Sinners In The Hands Of A Loving God – Ash Wednesday

Psalm 51.1-3

Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I know my transgressions, and my sin is ever before me. 

“I know all about that.”

I looked up from my book toward in the man sitting next to me. He had bandages all over his face and he was pointing at the cover of my book.

When God Is Silent by Barbara Brown Taylor.

I was trying to mind my own business at the dermatologist, just preparing for a routine exam of my pale and mole-y body, I didn’t even wear a clergy collar because I just wanted to be like everybody else, but I didn’t think about the book I was reading.

So I looked into the eyes of the man and I said, “What do you mean?”

“I know all about God being silent.”

And, knowing that listening is often better than speaking, I just kept looking into his eyes and waited for him to continue.

And then he did.

I learned about the man. About his life, about his family, about his struggles, about his skin cancer that just keeps coming back. About how many times he’s pleaded with God to just give him a sign, to just say anything at all. He kept talking and talking until they called his name and he left me sitting there in the waiting room, waiting for my own appointment, in silence.

I hear this a lot, considering what I do for a living. I hear about God’s silence, about the absence of God from one’s life. I hear about suffering and loneliness and fear and, in particular, the silence of death. People want to know what their loved ones long dead are now doing. They want reassurance that, even though they hear nothing, God is somewhere still speaking.

In other words, they want to hear about life without having to think about death.

And they, whoever they are, are us.

We all do it. 

Consciously and unconsciously.

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Whether we’re lying awake at night frantically willing ourselves not to think about the end, or we’re watching yet another commercial desperately attempting to convince us that we can make it out of this life alive.

I was sitting with a family one time preparing a funeral and the daughter of the woman now dead said, “We really want this to be a celebration of life.”

“Sure,” I muttered, thinking we could move on to selecting hymns or particular scriptures, but she continued.

“In fact, we would prefer it if you didn’t mention how she died, or even that she’s really dead at all. Come to think of it, we’d really like it if you could talk about her as if she were still alive with us right now.”

There is a time to live and there is a time to die, as the scripture goes. And we’d prefer to have to the first bit without the latter.

I wonder if the reason we feel so afraid of death, the reason we pretend the dead aren’t dead, is because the silence of death is so overwhelming. We go from having someone with whom we can converse and then suddenly that conversation is cut off forever. We don’t know what to do with something we can’t control, and we therefore fear it with every fiber of our being.

We fear death.

We used to fear God.

I’ve been preaching and gathering together with Christians on Ash Wednesday for the better part of a decade, and I find it to be one of the most incredible and strange things we do. Ash Wednesday, though hyper focused on our identity as sinners in the hands of God, is a time when we are actually encouraged to do some navel gazing.

Every other day of the church year feels different. As the oft quoted line goes, “The church is the only institution in the world that exists for the sake of outsiders.” That’s probably true, but today is different. Today, it really is about us.

It’s about how we know we’re going to die, and how God is going to make something out of the nothing of our deaths, and how God will still speak even in the silence of our ends.

But that’s not an easy thing to handle, and its why fewer and fewer people attend services like this one, whether its at 7 in the morning or 7 in the evening. We don’t want to look at sin and death any more than we have to, but we have to do it. Otherwise we run the risk of perpetual self-deception, in which our ears become so stopped up that we can’t hear the voice of the Lord that still speaks in spite of us.

Like the psalmist, today we come before the throne of the Lord and confess that God has a case against us and we throw ourselves upon the mercy of the Lord. 

As Christians this rests at the heart of who we are and whose we are – we cannot ignore the condition of our condition, we cannot fool ourselves into believing that we are better than anyone else, we are sinners resting in the hands of a loving God.

That we can call God a loving God is what makes all the difference. For, it is in the same moment that we can truly acknowledge our brokenness that we also begin to see God as the One who offers mercy to us even though we don’t deserve it.

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While we were sinners, Christ died for us. Not before we were sinners, or after we were sinners, but in the midst of our sin. 

Even the psalmist gets it: “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I know my transgressions, and my sin is ever before me.”

That is the prayer of someone who knows that there is hope in spite of feeling hopeless, who knows that God’s compassion far exceeds our own, and who knows that grace is always greater than our sin. Always.

