I’ve made Psalm 46 part of my regimen for daily devotions. I’ve found that for this Psalm, and for many parts of the Bible, I prefer the New Revised Standard Version (NRSV) to the Common English Bible (CEB). However, for the second verse of this Psalm, I’ve found the CEB invaluable. I’ll get to that in a minute. Here’s Psalm 46 from the NRSV:
1 God is our refuge and strength,
a very present help in trouble.
2 Therefore we will not fear, though the earth should change,
though the mountains shake in the heart of the sea;
3 though its waters roar and foam,
though the mountains tremble with its tumult.
4 There is a river whose streams make glad the city of God,
the holy habitation of the Most High.
5 God is in the midst of the city; it shall not be moved;
God will help it when the morning dawns.
6 The nations are in an uproar, the kingdoms totter;
he utters his voice, the earth melts.
7 The Lord of hosts is with us;
the God of Jacob is our refuge.
8 Come, behold the works of the Lord;
see what desolations he has brought on the earth.
9 He makes wars cease to the end of the earth;
he breaks the bow, and shatters the spear;
he burns the shields with fire.
10 “Be still, and know that I am God!
I am exalted among the nations,
I am exalted in the earth.”
11 The Lord of hosts is with us;
the God of Jacob is our refuge.
This Psalm has a lot to say to my heart in the midst of a crisis, but even more when I consider the meaning of the first part of the second verse. As the CEB puts it: “That’s why we won’t be afraid when the world falls apart.” This phase isn’t meant literally (although that would also apply), but figuratively, the way we usually use it. We need not be afraid even when the world falls apart. “In life, in death, in life beyond death, God is with us.”  Psalm 46 has offered me a great deal of solace; I hope and pray that the same might be true for you.
 The exact meaning of Selah (which has been left untranslated in Hebrew) is not known, but a bit of instruction as to how the Psalm was to be sung in ancient Israel.
 From A Statement of Faith of the United Church of Canada.
Those of you who like to read the Bible on your phone might consider the “Our Bible” app. It available on iOS and Android for free at www.ourbibleapp.com. What I love about this app is that it has the NRSV (New Revised Standard Version) and the CEB (Common English Bible) translations that we use in worship. This is an inclusive, LGBTQ+ affirming alternative to the YouVersion Bible App.
I saw a statistic on Twitter and double checked it myself. In his letters, Paul uses the term “our Lord” fifty-three times but the term “my Lord” only once. Christianity is not an individual undertaking. It is a group project, a team sport. It is something we do together.
Jenny and I have taken Dave Ramsey’s “Financial Peace University.” It helped us a great deal, and it made a lasting change in our lives. But there were parts I was uncomfortable with because he encouraged people to move beyond good stewardship and to aim for great wealth. This came to mind recently because Dave tweeted:
“If you do rich people stuff, eventually you will be rich. If you do poor people stuff, you will eventually be poor.” 
I don’t think it’s that simple. Certainly, if you do “rich people stuff” like being born into wealth and privilege or inheriting a fortune, you will be rich. But the world is filled with too much inequity for everyone to be able to pull themselves up by their bootstraps—especially since some people don’t have boots. Furthermore, the above statement seems to imply that the financial state we find ourselves in is the financial state we’ve earned, even if that were true it would still be problematic. Long before twitter, Jesus Christ said:
“Blessed are you who are poor, for yours is the kingdom of God.” (Luke 6:20, NRSV)
and a few verses later,
“But Woe to you who are rich, for you have received your consolation.” (Luke 6:24, NRSV)
Wealth is not one of the goals of the Christian life. We are called to be good stewards of what has been entrusted to us, but storing up treasure for ourselves in this life is not the way of Jesus Christ. We are instead called to be good stewards that we might be good Samaritans.
  James Martin. Twitter post, March 7, 2019, 8:02 a.m., http://bit.ly/2U3qCFc.
The horror movie “Us” is out. I Haven’t seen it, and I don’t intend to see it. But apparently, it contains a reference to Jeremiah 11:11, which reads: “Therefore, thus says the Lord, assuredly I am going to bring disaster upon them that they cannot escape; though they cry out to me, I will not listen to them” (NRSV). The use of this verse in a horror movie is is bad Biblical exegesis. The verse needs to be read in the context of the passage it’s found in, the passage needs to be read in the context of the book of Jeremiah as a whole, and the book of Jeremiah needs to be read in the context of the Old Testament. But you don’t have to do all that (though I would encourage you to do so). All you need to know is that Jeremiah 29:11 reads “For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope.” (29:11 also needs to be interpreted in context, but shares a context with 11:11.)
