Thursday, March 23

“The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it.  When she opened it, she saw the child. He was crying, and she took pity on him. ‘This must be one of the Hebrews’ children,’ she said.  Then his sister said to Pharaoh’s daughter, ‘Shall I go and get you a nurse from the Hebrew women to nurse the child for you?’  Pharaoh’s daughter said to her, ‘Yes.’ So the girl went and called the child’s mother.  Pharaoh’s daughter said to her, ‘Take this child and nurse it for me, and I will give you your wages.’ So the woman took the child and nursed it” (Exodus 2:5-9).

When then-candidate Donald Trump referred to his opponent Hillary Clinton as a “nasty woman,” female activists across America took up that insult as a badge of honor, proud to be known as “nasty women”! Strong, confident “nasty women” play an extraordinary role in the story of Moses and in the story of Israel’s deliverance. From the midwives Shiphrah and Puah, to Moses’ here-unnamed mother and sister, to the daughter of Pharaoh and her handmaids, women act boldly to undo the hateful plans of Pharaoh.

After Moses’ mother places her son in his tiny ark, trusting him into the hands of God, Moses’ sister (later we learn that her name is Miriam) follows along on the shore, “to see what would happen to him” (Exodus 2:4). What she sees must have horrified her. In what is surely the worst possible outcome, the little basket floats into the Egyptian princess and her attendants, who are bathing in the Nile. Remember, Pharaoh himself had commanded that any Egyptian who finds a Hebrew baby boy is to drown the child in the Nile—and surely, if anyone can be expected to obey Pharaoh’s edicts, it is his own daughter! But instead, even though she knows that this child “must be one of the Hebrews,” she decides to keep him and raise him as her own—in defiance of her father. Miriam is then able to step up with an offer to find a Hebrew wet-nurse for the baby: Moses’ own mother. As a result, Moses grows up aware of his heritage.

Sometimes, the worst thing that could happen, happens. But the promise of the whole of Scripture is that God is with us and at work even then. This is why Paul is able to say, “We know that all things work together for good for those who love God, who are called according to his purpose” (Romans 8:28)—not, please note, that all things are good, or that only good things happen to believers, but that whatever happens, God is at work in and with us to bring about God’s good will.

Prayer: Transforming God, when we are brought down to despair by the power of evil in our world, or by our own weakness and failings, or by the enormity of the task before us, remind us that we do not labor alone. You are at work, in the most unlikely places and through the most unlikely people, to bring in your kingdom. Help us to hope and trust in you, we pray, in the name of Jesus Christ your obedient son, who trusted you all the way to the cross and beyond, Amen

Wednesday, March 22

“Now a man from the house of Levi went and married a Levite woman.  The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months.  When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river.  His sister stood at a distance, to see what would happen to him” (Exodus 2:1-4).

When I was a boy in Sunday School, a great joke was to ask someone, “How many animals did Moses take on the ark?” The answer, of course, is “None—that was Noah and the ark.” Yet, curiously, Moses did have an ark, and in the Hebrew a clear connection is made between Noah’s and Moses’ deliverance.

Moses was the child of a man and women of the priestly tribe of Levi (neither named here). His birth was a great risk, since, as we saw yesterday, Pharaoh had sentenced all Hebrew baby boys to death by drowning in the Nile. His parents hide him as long as they can, but when he is three months old, they surrender to the inevitable, and Moses’ mother and sister take him to the river themselves. But instead of drowning the baby, they place him in a tebat (rendered in the NRSV as “basket”) and set him afloat—hoping against hope, perhaps, that someone will find him and raise him in safety.

The word tebat is a loanword from the Egyptian tbt, meaning “chest.”  It appears in only two places in the Hebrew Bible: twice in Exodus 2 to describe the reed basket in which baby Moses was placed, and 26 times in Genesis 6—8 to describe the boxy structure Noah built.  Both Moses’ little tebat and Noah’s enormous tebat are coated inside and out with pitch (Genesis 6:14; Exodus 2:3) in order to make them water-tight.  When they read of Moses’ ark, then, careful readers of Scripture recall God’s deliverance of Noah, his family, and the world’s creatures in their ark, and know that as grim as Moses’ future seems at that moment to be, this baby, like Noah, will be saved through water. 1 Peter 3:19-22 also alludes to Noah’s flood, with reference to the waters of baptism—we too have been saved through water!  Our God, these texts all declare, is a God who saves.

