First Sunday in Lent (A)—Genesis 2:15–17; 3:1–7; Matthew 4:1–11

 Genesis 2:15–17; 3:1–7

 

Marc Chagall: Adam and Eve

Musée du Message Biblique Marc-Chagall

Nice, France

What's Really Original Here

The LORD God governs by the seat of his pants

In this passage, or so it seems.

He creates the man, and then

Has the idea to put him in the garden.

Why didn't he create him in the garden in the first place, and save a step?

He commands the man that he may eat of every tree.

Oh, wait, he thinks. Maybe not.

Scratch that idea of eating from the tree 

Of the knowledge of good and evil. 

So why did he start out with "every," anyway, so he had to backtrack?

God comes up with the brilliant punishment 

Of death, not just someday, but on that day,

The day when the man might eat from the tree

That's now forbidden.

What kind of God issues idle threats, anyway, unless he's just making it up?

The text doesn't absolve God from responsibility, either:

He's the one who made a crafty wild animal.

Plus (before the invention of Dr. Doolittle),

One who talks! And is understood!

Why create a talking, crafty animal in the first place? 

Apparently, God is protective of his place in the scheme of things.

At least (if the serpent knows the score)

God would prefer the man not be like him,

Which means, knowing good and evil.

Okay, the obvious, now: So why make that tree in the first place?

Now, before she has the knowledge of good and evil,

The woman sees that the fruit is good for food. 

And was a delight to the eyes,

And was to be desired to make one wise.

Does she have any say in the matter? Whence delight? And who is the subject of that last passive phrase—unless it's God?

Apparently, the man, not quite as quick-witted, didn't see the things the woman did.

He was with her, but maybe he was wondering

How all of a sudden he got to be this woman's husband,

Without benefit of clergy, and all.

And how could he be a husband (and she a wife?) if they didn't know a good thing when they saw it yet?

They eat the fruit, and their eyes are opened.

And all of a sudden they get the concept of nakedness!

And sewing! And metaphor!

(I mean, presumably, nobody had woven loincloth yet!)

There are way too many questions here.

Why do we have to do backflips to make sense of this tale? 

Why spoil it with something nowhere to be found in the text?

Why not call it original relationship?  Because, really. 

Isn't that what this new, astonishing God wants with you and me, a little give and take?

A little, well . . . love?

Scott L. Barton

The LORD God took the man and put him in the garden of Eden to till it and keep it. And the LORD God commanded the man, “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.”

Now the serpent was more crafty than any other wild animal that the LORD God had made. He said to the woman, “Did God say, ‘You shall not eat from any tree in the garden’?” The woman said to the serpent, “We may eat of the fruit of the trees in the garden; but God said, ‘You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.’“ But the serpent said to the woman, “You will not die; for God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate. Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made loincloths for themselves.

 +  +  +

Matthew 4:1–11

Rembrandt, Satan Tempting Christ, c. 1640-42
Pen and bistre, Graphische Sammlung, Munich

When the Spirit Drove Jesus to Have His Retreat

When the Spirit drove Jesus to have his retreat,

It was hardly a route that you'd call Easy Street,

For the things that he saw when he got there were spare,

Such as no food in sight for a forty-day prayer!

Then Old Satan arrived with a tempting repast:

"Turn these stones into bread—or have you been miscast?"

Deuteronomy, then, was what Jesus recalled,

When the writer tells Israel their daily haul

Of the manna was given so they'd always know

(And not only in places and times long ago)

That it's not just by bread that we find we're restored,

But by every word from the mouth of the Lord;

Next, the devil took Jesus way up to the top

Of the temple, where there, it's as if they talked shop!

Yes, the devil quotes scripture, in this case, a Psalm,

To which Jesus responds, with a certain aplomb,

—Deuteronomy still on his mind—that a test

Of the Lord surely misses the point that we're blessed

By the places we've been with the Lord as our guide,

Giving all that we need, since by love, God provides!

Then the tempter took Jesus to see from up high

All the kingdoms below, and then added his lie

About having it all, if for him, he'd declare;

But again, Deuteronomy calls us to swear

Our allegiance to God, and the Lord only serve,

Since for freedom, by grace, have our lives been preserved;

Now the devil was bested, and angels arrived

And they waited on he whom our spirits revive;

Thus we see here in Jesus the road that he took,

Which he did on his own, but he did by the book.

