Idolatry of Identity

Links for today’s readings:

Sep 1  Read: Jeremiah 26 Listen: (4:04) Read: 1 Corinthians 3 Listen: (3:05)

Scripture Focus: 1 Corinthians 3.4-9, 21

4 For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not mere human beings? 

5 What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. 6 I planted the seed, Apollos watered it, but God has been making it grow. 7 So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. 8 The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. 9 For we are co-workers in God’s service; you are God’s field, God’s building. 

21 So then, no more boasting about human leaders! All things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, 23 and you are of Christ, and Christ is of God. 

From John: When I originally wrote this piece in 2017, one thought that did not make it into the final draft was this: “Sin takes good desires and twists them until they break.” It is good to want to honor leaders. This re-edited version reminds us that it is a short step from honoring leaders to idolizing them. Take care.

Reflection: Idolatry of Identity

By John Tillman

In the Old Testament, people reverenced household gods for prosperity, wealth, and identity. Today we reverence household brands. It’s unclear which group is more deceived.

In any market, some brands appeal to desires for exclusivity and luxury. These brands broadcast signals of success and dominance. Other brands go the opposite direction. They mock luxury and exclusivity and appeal to simplicity and common goodness. Still other brands combine mocking luxury with exclusivity—hipster brands. These brands strive to help their customers feel like taste leaders who are the smartest people around for discovering (before anyone else) this carefully marketed product.

Virtue signaling through conspicuous consumption of the right brands is an established norm. We have a strong desire to be perceived as people with good taste—even if we define good taste by our distastes. We define our identity by what we support and what we disdain. This is true even about churches and Christian teaching.

In the Corinthian church, individuals identified with the “brand” of Christianity they associated with different Christian teachers. Paul found their selfish pride in following a particular teacher to be a shocking mark of immaturity. 

We aren’t that different. We often treat churches and Christian leaders just like any other brand. We follow them. We compare them. We promote their successes or complain about their failures. We even experience a bit of schadenfreude when those we disapprove of suffer or fall. 

Christian leaders show this same weakness when they rely heavily on branding to appeal to followers. However, when one of our culture’s primary languages is brand marketing, what choice do churches and Christian leaders have?

Paul places the burden to refrain from forming identity around a leader and not the gospel firmly on church members. Paul doesn’t condemn himself, or Apollos, or Peter of wrongdoing or theological error. (Apollos was corrected in his theological errors by Priscilla and her husband, Aquila.) The burden for leaders is to build the church with lasting and sustainable teaching—the gospel.

We desire marketable idols to identify ourselves as theological tastemakers. May we make no more “household gods” of Christian teachers. We are God’s field (1 Cor 3.9). May we give thanks for growth to the work of the Holy Spirit while still giving proper honor and support to the workers who help God’s field to thrive and be fruitful (1 Cor 3.7-8).

Divine Hours Prayer: The Call to Prayer

Come and listen, all you who fear God, and I will tell you what he has done for me. — Psalm 66.14

– From The Divine Hours: Prayers for Summertime by Phyllis Tickle.

Readers’ Choice is Coming!

Readers’ Choice is when we ask you to share your favorite Park Forum posts from this year. What posts helped you explain the gospel?

What posts challenged you?

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Read more: The Losers Who Write History

Not one glowingly positive, king-praising prophet…in our Bible. Instead we have the writings of the losers. The cries of the oppressed.

Unexpected Contents of God’s Cup of Wrath

Links for today’s readings:

Aug 31  Read: Jeremiah 25 Listen: (6:12) Read: 1 Corinthians 2 Listen: (2:26)

Scripture Focus: Jeremiah 25.27

27 “Then tell them, ‘This is what the LORD Almighty, the God of Israel, says: Drink, get drunk and vomit, and fall to rise no more because of the sword I will send among you.

Reflection: Unexpected Contents of God’s Cup of Wrath

By John Tillman

Jeremiah’s prophecy of the cup of God’s wrath is so shocking that it leads to death threats against him. 

The cup of God’s wrath is a common image that echoes all throughout the scriptures. (Isa 51.17; Jer 49.12; Lam 4.21; Eze 23.31; Rev 14.10) Jesus mentions not wanting to drink it if possible. Yet, eventually, he drains it on our behalf. (Mat 26.39)

We might imagine this cup filled with dreaded poison. We’d be wrong. We might imagine the horrific practice, used by ancient Romans, Spanish Inquisition torturers, and South American tribes, of having molten gold poured down one’s throat. This type of horrific torture is human wrath, not divine wrath.

The cup of God’s wrath, as described by Jeremiah, is not filled with poison, molten gold, burning sulfur from the lake of fire, or any fanciful substance of perverse punishment or torture. It is filled with wine. 

No special torturous properties are needed. The contents are our own desires. Victims simply drink and drink and drink, until they vomit and die. The picture painted by Jeremiah is a messy nightmare of people dying in pools of their own vomit. It is still horrific, but a far cry from scenes that might garner high ratings on television programs like Game of Thrones.

