MEDITATION
MEDITATION
“Let the words of my mouth,
and the meditation of my heart,
be acceptable in thy sight,
O LORD, my strength, and my redeemer.”
(Psalm 19.14)
My meditations of him will be sweet (Psalm 104.34)
3 nephi 6.10-12, 14
thursday, december 12, 2024
10… There began to be some disputings among the people; and some were lifted up unto pride and boastings because of their exceedingly great riches, yea, even unto great persecutions; 11for there were many merchants in the land, and also many lawyers, and many officers. 12And the people began to be distinguished by ranks, according to their riches and their chances for learning; yea, some were ignorant because of their poverty, and others did receive great learning because of their riches…. 14And thus there became a great inequality in all the land, insomuch that the church began to be broken up…
There is much to unpack in this passage. We have repeatedly hammered away at several of them in our meditations, homilies, and questionaries. For example, we have spoken often and passionately about economic inequality and its destructive societal consequences. Contrary to modern propaganda, seemingly accepted by nearly all, gross economic inequalities are never good for society. Economic inequalities lead to many other types of unhealthy societal inequalities as this passage describes. God knows this and warns about the evils and dangers of economic inequality. He also provides solutions.
For example, among the many divine solutions to economic inequality and its inherent dangers is one that we have discussed on several occasions: the Levitical stipulation that landowners leave a portion of their harvest unharvested so that the poor can enter their land and gather food for their needs.[1] This economic policy—a policy that would no doubt be criticized today as a breach of property rights and individual liberty—had, not one, but two benefits. First, and most obviously, it met some of the needs of the poor. The second is less obvious but just as important. It reduced the property owner’s profits. Thus, this policy of redistribution raised, however little, the economic status of the poor and lowered, however little, that of the wealthy. This economic leveling also served to level social status and influence.
Another example, and one we have recently discussed, is found in DC. 84.112. [2] Here, Bishop Newel K. Whitney was commanded to “travel round about and among all the churches, searching after the poor to administer to their wants.” As we discovered, administering to the deficiencies under which the poor suffer was to be accomplished “by humbling the rich and the proud.” This “humbling” could include the beneficial private and internal change in the very inner character of the rich. But just as significantly, it reduced (lowered, humbled) the very real and practical level of economic inequality and the power/influence inequality that economic inequality brings with it.
This lifting of the poor by lowering the rich, we suggested, was not, in the end, intended only for practice among the insular and exclusive group to whom the commandment was given. In keeping this commandment the insular group served as examples to all peoples and nations of the world so that they too would control ineaquality by lifting the poor and lowering the rich.
In this reading from 3 Nephi, we see the economic, societal, and spiritual evils of economic inequality. “Disputings” are an inevitable consequence of economic inequality. Pride and boastings are an inevitable consequence of economic inequality. Persecution is an inevitable consequence of economic inequality. Economic inequality restricts personal advancement as much as if not more than that much ballyhooed and exaggerated lack of personal “ambition” and “drive.” There is no hint of blaming the poor and disadvantaged in this passage, or anywhere else in scripture for that matter. No where does scripture suggest that economic inequality can be eliminated by having the poor work harder or longer or smarter. Rather, the problem of inequality seems to rest with the “merchants,” “lawyers,” and “officers,” i.e., the wealthy and influential. They are the ones lifted up and proud in their own eyes. Economic inequality is a human choice, not an inevitable result of immutable laws of economics.
Society is in need of a great humbling such as that in which the Lord commanded Bishop Whitney to engage. Christianity is also in need of this great humbling. So is today’s LDS Church. Just as we must not think that the commandment given to Newell K. Whitney was only for the Church’s ears and practice, we must not think that economic inequality does not impact Christianity or the LDS church. Here, we come to the insight from my last reading of this 3 Nephi passage: “thus there became a great inequality in all the land, insomuch that the church began to be broken up.”
Neither Christianity writ large nor the LDS Church can endure in purity in the face of “great inequality in all the land.” They are liable to “break up” through “great inequality.” To be sure, they cannot endure in purity if economic inequality exists within their own ranks. But neither can they endure in purity when economic inequality exists in the world at large. If they are to endure, they must root out economic inequality in their own midst. But this is not enough. They must proclaim loud and clear against the sort of extreme economic inequality that exists in the world today and that so many justify with all manner of sophistry and blasphemy.
Even if Christianity writ large and the LDS Church can’t be motivated to resist societal economic inequality out of the simple and holy desire to do the right thing, to act as God asks, and to see all God’s children advance as God intends, they should at least be motivated by a sense of self-preservation; for economic inequality is a silent danger that kills and breaks up with stealth.
Some might complain and wonder why I come back to this evil over and over again while seeming to ignore others. The answer is simple: “the love of money is the root of all evil.”[3] Many will offer the specious rebuttal, “it is the love of money, not money itself that is the root of all evil.” But the fact is, we all love money. Money is the cause of most of the evils that trouble our lives. Nothing explains economic inequality and all the other inequalities that follow in its train than the universal love of money. Evils of all kinds can be diminished by addressing this love of money and the economic inequality that it produces.
Finally, though, we must remember, accept, and act upon the truth that economic inequality is, in itself, sinful.
“It is not given that one man should possess that which is above another, wherefore the world lieth in sin.”[4]
Even so, come, Lord Jesus!
[1] Leviticus 19.9-10
[2] See, for example, “Dual Purposes: Caring for the Poor and Humbling the Rich.”
[3] 1 Timothy 6.10
[4] DC 49.20
There is much to unpack in this passage. We have repeatedly hammered away at several of them in our meditations, homilies, and questionaries. For example, we have spoken often and passionately about economic inequality and its destructive societal consequences. Contrary to modern propaganda, seemingly accepted by nearly all, gross economic inequalities are never good for society. Economic inequalities lead to many other types of unhealthy societal inequalities as this passage describes. God knows this and warns about the evils and dangers of economic inequality. He also provides solutions.
For example, among the many divine solutions to economic inequality and its inherent dangers is one that we have discussed on several occasions: the Levitical stipulation that landowners leave a portion of their harvest unharvested so that the poor can enter their land and gather food for their needs.[1] This economic policy—a policy that would no doubt be criticized today as a breach of property rights and individual liberty—had, not one, but two benefits. First, and most obviously, it met some of the needs of the poor. The second is less obvious but just as important. It reduced the property owner’s profits. Thus, this policy of redistribution raised, however little, the economic status of the poor and lowered, however little, that of the wealthy. This economic leveling also served to level social status and influence.
Another example, and one we have recently discussed, is found in DC. 84.112. [2] Here, Bishop Newel K. Whitney was commanded to “travel round about and among all the churches, searching after the poor to administer to their wants.” As we discovered, administering to the deficiencies under which the poor suffer was to be accomplished “by humbling the rich and the proud.” This “humbling” could include the beneficial private and internal change in the very inner character of the rich. But just as significantly, it reduced (lowered, humbled) the very real and practical level of economic inequality and the power/influence inequality that economic inequality brings with it.
This lifting of the poor by lowering the rich, we suggested, was not, in the end, intended only for practice among the insular and exclusive group to whom the commandment was given. In keeping this commandment the insular group served as examples to all peoples and nations of the world so that they too would control ineaquality by lifting the poor and lowering the rich.
In this reading from 3 Nephi, we see the economic, societal, and spiritual evils of economic inequality. “Disputings” are an inevitable consequence of economic inequality. Pride and boastings are an inevitable consequence of economic inequality. Persecution is an inevitable consequence of economic inequality. Economic inequality restricts personal advancement as much as if not more than that much ballyhooed and exaggerated lack of personal “ambition” and “drive.” There is no hint of blaming the poor and disadvantaged in this passage, or anywhere else in scripture for that matter. No where does scripture suggest that economic inequality can be eliminated by having the poor work harder or longer or smarter. Rather, the problem of inequality seems to rest with the “merchants,” “lawyers,” and “officers,” i.e., the wealthy and influential. They are the ones lifted up and proud in their own eyes. Economic inequality is a human choice, not an inevitable result of immutable laws of economics.
Society is in need of a great humbling such as that in which the Lord commanded Bishop Whitney to engage. Christianity is also in need of this great humbling. So is today’s LDS Church. Just as we must not think that the commandment given to Newell K. Whitney was only for the Church’s ears and practice, we must not think that economic inequality does not impact Christianity or the LDS church. Here, we come to the insight from my last reading of this 3 Nephi passage: “thus there became a great inequality in all the land, insomuch that the church began to be broken up.”
Neither Christianity writ large nor the LDS Church can endure in purity in the face of “great inequality in all the land.” They are liable to “break up” through “great inequality.” To be sure, they cannot endure in purity if economic inequality exists within their own ranks. But neither can they endure in purity when economic inequality exists in the world at large. If they are to endure, they must root out economic inequality in their own midst. But this is not enough. They must proclaim loud and clear against the sort of extreme economic inequality that exists in the world today and that so many justify with all manner of sophistry and blasphemy.
Even if Christianity writ large and the LDS Church can’t be motivated to resist societal economic inequality out of the simple and holy desire to do the right thing, to act as God asks, and to see all God’s children advance as God intends, they should at least be motivated by a sense of self-preservation; for economic inequality is a silent danger that kills and breaks up with stealth.
Some might complain and wonder why I come back to this evil over and over again while seeming to ignore others. The answer is simple: “the love of money is the root of all evil.”[3] Many will offer the specious rebuttal, “it is the love of money, not money itself that is the root of all evil.” But the fact is, we all love money. Money is the cause of most of the evils that trouble our lives. Nothing explains economic inequality and all the other inequalities that follow in its train than the universal love of money. Evils of all kinds can be diminished by addressing this love of money and the economic inequality that it produces.
Finally, though, we must remember, accept, and act upon the truth that economic inequality is, in itself, sinful.
“It is not given that one man should possess that which is above another, wherefore the world lieth in sin.”[4]
Even so, come, Lord Jesus!
[1] Leviticus 19.9-10
[2] See, for example, “Dual Purposes: Caring for the Poor and Humbling the Rich.”
[3] 1 Timothy 6.10
[4] DC 49.20
matthew 3.15 (fourth in “jesus’ first words” series)
friday, december 6, 2024
[1]Suffer it to be so now: for thus it becometh us to fulfil all righteousness.