Scott L. Barton

(Written with Theodore Geisel (Dr. Seuss) also in mind, born 3/2/1904, who often wrote in rhyming anapestic tetrameter. Think Yertle the Turtle, tempted to get way up high!)

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted forty days and forty nights, and afterwards he was famished. The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written,

'One does not live by bread alone,

but by every word that comes from the mouth of God. '"

Then the devil took him to the holy city and placed him on the pinnacle of the temple, saying to him, "If you are the Son of God, throw yourself down; for it is written,

'He will command his angels concerning you,'

and 'On their hands they will bear you up,

so that you will not dash your foot against a stone.'"

Jesus said to him, "Again it is written, 'Do not put the Lord your God to the test.'"

Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor; and he said to him, "All these I will give you, if you will fall down and worship me." Jesus said to him, "Away with you, Satan! for it is written,

'Worship the Lord your God, and serve only him.'"

Then the devil left him, and suddenly angels came and waited on him.

 

 

 

Ash Wednesday (A)—Isaiah 58:1–12

 

Ticket to Ride

Remember you are dust,

To dust you shall return;

We’re all terminal on this bus,

But maybe we can learn

Today, because that’s true,

To look outside ourselves,

So, when we leave our pews,

By love we’re now compelled

To choose the kind of fast

That makes the oppressed go free,

That welcomes the harassed,

And those of low degree.

May we repair the breach,

The streets to live, restore,

And by our acts so preach

That hate will be no more.

Scott L. Barton

(“We are all terminal on this bus” is from Anne Lamott’s Bird by Bird [Anchor, 1995].)

Shout out, do not hold back!

Lift up your voice like a trumpet!

Announce to my people their rebellion,

to the house of Jacob their sins.

Yet day after day they seek me

and delight to know my ways,

as if they were a nation that practiced righteousness

and did not forsake the ordinance of their God;

they ask of me righteous judgments,

they delight to draw near to God.

“Why do we fast, but you do not see?

Why humble ourselves, but you do not notice?”

Look, you serve your own interest on your fast day,

and oppress all your workers.

Look, you fast only to quarrel and to fight

and to strike with a wicked fist.

Such fasting as you do today

will not make your voice heard on high.

Is such the fast that I choose,

a day to humble oneself?

Is it to bow down the head like a bulrush,

and to lie in sackcloth and ashes?

Will you call this a fast,

a day acceptable to the Lord?

Is not this the fast that I choose:

to loose the bonds of injustice,

to undo the thongs of the yoke,

to let the oppressed go free,

and to break every yoke?

Is it not to share your bread with the hungry,

and bring the homeless poor into your house;

when you see the naked, to cover them,

and not to hide yourself from your own kin?

Then your light shall break forth like the dawn,

and your healing shall spring up quickly;

your vindicator shall go before you,

the glory of the Lord shall be your rear guard.

Then you shall call, and the Lord will answer;

you shall cry for help, and he will say, Here I am.

If you remove the yoke from among you,

the pointing of the finger, the speaking of evil,

if you offer your food to the hungry

and satisfy the needs of the afflicted,

then your light shall rise in the darkness

and your gloom be like the noonday.

The Lord will guide you continually,

and satisfy your needs in parched places,

and make your bones strong;

and you shall be like a watered garden,

like a spring of water, whose waters never fail.

Your ancient ruins shall be rebuilt;

you shall raise up the foundations of many generations;

you shall be called the repairer of the breach,

the restorer of streets to live in.

Transfiguration Sunday—Matthew 17:1-9 (10-21). A hymn for worship.

 

Raphael: The Transfiguration

                 Crucified Lord Who Rose So We Might Live 

                                              (NICAEA)

Scott L. Barton (2014)                             John Bacchus Dykes (1861)

Holy, holy, holy! Lord God Almighty!
After six days, you took them up the mountainside,
There a new defining, in your face all shining,
You, our new Moses, ever here abide.

We have come before you, seeking to adore you,
In this sanctuary, our songs to you we raise,
Your word still astounds us, grace for all surrounds us,
Our love for you, and all, our greatest praise.

There is no delaying, for we hear you saying,
"Follow where I go, and cure the sick and heal the lame;
Folk of every label, welcome to my table,
Fear not, by faith, my love to all proclaim."