God’s wrath does not work the way human wrath does. God punishes us, more often than not, by handing us the bottle of our bad choices and letting us drink up. Jeremiah describes how the cup of God’s wrath would be passed from nation to nation as they each in turn were judged by God for their excesses and sin.

Wine, when representing God’s wrath, is transfigured from a symbol of joy to a symbol of judgment, from a sign of happiness to a sign of horror.

The cup of God’s wrath is also a long time in coming. In this case, Jeremiah has been preaching for twenty-three years before God finally gives up appealing to his people and gives them over to self-destruction.

May we learn to listen to God’s prophets who, like Jeremiah, might not speak in ways we like or appreciate.

May we learn to soften our hearts to God’s appeals so that we, like the “good figs” mentioned in the previous chapter (Jer 24.4-10), will be carried through the judgment God allows rather than being destroyed in it.

Divine Hours Prayer: The Call to Prayer

Let my mouth be full of your praise and your glory all the day long. — Psalm 71.8

– From The Divine Hours: Prayers for Summertime by Phyllis Tickle.

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Solo Sins and Systemic Sins

Links for today’s readings:

Aug 28  Read: Jeremiah 22 Listen: (5:07) Read: 2 Thessalonians 2 Listen: (2:32)

Links for this weekend’s readings:

Aug 29  Read: Jeremiah 23 Listen: (7:13) Read: 2 Thessalonians 3 Listen: (2:16)
Aug 30  Read: Jeremiah 24 Listen: (1:54) Read: 1 Corinthians 1 Listen: (4:03)

Scripture Focus: Jeremiah 22.1-5

1 This is what the Lord says: “Go down to the palace of the king of Judah and proclaim this message there: 2 ‘Hear the word of the Lord to you, king of Judah, you who sit on David’s throne—you, your officials and your people who come through these gates. 3 This is what the Lord says: Do what is just and right. Rescue from the hand of the oppressor the one who has been robbed. Do no wrong or violence to the foreigner, the fatherless or the widow, and do not shed innocent blood in this place. 4 For if you are careful to carry out these commands, then kings who sit on David’s throne will come through the gates of this palace, riding in chariots and on horses, accompanied by their officials and their people. 5 But if you do not obey these commands, declares the Lord, I swear by myself that this palace will become a ruin.’”

Reflection: Solo Sins and Systemic Sins

By John Tillman

God, through Jeremiah, confronted wicked kings for their individual sins and for their sins as heads of state. But the first words of God’s message were about governmental responsibility.

Jeremiah challenged kings to rescue people from crime, protect foreigners from violence, and stop innocent bloodshed. These were political/governmental sins.

Prophets address moral problems that are both spiritual and political. This was especially true in Jeremiah’s day, when state power and religious power were synonymous. Every religious problem was a political problem and every state problem was a religious one.

Oppression, violence, and injustice are not on God’s back burner. They are the fruit that shows whether the tree’s heart is sick or healthy. This is true for individuals and governments.

Some Christians individualize moral commands in scripture to the point that they deny any corporate or community culpability for the moral failings of systems that we individuals manage and create together. “We just need to change hearts,” is their half-truth.

Some Christians make the opposite error. They only acknowledge collective sins of political, economic, or judicial systems and deny that personal choices, lifestyles, or identities can be caused by, or connected to, individual sins that need correction. “Better systems, better people, better choices,” is their half-truth.

If prophets like Jeremiah heard us separating individual and systemic sins, they’d pull out their beards in frustration. What foolishness! We need the whole truth. There’s no such thing as “solo sins.” Every sin is systemic.

What are oppressive systems made from other than the compounded selfish choices of individuals? What individual sins are not influenced by the systems of culture, economics, and power that surround, control, and influence us? It is foolish to deny they are connected.

Think of Cain and Abel and the Good Samaritan…

The hyper-individualist Christian denies being his brother’s keeper and denies being the neighbor of the wounded traveller. The hyper-collectivist Christian blames God’s evaluation of sacrifices for Abel’s death, and rather than help the wounded traveler, lectures us that the robbers are merely symptoms of an unfair economy.

Hear and heed Jeremiah’s challenge to the kings as it was intended. It challenges both individuals and the systems those individuals influence. The gospel is the answer to every human problem, but its effects were never intended to stop with individuals.

If the gospel changes only you, and nothing around you, it isn’t the gospel.

Divine Hours Prayer: The Request for Presence

Lead me, O Lord, in your righteousness,… make your way straight before me. — Psalm 5.8

– From The Divine Hours: Prayers for Summertime by Phyllis Tickle.

Read more: What Makes a King?

True kings are those who know God. Their lives, efforts, causes, where they put their money…reveal who is truly a king after God’s heart.

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Hope for the Troubled

Links for today’s readings:

Aug 27  Read: Jeremiah 21 Listen: (2:35) Read: 2 Thessalonians 1 Listen: (1:52)

Scripture Focus: 2 Thessalonians 1.6-10

6 God is just: He will pay back trouble to those who trouble you 7 and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. 8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might 10 on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you.

Reflection: Hope for the Troubled

By John Tillman

The Thessalonian believers were “troubled.”