Tolerate it for now, because this is how we appropriately accomplish all that is right (author’s translation)
In our first three meditation in this series entitled, “Jesus’ First Words,” we explored John 1.38. We consider the nature and multiplicity of human desire, and Jesus’ interest in knowing and responding to appropriate human desire. We also considered the highest of human desire, to understand Jesus and his true nature.
In this meditation, we consider Jesus’ first utterance as recorded by Matthew, and what it tells us about him. Jesus spoke these words to John the Baptist when the Baptist expressed reluctance to baptize Jesus.
We first note the plural. Jesus does not say, “this is how I appropriately accomplish all that is right.” This is how we often think of Jesus’ statement. As if Jesus were using the royal “we,” we understand Jesus to be speaking of his own private need to be baptized in order to be right with God in all matters. But there is no reason to assume a royal “we” here. Rather, in Jesus’ “we,” Jesus intends to include the Baptist: “this is how you and I accomplish all that is right.” However John’s baptism of Jesus accomplishes “all that is right,” John’s baptism of Jesus allows both John and Jesus to be right with God.
This suggests at least two things about Jesus. First, Jesus intends to do everything right, to act in ways that are right with God and so please Him. During one particularly testy confrontation with religious leaders, they complained to Jesus, “Thou bearest record of thyself; thy record is not true.”[2] Jesus replied by assuring them that in addition to his own witness, “the Father that sent me beareth witness of me.”[3] Jesus then declared,
“I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.”[4]
In so saying, Jesus is not being boastful. He is providing them a sign that God has sent him and that he does God’s will. Indeed, upon being baptized and demonstrating his intent to do all that is right, there was heard “a voice from heaven, saying, ‘This is my beloved Son, in whom I am well pleased.’”[5]
Jesus’ baptism was a sign of God’s pleasure with Jesus. In being baptized a sign was given of this pleasure. Jesus’ priority was always to do God’s will and so please him.
But there is a second thing to be learned from Jesus’ statement to the Baptist. Jesus’ intentions to “do always those things that please” God was not only not boastful, it was not selfish. With Jesus’ “we,” he reveals his inclusiveness. When John baptized Jesus, it was not only Jesus with whom God would be please, but John as well. It was always Jesus’ intention to bring others along with him in doing all that is right. He would set an example, show the way, and invite others to join him in his life work of doing what is right and pleasing God.
Jesus’ first words as recorded by Matthew, then, not only remind us of Jesus’ intention and commitment to always do the right thing, but of his intention to bring others along with him. It was not then or now enough for Jesus that he please God. He wished and wishes all to find God’s pleasure. Jesus’ work was and is one focused on “we,” rather than “I.”
Even so, come, Lord Jesus!
[1] In addition to this passage, this series explores Mark 1.15, and Luke 2.15, and John 1.38.
[2] John 8.13
[3] John 8.18
[4] John 8.28-29
[5] Matthew 3.17
Tolerate it for now, because this is how we appropriately accomplish all that is right (author’s translation)
In our first three meditation in this series entitled, “Jesus’ First Words,” we explored John 1.38. We consider the nature and multiplicity of human desire, and Jesus’ interest in knowing and responding to appropriate human desire. We also considered the highest of human desire, to understand Jesus and his true nature.
In this meditation, we consider Jesus’ first utterance as recorded by Matthew, and what it tells us about him. Jesus spoke these words to John the Baptist when the Baptist expressed reluctance to baptize Jesus.
We first note the plural. Jesus does not say, “this is how I appropriately accomplish all that is right.” This is how we often think of Jesus’ statement. As if Jesus were using the royal “we,” we understand Jesus to be speaking of his own private need to be baptized in order to be right with God in all matters. But there is no reason to assume a royal “we” here. Rather, in Jesus’ “we,” Jesus intends to include the Baptist: “this is how you and I accomplish all that is right.” However John’s baptism of Jesus accomplishes “all that is right,” John’s baptism of Jesus allows both John and Jesus to be right with God.
This suggests at least two things about Jesus. First, Jesus intends to do everything right, to act in ways that are right with God and so please Him. During one particularly testy confrontation with religious leaders, they complained to Jesus, “Thou bearest record of thyself; thy record is not true.”[2] Jesus replied by assuring them that in addition to his own witness, “the Father that sent me beareth witness of me.”[3] Jesus then declared,
“I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.”[4]
In so saying, Jesus is not being boastful. He is providing them a sign that God has sent him and that he does God’s will. Indeed, upon being baptized and demonstrating his intent to do all that is right, there was heard “a voice from heaven, saying, ‘This is my beloved Son, in whom I am well pleased.’”[5]
Jesus’ baptism was a sign of God’s pleasure with Jesus. In being baptized a sign was given of this pleasure. Jesus’ priority was always to do God’s will and so please him.
But there is a second thing to be learned from Jesus’ statement to the Baptist. Jesus’ intentions to “do always those things that please” God was not only not boastful, it was not selfish. With Jesus’ “we,” he reveals his inclusiveness. When John baptized Jesus, it was not only Jesus with whom God would be please, but John as well. It was always Jesus’ intention to bring others along with him in doing all that is right. He would set an example, show the way, and invite others to join him in his life work of doing what is right and pleasing God.
Jesus’ first words as recorded by Matthew, then, not only remind us of Jesus’ intention and commitment to always do the right thing, but of his intention to bring others along with him. It was not then or now enough for Jesus that he please God. He wished and wishes all to find God’s pleasure. Jesus’ work was and is one focused on “we,” rather than “I.”
Even so, come, Lord Jesus!
[1] In addition to this passage, this series explores Mark 1.15, and Luke 2.15, and John 1.38.
[2] John 8.13
[3] John 8.18
[4] John 8.28-29
[5] Matthew 3.17
matthew 20.25-28
tuesday, december 3, 2024
tuesday, december 3, 2024
25But Jesus called them unto him, and said, “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27And whosoever will be chief among you, let him be your servant: 28Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.”
Jesus’ is fully aware of the threats. He is assailed by his disciples’ pleas that he not go up to Jerusalem. He is fully aware of the rejection, suffering, and death that await him there. Nevertheless, guided by his abiding love of Father and of us, Father’s children, Jesus sets his face steadfastly toward the holy city. As he walks, he listens to his disciple’s vain conversations. They are arguing about who will be the greatest. Patiently, he turns and instructs.
“Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.”[1]
A week has passed now. Jesus sits with his disciples in an upper room. He breaks bread, pours wine and speaks of his broken body and spilt blood. But, again, the disciples speak of preeminence and which of them will enjoy it. Unexpectedly, Jesus removes his robe and clothes himself in a slave’s garment. He kneels and begins to wash the disciples’ feet. The apostles are offended. They feel that Jesus is acting below his dignity. Peter even resists the Savior’s service. Patiently, Jesus insists that he be allowed to complete his service. He assures them that they will understand…later. Finishing his service, he faithfully teaches,
“Know ye what I have done to you?
Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.
Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.”[2]
In serving and ultimately dying, Jesus was doing more than revealing his own character. He was also revealing Heavenly Father and the kind of Being He is. Because Father feels intimately and joyfully connected to us, He lives to serve us. He lives for the advancement of his entire creation, especially his beloved children. And because we are his children, some of him is in us.
As children of God, we are invited to follow Father and Son. We are invited to grow in every divine attribute, characteristic, and disposition. We are invited to join them in the greatest of all divine works: loving service for the advancement of others.
Jesus has shown us the way already. But he is not finished. From his seat at the right hand of God, he helps us. And with his help, of what are we not capable in our service of others?
“He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.”[3]
Even so, come, Lord Jesus!
[1] Matthew 20.25-28
[2] John 13.12-17
[3] John 14.12
Jesus’ is fully aware of the threats. He is assailed by his disciples’ pleas that he not go up to Jerusalem. He is fully aware of the rejection, suffering, and death that await him there. Nevertheless, guided by his abiding love of Father and of us, Father’s children, Jesus sets his face steadfastly toward the holy city. As he walks, he listens to his disciple’s vain conversations. They are arguing about who will be the greatest. Patiently, he turns and instructs.
“Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.”[1]
A week has passed now. Jesus sits with his disciples in an upper room. He breaks bread, pours wine and speaks of his broken body and spilt blood. But, again, the disciples speak of preeminence and which of them will enjoy it. Unexpectedly, Jesus removes his robe and clothes himself in a slave’s garment. He kneels and begins to wash the disciples’ feet. The apostles are offended. They feel that Jesus is acting below his dignity. Peter even resists the Savior’s service. Patiently, Jesus insists that he be allowed to complete his service. He assures them that they will understand…later. Finishing his service, he faithfully teaches,
“Know ye what I have done to you?
Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.
Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.”[2]
In serving and ultimately dying, Jesus was doing more than revealing his own character. He was also revealing Heavenly Father and the kind of Being He is. Because Father feels intimately and joyfully connected to us, He lives to serve us. He lives for the advancement of his entire creation, especially his beloved children. And because we are his children, some of him is in us.
As children of God, we are invited to follow Father and Son. We are invited to grow in every divine attribute, characteristic, and disposition. We are invited to join them in the greatest of all divine works: loving service for the advancement of others.
Jesus has shown us the way already. But he is not finished. From his seat at the right hand of God, he helps us. And with his help, of what are we not capable in our service of others?
“He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.”[3]
Even so, come, Lord Jesus!
[1] Matthew 20.25-28
[2] John 13.12-17
[3] John 14.12
1 nephi 19.23
sunday, november 24, 2024
I did liken all scriptures unto us, that it might be for our profit and learning.
In this short devotional, we would like to focus on two stories from the Savior’s life that are recorded in the Gospels. The first is the story of Jesus feeding five thousand—one of the few stories that are found in all four Gospels. The other is the story of Jesus turning water into wine at the marriage in Cana, recorded only by John. These two stories have much in common. Both testify to Jesus’ extraordinary command over basic natural elements.
These stories are of interest in many different ways. In this meditation, we focus on a personal applications that can be drawn from them. Application of scripture to ourselves is consistent with Nephi’s approach to scripture. “I did liken all scripture unto us,” he writes.[1] I have always appreciated this admonition from Martin Luther.
