In You I Find Refuge

(And this is today’s post)

‘Defend me and deliver me;
let me not be put to shame, for in you I find refuge.’ (Psalm 25.20 REB)

Looking at the rest of the psalm it’s clear the writer was going through many troubles: he’s ‘lonely and oppressed’, with ‘troubles in his heart’, suffering ‘affliction and misery’ and surrounded by violent and hateful enemies. And he feels free to pray about that without trying to put a brave face on it.

The psalmist had many adversaries, but God was not one of them. Rather, God was his ‘place of safety’. A refuge can be a strong castle to defend us from the enemies. Today we also use the word to talk about a peaceful place we go to when the stores of life blow strong. I have a strong sense of that when I come home after a long, tiring day. Home is the place where I know I’m loved. My comfy chair is there, and my favourite teapot, and the human whose love has never let me down.

Sadly, some people do see God as one of their adversaries. If we’re been trained to view God as mainly angry and perfectionistic, then we’re going to be afraid to take refuge in him. We have to receive again the New Testament teaching that God is love. Love may sometimes need to speak a hard word, but love does not reject us or try to destroy us. Nor does love ignore us because we’re an inconvenience.

The refuge is there. I’m invited to enter into it. Prayer (including listening and silence) is the way I do it.

Jesu, lover of my soul
let me to thy bosom fly,
while the gathering waters roll,
while the tempest still is nigh.
Hide me, O my Saviour, hide,
til the storm of life is past.
Safe into the haven guide;
O receive my soul at last.
(Charles Wesley)

(One Year Bible readings for January 31st are Exodus 12:14 – 13:16. Matthew 20:29 – 21:22, Psalm 25:16-22, and Proverbs 6:12-15)

‘Whoever wants to be great must be your servant’

I wasn’t blogging when I was on clergy retreat, so this is actually yesterday’s passage.

“Among you, whoever wants to be great must be your servant, and whoever wants to be first must be slave of all.” (Matthew 20:26b REB)

Why do I so often ‘want to be great’ and ‘want to be first?’

Well, I don’t know that I do. What I do want is to be liked, to win people’s praise and approval. As a child and teenager I struggled with self-image, for all sorts of reasons. I felt the need to ‘measure up’, but the bar was high. Only the best was good enough for God, and I knew deep down inside that I was far from being the best.

Nowadays I’ve received a fair bit of healing from this, but sometimes I still feel it. and I know I seek the praise and approval of others to compensate. If I ‘want to be great’ and ‘want to be first’, it’s to know that I am loved.

The answer of course is in God’s indestructible love. In the previous passage the owner of the vineyard pays a full days’ wage even to those who have only worked an hour, and when he is criticized for it, he responds by asking ‘Why be jealous when I am generous?’ (Matthew 20:15b REB). Generosity is the heart of God’s love. I’m invited to dwell in his love, to abide in his love, to know I am loved. And then I can let go of the everlasting need to be noticed, and can be content to be a servant as Jesus is a servant.

‘Love’ nowadays is usually an emotional word, which is why I like the words ‘serve’ and ‘service’. The heart is important, but so are the hands! To serve others starts with those closest to us and goes out in ever-widening circles. For me, it means primarily giving my time to others rather than hoarding it selfishly for myself. I’m an introvert, so this hoarding is something of a besetting sin for me.

God, thank you for your indestructible love. Help me rest in your love today, and then help me look for opportunities to serve others. Amen.

(One Year Bible passages for January 30th were Exodus 10:1 – 12:13, Matthew 20:1-28, Psalm 25:1-15, and Proverbs 6:6-11)

Hard to Enter the Kingdom of Heaven

‘Jesus said to his disciples, “Truly I tell you: a rich man will find it hard to enter the kingdom of Heaven. I repeat, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.” (Matthew 19.33-34 REB)

I freely admit, sometimes I’m a bit nervous about praying that God will increase my faith.

My experience has been that God doesn’t usually do that supernaturally, by a miracle from heaven. His preferred way seems to be putting me in situations where I’m desperate and have no choice but to cry out to him for help. And I don’t like being in those situations.

And maybe that’s why it’s hard for a rich person to enter the kingdom of heaven. We’re told over and over again in the New Testament that we need faith – trust in God – to be able to enjoy the life God wants for us. And rich people don’t have as much opportunity to practice faith. They’re not desperate enough.