I waited my turn, all the while thinking of the man and what he said. I pondered over what I would’ve said had his name not been called, and I kept mulling over the different scriptures that speak about God’s silence in the Bible. I even pulled out my phone to look up a passage about Elijah and the still small voice, when I realized that the man was finished and was walking back into the waiting room. But instead of walking toward the door and leaving us all behind, he walked back over to me, sat down and said, “Thanks for listening earlier. I feel a lot better.” Then he shook my hand and left.

His gratitude for my silent listening was a reminder for me that whenever God might feel silent, perhaps God’s silence is due to God’s listening. That, rather than interrupting and knocking us down a peg or two (something we all deserve) God is content to listen to whatever we might hurl at God. God can handle our anger and our fear and our frustration and even our sin because God is holy.

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In a few moments we are going to pray together. As we pray and reflect on the overwhelming love of God we are going to confess our lack of love. While we remember Jesus’ willingness to come and take away our sins, we are going to confess those sins for which Jesus came. As we acknowledge the unconditional grace of God, we are going to confess the conditions we place on one another all the time. 

And while we do all of that, lifting up contradictory elements of who we are and who God is, it will become our worship. God has done a remarkable thing for us. We don’t need to lie to ourselves or to others, we don’t have to compete with unattainable moral expectations, we don’t have to pretend we are something that we are not.

We are Christians, we can be who we are and can be seen as the sinners we are, because God will not remain silent.

God speaks his Son into the world who comes to be the judged Judge in our place. He takes each and every one of our sins, nails them to the cross, and refuses to evaluate us by our mistakes. God reminds us today, and every day, that we are dust and to dust we shall return. 

But God is in the business of raising the dead, which means that dust isn’t the end. Prayer.

Hot Under The Collar (with Fleming Rutledge)

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Three years ago we had an idea for a new lectionary podcast and we have published an episode every Monday since. Our first guest was Fleming Rutledge and she knocked our socks off (as usual). Today we are reposting that first episode because Fleming’s thoughts and comments are just as relevant today as they were three years ago. In it she talks about what she deems the “current preaching crisis,” the desire to appear prophetic, and the call to stand under the judgment of God. If you would like to listen to the episode or subscribe to the podcast you can do so here: Hot Under The Collar

Get Your Ash In Church (And Leave It There)

Devotional:

Matthew 6.1

Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.

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Today is Ash Wednesday.

Christians across the globe are gathering together to hear words that the church has heard for centuries: “Remember you are dust and to dust you shall return.”

Those are the words I intoned this morning as I marked the gathered body with ashes, and they will be the words I will use tonight. And, God willing, they will be the words I use every Ash Wednesday until the end.

But what happens after the church leaves the church with those ashen crosses on their foreheads is a strange and bewildering thing.

I, for one, left church this morning and then drove my son to his Preschool. Like most mornings we patiently waited outside the door of his classroom, only this time 3 of his classmates approached me and, independently of one another, made comments about the smudge on my forehead while their parents tried to pull them away.

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On other Ash Wednesdays I have been approached in grocery stores and on street corners by inquisitive people as to what in the world happened to my head.

But there’s a good case to be made that before we leave the church with our ashen crosses, we should wash them off.

Jesus says, “Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.”

Of course we can leave the ashes on our heads until they naturally fade away, but if we keep them just so we can be seen by others for our faithfulness, then we have failed to take the words of Jesus seriously.

My fried Teer Hardy puts it this way, “Wash your ash today. Let us not allow the world see our fasting as an attempt for pious righteousness but rather let our fasting be a witness to the judgement that was due to us but because of Christ’s sacrificial life we receive the justification we do not deserve.”

Ash Wednesday, and Lent for that matter, is a unique time in the life of the church when, rather than focusing outwardly, we are encouraged to look inward, to consider the condition of our condition, and to recognize our absolute dependence on the grace of Jesus Christ.

So get your ash in church, and leave it there.

The rest is up to Jesus.

The Case Against “Ashes To Go” Revisited

I’m not a fan of “Ashes To Go” and when I wrote about it here on the blog last year it received a lot of backlash.

And I get it.

I understand the desire to take the church outside of its walls to meet people where they are. I understand wanting to keep up with a trendy expression of Christian community. I understand how turning a practice upside down can reinvigorate it for people in an exciting way.

But I still stand by the claim that Ash Wednesday is something that the people called church do together. And I think the UMC, in particular, really needs to observe it this year communally.