“When you open the book containing the gospels and read or hear how Christ comes here or there, or how someone is brought to him, you should therein perceive the sermon or the gospel through which he is coming to you, or you are being brought to him. For the preaching of the gospel is nothing else than Christ coming to us, or we being brought to him. When you see how he works, however, and how he helps everyone to whom he comes or who is brought to him, then rest assured that faith is accomplishing this in you and that he is offering your soul exactly the same sort of help and favor through the gospel.”[2]
With this in mind, consider Jesus’ feeding of five thousand.[3]
feeding 5,000
What might we learn about ourselves and Jesus’ influence in our lives from this story? We might sometimes feel that we are lacking that which is needed to meet life’s constant challenges. We might be tempted to quit and give up. We might turn from a challenge due to the difficulty. We might yield to temptation with a shrug, justifying our surrender because, we feel, we are weak. This story reminds us that the Savior is not limited by our limited resources. Our weaknesses mean little to him. The Apostle Paul taught us that that which is weakest in God—as if there were weakness in God—is stronger than man’s most impressive strength[4].
Just as Jesus took an inadequate supply of food and magnified it to fill everyone’s need, he can take that which is inadequate in us and magnify it in order to help us meet our needs. Further, his magnification is often extravagant. Remember: there were twelve baskets left over after Jesus had fed the multitude. He not only magnifies us, but does so until there is more than enough to fill our deepest need. We are then equipped to help others with their needs.
turning water to wine
John records that even before his ministry began Jesus turned many gallons of water into wine.[5] What might we make of the turning of water to wine? Water is a very common thing. There is nothing extraordinary about it. It has no taste, no smell, no color. It is not something we use for “special occasions.” Some of us may feel that way about ourselves: “There’s nothing special about me.” “There’s not much God can do with me.”
But this story tells us how Jesus turned a huge quantity of plain old water into wine. Now, this would be impressive enough in itself. But there is more than this to the story. Even more impressive was the fact that the wine made from plain water was the reddest, the best smelling, and the best tasting wine served during the entire wedding festival!—a festival that often lasted for a week. So too, Jesus can make something extraordinary of us. If we will let him, Jesus can work in our lives and make something extraordinary of us. Indeed, as the angel of the Lord taught Abraham so long ago, “With God, nothing is impossible.”
May we all trust not only in God’s power, but in his willingness, eagerness, and pleasure in exercising his power in our individual lives to make us far more than we even imagine.
Even so, come, Lord Jesus!
[1] 1 Nephi 19.23
[2] Martin Luther, What to look for and Expect in the Gospels, Luther’s Basic Theological Writings, Ed., Timothy F. Lull, Fortress Press, Minneapolis, 1989, p. 108
[3] See, for example, John 6.5-14
[4] See 1 Corinthians 1.25
[5] John 2.1-11
In this short devotional, we would like to focus on two stories from the Savior’s life that are recorded in the Gospels. The first is the story of Jesus feeding five thousand—one of the few stories that are found in all four Gospels. The other is the story of Jesus turning water into wine at the marriage in Cana, recorded only by John. These two stories have much in common. Both testify to Jesus’ extraordinary command over basic natural elements.
These stories are of interest in many different ways. In this meditation, we focus on a personal applications that can be drawn from them. Application of scripture to ourselves is consistent with Nephi’s approach to scripture. “I did liken all scripture unto us,” he writes.[1] I have always appreciated this admonition from Martin Luther.
“When you open the book containing the gospels and read or hear how Christ comes here or there, or how someone is brought to him, you should therein perceive the sermon or the gospel through which he is coming to you, or you are being brought to him. For the preaching of the gospel is nothing else than Christ coming to us, or we being brought to him. When you see how he works, however, and how he helps everyone to whom he comes or who is brought to him, then rest assured that faith is accomplishing this in you and that he is offering your soul exactly the same sort of help and favor through the gospel.”[2]
With this in mind, consider Jesus’ feeding of five thousand.[3]
feeding 5,000
What might we learn about ourselves and Jesus’ influence in our lives from this story? We might sometimes feel that we are lacking that which is needed to meet life’s constant challenges. We might be tempted to quit and give up. We might turn from a challenge due to the difficulty. We might yield to temptation with a shrug, justifying our surrender because, we feel, we are weak. This story reminds us that the Savior is not limited by our limited resources. Our weaknesses mean little to him. The Apostle Paul taught us that that which is weakest in God—as if there were weakness in God—is stronger than man’s most impressive strength[4].
Just as Jesus took an inadequate supply of food and magnified it to fill everyone’s need, he can take that which is inadequate in us and magnify it in order to help us meet our needs. Further, his magnification is often extravagant. Remember: there were twelve baskets left over after Jesus had fed the multitude. He not only magnifies us, but does so until there is more than enough to fill our deepest need. We are then equipped to help others with their needs.
turning water to wine
John records that even before his ministry began Jesus turned many gallons of water into wine.[5] What might we make of the turning of water to wine? Water is a very common thing. There is nothing extraordinary about it. It has no taste, no smell, no color. It is not something we use for “special occasions.” Some of us may feel that way about ourselves: “There’s nothing special about me.” “There’s not much God can do with me.”
But this story tells us how Jesus turned a huge quantity of plain old water into wine. Now, this would be impressive enough in itself. But there is more than this to the story. Even more impressive was the fact that the wine made from plain water was the reddest, the best smelling, and the best tasting wine served during the entire wedding festival!—a festival that often lasted for a week. So too, Jesus can make something extraordinary of us. If we will let him, Jesus can work in our lives and make something extraordinary of us. Indeed, as the angel of the Lord taught Abraham so long ago, “With God, nothing is impossible.”
May we all trust not only in God’s power, but in his willingness, eagerness, and pleasure in exercising his power in our individual lives to make us far more than we even imagine.
Even so, come, Lord Jesus!
[1] 1 Nephi 19.23
[2] Martin Luther, What to look for and Expect in the Gospels, Luther’s Basic Theological Writings, Ed., Timothy F. Lull, Fortress Press, Minneapolis, 1989, p. 108
[3] See, for example, John 6.5-14
[4] See 1 Corinthians 1.25
[5] John 2.1-11
psalm 22.1
sunday, november 17, 2024
My God, my God, why hast thou forsaken me
My LDS faith tradition places a high value on the Old Testament Book of Isaiah. There are several likely reasons for this. The first that comes to mind is that the tradition, like the Jewish and Christian traditions, can generally appreciate his[1] inspired insights and beautiful poetry. His language, his thought, and his hope for the future of Israel are as inspiring as that of any Hebrew prophet, all of whom can dazzle with their poetry and insights.
Most LDS people, like much of Christianity, believe that Isaiah received clear revelations about the character and life of Jesus of Nazareth. The justifications for this belief seem exaggerated. The passages often referenced can easily be otherwise interpreted. Still, the idea that Isaiah prophesied of Jesus comes from the earliest periods of Christian history. In addition to Christian traditional, the LDS reader might find added justification for this view in the Book of Mormon. Here, the Book’s first author, Nephi, says, “Now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words… for he verily saw my Redeemer, even as I have seen him.”[2]
As authoritative as Nephi’s recommendation of the Book is, the Book of Mormon possesses a far more authoritative recommendation of Isaiah. This recommendation comes from none other than Jesus, the resurrected Lord himself. Actually, it is a bit more than “recommendation.” It takes the form of “commandment.”
“And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah.”[3]
There are no doubt other reasons for the high value that LDS culture and thought places on the Book of Isaiah. But these will suffice for the purposes of this meditation. If Jesus’ “book recommendations’ carry such weight, it is a wonder that another Old Testament book is so thoroughly ignored in LDS culture, thought, and theology. That Book is… you guessed it…. the Book of Psalms.
There is perhaps no Old Testament Book more influential in Jewish and Christian culture, worship, and thought than Psalms.[4] No other Old Testament Book has been translated or commented on more often. It is a rare Sabboth or Sunday on which Jewish and Christian congregations alike do not hear a psalm read, sang, prayed, or commented upon.
Again, there are many reasons for the Psalms’ influence. Like the Book of Isaiah, the poetry of the Book of Psalms is beautiful and insightful. The Book captures the human experience, especially the human spiritual experience like no other. It is difficult to image a theology (characterization of God and His nature) or expressions of trust in God that are more moving and incline the heart of the reader more toward God than those found in Psalms.
Though, as in the case of Isaiah, the assertions seem often exaggerated and strained, Christian tradition finds in the Book of Psalms numerous allusions to Jesus of Nazareth.[5] The Book is the New Testament’s most oft quoted Old Testament book. Jesus himself both quotes from and alludes to it on several occasions. Indeed, Jesus finds himself in it. Having appeared to two dejected disciples on the road to Emmaus, Jesus taught them,
“‘These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.’
Then opened he their understanding, that they might understand the scriptures, And said unto them, ‘Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.’”[6]
Now is not the time to explore all that Jesus might or might not have meant in this quote. We can say, though, that in the Psalms’ innocent sufferers an innocent Jesus found someone he could relate to and who in some fashion pointed to him and his experiences.
Just as Jesus’ recommendation of Isaiah has weighted heavily on LDS appreciation for Isaiah, one would think that his recommendation of Psalms would cause a gravitational pull toward the Psalms in LDS culture, thought, theology, worship, etc. Unfortunately, and sadly, maybe even tragically, it has not. The Book of Psalms has garnered about as much attention as Leviticus or the Song of Solomon, which is to say, microscopic. It is, to me, one of the great mysteries of Mormonism. Its ignorance of the Psalms is responsible to some degree for weakness in its theology and a loss to its spirituality.
Now, it is true that LDS culture does not possess the love and respect for the Bible that it does for its own Book of Mormon. Now is not the time to address this weakness either. But it might go at least a little way toward explaining why Jesus’ recommendation of Isaiah seems to have held more sway that his recommendation of Psalms, the former coming from the more respected Book of Mormon, the latter from the oft-maligned Bible.
But, even so. The LDS faith claims to be fully centered in Jesus Christ and his atonement. To speak of “Jesus” is often viewed as insufficiently respectful—or is it just too intimate? Anyway, Jesus is more often than not called, “Jesus Christ.” When it comes to (the) atonement, the faith likes to capitalize it: the “Atonement,” though this is not the practice in scripture. The atonement is seen as having been “wrought” from the Garden of Gethsemane, to Calgary, to the Garden Tomb, to the resurrection and ascension. What does all of this have to do with the Psalms?
