The Root of Peace

  • November 9, 2015
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  • Park Forum

Hebrews 4.12
For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.

It is no mistake that today’s verse, on the power and efficacy of God’s word, falls directly in the middle of a passage about rest and weakness. The author opens by saying, “The promise of entering his rest still stands,” and ends with: “we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.”

Most people mistakenly believe that all you have to do to stop working is not work. The inventors of the Sabbath understood that it was a much more complicated undertaking. You cannot downshift casually and easily. This is why the Puritan and Jewish Sabbaths were so exactingly intentional. And not even our group leisure activities can do for us what Sabbath rituals could once be counted on to do. — Judith Shulevitz

We need rest, “to remind ourselves that there is more to us than our work, and the machinery of self-censorship must shut down, too, stilling the eternal inner murmur of self-reproach,” observes Judith Shulevitz in The New York Times. Shulevitz left the faith of her childhood only to become burned out by the torrent of modern striving.

We don’t have to strive, the author of Hebrews says, because Christ has striven — to the point of death — on our behalf. Creation is the story of rest interrupted; salvation the invitation back in. In this way Sabbath rest operates as a tuning fork.

We start each day with our personal security resting not on the accepting love of God and the sacrifice of Christ but on our present feelings or recent achievements in the Christian life. Since these arguments will not quiet the human conscience, we are inevitably moved either to discouragement and apathy or to a self-righteousness which falsifies the record to achieve a sense of peace. The faith that is able to warm itself at the fire of God’s love, instead of having to steal love and self-acceptance from other sources, is actually the root of peace. — Richard Lovelace

Only the word of God can do this. It cuts away at our disordered loves, prunes our pride, heals our brokenness. It’s living and active — and it brings the peace we need, now and for eternity.

Today’s Reading
2 Kings 22 (Listen – 3:45)
Hebrews 4 (Listen – 2:43)

David Brooks on Simplicity and Morality :: The Weekend Reading List

  • November 6, 2015
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  • Park Forum
“One of the troublesome things about today’s simplicity movements is that they are often just alternate forms of consumption” — David Brooks

The desire to simplify, in-light of rampant materialism, gained traction over the past decade and blossomed into an overwhelming market of goods and services. Blogs, magazines, products, and even consultants have captured the public imagination — largely because most of us feel underwater when it comes to work, family, and personal life.

A New York Times headline this week summed up recent research — and affirmed what most of us already sense — Stressed, Tired, Rushed: A Portrait of the Modern Family. Life seems to become perpetually more overwhelming, despite the time and money we spend simplifying — a reality David Brooks examines in his column on The Evolution of Simplicity this week:
Magazines like Real Simple are sometimes asking you to strip away your stuff so you can buy new, simpler stuff. There’s a whiff of the haute bourgeoisie ethos here — that simplification is not really spiritual or antimaterialism; just a more refined, organic, locally grown and morally status-building form of materialism.

Brooks criticized the agnostic heart of modern simplicity movements, “Today’s simplicity movements are also not as philosophically explicit as older ones. The Puritans were stripping away the material for a closer contact with God…  It’s easy to see what today’s simplifiers are throwing away; it’s not always clear what they are for.” Espousing moral frameworks, while rare for the rest of the Times, is something Brooks has become known for in his writing.

“David Brooks was struggling with sin,” a profile of the author begins. “More precisely, he was seeking a way to translate the Christian understanding of sin into secular terms for millions of readers.” The profile, in this week’s Columbia Journalism Review, continues:
[Brooks] consulted Pastor Timothy Keller, founder of Redeemer Presbyterian Church in Manhattan and one of the country’s most prominent evangelicals. There are many explicitly Christian descriptions of sin: fallenness, brokenness, depravity. Keller suggested Brooks try a more neutral phrasing: “disordered love.” When we blab a secret at a party, for example, we misplace love of popularity over love of friendship.