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As the popularity of something like “Ashes To Go” continues to rise, we lose a connection with the ecclesial and liturgical practice that sets the stage for the season of Lent.

In case you are unaware of the true phenomenon that “Ashes To Go” has become, it usually looks something like this: 

On Ash Wednesday, a pastor (or pastors) will gather in the parking lot of his/her respective church and a drive thru line will form such that people in their cars will wait their respective turn for a ten second interaction with ashes that are hastily smeared on a forehead while the traditional words are uttered, “Remember you are dust, and to dust you shall return.”

Or a group of clergy will gather in a public space (like a park or a fast-food restaurant or a coffee shop) with a simple sign encouraging people to stop in for their “Ashes To Go.” Lines will develop during peak hours, people will hear the right words, and they will leave with a reminder of their mortality on their foreheads.

To be fair, I recognize that the current pace of our culture makes participating in an actual Ash Wednesday service challenging. Many of us are running around through the frenetic habits of our lives without time to do much of anything, let alone corporate worship. Moreover, I know people for whom the “Ashes To Go” is a sign of the church’s willingness to catch up with the times and start digging itself out of its ditch of irrelevancy.

But offering ashes devoid of a liturgy in which the practice is made intelligible is the equivalent of a clanging cymbal (to steal an expression from Paul).

To those who love “Ashes To Go”: I mean no offense. I only want to call into question the faithfulness and the efficacy of doing so. I have heard loads of stories about the beauty of meeting people in the midst of life and the possibilities of evangelism that can take place with “Ashes To Go” but I wonder if there are better occasions to share the gospel without watering down the holiness of Ash Wednesday to fit into other peoples’ schedules.

Fleming Rutledge has this to say about the practice:

“It’s pathetic. I know people who do it, people I admire. But people don’t know why they’re doing it. There’s no message involved. Christianity is not just about forgiveness. Forgiveness isn’t enough – there has to be rectification of evil. When I grew up nobody had ashes, only the Roman Catholics did it. And we all thought it was superstitious. I personally don’t like the ashes very much unless it id done within the context of an entire worship service with a full and faithful homily. Remember: the gospel says wash your face. It’s really weird to listen to that passage on Ash Wednesday and then leave with ashes across on your forehead after Jesus just told everyone to wash up.”

I agree with Fleming insofar as without taking place within a corporate liturgy, ashes merely become another idol, another popular display of religious affection, and it fails to embody what the whole thing is about. 

Ash Wednesday is not supposed to be easy or convenient – that’s the whole point.

It is a disruption of our way of being, a reminder of our finitude in a world hell bent on convincing us we’re going to live forever. And, because the practice is not self-interpreting, it requires the context of worship in which we can begin to scratch at the surface of what we are doing and why we are doing it.

And I use the word “we” specifically. I use “we” because Ash Wednesday is not about individual introspection and reflection. 

It is a practice of the community we call church.

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This year (like most) the United Methodist Church is in the midst of an identity crisis. In the wake of last year’s Special General Conference that resulted in the doubling down of the so-called incompatibility of homosexuality with Christian teaching, the denomination is currently debating the values of separating over our differing theologies. Therefore, I think there is no better time for the church, while it’s still together, to be disrupted out of its status quo such that it can ask itself: “How did we get here?”

On Ash Wednesday we have the opportunity (read: privilege) to be marked with ashes as a sign that we are all incompatible with Christian teaching – that’s Christian teaching.

This Ash Wednesday can then become a marvelous and miraculous opportunity to discover a new way forward for God’s church.

Outside the fracturing and infighting within the UMC we live in a world that bombards us with the temptation to believe we can make it out of this life alive. And, to make it even worse, the world is also trying to convince us that we don’t need anyone else to make it through this life at all. According to the terms of the world, the individual reigns supreme. But, according to the church, no one can triumph without a community that speaks the truth in love.

Therefore, for me, “Ashes To Go” completely loses its connection with Ash Wednesday and the beginning of Lent because it just becomes another individualized consumer driven model of the church rather than being the incarnational and rooted practice of joining together to remember who we are and whose we are. 