In the midst of perhaps the greatest drama in world or universal history; in the midst of Jesus’ greatest moments of suffering, pain, and anguish; in the midst of a pain, stress, and need so intense than any other would have been annihilated both physically and spiritually under the anguish of it all; in the moments upon which all eternity and all human endurance hung—Jesus chose the words of the Psalmist to express his deepest feelings.
“My God, my God, why hast thou forsaken me.”
The greatest person to inhabit this planet offered one of the greatest prayers ever offered and used the Psalms to do so! Could there be any stronger recommendation of the Book of Psalms? I think not. Should this recommendation be ignored? Absolutely not. If the beauty of the Book, its universal application to human experience, and its unparalleled witness of God, His character, and His devotion to humanity is not enough recommendation for the LDS people, then let Jesus and his reliance on the Psalms in his and humanity’s darkest hour be sufficient to bring them to a greater appreciation, love, and respect for one of the most inspired and influential pieces of literature and spirituality in human history.
Not for nothing did Luther refer to the Book of Psalms as “the Little Bible.” It has everything. It can direct and improve our prayers. It can direct and improve our lives. It warns of the dangers and evils of this world and how to overcome them. It holds out hope for a better world and future. Perhaps most of all it offers glimpses into God and His unmatched character better than anywhere in scripture outside the New Testament Gospels, where God and His character are more clearly and intimately revealed than anywhere in scripture. This clear and intimate revelation is found in the person of Jesus. The same Jesus, who lived and loved the Psalms; who found comfort and expression in the Psalms; who relied upon the Psalms in his most difficult moment; who prayed the Psalms in one of the universe’s ugliest and most redeeming moments throughout time and space.
Even so, come, Lord Jesus!
[1] Most scholars see at least three different authors in this one Book, in which case we might speak of they/ them/ their.
[2] 2 Nephi 11.2. Even if such a statement is taken quite literally, it does not mean that such “seeing” found its way into Isaiah’s text as we have it.
[3] 3 Nephi 23.1
[4] One can argue that Torah, in the case of Judaism, or the Gospels, in the case of Christianity is just as influential in these cultures, their worship, thought, and theology. Fair enough. But Torah and the Gospels are composed on five and four separate books respectively. No one of them is any more influential or frequently read, quoted, translated, prayed, sang, and commented on in Jewish or Christian culture than the Book of Psalms.
[5] The allegorical reading of scripture, so dominate in the history of Christian Biblical interpretation, has been especially energetic in finding Christ and Christianity in the Psalms. Many of these “findings” seem to me, anyway, highly fanciful, often doing profound violence to the plain meaning of the text.
[6] Luke 24.44-47
My LDS faith tradition places a high value on the Old Testament Book of Isaiah. There are several likely reasons for this. The first that comes to mind is that the tradition, like the Jewish and Christian traditions, can generally appreciate his[1] inspired insights and beautiful poetry. His language, his thought, and his hope for the future of Israel are as inspiring as that of any Hebrew prophet, all of whom can dazzle with their poetry and insights.
Most LDS people, like much of Christianity, believe that Isaiah received clear revelations about the character and life of Jesus of Nazareth. The justifications for this belief seem exaggerated. The passages often referenced can easily be otherwise interpreted. Still, the idea that Isaiah prophesied of Jesus comes from the earliest periods of Christian history. In addition to Christian traditional, the LDS reader might find added justification for this view in the Book of Mormon. Here, the Book’s first author, Nephi, says, “Now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words… for he verily saw my Redeemer, even as I have seen him.”[2]
As authoritative as Nephi’s recommendation of the Book is, the Book of Mormon possesses a far more authoritative recommendation of Isaiah. This recommendation comes from none other than Jesus, the resurrected Lord himself. Actually, it is a bit more than “recommendation.” It takes the form of “commandment.”
“And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah.”[3]
There are no doubt other reasons for the high value that LDS culture and thought places on the Book of Isaiah. But these will suffice for the purposes of this meditation. If Jesus’ “book recommendations’ carry such weight, it is a wonder that another Old Testament book is so thoroughly ignored in LDS culture, thought, and theology. That Book is… you guessed it…. the Book of Psalms.
There is perhaps no Old Testament Book more influential in Jewish and Christian culture, worship, and thought than Psalms.[4] No other Old Testament Book has been translated or commented on more often. It is a rare Sabboth or Sunday on which Jewish and Christian congregations alike do not hear a psalm read, sang, prayed, or commented upon.
Again, there are many reasons for the Psalms’ influence. Like the Book of Isaiah, the poetry of the Book of Psalms is beautiful and insightful. The Book captures the human experience, especially the human spiritual experience like no other. It is difficult to image a theology (characterization of God and His nature) or expressions of trust in God that are more moving and incline the heart of the reader more toward God than those found in Psalms.
Though, as in the case of Isaiah, the assertions seem often exaggerated and strained, Christian tradition finds in the Book of Psalms numerous allusions to Jesus of Nazareth.[5] The Book is the New Testament’s most oft quoted Old Testament book. Jesus himself both quotes from and alludes to it on several occasions. Indeed, Jesus finds himself in it. Having appeared to two dejected disciples on the road to Emmaus, Jesus taught them,
“‘These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.’
Then opened he their understanding, that they might understand the scriptures, And said unto them, ‘Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.’”[6]
Now is not the time to explore all that Jesus might or might not have meant in this quote. We can say, though, that in the Psalms’ innocent sufferers an innocent Jesus found someone he could relate to and who in some fashion pointed to him and his experiences.
Just as Jesus’ recommendation of Isaiah has weighted heavily on LDS appreciation for Isaiah, one would think that his recommendation of Psalms would cause a gravitational pull toward the Psalms in LDS culture, thought, theology, worship, etc. Unfortunately, and sadly, maybe even tragically, it has not. The Book of Psalms has garnered about as much attention as Leviticus or the Song of Solomon, which is to say, microscopic. It is, to me, one of the great mysteries of Mormonism. Its ignorance of the Psalms is responsible to some degree for weakness in its theology and a loss to its spirituality.
Now, it is true that LDS culture does not possess the love and respect for the Bible that it does for its own Book of Mormon. Now is not the time to address this weakness either. But it might go at least a little way toward explaining why Jesus’ recommendation of Isaiah seems to have held more sway that his recommendation of Psalms, the former coming from the more respected Book of Mormon, the latter from the oft-maligned Bible.
But, even so. The LDS faith claims to be fully centered in Jesus Christ and his atonement. To speak of “Jesus” is often viewed as insufficiently respectful—or is it just too intimate? Anyway, Jesus is more often than not called, “Jesus Christ.” When it comes to (the) atonement, the faith likes to capitalize it: the “Atonement,” though this is not the practice in scripture. The atonement is seen as having been “wrought” from the Garden of Gethsemane, to Calgary, to the Garden Tomb, to the resurrection and ascension. What does all of this have to do with the Psalms?
In the midst of perhaps the greatest drama in world or universal history; in the midst of Jesus’ greatest moments of suffering, pain, and anguish; in the midst of a pain, stress, and need so intense than any other would have been annihilated both physically and spiritually under the anguish of it all; in the moments upon which all eternity and all human endurance hung—Jesus chose the words of the Psalmist to express his deepest feelings.
“My God, my God, why hast thou forsaken me.”
The greatest person to inhabit this planet offered one of the greatest prayers ever offered and used the Psalms to do so! Could there be any stronger recommendation of the Book of Psalms? I think not. Should this recommendation be ignored? Absolutely not. If the beauty of the Book, its universal application to human experience, and its unparalleled witness of God, His character, and His devotion to humanity is not enough recommendation for the LDS people, then let Jesus and his reliance on the Psalms in his and humanity’s darkest hour be sufficient to bring them to a greater appreciation, love, and respect for one of the most inspired and influential pieces of literature and spirituality in human history.
Not for nothing did Luther refer to the Book of Psalms as “the Little Bible.” It has everything. It can direct and improve our prayers. It can direct and improve our lives. It warns of the dangers and evils of this world and how to overcome them. It holds out hope for a better world and future. Perhaps most of all it offers glimpses into God and His unmatched character better than anywhere in scripture outside the New Testament Gospels, where God and His character are more clearly and intimately revealed than anywhere in scripture. This clear and intimate revelation is found in the person of Jesus. The same Jesus, who lived and loved the Psalms; who found comfort and expression in the Psalms; who relied upon the Psalms in his most difficult moment; who prayed the Psalms in one of the universe’s ugliest and most redeeming moments throughout time and space.
Even so, come, Lord Jesus!
[1] Most scholars see at least three different authors in this one Book, in which case we might speak of they/ them/ their.
[2] 2 Nephi 11.2. Even if such a statement is taken quite literally, it does not mean that such “seeing” found its way into Isaiah’s text as we have it.
[3] 3 Nephi 23.1
[4] One can argue that Torah, in the case of Judaism, or the Gospels, in the case of Christianity is just as influential in these cultures, their worship, thought, and theology. Fair enough. But Torah and the Gospels are composed on five and four separate books respectively. No one of them is any more influential or frequently read, quoted, translated, prayed, sang, and commented on in Jewish or Christian culture than the Book of Psalms.
[5] The allegorical reading of scripture, so dominate in the history of Christian Biblical interpretation, has been especially energetic in finding Christ and Christianity in the Psalms. Many of these “findings” seem to me, anyway, highly fanciful, often doing profound violence to the plain meaning of the text.
[6] Luke 24.44-47
galatians 3.24— meditation 2
sunday, november 10, 2024
Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
As discussed in our first meditation on this passage, Paul realized and taught that like every law system, the Law of Moses demanded total compliance to all its stipulations all the time. Only one transgression of the law made one “guilty.” In giving the Law of Moses, God intended that we learn this lesson and thus look outside ourselves to win a reprieve from the guilty verdict and experience a verdict of “not guilty.” Christ represents just such a means to obtaining a “not guilty” verdict, notwithstanding our breaches of the law. In this way, the Law of Moses schooled us to look to and for Christ.
The thinkers of the reformation found three other purposes for law systems in general.