So maybe Jesus isn’t speaking a word of judgement here. Maybe it’s a word of compassion. The poor rich young man (you see what I did there?) has had so little opportunity to practice faith. Maybe he’s a man of high standing in the world, but spiritually his growth is badly stunted. Maybe Jesus’ command to him — “go, sell your possessions, and give to the poor, and you will have treasure in heaven; then come and follow me” — isn’t as harsh as we think. Maybe it’s a word of mercy, an invitation to the only thing that can ever jump-start the rich man’s faith. Not surprisingly, the rich man doesn’t see it that way. I’m not surprised. Frankly, it would terrify me.

But maybe that’s what it takes for us rich people. If we won’t voluntarily put ourselves in situations where we’re desperate, maybe God has to do it for us? I’m just speculating, you understand. But it wouldn’t surprise me.

Lord, I don’t know if I dare pray to you to increase my faith. But I want to dare it. Could you help me with that, please? Amen.

(Today’s One Year Bible Readings are Exodus 8:1 – 9:35, Matthew 19:13-30, Psalm 24:1-10, Proverbs 6:1-5)

“Be patient with me!”

‘The man fell at his master’s feet. “Be patient with me,” he implored, “and I will pay you in full”’ (Matthew 18.26 REB)

This parable of Jesus tells of a servant who had been embezzling funds from his king. By the time he was discovered he owed a sum of ten thousand talents. I’m told that this was several times the annual tax revenue of the province of Judea.

What sort of self-deception could persuade the servant that he could ever repay such a debt? And yet that’s what he asked for: time to repay. But his master was wiser. He simply forgave him the whole debt.

I wonder how many times, when people ask God to forgive their sins, what they’re really asking for is more time to repay. ‘Be patient with me, Lord. I’ll reach your standard if you just give me time. I will. I promise.’ But God is wiser than we are. He knows our weakness far better than we do. Comforting though it might be for us to hold onto the illusion of our own perfectibility, we have to humble ourselves, tell the truth, and trust ourselves to the indestructible love of God.

Father, I have tried many times, but I haven’t succeeded in making myself perfect, in love or in anything else. I have to work very hard, even with your help, to make a small change in my character, especially now that I’m sixty and have had so many years of practice being selfish and self-centred! All I can do day by day is ask you to forgive me for my sins and strengthen me to do better tomorrow. But the Good News tells me that you will answer that prayer. Thank you for that, and help me not to forget to pass that forgiveness on to those who have wronged me. Amen.

(Today’s One Year Bible readings are Exodus 5:22 – 7:25, Matthew 18:21-19:12, Psalm 23:1-6, and Proverbs 5:22-23)

Shaped by the Scriptures (a sermon for January 27th on Nehemiah 8.1-10 and Luke 4.14-21)

Our scripture readings today connect us with some of the most significant moments in the story of God’s people down through the years. Two of them are mentioned in today’s scriptures, and a third one is in the background, even though it’s not mentioned in the text. A fourth one can be brought in to complete the picture. Are you with me so far? Good!

Moving in chronological order, the first moment isn’t specifically mentioned in today’s text, but I would argue that it’s present in the background. God has led his people out of slavery in Egypt, with Moses as their leader. They’ve come through the Red Sea where God has delivered them from the Egyptian army. Moses then leads them out into the desert, down to Mount Sinai where he first met God in the burning bush. The people gather at the foot of the mountain, and then Moses goes up to meet God. There’s thunder and lightning and all kinds of awesome displays of God’s power.

What happens on top of the mountain? God gives Moses laws or teachings that will shape the life of the community together. The most important ones, the Ten Commandments, are actually carved into two stone tablets that will be kept in a special box, the ark of the covenant. Those ten commandments are the central obligations of Israel under God’s covenant with them. But there are other commandments too. We’re not sure just how much of the content of the first five books of the Bible, the Torah, actually goes back to the time of Moses, but some of it does anyway. Moses brings this Law down the mountain and reads it to the people, and they accept their obligation to keep it. These are the teachings that will shape their lives as God’s holy people.

Now, fast forward a thousand years to the events described in today’s reading from Nehemiah.

In 597 and 586 B.C. the Babylonians took huge numbers of the people of Judah and Jerusalem into exile in Babylon. Jerusalem was destroyed, most of the educated classes were deported, and people from other parts of the empire were settled in Judah, where they mixed in and intermarried with the locals.