Natural Born Sinners

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This week on the Strangely Warmed podcast I speak with Jason Micheli and Teer Hardy about the readings for Ash Wednesday [A] (Joel 2.1-2, 12-17, Psalm 51.1-17, 2 Corinthians 5.20b-6.10, Matthew 6.1-6, 16-21). Jason and Teer are United Methodist Pastors serving Annandale UMC in Annandale, VA and Mt. Olivet UMC in Arlington, VA respectively. Our conversation covers a range of topics including nasty podcast reviews, 2020 goals, nudity in the Bible, confronting finitude, Frodo and the Ring, failing at Lent, obstacles, practicing piety, Ashes To Go, and the higher bar of faith. If you would like to listen to the episode or subscribe to the podcast you can do so here: Natural Born Sinners

Disturbing The Peace

Isaiah 58.1-9a

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 interests on your fast day, and oppress all your workers. Look, you fast only to quarrel and 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. 

I count it a miracle whenever people show up for worship on Ash Wednesday.

This liturgical practice has changed quite a lot just in my lifetime. I came-of-age in a world where the only people walking around with ashes on their foreheads were those faithful Catholics who went to early early one Wednesday morning once a year. 

But now, more and more churches are rediscovering the profound power that comes from the strangest of places – a recognition of the condition of our condition.

We are sinners.

Or, to be a little more on the nose about it, we are incompatible.

At the heart of Ash Wednesday is a declaration about our rebellion from God. It’s why we pull from the likes of the prophet Isaiah – announce to the people their sins!

And yet very few, if any, are willing to hear this accusations hurled at us from the Lord. Let alone from somebody dressed in black at the front of the sanctuary.

More often than not, our sinfulness get proclaimed to us about our failure to do something. Whether we hear it from a pastor, or the radio, or our own inner monologue, we imagine that we are not doing enough.

We confront the reality of poverty in our neighborhood and we feel like we could be doing more.

We discover the injustices committed against people both inside and outside the church and we think that we haven’t done our fair share.

We turn on the news and see another tragedy and we wonder if we could’ve done something to stop it.

And then we have a day like today where we are expected to confess, apologize, express remorse, and embody repentance for all that we have failed to do.

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But even if we are in a place to hear about our failures, we are quick to rationalize them. Most of us are perpetually rearranging reality to conform to our ideas about how the world should work – we lie to ourselves and others constantly and unthinkingly.

We do, every so often, have opportunities to see who we really are, be it an Ash Wednesday service, or the cutting accusation from a friend, or another probing question for a spouse, or child, or parent, and we don’t like the image we see in the mirror.

We deny the truth.

Denial has become an art form.

We deny death with every advertisement on TV and every pill we receive from the pharmacy.

We deny responsibility with every shrug of our shoulders when we see an elected official failing to do their job.

We deny the fundamental reality about who we are by filling our lives with stuff that we’re supposed to do.

Those empty gestures of holiness and postures of supposed solidarity often amount to little more than a Facebook status change or telling someone to listen to a particular podcast.

But Ash Wednesday compels us to dispense our denials and realize what the condition of our condition is.

Ash Wednesday, at its best and worst, disturbs the peace that we’ve worked so hard to believe is true.

We don’t need to parade out the overwhelming examples of sin from our personal lives, or even our collective lives. One need not look too far into the soul to see that there is often more darkness than light. One need not pretend the church is a perfect body when we spend 3.5 million dollars arguing about who else to exclude from ministry or marriage. 

There is a reason that Ash Wednesday is one of the least attended worship services in the entire year – in it we acknowledge that God has a pretty good case against us, and we throw ourselves upon God’s mercy knowing we do not deserve it.

That is not a fun feeling to have. 

Most of us respond to that great gulf between God’s goodness and our sinfulness by trying to do something to make God forgive us. We fall back on the Law hoping it can redeem us. We even lob charges against other people for their failures because it makes us feel better about our own.

The Law will demand everything from us, but give us nothing.

It is the Gospel that demands nothing from us, but gives us everything.

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That is the crux of this bizarre thing that we do as disciples of Jesus Christ. We gather, we listen, and we faintly begin to grasp that there is quite literally nothing we can do to get God to love us more. We look deeply in our sins, and the sins of the church, and the sins of the world and we inexplicably come into contact with the God who extends mercy to us even in the midst of our horrible condition.

While we were still sinners, Christ died for us. 

We can’t earn it. We don’t deserve it. And yet it is given to us.