1. Laws order society and restrain the wicked.
2. Law reveals the existence and nature of sin.
3. Law reveals God’s will so that individuals can order their private lives.
These three purposes apply to the Law of Moses, and can be applied to any divine law code.
But, as suggested in our first meditation, I would add another purpose for divine law. Divine law reveals the character of God and principles by which He lives in the cosmos. As promised, it is time to provide an example. Here is one stipulation found in the Law of Moses.
“And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God.”[1]
We might understand the conclusion of this stipulation—“I am the Lord your God”— as a kind of arm-twisting, with God emphasizing that the law comes from a force superior to that of humans. Because it is God who institutes the stipulation, it ought all the more to be obeyed. However, the concluding, “I am the Lord your God,” might be a statement that something about God is revealed in the stipulation.
What might this stipulation teach us about God and the principles by which he lives? Probably more than we have time for here. But here are a few thoughts.
1. God is concerned for the vulnerable, the marginalized, and the weak. Human beings are to watch out for those weaker than themselves because God is the kind of Being who watches out for those weaker than Himself. This aspect of His character was in evidence in the foundational story of the Old Testament—the story of God’s emancipation of slaves from the oppression of those more powerful than they. It is also proven, of course, by His interest in little ol’ you and me.
2. Advantaged individuals (those “superior” in some way to others) are to sacrifice a little of themselves to benefit others because God is the kind of Being who sacrifices a little (or a lot) of Himself to benefit others. This aspect of His character is best exemplified in the sacrifice of both Father and Son in the incarnation, life, suffering, and death of Jesus Christ, the “express image” of God’s person.
3. Perhaps less splendorous than the first two in revealing something of God’s character, in issuing this stipulation, God reveals His contempt for “property,” “property rights” and “profit margins.”
I would like to make a few comments about this last one.
Some time ago, I was part of a class in which the stipulation found in this passage came up in a tangential way. I was amused (and disappointed) when one attendee commented: “I like that the poor aren’t given a “free lunch” but must work for the benefit offered them.” We moved on too quickly for me to respond. Had I had time, I would have offered this.
“How do you think the property owner felt about this stipulation which both restricted his rights to use property as he chose and cut into his profit margins?”
“Then too, given our false notions of economic principles and freedoms, wealthy landowners are going to be none too pleased with such a stipulation. There is zero doubt that such a stipulation would be seen as a wicked encroachment of a landowner/ business man’s property rights. The stipulation will find its way to the courts, and, given the courts capture by monied interests, the courts will side with the landowner. No landowner, modern capitalistic/ legal theory goes, should ever, ever, ever, ever, no never be told how to use their property. In addition, the stipulation’s cutting into the profit margins of the wealthy, even for the benefit of others, is absolute blasphemy and is viewed as another form of tyranny.
The fact that this stipulation both encroaches on property rights and profit margins demonstrates that God cares very little about either. The world would be a better place, and the people formerly known as Mormons and their leaders a godlier people and leadership if they gave far more consideration to the six word question posed to William Marks and Newel K. Whitney in the summer of 1838 when they resisted relocating from Kirtland Ohio to Missouri because of property/business interests:
“For what is property unto me?”[2]
The question is, of course, rhetorical and the answer obvious: “Nothing.” “Property is nothing to me and if you would be godly, it will be nothing to you. The Lord’s rhetorical question, like the Old Testament’s stipulation concerning the use of agricultural land reveals something of God’s character. Most if not all stipulations made in divine law reveal something of the character of God. In commanding that we not steal, God reveals that stealing is contrary to His own character and is something in which He does not and will not engage. In commanding that we not kill, God reveals that killing is contrary to His own character and is not something in which He engages. In commanding that we not envy and covet, God reveals that He does not possess an ounce of envy or covetousness in His Being.
God is who He is because of His character. He endures because of His character. In order to endure out in the cosmos, we must possess the same character of God. Among its other purposes, divine law reveals God’s character and the manner of live He lives in the midst of whatever and however many other beings reside in the universe. In addition, the divine law reveals the character we must possess if we are to endure as a species on earth and as individuals in the cosmos. Thus, divine law not only reveals God’s preferences for mortal beings, but helps shape mortals so that they might endure as immortal beings where forces of unimaginable power reside.
Divine law, then, not only brings us to Christ, to use Paul’s language. Divine law reveals Christ’s character in hopes that we will drawn to him and, being drawn to him, follow his example and become enduringly Christlike.
Even so, come, Lord Jesus!
[1] Leviticus 19.9-10
[2] DC 117.4
As discussed in our first meditation on this passage, Paul realized and taught that like every law system, the Law of Moses demanded total compliance to all its stipulations all the time. Only one transgression of the law made one “guilty.” In giving the Law of Moses, God intended that we learn this lesson and thus look outside ourselves to win a reprieve from the guilty verdict and experience a verdict of “not guilty.” Christ represents just such a means to obtaining a “not guilty” verdict, notwithstanding our breaches of the law. In this way, the Law of Moses schooled us to look to and for Christ.
The thinkers of the reformation found three other purposes for law systems in general.
1. Laws order society and restrain the wicked.
2. Law reveals the existence and nature of sin.
3. Law reveals God’s will so that individuals can order their private lives.
These three purposes apply to the Law of Moses, and can be applied to any divine law code.
But, as suggested in our first meditation, I would add another purpose for divine law. Divine law reveals the character of God and principles by which He lives in the cosmos. As promised, it is time to provide an example. Here is one stipulation found in the Law of Moses.
“And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God.”[1]
We might understand the conclusion of this stipulation—“I am the Lord your God”— as a kind of arm-twisting, with God emphasizing that the law comes from a force superior to that of humans. Because it is God who institutes the stipulation, it ought all the more to be obeyed. However, the concluding, “I am the Lord your God,” might be a statement that something about God is revealed in the stipulation.
What might this stipulation teach us about God and the principles by which he lives? Probably more than we have time for here. But here are a few thoughts.
1. God is concerned for the vulnerable, the marginalized, and the weak. Human beings are to watch out for those weaker than themselves because God is the kind of Being who watches out for those weaker than Himself. This aspect of His character was in evidence in the foundational story of the Old Testament—the story of God’s emancipation of slaves from the oppression of those more powerful than they. It is also proven, of course, by His interest in little ol’ you and me.
2. Advantaged individuals (those “superior” in some way to others) are to sacrifice a little of themselves to benefit others because God is the kind of Being who sacrifices a little (or a lot) of Himself to benefit others. This aspect of His character is best exemplified in the sacrifice of both Father and Son in the incarnation, life, suffering, and death of Jesus Christ, the “express image” of God’s person.
3. Perhaps less splendorous than the first two in revealing something of God’s character, in issuing this stipulation, God reveals His contempt for “property,” “property rights” and “profit margins.”
I would like to make a few comments about this last one.
Some time ago, I was part of a class in which the stipulation found in this passage came up in a tangential way. I was amused (and disappointed) when one attendee commented: “I like that the poor aren’t given a “free lunch” but must work for the benefit offered them.” We moved on too quickly for me to respond. Had I had time, I would have offered this.
“How do you think the property owner felt about this stipulation which both restricted his rights to use property as he chose and cut into his profit margins?”
“Then too, given our false notions of economic principles and freedoms, wealthy landowners are going to be none too pleased with such a stipulation. There is zero doubt that such a stipulation would be seen as a wicked encroachment of a landowner/ business man’s property rights. The stipulation will find its way to the courts, and, given the courts capture by monied interests, the courts will side with the landowner. No landowner, modern capitalistic/ legal theory goes, should ever, ever, ever, ever, no never be told how to use their property. In addition, the stipulation’s cutting into the profit margins of the wealthy, even for the benefit of others, is absolute blasphemy and is viewed as another form of tyranny.
The fact that this stipulation both encroaches on property rights and profit margins demonstrates that God cares very little about either. The world would be a better place, and the people formerly known as Mormons and their leaders a godlier people and leadership if they gave far more consideration to the six word question posed to William Marks and Newel K. Whitney in the summer of 1838 when they resisted relocating from Kirtland Ohio to Missouri because of property/business interests:
“For what is property unto me?”[2]
The question is, of course, rhetorical and the answer obvious: “Nothing.” “Property is nothing to me and if you would be godly, it will be nothing to you. The Lord’s rhetorical question, like the Old Testament’s stipulation concerning the use of agricultural land reveals something of God’s character. Most if not all stipulations made in divine law reveal something of the character of God. In commanding that we not steal, God reveals that stealing is contrary to His own character and is something in which He does not and will not engage. In commanding that we not kill, God reveals that killing is contrary to His own character and is not something in which He engages. In commanding that we not envy and covet, God reveals that He does not possess an ounce of envy or covetousness in His Being.
God is who He is because of His character. He endures because of His character. In order to endure out in the cosmos, we must possess the same character of God. Among its other purposes, divine law reveals God’s character and the manner of live He lives in the midst of whatever and however many other beings reside in the universe. In addition, the divine law reveals the character we must possess if we are to endure as a species on earth and as individuals in the cosmos. Thus, divine law not only reveals God’s preferences for mortal beings, but helps shape mortals so that they might endure as immortal beings where forces of unimaginable power reside.
Divine law, then, not only brings us to Christ, to use Paul’s language. Divine law reveals Christ’s character in hopes that we will drawn to him and, being drawn to him, follow his example and become enduringly Christlike.
Even so, come, Lord Jesus!
[1] Leviticus 19.9-10
[2] DC 117.4
galatians 3.24— meditation 1
saturday, november 9, 2024
Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
Paul has much to say about law, our relationship to it, and its impacts, often negative, upon us. Many readers of this sentence, noting that it speaks of “the law,” understand Paul to be speaking of the Law of Moses. This is the plain reading of the text. It is certain that in writing this sentence Paul had the Law of Moses in mind. That said, much of what Paul has to say about the Law of Moses can be said of every law system, whether secular or religious. A broader discussion of law must await another time and place. However, we will offer just one example of how what Paul says about the Law of Moses applies to all forms and systems of laws. Earlier in this same chapter of Galatians, Paul asserted,
“For as many as are of the works of the law are under the curse: for it is written, ‘Cursed is every one that continueth not in all things which are written in the book of the law to do them.’”[1]
It is not only the Law of Moses that demands total compliance before it can pronounce someone, “law-abiding” or “innocent.” Every system of laws makes the same demand. One cannot be pulled over for speeding, for example, and defend themselves to the traffic officer with the assertion, “But officer, I have not robbed a bank.” Though one have but one infraction of the law, even a minor one, one cannot claim to be law-abiding. It is all or nothing when it comes to law and its verdict: “innocent” or “guilty,” “law-abiding” or not. One is innocent and law abiding only through complete compliance with all aspects of the law all the time. This is Paul’s point in Galatians 3.10 concerning the Law of Moses. The point is equally valid in relation to all law systems.