Prayer:

“When the storm of life is raging,

Stand by me.

When the storm of life is raging,

Stand by me.

When the world is tossing me

Like a ship upon the sea,

Thou who rulest wind and water,

Stand by me.”

Through Christ Jesus our Lord, who calmed the waves, Amen.

(Hymn by African American Gospel composer Charles Tindley).

AFTERWORD: Methodist preacher and hymn composer Charles Tindley wrote dozens of beloved Gospel hymns, including “Nothing Between,” “We’ll Understand It Better By and By,” and “Stand By Me.”

Tuesday, March 21

“The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,  ‘When you act as midwives to the Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if it is a girl, she shall live.’  But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live.  So the king of Egypt summoned the midwives and said to them, ‘Why have you done this, and allowed the boys to live?’  The midwives said to Pharaoh, ‘Because the Hebrew women are not like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.’  So God dealt well with the midwives; and the people multiplied and became very strong.  And because the midwives feared God, he gave them families” (Exodus 1:15-21).

When harsh servitude does not succeed in reducing the Hebrew population, Pharaoh decides upon a slow genocide. He enlists Shiphrah and Puah, the Hebrew midwives, in his obscene plot, ordering them to kill every Hebrew boy at birth. The midwives at first agree—but then, they disobey Pharaoh’s command because they “feared God” (Exodus 1:17; the first mention of God in this book). Pharaoh of course realizes this—there are still lots of Hebrew boys toddling about, after all—and calls the midwives in to explain themselves.

What follows is a masterpiece of subversion. Playing on Pharaoh’s racist beliefs and fears, Shiphrah and Puah tell him a lie he will be likely to believe: the Hebrew women, they say, aren’t delicate and civilized like Egyptian women; they are strong and vigorous, like animals, and give birth before we can arrive! Their plan works. Pharaoh does not give up on his genocidal designs; ultimately, he will enlist his entire population, ordering all Egyptians to drown Hebrew baby boys (Exodus 1:22). But for a while at least, the courage and ingenuity of Shiphrah and Puah have saved their people. Israel continues to prosper, even in bondage, and as for Shiphrah and Puah, the NRSV reads, “because the midwives feared God, he gave them families” (Exod 1:21). This, however, is far too weak a translation: the Hebrew says, literally, that God “made for them houses”—that is, he established them as clans. This passage claims that there were families in ancient Israel that traced their descent, not from a man, but from a woman: from Shiphrah or Puah.

Prayer: Thank you, Mother of us all, for strong and faithful women who have preserved your people through the ages: for Ruth and Esther, for Mary Magdalene and Priscilla, for Jarena Lee and Phoebe Palmer, for Marjorie Matthews and Leontine Kelly. Thank you for those we name in our hearts today, and for the many who go unnamed. Show us how we can stand alongside the women you are calling into ministry right now, holy God. Through Jesus the Christ, whose resurrection was witnessed by faithful women, Amen.

AFTERWORD: Pictured above are the four African-American women named as bishops in the United Methodist Church this year: Rev. Sharma Lewis (bishop in the Virginia Conference), Rev. Tracy Smith Malone (bishop of the East Ohio Conference), Rev. Cynthia Moore-Koikoi (MY bishop, in the Western Pennsylvania Conference), and Rev. LaTrelle Miller Easterling (bishop of the Baltimore-Washington Conference).  Pray for these women called by God.

Monday, March 20

“Now a new king arose over Egypt, who did not know Joseph. He said to his people, ‘Look, the Israelite people are more numerous and more powerful than we. Come, let us deal shrewdly with them, or they will increase and, in the event of war, join our enemies and fight against us and escape from the land.’ Therefore they set taskmasters over them to oppress them with forced labor. They built supply cities, Pithom and Rameses, for Pharaoh. But the more they were oppressed, the more they multiplied and spread, so that the Egyptians came to dread the Israelites. The Egyptians became ruthless in imposing tasks on the Israelites, and made their lives bitter with hard service in mortar and brick and in every kind of field labor. They were ruthless in all the tasks that they imposed on them” (Exodus 1:8-14).