Today is the beginning of a season in which we are reminded of the new thing that God is doing in Jesus. During these Lenten days we need not surround ourselves with excuses and denials, we need not lie to ourselves and to other, we need not live our lives as if everything we do is entirely on our shoulders.

The judged judge has already come to stand in our place. 

To borrow the language from Isaiah – Jesus is the one who breaks the yoke of sin that constantly pushes us to and fro.

Jesus is the one who shares the bread of life, his own body, with people who are hungry for something more.

Jesus is the one who provides a new home to people like you and me who were once far off in our isolation from God and one another. 

Jesus is the one who covers us in the waters of baptism so that we will no longer be ashamed of who we are. 

Jesus is the one who answers when we cry out for help with the triumphant declaration, “Here I am!”

Ash Wednesday can be a day for us to wallow in the truth that none of us makes it out of this life alive. It can be a time for us to confront our finitude and fragility. We can hear the words as the ashes are imposed and think about all the stuff we should start doing.

But Ash Wednesday is also a reminder that all of our so-called work toward righteousness counts for a whole lot of nothing. God is not the great ledger keeper waiting to see if we’ve done enough or not.

Instead, God is the one who condescends to the muck and misery of life, who draws into himself the hostility of sin in the person of Christ, who ascends onto the hard wood of the cross in response to the hatred of humanity, and who triumphantly proclaims through the empty tomb that we will never be defined by our sins.

We are defined by our Savior. Amen. 

A Return To The Case Against “Ashes To Go”

Last year I tried to make the case against the liturgical practice of “ashes to go.” 

It received a lot of backlash.

And I get it. 

But I still stand by the claim that Ash Wednesday is something that the community of faith does together. And I think the UMC, in particular, really needs to observe it this year. 

As the popularity of something like Ashes To Go continues to rise, we lose a connection with the communal liturgical practice that sets the stage for the season of Lent.

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In case you are unaware of the true phenomenon Ashes To Go has become, this is what it typically looks like: On Ash Wednesday, a pastor (or pastors) will gather in the parking lot of his/her respective local church, and a drive thru line will allow people to wait their turn for a ten second interaction where ashes are hastily smeared on a forehead while the traditional words are uttered, “You are dust and to dust you shall return.” 

Or a group of clergy will gather in a public space (like a park or fast food restaurant or a coffee shop) with a simple sign encouraging people to stop in for their “Ashes to Go.” Lines will development during peak hours, people will hear the right words, and they will leave with a reminder of their mortality on their foreheads. 

Now, I recognize that the current pace of our culture makes participating in an actual Ash Wednesday service challenging. I understand the difficulties of a frenetic existence where we are habitually running from one thing to the next. Moreover, I know people for whom the “Ashes to Go” is a sign of the church’s willingness to catch up with the times and start digging itself out of its ditch of irrelevancy. But offering ashes devoid of a liturgy in which the practice is made intelligible, is the equivalent of clanging cymbal without love (to steal an expression of Paul’s).

To those who love “Ashes to Go”: I mean no offense. I only want to call into question the faithfulness and the efficacy of doing so. I have heard about the beauty of meeting people where they are, and the reclaiming of evangelism that happens with “Ashes to Go” but I wonder if there are better occasions to share the gospel without watering down the holiness of Ash Wednesday to fit into other peoples’ schedules.

Two years ago, my friends and I had the privilege of interviewing Fleming Rutledge about Ash Wednesday and she had thoughts on the subject of “Ashes to Go” as well. This is what she said: 

 “It’s pathetic. I know people who do it (people I admire), but people don’t know why they’re doing it. There’s no message involved. Christianity is not just about forgiveness. Forgiveness is not enough; there has to be rectification of evil… When I grew up nobody had ashes, only the Roman Catholics did it, and we all thought it was superstitious. I personally don’t like the ashes very much unless it is done within the context of an entire worship service with a full and faithful homily. Remember: the gospel says wash your face. It’s really weird to listen to that passage on Ash Wednesday and then leave with a cross on your forehead after Jesus just told everyone to wash up.”

I agree with Fleming insofar as without taking place within a full liturgy, ashes merely become another idol, another popular display of religious affection, and it fails to embody what the occasion is all about. Ash Wednesday is not supposed to be easy or convenient; that’s kind of the whole point. It is a disruption of our way of being, a reminder of our finitude in a world trying to convince us that we can live forever, and because the practice is not self-interpreting, it requires the context of a liturgy in which we can begin to understand what we are doing and why we are doing it.