Anyway, there is much to mull over in Paul’s assertion that the purpose of the Law of Moses was to “bring us unto Christ.” What exactly does this mean and how does the law accomplish this purpose? In this chapter and in many of his epistles, Paul provides clues to such questions. That too must await another time and place.
In this meditation, I share a few thoughts that Paul’s statement sparked as I considered the purpose of the Law of Moses and, indeed, of any law system.
During the reformation, such thinkers as Luther and those who followed him identified several purposes for law in general. Three of the most important, as they identified them were,
1. Laws order society and restrain the wicked.
2. Law reveals the existence and nature of sin.
3. Law reveals God’s will so that individuals can order their private lives.
And, of course, there is Paul’s insight concerning the Law of Moses. However unwillingly, individuals come to recognize the impossibility of being law abiding in all things all of the time. They acknowledge the inevitable verdict of “guilty.” With this recognition and acknowledgement, individuals look for some way that they can once more be found, “not guilty,” “innocent.” In the search for an innocent verdict, they are driven to Christ who promises to remove the guilt and a verdict of “innocent.” Thus, the law schools us to recognize and acknowledge our inevitable guilt and teaches us to look somewhere other than our own behavior for a favorable verdict. That somewhere to which the law drives us is Christ Jesus.
But I would add another purpose of divine law. Divine laws are not simply anthropological as the purposes of law listed so far might lead us to believe. I believe that another purpose of divine law is theological. By that I meant that divine law is intended to reveal something about the very character of God. Divine law reflects principles by which God Himself lives.
Many examples could be brought forward. In our next meditation, we will examine but one example of how divine laws reveal something of the character of God and principles by which He lives in the broad expanse of eternity.
Even so, come, Lord Jesus!
[1] Galatians 3.10
Paul has much to say about law, our relationship to it, and its impacts, often negative, upon us. Many readers of this sentence, noting that it speaks of “the law,” understand Paul to be speaking of the Law of Moses. This is the plain reading of the text. It is certain that in writing this sentence Paul had the Law of Moses in mind. That said, much of what Paul has to say about the Law of Moses can be said of every law system, whether secular or religious. A broader discussion of law must await another time and place. However, we will offer just one example of how what Paul says about the Law of Moses applies to all forms and systems of laws. Earlier in this same chapter of Galatians, Paul asserted,
“For as many as are of the works of the law are under the curse: for it is written, ‘Cursed is every one that continueth not in all things which are written in the book of the law to do them.’”[1]
It is not only the Law of Moses that demands total compliance before it can pronounce someone, “law-abiding” or “innocent.” Every system of laws makes the same demand. One cannot be pulled over for speeding, for example, and defend themselves to the traffic officer with the assertion, “But officer, I have not robbed a bank.” Though one have but one infraction of the law, even a minor one, one cannot claim to be law-abiding. It is all or nothing when it comes to law and its verdict: “innocent” or “guilty,” “law-abiding” or not. One is innocent and law abiding only through complete compliance with all aspects of the law all the time. This is Paul’s point in Galatians 3.10 concerning the Law of Moses. The point is equally valid in relation to all law systems.
Anyway, there is much to mull over in Paul’s assertion that the purpose of the Law of Moses was to “bring us unto Christ.” What exactly does this mean and how does the law accomplish this purpose? In this chapter and in many of his epistles, Paul provides clues to such questions. That too must await another time and place.
In this meditation, I share a few thoughts that Paul’s statement sparked as I considered the purpose of the Law of Moses and, indeed, of any law system.
During the reformation, such thinkers as Luther and those who followed him identified several purposes for law in general. Three of the most important, as they identified them were,
1. Laws order society and restrain the wicked.
2. Law reveals the existence and nature of sin.
3. Law reveals God’s will so that individuals can order their private lives.
And, of course, there is Paul’s insight concerning the Law of Moses. However unwillingly, individuals come to recognize the impossibility of being law abiding in all things all of the time. They acknowledge the inevitable verdict of “guilty.” With this recognition and acknowledgement, individuals look for some way that they can once more be found, “not guilty,” “innocent.” In the search for an innocent verdict, they are driven to Christ who promises to remove the guilt and a verdict of “innocent.” Thus, the law schools us to recognize and acknowledge our inevitable guilt and teaches us to look somewhere other than our own behavior for a favorable verdict. That somewhere to which the law drives us is Christ Jesus.
But I would add another purpose of divine law. Divine laws are not simply anthropological as the purposes of law listed so far might lead us to believe. I believe that another purpose of divine law is theological. By that I meant that divine law is intended to reveal something about the very character of God. Divine law reflects principles by which God Himself lives.
Many examples could be brought forward. In our next meditation, we will examine but one example of how divine laws reveal something of the character of God and principles by which He lives in the broad expanse of eternity.
Even so, come, Lord Jesus!
[1] Galatians 3.10
john 1.38— part 3 (third in “jesus’ first words” series)
tuesday, november 5, 2024
Then Jesus turned, and saw them following, and saith unto them, “What seek ye?”
As we have meditated on Jesus’ question, “What seek ye?” we have considered the nature and multiplicity of human desire in general. But, as we have suggested, in the plain sense reading of the text Jesus was asking what the two specific seekers were hoping to find in following Jesus around, “What do you want of me?” The question about what we want from Jesus is more focused than the simple, “what do you want?”
There are any number of things we might want from our association with Jesus. Like desires in general some of our desires of Jesus are appropriate and some are not. We should avoid thinking of Jesus as some kind of slot machine in the sky: pull the handle and be rewarded a cup full of sparkling blessings. We are highly suspicious of prosperity Gospels that seem more idolatrous than devoted.
But, for now, as we consider what we might want from Jesus, we are intrigued by the two disciples reply to Jesus’ question.
“They said unto him, ‘Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?’”[1]
As the next verse makes clear, their question about Jesus’ abode was literal.
“He saith unto them, ‘Come and see.’ They came and saw where he dwelt, and abode with him that day…”[2]
But, in John’s Gospel, the evangelist takes such literal questions about Jesus’ locus and turns them into a search for something deeper and more meaningful. Just who is Jesus? Where is his home, really? Where is he from and where is he going?
Just as the two disciples are ignorant about Jesus’ earthly abode, the world is ignorant of where he is really from, where he is going, and where he really lives.
“And they said, ’Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?’”[3]
“Then said Jesus unto them, ‘Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.’
Then said the Jews among themselves, ‘Whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles, and teach the Gentiles? What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?[4]
“Jesus answered and said unto them, ‘Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.”[5]
“We know that God spake unto Moses: as for this fellow, we know not from whence he is.”[6]
“Simon Peter said unto him, ‘Lord, whither goest thou?”[7]
Jesus, however, is always aware of his locus, his origins and destiny.
“I came down from heaven…”[8]
“I am the bread which came down from heaven.”[9]
“What and if ye shall see the Son of man ascend up where he was before?[10]
“And he said unto them, ’Ye are from beneath; I am from above: ye are of this world; I am not of this world.”[11]
“Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God…”[12]
“I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”[13]
“And no man hath a ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.”[14]
Central and fundamental to John’s witness is the truth that Jesus’ locus is situated in heaven. He comes from there. He returns there. He abides there. He comes from and abides “in the bosom of the Father.”[15] And so, of all the things we might wish of him, none are more important than knowing him. The benefits of knowing him are expansive and long-lasting.
”He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God…”[16]
”And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”[17]
This knowing him encompasses knowing his true locus. Knowing that he comes to us from God’s bosom and that he abides eternally in God’s bosom. This knowing of him ought to override any and all of the myriads of human desires that enter the heart of man.
Even so, come, Lord Jesus!
[1] John 1.38
[2] John 1.39
[3] John 6.42
[4] John 7.33-36
[5] John 8.14
[6] John 9.29
[7] John 13.36
[8] John 6.38
[9] John 6.41, again in 6.33, 50, 51, 58
[10] John 6.62
[11] John 8.23
[12] John 13.3
[13] John 16.28
[14] John 3.13
[15] John 1.18
[16] John 1.10-12
[17] John 17.3
As we have meditated on Jesus’ question, “What seek ye?” we have considered the nature and multiplicity of human desire in general. But, as we have suggested, in the plain sense reading of the text Jesus was asking what the two specific seekers were hoping to find in following Jesus around, “What do you want of me?” The question about what we want from Jesus is more focused than the simple, “what do you want?”
There are any number of things we might want from our association with Jesus. Like desires in general some of our desires of Jesus are appropriate and some are not. We should avoid thinking of Jesus as some kind of slot machine in the sky: pull the handle and be rewarded a cup full of sparkling blessings. We are highly suspicious of prosperity Gospels that seem more idolatrous than devoted.
But, for now, as we consider what we might want from Jesus, we are intrigued by the two disciples reply to Jesus’ question.
“They said unto him, ‘Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?’”[1]
As the next verse makes clear, their question about Jesus’ abode was literal.
“He saith unto them, ‘Come and see.’ They came and saw where he dwelt, and abode with him that day…”[2]
But, in John’s Gospel, the evangelist takes such literal questions about Jesus’ locus and turns them into a search for something deeper and more meaningful. Just who is Jesus? Where is his home, really? Where is he from and where is he going?
Just as the two disciples are ignorant about Jesus’ earthly abode, the world is ignorant of where he is really from, where he is going, and where he really lives.
“And they said, ’Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?’”[3]
“Then said Jesus unto them, ‘Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.’
Then said the Jews among themselves, ‘Whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles, and teach the Gentiles? What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?[4]
“Jesus answered and said unto them, ‘Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.”[5]
“We know that God spake unto Moses: as for this fellow, we know not from whence he is.”[6]
“Simon Peter said unto him, ‘Lord, whither goest thou?”[7]
Jesus, however, is always aware of his locus, his origins and destiny.