Holy, holy, holy! Lord God Almighty!
Now we go returning, out to the world you give;
Traveling together, through all kinds of weather,
Crucified Lord, who rose so we might live!

Scott L. Barton

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone. As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.” And the disciples asked him, “Why, then, do the scribes say that Elijah must come first?” He replied, “Elijah is indeed coming and will restore all things; but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands.” Then the disciples understood that he was speaking to them about John the Baptist.

When they came to the crowd, a man came to him, knelt before him, and said, “Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water. And I brought him to your disciples, but they could not cure him.” Jesus answered, “You faithless and perverse generation, how much longer must I be with you? How much longer must I put up with you? Bring him here to me.” And Jesus rebuked the demon, and it came out of him, and the boy was cured instantly. Then the disciples came to Jesus privately and said, “Why could we not cast it out?” He said to them, “Because of your little faith. For truly I tell you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.”

Seventh Sunday after the Epiphany/in Ordinary Time (A)—Leviticus 19:1-2, 9–18; Matthew 5:38–48 (cf. also Leviticus 24:20) (not observed in 2023)

 

Ten Commandments, 

illustrative wood relief carving, 

Catholic Church, Paszyn, Poland

Leviticus 19:1-2, 9-18

 

Come Again?

Oh, how so many seem to think

That Jesus taught an innovation,

That love for others as yourself

Was born after his incarnation;

But he, a Jew, knew well his faith,

And said anew just what the text does;

He simply spoke with grace and joy,

And put his money where his mouth was.

Scott L. Barton

The Lord spoke to Moses, saying: Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the Lord your God am holy. When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest.You shall not strip your vineyard bare, or gather the fallen grapes of your vineyard; you shall leave them for the poor and the alien: I am the Lordyour God.

You shall not steal; you shall not deal falsely; and you shall not lie to one another. And you shall not swear falsely by my name, profaning the name of your God: I am the Lord. You shall not defraud your neighbor; you shall not steal; and you shall not keep for yourself the wages of a laborer until morning. You shall not revile the deaf or put a stumbling block before the blind; you shall fear your God: I am the Lord. You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. You shall not go around as a slanderer among your people, and you shall not profit by the blood of your neighbor: I am the Lord. You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.

+  +  +

Matthew 5:38-48 (cf. also Leviticus 24:20)

See below the "Bonus poem for the kids" for an idea for this Sunday. 

 

+ + +

Christian Evolution

Consider lex talionis,

That wonderful innovation

The Jews invented for us all.

It had been a life for an eye,

A clan for a life, and a tribe

For a clan—justice meant revenge;

But eye for eye was radical;

Life for life was retributive,

Not revenge, not, "We are god now."

Give thanks for Leviticus, then;

Give thanks for that step which allowed

Jesus to go one step further.

It's the progression of faith, see?

I guess evolution always

Takes a very long time to get

To where God wants us all to be.

Scott L. Barton

 

(With thanks to my good friend Ken Williams, who reminded me of the term lex taliones that Paul Hammer taught us over 40 years ago at Colgate Rochester Divinity School/Bexley Hall/Crozer Theological Seminary (now CRCDS).

"You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect."

 

+  +  +

Bonus Poem for the kids for this Sunday, based on the Matthew text

 

 

An eye for an eye, a tooth for a tooth,
Makes the whole world blind;
A better weapon you can use
Is always keep in mind
That you are still a child of God
No matter what your pain,
And so's the other person, too,
Although I can't explain
Just why that's true! But God loves more
Than you or I can guess,
And when we all can learn that fact,
Is when we'll all be blest.

Scott L. Barton

Print the picture on the front of little cards, with the poem on the back.  Put your name and/or the church's name at the end. Talk about how hard it is when someone hurts you not to want to hurt them back in the same way.  Read them the poem and finish by giving every child a card.

 

Sixth Sunday after the Epiphany/in Ordinary Time (A)—Deuteronomy 30:15–20; Matthew 5:21–37

 

Frederic Edwin Church:
Moses Viewing the Promised Land (1846)
Private collection

Deuteronomy 30:15–20

The River We Crossed

Perhaps by now we're too removed 

From when our ancestors improved

Their lives by coming to this land,

Since far too many now command

A blanket prohibition to

The people who don't look like you

Against their coming 'cross the sea—

Forgetting that the guarantee 

Of blessings is to keep in mind

God's people e'er have been defined

By their rememb'ring whence they came,

And still by love, God's love proclaim. 

