-all offering, nor of how they might have at least said, “Thanks, Paul, for this amazing expression of love you bring from the Gentile churches.”
That Paul accommodates the Jerusalem church’s leadership, and that he does so ungrudgingly, can be accounted for by one thing, and one thing only: he cannot do anything but love the Bride with the same patience, generosity of Spirit, and graciousness that the Groom has extended to him. I pray that your life and mine may be marked with the Groom’s love for the Bride he cherishes and champions.
Be blessed this day,
Reggie Kidd+