Readings for October 24,2010

Joel 2:23-32 and Psalm 65 • 2 Timothy 4:6-8, 16-18 • Luke 18:9-14

Prayer: O Wellspring of salvation,
we come to you in joy,
for you have heard the prayers of the poor
and raised up the lowly.
Pour out your Spirit
on young and old alike,
that our dreams and visions may bring
justice and peace to the world.
Amen.

Joel 2:23-32

The Book of Joel: The first verse tells us that this book is by Joel "son of Penuel". We do not know who this Joel is, for he is not mentioned elsewhere in the Old Testament; however, the text does tell us something about him. First, he was a prophet. There are twelve prophetic books at the end of the Old Testament, of which Joel is one. Second, he has an appreciation of worship in the Temple. He mentions various officials, but never a king, so he probably lived after the return from exile. The earliest he could have written is then 515 BC, when the Temple was rebuilt. Sidon is mentioned. It was destroyed in 343 BC, so Joel wrote before that date. He starts by describing a locust plague and a drought, which he sees as God's punishment. The effects are catastrophic, like the day of the Lord. The people repent, and God restores their fortunes. Again God is in their midst.

He gives a highly realistic account of a plague of locusts. So great was the devastation that there were no grapes with which to make “sweet wine” (1:5) for celebrating a feast. The priests are to mourn, for no cereal offerings can be made in the Temple – all the crops have been destroyed. Even “joy withers away among the people” (1:12). This invasion, Joel says, is a foretaste of “the day of the LORD” (1:15); it is a punishment from God. The “pastures” (1:19) are as though burnt by “fire”. Blow the shofar, the ram’s horn, he says, to warn of the approach of the End! (2:1) Judah is under attack. So thick are the locusts that the sun is obscured – a sign also of the end times (2:2). The insects, like a conquering army on the move, are commanded by God. Can any survive the onslaught? (2:11) But there is still a chance: if a person repents and turns to God, perhaps God will be “gracious and merciful” (2:13).

Again Joel advises blowing the shofar (2:15): to summon the people to a fast. Put off your marriage! (2:16) Priests, intercede for the people: may God spare Judah from mockery by other nations, of being thought God-less (2:17). God does forgive; he has “pity on his people” (2:18). He returns fertility to the land, restores Judah to place of honour among nations, and destroys the locusts. “Early rain” (2:23) softened earth parched by the summer heat; it made ploughing possible; “later rain”, in April/May, provided sustenance for summer crops. Trees again bear fruit (2:24). God will “repay” (2:25) for the destruction by the locusts (“hopper ... cutter” – stages in insect development) sent by him. He is still Judah’s God, “in the midst of Israel” (2:27), the only God. Judgement Day, “the day of the LORD”, will come “afterward” (2:28), much later. He will grant his power, his “spirit”, to all Judeans, to “sons ...” and even to “slaves” (2:29). Signs (“portents”, 2:30) will warn of the coming of the Day. Then the remnant faithful to God “shall be saved” (2:32), including those “whom the LORD calls”.

For Reflection:

* In this passage there is a strong connection between the people and God and their planet.
* "I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit." A beautiful and inspiring verse ,inclusive in describing who will be dreaming and giving prophecy and visioning for God - old, young, men, women, free, slaves. How can we overlook verses like this to say that there are only some who are of certain categories of people that God will call to speak and preach and lead?? Who arose that we are excluding today through whom God may speak?
* "And my people shall never again be put to shame." Shame - where is the shame in your life? Here God is lifting shame from us.

Shame
Shame has been identified as a family of feelings. We may be feeling shame when we feel:
alienated
inadequate
helpless
powerless
defenseless
weak
insecure
uncertain
shy
ineffectual
inferior
flawed
exposed
unworthy
hurt
intimidated
defeated.
rejected
dumped
rebuffed
stupid
bizarre
odd
peculiar
different

Shame is often experienced as the inner, critical voice that judges whatever we do as wrong, inferior, or worthless.