It is important for us to call this what it is. Pharaoh’s fears, and the Egyptians’ dread, were not in any way realistic. There was no indication that the Israelites had any intention to side with Egypt’s enemies in a conflict. The Israelites posed no threat: indeed, Joseph—an Israelite!—had recently been Egypt’s savior (see Genesis 41). But this Pharaoh has no memory: he “did not know Joseph.” His cruelty and oppression toward an ethnic minority in his kingdom responds to an imaginary crisis: this is racism, pure and simple.

As I write this devotional, Dylann Roof has just been found guilty of murder in the shooting deaths of nine people [pictured above] attending a Bible study at Emanuel AME Church in Charleston, SC. In his statement taken following this horrific crime, Mr. Roof said that he had to do this, in retaliation for black-on-white crime: another imaginary crisis, based on fake news from the internet rather than actual crime statistics.  Sadly, the escalation of hate crimes following our recent election—the Southern Poverty Law Center counted 1,094 reports of harassment and intimidation between November 9 and December 12, “more than the group would usually see over a six-month period”—demonstrates that many others who “feel threatened” by African-Americans, by Latinos and Latinas, by Arabs and Muslims, now feel empowered to express these feelings openly by their words and actions. We must have the courage to call this too what it is: racism pure and simple. We must oppose it wherever we encounter it, and let ethnic and religious minorities know that the church is with them.

Prayer: O God, forgive us for the times when, for the sake of our own security or convenience, we let lies about our sisters and brothers stand without refutation. Give us the courage to bear witness to the truth—to your truth—in whatever place we find ourselves. This we pray in the name of Jesus, who told us that the truth would make us free (John 8:32), Amen.

Sunday, March 19

The Passover of the Jews was near, and Jesus went up to Jerusalem.  In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables.  Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables.  He told those who were selling the doves, “Take these things out of here! Stop making my Father’s house a marketplace!” His disciples remembered that it was written, “Zeal for your house will consume me.”  The Jews then said to him, “What sign can you show us for doing this?” Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “This temple has been under construction for forty-six years, and will you raise it up in three days?”  But he was speaking of the temple of his body.  After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken (John 2:13-22).

Saturday, March 18

“Come, let us go down, and confuse their language there, so that they will not understand one another’s speech” (Genesis 11:7).

Jacqueline Lapsley recalls being with Theodore Hiebert at a conference of Reformed theologians and Bible scholars in South Africa. There, he advanced the reading of the tower of Babel story we have advocated in this week’s devotional readings: that this story demonstrates God’s love of cultural diversity. But when they heard this, South African scholars present were horrified! It seems that this very text, and a reading very like Hiebert’s, had been “one of the central biblical foundations for apartheid. On the pro-apartheid reading, Gen 11 teaches that God does not want different cultural and linguistic groups to live together” (Jacqueline Lapsley, “‘Am I Able to Say Just Anything?’: Learning Faithful Exegesis from Balaam,” Interpretation 60 [2006]: 23).

Does this invalidate Hiebert’s reading of this passage? I don’t believe it does—although it certainly points up a problem with how we do biblical interpretation (also called “exegesis,” from Greek words meaning “draw out”)! Lapsley warns against readings of Scripture that “serve our own selfish interests,” or that fail to consider “God’s larger story.” In the end, she proposes, “Exegesis requires certain learned skills—how to attend to the historical, social, and literary facets of the text—but it also requires a disciplined imagination and something even more important—faith that God’s word has power to speak to and for us, and especially faith that it speaks to and for those who are far removed from the prosperity we enjoy” (Lapsley, “Learning Faithful Exegesis,” 30). Reading Scripture prayerfully, guided by God’s Spirit, with disciplined imaginations, we can make wise choices about how to apply the Bible to our own contexts. When we do this, we can readily see that affirming the God-given goodness of our differences leads, not to apartheid, but to learning to live together in love.