Scott L. Barton

See, I have set before you today life and prosperity, death and adversity.If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.

+  +  +

Matthew 5:21–37

Like a Poem

Is this just an ideal time

He posits, where reason and rhyme

Will fin'lly rule the way we live?

Or do his words an image give

Of faith right now, where anger, lust,

And all the things that he discussed

—Which cause us woe—make us averse

To let our lives by them be cursed?

This "You have heard it said, but I . . ."

Reveals that he's the reason why

We, too, might live with trust and thanks,

And—surprise!—on unmetered love now bank.

Scott L. Barton

“You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’ But I say to you that if you are angry with a brother or sister, you will be liable to judgment; and if you insult a brother or sister, you will be liable to the council; and if you say, ‘You fool,’ you will be liable to the hell of fire. So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. Truly I tell you, you will never get out until you have paid the last penny.

“You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.

“It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery.

“Again, you have heard that it was said to those of ancient times, ‘You shall not swear falsely, but carry out the vows you have made to the Lord.’ But I say to you, Do not swear at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not swear by your head, for you cannot make one hair white or black. Let your word be ‘Yes, Yes’ or ‘No, No’; anything more than this comes from the evil one."

Fifth Sunday after the Epiphany/in Ordinary Time (A)—Isaiah 58:1–9a (9b–12); Matthew 5:13–20

 

Sojourner Truth Memorial Statue

Florence, Massachusetts

Isaiah 58:1-–9a (9b–12)

Here I Am! 

Have you ever noticed, "Here I am,"

That great response to the great "I am?"

So many say it throughout the text,

But then, Easy Street is never next!

Abraham says it first to the LORD,

And then, to Isaac, while holding a sword;

And then a third time back to his God,

Each time portends a challenge so odd

You worry for the one who spoke it,

Since what those words all seem to transmit

Is something so scary up ahead

It's like a cue, filling you with dread.

For Esau, Jacob, and Joseph, too;

And then again, when Israel, who

Heard words that he should be not afraid,

Feared, by sons, again he'd be betrayed!

Moses says it to that burning bush,

Then, Samuel, when, from sleeping, is pushed

To go to old Eli, speaks times five

These words; which means he could be deprived

Of life and limb, since answ'ring that call

Some day means he'll stand up to Saul!

The Psalmist, too, then risks offending

Those who would mock his faith unending;

And finally, Jeremiah risks it;

We hold our breaths, 'til he's acquitted.

But guess what? The LORD says such words, too!

In Isaiah, these same words construe

The risk God takes not to be swayed by

Our words, unless it's love we live by.

So when it comes

to love, I guess,

There's no such thing

as no duress.

Scott L. Barton

(The references above are to Gen. 22:1, 7 and 11;  27:1 and 18; 31:11; 37:13; 46:2; Exod. 3:4; 1 Sam. 3:4, 5, 6, 8 and 16; Ps. 40:7; Jer. 26:14; and Isa. 65:1, as well as our text, Isa. 58:9.)

Shout out, do not hold back!

Lift up your voice like a trumpet!

Announce to my people their rebellion,

to the house of Jacob their sins.

Yet day after day they seek me

and delight to know my ways,

as if they were a nation that practiced righteousness

and did not forsake the ordinance of their God;

they ask of me righteous judgments,

they delight to draw near to God.

"Why do we fast, but you do not see?

Why humble ourselves, but you do not notice?"

Look, you serve your own interest on your fast day,

and oppress all your workers.

Look, you fast only to quarrel and to fight

and to strike with a wicked fist.

Such fasting as you do today

will not make your voice heard on high.

Is such the fast that I choose,

a day to humble oneself?

Is it to bow down the head like a bulrush,

and to lie in sackcloth and ashes?

Will you call this a fast,

a day acceptable to the Lord?

Is not this the fast that I choose:

to loose the bonds of injustice,

to undo the thongs of the yoke,

to let the oppressed go free,

and to break every yoke?

Is it not to share your bread with the hungry,

and bring the homeless poor into your house;

when you see the naked, to cover them,

and not to hide yourself from your own kin?

Then your light shall break forth like the dawn,

and your healing shall spring up quickly;

your vindicator shall go before you,

the glory of the Lord shall be your rear guard.