Disordered love is an Augustinian framework which Dr. Keller regularly expounds upon in his teaching and writing. And it seems to have struck a cord with Brooks: “All of us love certain things,” he told the 2015 graduating class at Dartmouth. “But you don’t really know the nature of your love until you’ve tested it with reality.” The commencement address warned against what Brooks’ calls, “completely garbage advice: Listen to your inner voice. Be true to yourself. Follow your passion. Your future is limitless.”

In contrast, Brooks instructed, commit to what counts — order your loves — “The highest joy is found in sending down roots.”

Your fulfillment in life will not come from how much you explore your freedom and keep your options open. That’s the path to a frazzled, scattered life in which you try to please everyone and end up pleasing no one. Your fulfillment will come by how well you end your freedom.

Making a commitment simply means falling in love with something and then building a structure of behavior around it that will carry you through when your love falters.
Simplicity isn’t found by hiring a closet consultant. True simplicity is experienced by ordering our loves — it’s a profoundly spiritual act. Brooks concludes, “In a world of rampant materialism and manifold opportunities, many people these days are apparently learning who they are by choosing what they can do without.”

Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also…

Seek first the kingdom of God and his righteousness, and all these things will be added to you. — Jesus
Today’s Reading
2 Kings 19 (Listen – 6:11)
Hebrews 1 (Listen – 2:15)

 

This Weekend’s Readings
2 Kings 20 (Listen – 3:39) Hebrews 2 (Listen – 2:47)
2 Kings 21 (Listen – 4:06) Hebrews 3 (Listen – 2:25)

The Weekend Reading List 

A Story of Forgiveness :: Throwback Thursday

  • November 5, 2015
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  • Park Forum
Philemon 18

If he has wronged you at all, or owes you anything, charge that to my account.

By Charles Haddon Spurgeon (1834-1892)

Nature is selfish, but grace is loving. He who boasts that he cares for nobody, and nobody cares for him, is the reverse of a Christian, for Jesus Christ enlarges the heart when he cleanses it.

When Onesimus left his master (Philemon) he was performing an action the results of which, in all probability, would have been ruinous to him. If I read the epistle rightly, he had a godly mistress and a godly master, and he had an opportunity of learning the gospel continually; but this reckless young blade, very likely, could not bear it.

Our text may be viewed as an example of relations improved. Perhaps Philemon had not quite found out that it was wrong for him to have a slave. Some men who were very good in their time did not know it. Public sentiment was not enlightened, although the gospel has always struck at the very root of slavery.

The essence of the gospel is that we are to do to others as we would that others should do to us, and nobody would wish to be another man’s slave, and therefore he has no right to have another man as his slave.

Perhaps, when Onesimus ran away and came back again, this letter of Paul may have opened Philemon’s eyes a little as to his own position. No doubt he may have been an excellent master, and have trusted his servant, and not treated him as a slave at all, but perhaps he had not regarded him as a brother; and now Onesimus has come back he will be a better servant, but Philemon will be a better master, and a slave-holder no longer. He will regard his former servant as a brother in Christ.

Let us cultivate a large-hearted spirit, and sympathize with the people of God, especially with new converts, if we find them in trouble through past wrong-doing. If God has forgiven them, surely we may, and if Jesus Christ has received them, they cannot be too bad for us to receive. Let us do for them what Jesus would have done had he been here, so shall we truly be the disciples of Jesus.

*Abridged and language updated from Charles Haddon Spurgeon’s sermon, “The Story Of A Runaway Slave.”

Today’s Reading
2 Kings 18 (Listen – 6:52)
Philemon (Listen – 2:52)

Every Good Work

  • November 4, 2015
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  • Park Forum

Titus 3.1

Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work.

One of the strengths of an annual Scripture reading plan is that we engage with passages which would normally get overlooked. There are relatively few circumstances in a person’s life which might drive them directly to Titus 3 or 2 Kings 17. (One instructs a Christian leader to remind his followers “to be submissive to rulers.” and the other another tells of the king of Assyria finding “treachery in Hoshea.”)