The exile lasted for about fifty years, and then over a period of about a century groups of people began coming back from Babylon. The first wave, in 537 B.C., started rebuilding the Temple. The second wave completed that job in about 515. The third wave, under the priest Ezra, established the Law or Torah of God as the shaping force in the life of the community. That took place in about 458 B.C. A few years later Nehemiah led another wave back, and they rebuilt the walls of Jerusalem.

So our reading from the book of Nehemiah describes something that happens during the third wave, in about 458 B.C. Ezra the priest calls a huge public meeting of what he calls ‘the assembly’. At this meeting he spends several hours reading to the people from the law of Moses. He has help with this. Some Levites work with him, and one of their jobs is translation, because the Law is written in Hebrew, but in Babylon Aramaic has become the first language of a lot of the Israelites. So the Levites translate, and they also explain the Law and help the people understand it.

It’s likely that this is a much bigger and more complicated document than the one given to Moses a thousand years before. Many modern scholars think the Law evolved over the years as Israel found itself in new situations, and new traditions were collected and added to it. This doesn’t mean the Holy Spirit wasn’t involved. It just means we have to take the human origins of the book very seriously.

So this is like a second Mount Sinai experience, a thousand years after the first one. God’s people are gathered in the presence of God, with their authorized leader and his disciples in front of them. Ezra gives them the Torah, just as Moses did, and the people pay close attention; ‘the ears of all the people were attentive to the book of the law’ (Nehemiah 8.3). Just as the Law of Moses shaped the life of the Israelite community, so this renewed and expanded law is going to shape the life of the returned exiles in Jerusalem and Judea.

Now fast forward another five hundred years to the third and fourth events. The third event is recalled in today’s gospel, from Luke 4.14-21. Jesus has been baptized by John the Baptist at the river Jordan. The Holy Spirit has led him into the desert where he’s been tested by the devil. The twelve tribes of Israel were in the desert forty years. Jesus is in the desert forty days, and soon after he emerges, he chooses twelve disciples.

Luke tells us that Jesus returns to Galilee full of the Holy Spirit, and goes to worship in the synagogue in his home town of Nazareth. There’s always a scripture reading, and any man in the congregation can be called on to read it and then interpret it for the people. Jesus is called on, and the reading for the day is from Isaiah 61. It talks about the Lord’s anointed servant who will come to bring good news to the poor, deliverance for the captives, recovery of sight to the blind, freedom for the oppressed.

Interestingly, Jesus seems to omit one sentence from the reading. After the phrase ‘to proclaim the year of the Lord’s favour’, Isaiah adds, ‘and the day of vengeance of our God’. But Jesus leaves this out. This is an example of the way Jesus relates to the Old Testament revelation. He’s a faithful Jew, keeps the Law and practices the traditions. He stands in continuity with the story of God’s people recorded in the Old Testament. But he doesn’t necessarily endorse everything in it, especially the violent and vengeful bits.

So here once again we have God’s people gathered, and God’s anointed leader stands up in front of them. Perhaps he has some of his future disciples with him already; we aren’t told. He reads out to them from the Law and the Prophets, the books that shape the life of God’s people. And then he adds one vital interpretive detail for them. He says, “Today this scripture has been fulfilled in your hearing.” (Luke 4.21) In other words, “This person Isaiah was foretelling, the one who would bring good news to the poor and set the captives free? I’m the one. I’m the one the story was written about.”

So we’ve had Moses giving the Law at Mount Sinai in roughly 1500 B.C., Ezra giving the Law to the returned exiles in Jerusalem in roughly 500 B.C., and Jesus claiming to be the fulfilment of the Law as he reads it in the synagogue in Nazareth in roughly 26 A.D. About the same time as that, give or take a few months, Jesus gathers another community together. Just like Moses on Mount Sinai, Matthew tells us Jesus took this community up a mountain, and then he gave them his teaching, the teaching that would shape the life of his disciple community. We call it ‘the Sermon on the Mount’.

The Sermon stands in continuity with the Old Testament story, but it goes further. Jesus says it’s not enough just to obey the letter of the Law. Our lives have to be shaped by the spirit of love and reconciliation and faithfulness and simplicity and generosity, all the things that are at the heart of the Law. Once again, Jesus doesn’t unconditionally endorse everything in the old covenant. “You have heard that it was said, ‘You shall love your neighbour and hate your enemy’. But I say to you, Love your enemies and pray for those who persecute you” (Matthew 5.43-44). It’s paradoxical. Sometimes Jesus seems to be placing himself under the Law, but at other times he’s claiming authority over it. He assumes he has the right to do that. He assumes he’s allowed to interpret it for us, telling us how to understand it, and which commandments still apply and which ones are no longer valid.