One trouble was being lied to by false teachers who spoke in Paul’s (and God’s) name. Another trouble was being persecuted by Jewish and Roman authorities. To those troubled with suffering, oppression, and confusion, Paul wrote of justice and hope.

Have you felt similar “troubles” as the Thessalonians? Most of us haven’t been persecuted, banned, or arrested for speaking or living out Jesus’ words but we may have been pushed into panic mode by perilous false prophecy. Jesus warned we would have troubles. (John 16.1-4, 33)

As Paul did for the Thessalonians, he does for us—Paul promises justice and holds out hope.

The troubled will be relieved of trouble and God will pay back trouble as justice to those who troubled them and did not “obey the gospel.”

The gospel commands humans to repent of wickedness, be forgiven and reconciled to God in Jesus Christ, and enter the presence and glory of our creator for eternity. (2 Thess 1.8-9) Disobeying the gospel is choosing darkness over light and separation over reconciliation. They demand darkness and destruction and God grants it. (Hosea 10.8; Luke 23:29-30; Revelation 6.15-17)

God’s justice means no one will “get away” with anything, ever. The gospel means anyone can be forgiven of anything forever. Any troublemaker can be saved. Any who reject the gospel will be destroyed.

There is encouragement from knowing our troubles are not overlooked and justice will be done. However there is a difference between being encouraged by justice and longing for vengeance. 

Hope shapes our lives, but the wrong object of hope leads to a misshapen life. Hoping in God’s justice is encouraging. Longing for vengeance is embittering.

Placing hope in the gospel, not destruction, changes things.

It changes how you view your sufferings. They are opportunities for faithfulness.

It changes how you view your persecutors. They are lost children in need of reconciliation.

It changes what you desire. Salvation is greater than destruction or vengeance.

It changes how you define victory. Eternal things are greater than earthly things.

Our calling is the ministry of reconciliation, not retribution. (2 Corinthians 5.18-19) Therefore, do not hope for the destruction of those who trouble us but for their salvation. (Acts 26.28-29) Rather than be reactive, panicked, or vengeful, be active, peaceful, and restorative.

Our hearts, filled with the right kind of hope, rejoice in an enemy’s salvation more than in their destruction. In Christ, both outcomes are part of God’s good justice.

Divine Hours Prayer: The Request for Presence

Save me, O God, for the waters have risen up to my neck. — Psalm 69.1

– From The Divine Hours: Prayers for Summertime by Phyllis Tickle.

Read more: When Truth Provokes Violence

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In many cases of “mocking” in the Bible, the targets are God’s prophets, including Jesus and the mockers are God’s people.

Cursed Birth Day

Links for today’s readings:

Aug 26  Read: Jeremiah 20 Listen: (3:07) Read: 1 Thessalonians 5 Listen: (2:37)

Scripture Focus: Jeremiah 20:14–15

14 Cursed be the day I was born!
May the day my mother bore me not be blessed!
15 Cursed be the man who brought my father the news,who made him very glad, saying,“A child is born to you—a son!”

Reflection: Cursed Birth Day

By Erin Newton

What do Jeremiah, Job, and Frankenstein’s monster all have in common? Answer: They curse the day they were born. 

Jeremiah has been ridiculed and imprisoned for his prophesying. He curses the day that brought him life and the messenger who brought the news. 

Job suffered the deaths of his children and the loss of his wealth and health. He declares: “May the day of my birth perish, and the night that said, ‘A boy is conceived!’ That day—may it turn to darkness” (Job 3.3-4). 

The Creature in Mary Shelley’s gothic novel experiences rejection from his maker and cries out: “Cursed, cursed creator! Why did I live? Why, in that instant, did I not extinguish the spark of existence which you had so wantonly bestowed?”

We know the value of life. We celebrate birthdays. We pray for healings. 

But let’s be honest. Many of us have felt pain deep enough to wish it away. We have grieved to the point that the future seems not worth the trouble. We understand that living is a gift, but pain brings us to the place we want to trade it all in. 

And that’s expected. Despite our desire for ease and comfort—this world often brings the uncomfortable and the painful and the awful events right to our doorstep. 

It is good for us to sit with the uneasiness of this chapter in Jeremiah. It ends rather bleakly. We want to rush to tidy it up, to add a “but then” phrase in there. 

But if we move past the harsh, raw emotions of pain too fast, we lose the transformative moment of what brutal honesty can do for us. Telling God we wish we’d never been born is probably the most honest we will ever be. But it’s scary. Are we allowed to not want this

I think Jeremiah and Job give us permission to say what we are really thinking. Job sits in misery for a while. He bangs on the doors of heaven until God speaks. A fire of passion is stoked by God in the heart of Jeremiah. He cannot contain it even if he wants to give up. 

We are not a creature stitched together from decomposing flesh and rejected by our father. We are like the prophet and the most faithful servant—seen, heard, and tended to by God. Don’t be afraid to be honest. He’s heard all this before and still loves us.

Divine Hours Prayer: The Request for Presence

Gladden the soul of your servant, for to you, O Lord, I lift up my soul. — Psalm 86.4

– From The Divine Hours: Prayers for Summertime by Phyllis Tickle.

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