I’m always struck by the view from the co-working space from which I write on Madison Avenue (pictured above). Gazing at the towering buildings quickly transitions into finding myself lost in the reality that every possible human emotion is present within the limits of my view.
At any given moment on this island there is someone who has just received the promotion or funding of their dreams — while another is watching their career slip through their fingers. People are falling in love, strolling hand in hand by others who are hustling to a meeting with their divorce attorney. Some have found new faith, others have fallen into addiction, and still others wonder how long they can hold on before everything falls apart.

Materialism has taught us that there is a unique product, service, message (even pasta sauce) for each of these people. Therefore, it follows, that if each person were to follow a devotional and scripture reading plan, some days would be “better” than others. But what do we mean by better? Is it just a message’s ability to placate to my immediate need?

I’m regularly challenged by Timothy Keller’s framework for answered and unanswered prayer:
God will only give you what you would have asked for if you knew everything he knows. — Timothy Keller

Titus 3 challenges Christians to be “ready for every good work.” How are you and I to know what that will take? We cannot plan for every good work — there are too many variables. The value proposition of a Scripture reading plan is that it prepares us for every good work.

Reading Scripture daily engages the heart and mind — transcending daily worries and desires — so that we are prepared for every good work.

P.S. Thanks for being one of over 4,000 daily readers on The Park Forum. We’re so thankful to seek after God with you. We pray this devotional series helps cultivate vibrant faith and sharpen your insight into culture so you’re better equipped to love and serve those around you.

Today’s Reading
2 Kings 17 (Listen – 7:19)
Titus 3 (Listen – 2:05)

How To Become an Idolater

  • November 3, 2015
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  • Park Forum
2 Kings 16.7

So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and rescue me from the hand of the king of Syria and from the hand of the king of Israel, who are attacking me.”

The historic record in 2 Kings 16 provides the background for some of the most significant Messianic prophecy in the Hebrew Bible. Combining this record with Chronicles, Isaiah, and an Assyrian account we understand what was happening to God’s people during time when much of the ancient Near East was being consumed by Assyria.

  • To fight Assyria’s rising power the kings of Syria and Samaria became allies and were joined by Philistia and Edom. Israel also joined the alliance (Israel was divided from Judah, which maintained control of Jerusalem).
  • Judah, led by King Ahaz, refused to join the alliance.
  • When it became clear the alliance would overtake Judah, King Ahaz turned to the Assyrians for help.
The prophet Isaiah attempted to dissuade King Ahaz from aligning with the Assyrians by speaking God’s assurances and warnings for his people. “Syria, with Ephraim and the son of Remaliah, has devised evil against you… It shall not stand, and it shall not come to pass.” Yet the reality of the threat at his door and the assurance of the Assyrians’ power proved more appealing to Ahaz.
For this help Ahaz depleted the treasury, and even stripped the Temple, in order to pay the heavy tribute demanded of him by the Assyrian king. Judah’s king went so far as to install Assyrian cultic furnishings in the Temple. — Craig Evans

The path to idolatry isn’t mystical and faith-filled, but concrete and pragmatic. Ahaz sought counsel in the most proven and mighty voices of his day — though they led him away from intimacy with God. His desired outcome was noble; he wanted to ensure his kingdom lasted through the threat at hand — that peace came to his house and his people.

The solution for idolatry isn’t to ignore concrete realities, but to find a reality beyond them in Immanuel: God with us. Folded into God’s promise for Ahab is one we can draw hope from today:
For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. — Isaiah 9.6

Idolatry is exposed in Scripture as transactional — exchanging personal effort for short-term satisfaction. The Gospel, Immanuel, is revealed as a stark contrast to the unpredictability and insufficiency of our own efforts.

Today’s Reading
2 Kings 16 (Listen – 3:46)
Titus 2 (Listen – 2:01)