“I came down from heaven…”[8]
“I am the bread which came down from heaven.”[9]
“What and if ye shall see the Son of man ascend up where he was before?[10]
“And he said unto them, ’Ye are from beneath; I am from above: ye are of this world; I am not of this world.”[11]
“Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God…”[12]
“I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”[13]
“And no man hath a ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.”[14]
Central and fundamental to John’s witness is the truth that Jesus’ locus is situated in heaven. He comes from there. He returns there. He abides there. He comes from and abides “in the bosom of the Father.”[15] And so, of all the things we might wish of him, none are more important than knowing him. The benefits of knowing him are expansive and long-lasting.
”He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God…”[16]
”And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”[17]
This knowing him encompasses knowing his true locus. Knowing that he comes to us from God’s bosom and that he abides eternally in God’s bosom. This knowing of him ought to override any and all of the myriads of human desires that enter the heart of man.
Even so, come, Lord Jesus!
[1] John 1.38
[2] John 1.39
[3] John 6.42
[4] John 7.33-36
[5] John 8.14
[6] John 9.29
[7] John 13.36
[8] John 6.38
[9] John 6.41, again in 6.33, 50, 51, 58
[10] John 6.62
[11] John 8.23
[12] John 13.3
[13] John 16.28
[14] John 3.13
[15] John 1.18
[16] John 1.10-12
[17] John 17.3
john 1.38— part 2 (second in “jesus’ first words” series)
tuesday, october 29, 2024
Then Jesus turned, and saw them following, and saith unto them, “What seek ye?”
In our first meditation on this passage, we considered the question that Jesus posed to two of John the Baptist’s disciples as they followed him about, “What seek ye?” We considered the question as if addressed to us, and suggested that Jesus’ question can serve as invitation to inventory our desires and priorities.
As I consider Jesus’ question, I am also struck by his interest in human desire. It is true that he is magnificent beyond words.
“YHWH is exalted above the earth.
Greater is His importance than the universe is expansive.
Who is like YHWH, our God;
the One who sits, exalted…?”[1]
But he is as intimate as he is ultimate.
“the One who condescends to look upon
heaven and earth;
the One who raises the powerless from their humiliation;
the One who lifts the destitute out of their desperation…[2]
Jesus is not aloof. He is not disinterested and uncaring. Jesus is interested in our desires. He desires to hear and know them. He desires and is capable of helping us realize our appropriate desires. He lives to do so. To be part of our lives is one of his most ardent desires.
Even so, come, Lord Jesus!
[1] Psalm 113.4, 5, author’s translation
[2] Psalm 113.6-7, author’s translation
In our first meditation on this passage, we considered the question that Jesus posed to two of John the Baptist’s disciples as they followed him about, “What seek ye?” We considered the question as if addressed to us, and suggested that Jesus’ question can serve as invitation to inventory our desires and priorities.
As I consider Jesus’ question, I am also struck by his interest in human desire. It is true that he is magnificent beyond words.
“YHWH is exalted above the earth.
Greater is His importance than the universe is expansive.
Who is like YHWH, our God;
the One who sits, exalted…?”[1]
But he is as intimate as he is ultimate.
“the One who condescends to look upon
heaven and earth;
the One who raises the powerless from their humiliation;
the One who lifts the destitute out of their desperation…[2]
Jesus is not aloof. He is not disinterested and uncaring. Jesus is interested in our desires. He desires to hear and know them. He desires and is capable of helping us realize our appropriate desires. He lives to do so. To be part of our lives is one of his most ardent desires.
Even so, come, Lord Jesus!
[1] Psalm 113.4, 5, author’s translation
[2] Psalm 113.6-7, author’s translation
john 1.38— part 1 (first in “jesus’ first words” series)
saturday, october 26, 2024
Then Jesus turned, and saw them following, and saith unto them, “What seek ye?”
Books often begin with introductions and end with conclusions/summaries. With this in mind, I am interested in Jesus’ first recorded words as reported by the various Gospel writers. Obviously, Jesus’ first uttered words as recorded in each Gospel were not his first words. But, we suggest, the evangelists’ selections of Jesus first recorded utterances can be seen as a kind of introduction to Jesus. These utterances might introduce us to a fundamental aspect of Jesus’ character, to his thinking, to his sense of mission and purpose, and to the impact he can have in our lives.
Here, then, are Jesus’ first utterances as recorded by each of the Gospel writers.
“Tolerate it for now, because this is how we appropriately accomplish all that is right.”[1]
“The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”[2]
“How is it that ye sought me? Wist ye not that I must be about my Father's business?”[3]
“What seek ye?”[4]
In this series of meditations, we will explore each of these first recorded utterances.
As the initial idea for this series of mediations came from my recent reading of John’s Gospel, we will begin this series of meditations with Jesus’ first utterance as recoded by John: “What seek ye?” “What are you looking for?” “What do you hope to learn?” “What do you want?”
He posed this question to two of John the Baptist’s disciples who, full of curiosity, followed Jesus around after their mentor’s witness of Jesus.
This question led me to several disparate thoughts. The reader is welcome to follow me in my wandering musings.
In its “historical,” “literal,” time-bound, plain sense meaning (Peshat in the Jewish tradition of scripture interpretation), Jesus is asking what these specific seekers were hoping to find in following Jesus around. But, as we consider Jesus’ question, we can appropriately think of Jesus’ question as if it were addressed to each of us. I ask myself, ”What it is that I seek?” “What is the nature of my desires?” “What do I want?” “What do I want most, above all?”
We humans are such strivers. We have so many desires. They continuously, incessantly flood our being. Every second brings a new one. Some desire or other accompanies every thought. We are insatiable. We might cease to exist without them. This world seems ready made to provide no end to things to be desired and acquired.
Our desires dictate and control the nature of our lives. They dictate how we spend our time, how we think, how we act, how we view and treat others. As I ponder these realities, I recall that in delivering his Sermon on the Mount, Jesus directs our attention to a question about desire. In doing so, he suggests the overriding desire that should direct our lives, our thoughts, our behavior, and our view and treatment of others.
“Seek ye first the kingdom of God, and his righteousness.”[5]
Interestingly, “the kingdom of God” is the subject of Jesus’ very first utterance as recorded in Mark. But more on that when we turn our attention to Mark 1.15.
Here, we are led to ask ourselves where our desires run and how closely they comport with Jesus’ suggestion. We would all do well to regularly ask ourselves the question that Jesus posed to these two seekers two thousand years ago. What do we seek? What do we want above all? Such questions are as pertinent today as they were then.
Even so, come, Lord Jesus!
[1] Matthew 3.15, author’s translation
[2] Mark. 1.15
[3] Luke. 2.15
[4] John 1.38
[5] Matthew 6.33.
Books often begin with introductions and end with conclusions/summaries. With this in mind, I am interested in Jesus’ first recorded words as reported by the various Gospel writers. Obviously, Jesus’ first uttered words as recorded in each Gospel were not his first words. But, we suggest, the evangelists’ selections of Jesus first recorded utterances can be seen as a kind of introduction to Jesus. These utterances might introduce us to a fundamental aspect of Jesus’ character, to his thinking, to his sense of mission and purpose, and to the impact he can have in our lives.
Here, then, are Jesus’ first utterances as recorded by each of the Gospel writers.
“Tolerate it for now, because this is how we appropriately accomplish all that is right.”[1]
“The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”[2]
“How is it that ye sought me? Wist ye not that I must be about my Father's business?”[3]
“What seek ye?”[4]
In this series of meditations, we will explore each of these first recorded utterances.
As the initial idea for this series of mediations came from my recent reading of John’s Gospel, we will begin this series of meditations with Jesus’ first utterance as recoded by John: “What seek ye?” “What are you looking for?” “What do you hope to learn?” “What do you want?”
He posed this question to two of John the Baptist’s disciples who, full of curiosity, followed Jesus around after their mentor’s witness of Jesus.
This question led me to several disparate thoughts. The reader is welcome to follow me in my wandering musings.
In its “historical,” “literal,” time-bound, plain sense meaning (Peshat in the Jewish tradition of scripture interpretation), Jesus is asking what these specific seekers were hoping to find in following Jesus around. But, as we consider Jesus’ question, we can appropriately think of Jesus’ question as if it were addressed to each of us. I ask myself, ”What it is that I seek?” “What is the nature of my desires?” “What do I want?” “What do I want most, above all?”
We humans are such strivers. We have so many desires. They continuously, incessantly flood our being. Every second brings a new one. Some desire or other accompanies every thought. We are insatiable. We might cease to exist without them. This world seems ready made to provide no end to things to be desired and acquired.
Our desires dictate and control the nature of our lives. They dictate how we spend our time, how we think, how we act, how we view and treat others. As I ponder these realities, I recall that in delivering his Sermon on the Mount, Jesus directs our attention to a question about desire. In doing so, he suggests the overriding desire that should direct our lives, our thoughts, our behavior, and our view and treatment of others.
“Seek ye first the kingdom of God, and his righteousness.”[5]
Interestingly, “the kingdom of God” is the subject of Jesus’ very first utterance as recorded in Mark. But more on that when we turn our attention to Mark 1.15.
Here, we are led to ask ourselves where our desires run and how closely they comport with Jesus’ suggestion. We would all do well to regularly ask ourselves the question that Jesus posed to these two seekers two thousand years ago. What do we seek? What do we want above all? Such questions are as pertinent today as they were then.
Even so, come, Lord Jesus!