P.S. I didn’t find this out because I was trying to learn more about the movie, I found this out by reading an article on Slate titled “So What’s Jeremiah 11:11, Anyway?” That’s very effective click bait for a pastor.
“Whoever is kind to the poor lends to the Lord, and will be repaid in full.”
— Proverbs 19:17 (NRSV)
If not in this life, then in the life to come.
Thus says the LORD, …
Do not remember the former things,
or consider the things of old.
I am about to do a new thing;
now it springs forth, do you not perceive it?
I will make a way in the wilderness
and rivers in the desert. — Isaiah 43:16a, 18-19 (NRSV)
It is Christmas Eve. One of the reasons we still celebrate the new thing that God did in Jesus Christ so long ago is that we find reassurance for the new thing God is still about to do.
As I read the news, I keep thinking about the time when Jesus said:
31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. 32 All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, 33 and he will put the sheep at his right hand and the goats at the left. 34 Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, 36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 37 Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? 38 And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? 39 And when was it that we saw you sick or in prison and visited you?’ 40 And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’ 41 Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’ 44 Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’ 45 Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ 46 And these will go away into eternal punishment, but the righteous into eternal life.” — Matthew 25:31-46 (NRSV)
What we do (or don’t do) for “the least of these” matters. I didn’t want “the least of these” to remain anonymous in this post, I wanted to name names, but there are too many. I’ll just name the one most on my mind: Jakelin Caal Maquin. We can’t do everything, but we can do something. If you want to help feed the hungry, the Little Free Pantry would welcome your donations. I’m going to start putting some water in there as well.
NPR has a story about a Bible intended for slaves and published in 1807 that “excludes any portion of text that might inspire rebellion or liberation.” According to an associate curator at the museum where said Bible is on display, “About 90 percent of the Old Testament is missing [and] 50 percent of the New Testament is missing.”  The existence of such a version of the Bible is a reminder that the Bible is a dangerous book. That’s why slave owners insisted that so much of it removed, it’s why so much of it is still ignored today.
 Michel Martin, “Slave Bible From The 1800s Omitted Key Passages That Could Incite Rebellion,” NPR, December 09, 2018, , accessed December 10, 2018, https://n.pr/2QqWiCL.
At the potluck this past Sunday, I was finally asked the question I’ve long been waiting to be asked: “Do you read anyone other than N. T. Wright?” The answer is yes, I read a lot of other people. That answer naturally leads to another question: “Then why do you reference N. T. Wright so often in sermons?” It’s a great question. If you think you don’t like how often I reference N. T. Wright in sermons, please believe me when I tell you that I like it even less. The problem is he routinely provides insights into scripture and the Christian faith that I haven’t encountered anywhere else. Furthermore, quite often these insights provide a new way of looking at a scripture that solves a lot of exegetical problems while preserving the original gospel message.
Last Sunday’s sermon on Holy Communion was a good example. In, The Day the Revolution Began, Wright wrote:
“I have made the point elsewhere, but it bears repeating: when Jesus wanted to explain to his followers what his forthcoming death was all about, he did not give them a theory, a model, a metaphor, or any other such thing; he gave them a meal.” 
In hindsight, this is a blindingly obvious point, but it is one I had never heard before. I’ve read a lot of biblical commentaries on the last supper, I’ve read a great many books about Holy Communion, none of which have made this point. I wanted to share that insight with you, and so I was once again stuck referencing N. T. Wright. When several biblical scholars/theologians make the same point, I don’t feel the need to cite my sources , but when I’ve only found something in one author, I do. That’s the main reason I so often end up referencing Wright. Another reason is that because he’s Anglican we often share a set of core beliefs and a basic interpretive framework (John Wesley was an Anglican priest until the day he died). It also doesn’t help that Wright’s a prolific author—sometimes I feel that he can write faster than I can read and digest what he’s written.
 N. T. Wright, The Day the Revolution Began: Reconsidering the Meaning of Jesus’s Crucifixion (New York: Harper Collins, 2018), Kindle Locations 2995-2996.
 In part because it’s often impractical if not impossible to track the point back to its original source.