Then you shall call, and the Lord will answer;

you shall cry for help, and he will say, Here I am.

If you remove the yoke from among you, 

the pointing of the finger, the speaking of evil, 

if you offer your food to the hungry 

and satisfy the needs of the afflicted, 

then your light shall rise in the darkness 

and your gloom be like the noonday. 

The Lord will guide you continually, 

and satisfy your needs in parched places, 

and make your bones strong; 

and you shall be like a watered garden, 

like a spring of water, 

whose waters never fail. 

Your ancient ruins shall be rebuilt; 

you shall raise up the foundations of many generations; 

you shall be called the repairer of the breach, 

the restorer of streets to live in.

+  +  +

 

Matthew 5:13–20

Alternate Fact

Jesus used an alternate fact

Because they knew: Salt cannot lack

For taste, no matter what they say;

Nor can a city on a hill

Be hid, no matter what you will;

Boxed up, a new lamp doesn't stay,

But everyone will plug it in

For light—there is no other spin;

Such facts stood then, and stand today. 

And you are like that lamp and salt,

Existing so you might exalt

The one whose love has made you so;

This fact no one can take away,

And thus, the rules of love will stay!

God's people from them shall not go,

And need each day to demonstrate

That neighbor-caring cannot wait,

In towns and cities, high or low. 

Scott L. Barton

“You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot. “You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

“Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

 

Fourth Sunday after the Epiphany/in Ordinary time (A)—Micah 6:1–8; Matthew 5:1–12 and 1 Corinthians 1:18–21

 

Symeon Shimin: Contemporary Justice and Child
Dept. of Justice, Washington, D.C. (1940)

Micah 6:1–8

The Controversy of the LORD

"The controversy of the LORD"
Is written by the prophet to restore
The right relationship between
A people who believe, and God not seen.

He argues, he contends; his "rib"*
(In Hebrew) means much more than he's just peeved,
Or that his nose is out of joint;
He brings a lawsuit now to make a point.

That point is this: There is no God
That you can claim unless you think it's odd
That you have gotten where you are
Apart from being such a shining star.

The word, my friends, says Micah, still,
Is gratitude that is unproved until
The kindness, love and justice shown
To you, from you to others will be known.

Scott L. Barton

* רִיב  complaint, suit, contention

Hear what the Lord says:
Rise, plead your case before the mountains,
and let the hills hear your voice.
Hear, you mountains, the controversy of the Lord,
and you enduring foundations of the earth;
for the Lord has a controversy with his people,
and he will contend with Israel.

"O my people, what have I done to you?
In what have I wearied you? Answer me!
For I brought you up from the land of Egypt,
and redeemed you from the house of slavery;
and I sent before you Moses, Aaron, and Miriam.
O my people, remember now what King Balak of Moab devised,
what Balaam son of Beor answered him,
and what happened from Shittim to Gilgal,
that you may know the saving acts of the Lord.”

“With what shall I come before the Lord,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”
He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

+  +  +

First Congregational Church
Hadley, Massachusetts

Matthew 5:1–12, with a reference to 1 Corinthians 1:18–21

Blessed Are the Upside Down

"Blessed are the upside down,"
So he seems to say; But—

Who on earth is glad to mourn?
What blessing is conveyed?
Likewise, poor in spirit—Who
Is happy to be there?
Meek folks aren't on Forbes's list,
Such combination's rare;
No good deed goes unpunished,
The cynic wryly notes;
But kingdom view is different!
—And henceforth, faith denotes
Not wisdom for a sampler,
To hang upon the wall,
But vision upside down is—
God's vision, above all!
The good news is God sees things
To which we're mostly blind,
Unless we look with Jesus,
His heart, and soul and mind;
Things that are not, will yet be,
And God counts no one out;
Each one belongs to God, and,
Thus, blessed are you!—No doubt!

Scott L. Barton
(The opening line is from a sermon by Barbara Brown Taylor, in Gospel Medicine, Rowman & Littlefield, 1995.)

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
“Blessed are those who mourn, for they will be comforted.
“Blessed are the meek, for they will inherit the earth.
“Blessed are those who hunger and thirst for righteousness, for they will be filled.
“Blessed are the merciful, for they will receive mercy.
“Blessed are the pure in heart, for they will see God.
“Blessed are the peacemakers, for they will be called children of God.
“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
“Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.