I said at the beginning that I was going to talk about four significant events, but now I have to add one more. It’s the one that’s happening right now, as I’m standing in front of you this morning.

Don’t worry, I’m not going to compare myself to Jesus, or even Moses or Ezra! But I’m struck by the parallels between us as God’s people today and the people who have received God’s Word in time past.

We in the Church have been formed by the message of the holy Scriptures. These books have shaped our life together as a community for centuries. We’ve read these stories, sung them, acted them out in plays, studied them, tried to understand them, seen ourselves in them, struggled with them, got mad at them, rejoiced in them — all that, and much more. Our Jewish friends passed the Hebrew scriptures on to us. Our Christian forebears passed on the New Testament books. All through our life together, God has spoken to us as these books have been read.

This continues today. Let me point out the ways.

I mentioned the biblical scholars who think the Law of Moses grew and developed over the thousand years from Moses to Ezra. Scholars today have continued to study the biblical texts. We know much more now about the ancient languages than the men who translated the King James Version in 1611. We know a lot more than they did about ancient history and the way of life of the ancient people. We know that the process by which the Holy Spirit gave us these books was long and complicated. We can see different traditions and different points of view in the pages of these books.

There are two advantages we have today over Moses’ people, over Ezra’s people, even over Jesus disciples: literacy and printing. Most of us can read. And printed books are now cheap. Anyone can own a Bible. And if you shell out a few extra bucks and buy a big fat study Bible, you’ve got the best of modern scholarship helping you understand the Scriptures, all in one volume.

But still, we gather together and read them. In our Anglican service, the reading of the scriptures is one of the central actions. Old Testament, psalm, New Testament, Gospel. We even stand for the reading of the Gospel, which reminds us of how God became a human being and lived among us. Then follows the sermon. I attempt to help you understand what we’ve read and apply it to your lives and our life together as a community. Once again, we want to be shaped by God’s word to us.

Just like in the time of Ezra, there needs to be some translating. The scriptures are written in Hebrew and Greek, and a bit of Aramaic. I don’t know if anyone here speaks any of those languages! So biblical scholars have tried to translate, which is a tough job. Different scholars have produced different attempts. We read from the New Revised Standard Version, which is reasonably good. But there are other good ones too: The Revised English Bible, the New International Version, the New Living Translation. It’s good to own three or four, so we can compare.

And then, like Ezra’s friends the Levites, the preacher gets to work. I spend about six hours a week preparing for this work. I’m grappling with the text. What does it say? What does it mean? What does it mean for us, for our daily lives? How can we live by it? How can we let it shape our lives?

But it all leads inexorably to the last point. Jesus says, “Today this scripture has been fulfilled in your hearing”. We don’t worship the Bible. We receive it gratefully, but we let it point us to Jesus. This is a big library with hundreds of thousands of words. Who is the authorized teacher? Jesus is. John’s Gospel says that he is ‘the Word of God’. He is the embodiment of God’s message to us. If we get confused about some other part of the Bible, we refer it to Jesus. We check with his teaching. What would he say about this subject? The Old Testament psalmist says ‘Your word is a lamp to my feet and a light to my path’ (Psalm 119.105). But Jesus says, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.” (John 8.12)

Let me sum up.

As you and I listen to the Word of God this morning we stand in a long tradition going back all the way to Mount Sinai, fifteen centuries before Jesus. We are God’s covenant people. God teaches us the way of life of his covenant people. That’s what the Scriptures do: they teach us what sort of community God wants us to be.

But it’s not always easy to understand the scriptures. Even in Ezra’s day, a thousand years later, interpreters were needed to translate and explain. Communities of faith in the Jewish and Christian traditions have a long history of setting people aside for this role. “Please study these things”, we say to these people. “We know we need to read them for ourselves, but we need some help. So please take all the time you need to understand them accurately, and then add that learning into the mix when our community discusses the scriptures together. We need that.” I’m not just talking about preachers here. I’m also talking about the biblical scholars who give their whole lives to understanding these texts.