[1] Matthew 3.15, author’s translation
[2] Mark. 1.15
[3] Luke. 2.15
[4] John 1.38
[5] Matthew 6.33.
meditation archives
OLD TESTAMENT
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| ot_genesis3_1-5_meditation.pdf |
genesis 4.9
| ot_genesis4_9_meditation.pdf |
genesis 6.5-6, 11-13
| ot_genesis6_5-6_11-13_meditation.pdf |
genesis 13.1, 5-12
| ot_genesis13_1_5-12_meditation.pdf |
genesis 29.15-30
| ot_genesis29_15-30_meditation.pdf |
genesis 31.43-55
| ot_genesis31_43-55_meditation.pdf |
exodus 13.3-10
| ot_exodus13_3-10_meditation.pdf |
leviticus 19.33-34
| ot_leviticus19_33-34_meditation.pdf |
2 samuel 21.1-14
| ot_2samuel21_1-14_meditation.pdf |
psalms introductory meditations
| ot_psalm0_introduction_meditation.pdf |
psalm 1 (16 meditations)
| ot_psalm1_meditations.pdf |
psalm 2 (9 meditations)
| ot_psalm2_meditations.pdf |
psalm 3 (6 meditations)
| ot_psalm3_meditations.pdf |
psalm 4 (5 meditations)
| ot_psalm4_meditations.pdf |
psalm 5 (11 meditations)
| ot_psalm5_meditations.pdf |
psalm 6 (4 meditations)
| ot_psalm6_meditations.pdf |
psalm 7 (5 meditations)
| ot_psalm7_meditation.pdf |
psalm 8 meditation
| ot_psalm8_meditation.pdf |
psalms 9 & 10 (15 meditations)
| ot_psalm9-10_meditations.pdf |
psalm 11 (3 meditations)
| ot_psalm11_meditations.pdf |
psalm 12 (3 meditations)
| ot_psalm12_meditations.pdf |
psalm 13 (3 meditations)
| ot_psalm13_meditations.pdf |
psalm 14 meditations (6 meditations)
| ot_psalm14_meditations.pdf |
psalm 15 meditations (6 meditations)
| ot_psalm15_meditations.pdf |
psalm 16 (11 meditations)
| ot_psalm16_meditations.pdf |
psalm 22 meditations (11 meditations)
| ot_psalm22_meditations.pdf |
psalm 46 (5 meditations)
| ot_psalm46_meditations.pdf |
psalm 119
| ot_psalm119_meditations.pdf |
all other psalm meditations
| 02_ot_meditations_psalms_24_05_15.pdf |
isaiah 1.21-23
| ot_isaiah1_21-23_meditation.pdf |
isaiah 3.4-8
| ot_isaiah3_4-8_meditation.pdf |
isaiah 3.9-11
| ot_isaiah3_9-11_meditation.pdf |
isaiah 9.3-7
| ot_isaiah9_3-7_meditation.pdf |
isaiah 40.1-2
| ot_isaiah40_1-2_meditation.pdf |
isaiah 60.1-2
| ot_isaiah60_1-2_meditation.pdf |
isaiah 61.1-3
| ot_isaiah61_1-3_meditation.pdf |
jeremiah 5 (7 meditations)
| ot_jeremiah5_meditation.pdf |
jeremiah 6.1-6
| ot_jeremiah6_1-5_meditation.pdf |
joel 2.12-14
| ot_joel2_12-14_meditation.pdf |
amos 5.10-13
| ot_amos5_10-13_meditation.pdf |
amos 6.3-6
| ot_amos6_3-6_meditation.pdf |
micah 7.18-20
| ot_micah7_18-20_meditation.pdf |
NEW TESTAMENT
matthew 2.1-3, 7-11
| nt_matthew2_1-3_7-11_meditation.pdf |
matthew 3.15
| nt_matthew3_15_meditation.pdf |
matthew 5.23-28
| nt_matthew5_23-28_meditation.pdf |
matthew 6.9-13
| nt_matthew6_9-13_meditation.pdf |
matthew 6.24
| nt_matthew6_24_meditation.pdf |
matthew 11.28-30
| nt_matthew11_28-30_meditation.pdf |
matthew 20.25-28
| nt_matthew20_25-28_meditation.pdf |
matthew 21.1-11
| nt_matthew21_1-11_meditation.pdf |
matthew 21.12-16
| nt_matthew21_12-16_meditation.pdf |
matthew 22.34-40
| nt_matthew22_34-40_meditation.pdf |
matthew 24.42, 44, 46
| nt_matthew24_42_44_46_meditation.pdf |
matthew 26.26-46
| nt_matthew26_26-46_meditation.pdf |
mark 5.1-5
| nt_mark5_1-5_meditation.pdf |
mark 5.14-20
| nt_mark5_14-20_meditation.pdf |
mark 5.24-34
| nt_mark5_24-34_meditation.pdf |
mark 14.22-38
| nt_mark14.22-38_meditation.pdf |
luke 1
| nt_luke1_meditations.pdf |
luke 2
| nt_luke2_meditations.pdf |
luke 4.40-44
| nt_luke4_40-44_meditation.pdf |
luke 6
| nt_luke6_meditation.pdf |
luke 8.26-39
| nt_luke8_26-39_meditation.pdf |
luke 10.38-42
| nt_luke10_38-42_meditation.pdf |
luke 15.1-7
| nt_luke15_1-7_meditation.pdf |
luke 17.3-6
| nt_luke17_3-6_meditation.pdf |
luke 18.9-14
| nt_luke18_9-14_meditation.pdf |
luke 22
| nt_luke22_meditation.pdf |
luke 23
| nt_luke23_meditation.pdf |
luke 24
| nt_luke24_meditation.pdf |
john 1
| nt_john1_meditations.pdf |
john 4
| nt_john4_meditations.pdf |
john 10
| nt_john10_meditations.pdf |
john 13.36-38
| nt_john13_36-38_meditations.pdf |
john 14.16-21, 23
| nt_john14_16-21_23_meditations.pdf |
john 15.4-5
| nt_john15_4-5_meditations.pdf |
john 18
| nt_john18_meditations.pdf |
acts 2.14-21
| nt_acts2_14-21_meditations.pdf |
acts 3.12-18
| nt_acts3_12-18_meditations.pdf |
acts 5.29-32
| nt_acts5_29-32_meditations.pdf |
acts 7.2-8
| nt_acts7_2-8_meditations.pdf |
romans 1.18-23
| nt_romans1_18-23_meditation.pdf |
romans 5.6-11
| nt_romans5_6-11_meditation.pdf |
romans 8.31-34
| nt_romans8_31-34_meditation.pdf |
romans 8.35-39
| nt_romans8_35-39_meditation.pdf |
1 corinthians 1.1-3
| nt_1corinthians1_1-3_meditation.pdf |
corinthians1.4-9
| nt_1corinthians1_4-9_meditation.pdf |
1 corinthians 12.14-27
| nt_1corinthians12_14-27_meditation.pdf |
galatians 3.24
| nt_galatians3_24_meditations.pdf |
philippians 2.5-11
| nt_philippians2_5-11_meditation.pdf |
colossians 1.12-20
| nt_colossians1_12-20_meditation.pdf |
colossians 2.1-5
| nt_colossians2_1-5_meditation.pdf |
colossians 2.13-19
| nt_colossians2_13-19_meditation.pdf |
colossians 3.1-4
| nt_colossians3_1-4_meditation.pdf |
hebrews 13.1-2
| nt_hebrews13_1-2_meditations.pdf |
1 john 1.1-5
| nt_1john1_1-5_meditations.pdf |
1 john 1.8-10
| nt_1john1_8-10_meditations.pdf |
1 john 3.16-19
| nt_1john3_16-19_meditations.pdf |
1 john 5.9-13
| nt_1john5_9-13_meditations.pdf |
revelation 21.3-7
| nt_revelation21_3-7_meditations.pdf |
BOOK OF MORMON
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| bm_1nepi11-14_meditation.pdf |
1 nephi 19.23
| bm_1nephi19_23_meditation.pdf |
1 nephi 25.23, 26-27
| bm_2nephi25_23_26-27_meditation.pdf |
jacob 1.8
| bm_jacob1_8_meditation.pdf |
jacob 2.17
| bm_jacob2_17_meditation.pdf |
mosiah 4.26-27
| bm_mosiah4_26-27_meditation.pdf |
mosiah 15
| bm_mosiah15_meditation.pdf |
mosiah 16.3-7
| bm_mosiah16_3-7_meditation.pdf |
mosiah 29.17, 21-23
| bm_mosiah29_17_21-23_meditation.pdf |
alma 7.7
| bm__alma7_7_meditation.pdf |
alma 26.16
| bm__alma26.16_meditation.pdf |
alma 31.24-28
| bm__alma31_24-28_meditation.pdf |
alma 31.27-29
| bm__alma31_27-29_meditation.pdf |
alma 33
| bm__alma33_meditation.pdf |
alma 34.15-18
| bm_alma34_15-18_meditation.pdf |
alms 37.9
| bm_alma37.9_meditation.pdf |
alma 39.8-9
| bm_alma39_8-9_meditation.pdf |
3 nephi 1.13-14
| bm_3nephi1_13-14_meditation.pdf |
3 nephi 6.10-12, 14
| bm_3nephi6_10-12_14.pdf |
3 nephi 11.9-11
| bm_3nephi11_9-11_meditation.pdf |
3 nephi 17.11-18
| bm_3nephi17_11-18_meditation.pdf |
3 nephi 27.30-32
| bm_3nephi27_30-32_meditation.pdf |
ether 3.2
| bm_ether3_2_meditation.pdf |
ether 12.32-34, 41
| bm_ether12_32-24_41_meditation.pdf |
DOCTRINE AND COVENANTS / PEARL OF GREAT PRICE
dc 3
| dc3_meditation.pdf |
dc 10
| dc10_meditation.pdf |
dc 20
| dc20_meditation.pdf |
dc 37
| dc37_meditation.pdf |
dc 38.23-27
| dc38_23-27_meditation.pdf |
dc 49.5-7
| dc49_5-7_meditation.pdf |
dc 49.20
| dc49_20_meditation.pdf |
dc 76.1-4
| dc76_1-4_meditation.pdf |
dc 76.5-10
| dc76_5-10_meditation.pdf |
dc 84.112
| dc84_112_meditation.pdf |
dc 88.123
| dc88_123_meditation.pdf |
dc 101.37-38
| dc101_37-38_meditation.pdf |
dc 101.46-51
| dc101_46-51_meditation.pdf |
dc 128.22-23
| dc128_22-23_meditation.pdf |
dc 138.11-12, 15-16, 18-19
| dc138_11-12_15-16_18-19_meditation.pdf |
moses 7.18
| pgp_moses7_18_meditation.pdf |
Hymn #72
| hymn_72_meditation.pdf |