Shame is not the same as guilt.When we feel guilt, it's about something we did.
When we feel shame, it's about who we are.
When we feel guilty we need to learn that it's OK to make mistakes.
When we feel shame we need to learn that it's OK to be who we are!

Shame is about the appearance of guilt or impropriety. Its not just a question of whether you did something its whether you look like you did something.

Can shame ever be a force for good in life?


2 Timothy 4:6-8, 16-18
Timothy, 2 Timothy and Titus, together known as the Pastoral Epistles, are markedly different in vocabulary and literary style from epistles we know to be Paul's. They also present a more institutionalized church. For these reasons, most scholars believe that the Pastorals were written a generation or so later than the letters we are sure are Pauline. 2 Timothy is the most personal of the Pastorals: most of it is directed specifically to Timothy. From the Book of Acts, we know that Timothy was from Lystra in Asia Minor, and was the son of a Greek father and a Jewish mother who had become a Christian. He accompanied Paul on his travels.

For Reflection:
* "poured out as a libation" - we are poured out as an offering - we can live our lives in a way that pours our self out to others and to God. But if we don't pour ourselves out?In our culture we get what is ours. Pouring ourselves out for others is not a cultural ideal. The paradox of faith is that by giving we receive.
* "fought the good fight . . . finished the race." This is a popular funeral text, and with good reason. There is a sense of fatigue, here, in some ways, tiredness at the journey of life, but also accomplishment - a life well-lived in God's hands.What other images or metaphors speak to you of a life well lived?

Luke 18:9-14

Luke has presented Jesus telling a parable about a judge and a widow. Even the uncaring judge listens to a petition, eventually; when Christ comes again, he will hear and answer the prayers of the faithful with due alacrity. Now Jesus tells a parable to “some” who take a legalistic approach to Judaism: “they were righteous”, pious. Pharisees kept the Law scrupulously - both written and aural, so they must be acceptable to God! (The unwritten law formed a protective shell round Mosaic law, reducing the chances of ever erring to the point of transgressing the real law.) Like the Pharisee in the story, they were fastidious in their observation of ritual practices: they fasted on Mondays and Thursdays, and tithed (v. 12): they were seen to be religious. But their pride in keeping the Law led them into self-righteousness (“trusted in themselves”, v. 9), self-importance, and arrogance (“regarded others with contempt”). On the other hand, tax collectors were despised for collaborating with the Roman occupiers. At this point, Jesus’ hearers would be cheering for the Pharisee, especially since most were followers of the Pharisaic party. The tax collector admits he is a sinner (v. 13), repents (“beating his breast”) and seeks God’s mercy. In v. 14, Jesus explains the example story: the tax collector goes home “justified”, accepted by God, acquitted in God’s court of justice, for he has recognized his need for God’s mercy – but not the Pharisee. In the kingdom, roles will be reversed: God receives those who turn to him and implore his mercy; he rejects those who parade their supposed virtues. We should receive the Kingdom as a child does (v. 17).

For Reflection:The Pharisee and tax collector both come to God to pray - one thanking God that he is not like the other or others, who he deems inferior, but the tax collector simply praying for God's mercy. It is easy for us to say that we would never be like the Pharisee, and look down on him. But actually, we are just like him - only maybe not how we think. Before we judge the Pharisee too much, maybe we can look at him a little differently. Is he actually trying to prove himself before God - thinking he must earn God's love? At first, we see him as arrogant and full of himself, but at second read, we see him as many of us - trying hard to do what's right, but never really trusting that God's grace can be so free and easy as promised. We think eventually we will have to 'pay up' with our good deeds to get a share in God's grace. Where the tax collector gets it right is this: he knows he needs God's mercy, and he asks for it. And God gives it. Amazing grace.

Do you ever feel that you have to earn God's favour? Do you feel worthy of God's love? Or shame for being who you are? Prevenient grace. How hard is it to believe that God's love is unconditional, and God's favour free?