But the most important interpreter is Jesus. John Stott was a great Anglican preacher who died a few years ago. He was the vicar of All Souls Langham Place in London  for over fifty years. On his pulpit he had inscribed these words from the gospel of John: ‘Sir, we want to see Jesus’. I love that! Whatever else you hear from me week by week, I hope you’ll always hear the words and actions of Jesus. He’s the heart of God’s revelation to us.

And what’s it all about? Our psalm for today talks about God’s laws:

‘More to be desired are they than gold, even much fine gold; sweeter also than honey, and drippings of the honeycomb. Moreover by them is your servant warned; in keeping them there is great reward’ (Psalm 19:10-11).

Note the wording carefully. ‘In keeping them there is great reward’. Not ‘for’ keeping them, but ‘in’ keeping them. We don’t follow God’s instructions because he’s going to give us some other reward for it. The following of God’s instructions isits own reward. The way of life they teach us is the best and wisest and most joyful and most rewarding life. So we thank God for giving us these books, and we thank God most of all for giving us Jesus to explain them and embody their message for us, so that we don’t have to walk in darkness, but can have the light of life.

In the name of God, Father, Son, and Holy Spirit. Amen.

Strictly Between Yourselves

Jesus: ‘ “If your brother does wrong, go and take the matter up with him, strictly between yourselves. If he listens to you, you have won your brother over. But if he will not listen, take one or two others with you, so that every case may be settled on the evidence of two or three witnesses. If he refuses to listen to them, report the matter to the congregation; and if he will not listen even to the congregation, then treat him as you would a pagan or a tax-collector…” ‘

‘Then Peter came to him and asked, “Lord, how often am I to forgive my brother if he goes on wronging me? As many as seven times?” Jesus replied, “I do not say seven times but seventy times seven.” ‘ (Matthew 18.15-17, 21-22 REB)

When someone hurts me, the last thing I feel like doing is going to talk to them about it. I’d rather gossip and complain about them to my other friends, or keep it all locked up inside and then fume about it. Neither of these approaches will solve the problem, because the two people who have the problem are not talking to each other.

Jesus gives us different guidance. First, go by ourselves. No doubt this will involve listening as well as talking. Often the other person will be unaware of what they’ve done. Sometimes there will be some awkwardness, maybe even some resistance. But with prayer and good will, there can also be healing.

If not, then Jesus counsels involving others. This is not an institutional response. Other translations use ‘tell it to the church’, but the REB is right to use ‘congregation’. The New Testament churches were small groups that met in houses. The members knew each other intimately. Getting a few other close friends involved could help the healing process. Jesus knew it wouldn’t always work, but it would have a better chance of working than the other two options mentioned earlier.

Finally comes forgiveness. Forgiveness doesn’t mean the hurt is instantly healed — that takes longer. It means I decide to act in love toward the other person, not in vengeance. This of course is how God treats me, as the next passage will spell out. Jesus makes the connection explicit in his prayer: “Forgive us our sins, as we forgive those who sin against us.”

Lord Jesus, you knew we would not find this easy. That’s why there are so many hurts in relationships. Help us find a way forward through talking and listening, through compassion and forgiveness. Amen.

(Today’s One Year Bible passages are Exodus 4.1 – 5.21, Matthew 18.1-22, Psalm 22.19-31, and Proverbs 5.15-21)

The Burning Bush

‘While tending the sheep of his father-in-law Jethro, priest of Midian, Moses led the flock along the west side of the wilderness and came to Horeb, the mountain of God. There an angel of the Lord appeared to him as a fire blazing out from a bush. Although the bush was on fire, it was not being burnt up, and Moses said to himself, “I must go across and see this remarkable sight. Why ever does the bush not burn away?” When the Lord saw that Moses had turned aside to look, he called to him out of the bush, “Moses, Moses!” He answered, “Here I am!”‘ (Exodus 3.1-4 REB)

God first got my attention with a paperback book with a red and yellow flame on the front of it. The book was called Nine O’clock in the Morning, by Dennis Bennett. Dennisnoitm was one of the first Anglican priests to identify with what later came to be called the charismatic movement. In the book he told the story of his  baptism in the Holy Spirit and all the remarkable things he experienced because of it.

Up until then my Christian experience had been very conventional. I didn’t experience God personally, nor did I know I could. But Nine O’clock in the Morning got my attention. It told me there was a real God who did real things in the lives of real people. From that point on, I was on a quest to know this God for myself.