And I use the term “we” purposely. I use “we” because Ash Wednesday is not about individual introspection and reflection. It is a practice of the community we call church. 

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This year, the United Methodist Church (the one I serve) is in the midst of an identity crisis. In the wake of a Special General Conference that resulted in doubling down on the so-called “incompatibility” of homosexuality with Christian teaching, countless members are threatening to leave or withhold their giving, while others are celebrating the exclusion of LGBTQIA individuals from ordination and the ability to be married in a United Methodist Church. I think there is no better time for the church, together, to be disrupted out of its status quo such that it can ask itself: “How did we get here?” 

We can be marked with the ashes on our forehead and realize that we are all incompatible with Christian teaching – thats basically the message of Lent in a sentence.

This Ash Wednesday can then become a marvelous and miraculous opportunity to discover a new way forward for God’s church. 

Outside the fracturing and infighting within the UMC we also live in a world that bombards us with the temptation to believe we can make it our of this life alive, the world is also trying to convince us that we don’t need anyone else to make it through this life at all. According to the world, the individual triumphs. But according to the church, no one can triumph without a community that speaks the truth in love.

Therefore, for me, “Ashes to Go” completely loses its connection with Ash Wednesday and the beginning of Lent because it just becomes another individualized consumer driven model of the church rather than being the incarnational and rooted practice of joining together to remember who we are and whose we are. 

Reversing The Curvatus

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This week on the Strangely Warmed podcast I have a bonus episode as I speak with Teer Hardy about the readings for the Ash Wednesday [C] (Joel 2.1-2, 12-17, Psalm 51.1-17, 2 Corinthians 5.20b-6.10, Matthew 6.1-6, 16-21). Teer is one of the members of the Crackers And Grape Juice team. Our conversation covers a range of topics including the season of sacrifice, church planting, liturgical practices, church wide interpretation, rendering far, creation cleanliness, and being known. If you would like to listen to the episode or subscribe to the podcast you can do so here: Reversing The Curvatus

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You Deserve To Die

Ash Wednesday tends to bring out the best, and the worst, in us. We’re forced to confront our finitude while giving thanks to God for not abandoning us to our own devices. We are marked with signs of the cross and told to not practice our piety before others. We are reminded that we are dust, and then promised that dust is not the end.

It’s a lot of fun.

And because Ash Wednesday is fun, the team from Crackers and Grape Juice got together to record a brief conversation about the liturgical holy day, and the season of Lent that Ash Wednesday inaugurates. If you would like to listen to the episode, or subscribe to the podcast, you can do so here: You Deserve To Die

 

 

Devotional – Isaiah 58.1

Isaiah 58.1

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.

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If there’s one thing that most us have in common, it’s a dislike for hearing about our own sinfulness. Most of us are fine with raising the sins of other people, in fact some of us actually delight in bringing up the failures of others, but when we’re asked to take a good hard look in the mirror we’d rather turn away.

My suspicion is that we enjoy the sins of others because it makes us feel like we have our lives together. When we hear about that couple whose relationship is on the rocks, it makes us feel like the last argument we had with our spouse wasn’t really that bad. When we receive word that one of our children’s classmates is repeating a grade, it makes us feel like even though we know we could do more at least our kid is moving on. When we turn on the television and witness scenes of celebrities entering rehab facilities, it makes our addictions look manageable and therefore unnecessary to confront.

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But then the Word of the Lord beckons our attention through the sands of time: “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.”

The challenge with this, of course, is that we are not necessarily the ones meant to do the shouting! The prophet Isaiah was given this unenviable task, and today we are the ones meant to receive this, and therefore the Lord’s, condemnation.

How often have we ignored our own sins while identifying the sins of others? How often have we continued down a path of pain and shame knowing full and well the results of our actions? How often have we heard a challenging word in Church only to think about who else it might apply to instead of ourselves?

The season of Lent, which we enter into on Ash Wednesday, is no easy thing. We embark on this journey through a strange season every year as a way to stand before the mirror of truth and see who we really are. It is a time of repentance for what we’ve done, and a time for listening about how God is calling us out of the pit of our sin. It is the liturgy (ie. work of the people) designed to give us the strength to hear about our rebellion, and do something about it.