It wasn’t until later that I realized that my ‘burning bush’ was a book with a picture on the front of it that could almost have been a burning bush!

What was your burning bush? How did God first get your attention? And what has happened in your life as a result?

(Today’s One Year Bible readings are Exodus 2:11 – 3:22, Matthew 17:10-27, Psalm 22:1-18, and Proverbs 5:7-14)

God meant to bring good out of it

‘But Joseph replied, “Do not be afraid. Am I in the place of God? You meant to do me harm; but God meant to bring good out of it by preserving the lives of many people, as we see today.”‘ (Genesis 50.19-20 REB)

Do me a favour — don’t quote this verse to someone going through a difficult time. They won’t find it convincing.

It’s interesting that Joseph doesn’t speak these words when he’s sold into slavery as a seventeen year old, or when Potiphar casts him in prison. He says it at the end of the story, when he’s a great leader in Egypt. At that point he can look back on his story and see how God has been at work turning the evil plans of his brothers into good. But I doubt if he would have been able to see that at the beginning of the story.

That’s often the way it is when we go through hardship. Up front, it’s difficult for us to see what God is up to. And anyway, we don’t want to think of him doing this to us. If he is, we don’t want anything to do with him! Actually, I don’t think God causes evil. But I do think God is an old hand at bringing good out of evil.

But as I said, don’t quote this verse to a person in the middle of great suffering. What they need is someone who’ll make them a cup of tea, sit with them, listen to their pain, and help them know they’re not alone. Later, they’ll be able to look back and see how God has brought good out of their troubles. Don’t try to rush that process. Leave it in God’s hands.

(Today’s One-Year Bible readings are Genesis 50:1 — Exodus 2:10, Matthew 16:13 – 17:9, Psalm 21, and Proverbs 5:1-6)

Asking for a sign – and another – and another…

‘The Pharisees and Sadducees came, and to test Jesus they asked him to show them a sign from heaven. He answered: “It is a wicked, godless generation that asks for a sign; and the only sign that will be given it is the sign of Jonah.” With that he left them and went away.’ (Matthew 16.1-4 REB)

What sort of a sign did the Pharisees and Sadducees want, to prove Jesus’ credentials? Just a few verses before, we read about ‘the dumb speaking, the crippled made strong, the lame walking, and the blind with their sight restored’ (Matthew 15.31 REB). What more impressive sign could be asked than that?

But Jesus knew that no sign on earth would satisfy these people, because the root problem was that they didn’t want to believe in him. That’s why he refused to play that game. Those who are looking for an excuse not to believe in Jesus will always be able to find one. No proof is one hundred percent watertight. To those who already believe, miracles may strengthen their faith, but to those who do not want to believe, miracles will rarely change their minds.

Lord Jesus, you call us to the risk of faith in you. Help us not to be scared of that risk. Even though we’re not absolutely certain, help us to step out with you, and to grow in faith as we walk with you. Amen.

(Today’s One Year Bible readings are Genesis 48:1 – 49:33, Matthew 15:29-16:12, Psalm 20, and Proverbs 4:20-27)

In obeying them is great reward.

Jesus: “You have made God’s law null and void out of regard for your tradition” (Matthew 15.6 REB).

Personally, I’m not a very traditional Anglican. I was raised in evangelical Anglicanism, which puts a lot more emphasis on the Bible than on tradition, although I know we had our traditions too. But when I think of my favourite reasons for making God’s law null and void, tradition isn’t one of them.

This is the main issue, isn’t it? The clear call of God is too clear, too demanding. I don’t want to obey it, so I find some good excuse not to. Or I simply put it out of my mind and do what I want.

Personally, selfishness and laziness, not tradition, are my two main reasons for making God’s law null and void. I want an easy life doing the things I enjoy, and God’s call to love my neighbour seems to demanding. Deep down inside I doubt the testimony of today’s psalm with regard to God’s commands: ‘in obeying them is great reward’ (Psalm 19.11 REB). Not ‘for’ obeying them, but ‘in’ obeying them. The way of life shaped by God’s will is the most rewarding way, in itself. It is its own reward. God, help me believe this today, and practice it. Amen.

(Today’s One Year Bible readings are Genesis 46.1 – 47.31, Matthew 15.1-28, Psalm 19, and Proverbs 4.14-19).