Prayer: God, when our reading of the Bible prompts us to turn inward rather than outward; to close doors rather than to open them; to shut ourselves off from others rather than opening ourselves up to them; give us the courage to say “no” to that reading, and the wisdom to look again, carefully and prayerfully. Through Christ Jesus—“the Word made flesh” (John 1:14), Amen.

Friday, March 17

“Amazed and astonished, they asked, ‘Are not all these who are speaking Galileans?  And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power’” (Acts 2:7-11).

Another text based on the tower of Babel story is the account of Pentecost in Acts 2. Jesus’ followers were waiting together in Jerusalem as he had commanded them, praying in an upper room, when “All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability” (Acts 2:4). Boiling out of that room and into the streets, they met Jewish pilgrims from all over the Roman world, who had come to Jerusalem for Pentecost. These visitors discovered, to their astonishment, that they could understand Jesus’ Galilean followers perfectly: “‘in our own languages we hear them speaking about God’s deeds of power’” (Acts 2:11). Please notice that this passage does not say that the people all started speaking the same language—that their cultural and ethnic distinctiveness was denied or undone. The Spirit does not return them to “one language and the same words” (Gen 11:1). Instead, each group hears God’s praise in its own language.

In Nigerian novelist Chimamanda Ngozi Adichie’s TED Talk, “The Danger of a Single Story,” she relates her first encounter with her first college roommate, in America: “She asked where I had learned to speak English so well, and was confused when I said that Nigeria happened to have English as its official language. She asked if she could listen to what she called my ‘tribal music,’ and was consequently very disappointed when I produced my tape of Mariah Carey. . . . My roommate had a single story of Africa: a single story of catastrophe. In this single story, there was no possibility of Africans being similar to her in any way, no possibility of feelings more complex than pity, no possibility of a connection as human equals.”

We should not be surprised that the members of the Pentecost crowd all hear the Gospel in their own languages. The entire Bible models for us how to escape the danger of the single story.  Scripture rarely gives us a single story about anything!  At the beginning of our Bible, we find two different accounts of the creation of the world (the account we pursued last week, in Genesis 1:1—2:4a, and another in Genesis 2:4b-25).   Our New Testament opens with four gospels, presenting four quite different accounts of Jesus’ life, death, and resurrection. Scripture itself calls for us to listen with open ears and open hearts for the truth told, not as a single story, but as a chorus of voices.  Sometimes those voices are in harmony, sometimes they are in dissonance, but always they are lifted in praise to the God who remembers all our stories, the comedies and tragedies alike, and catches them up together in love, forgiveness, and grace.

Prayer: O God, you are bigger than all our imaginings. Your glory explodes every box in which we try to confine it. May we never be satisfied with a single story, but be ever eager to see you through the eyes of others, and hear your praise in their stories. In Jesus’ name, Amen.

AFTERWORD:

The Bible Guy wishes sásta Lá Fhéile Pádraig (that’s Happy Saint Patrick’s Day!) to all you foine Irish lads and lasses–whether actual or honorary!

Thursday, March 16

“At that time I will change the speech of the peoples
to a pure speech,
that all of them may call on the name of the LORD
and serve him with one accord.
From beyond the rivers of Ethiopia
my suppliants, my scattered ones,
shall bring my offering.” (Zephaniah 3:9-10).

Today, we are reading a passage from the book of Zephaniah that is based on the tower of Babel story. The connection may not be clear at first—after all, Zephaniah never mentions Babel. But the connection between the texts is apparent in Hebrew—expressed, appropriately enough, through word play!

Although this prophetic word deals with the restoration of Judah after the Babylonian exile, God’s promised restoration begins with the nations, not with Judah: “Then I will change the speech of the peoples into pure speech, that all of them may call on the name of the LORD and serve him with one accord” (Zeph 3:9). While in Zephaniah, the nations are given “a pure speech” (saphah berurtah), in Genesis God confuses their speech (again, saphah; see Gen 11:7), so that humanity, which had been united by “one language and the same words” (Gen 11:1), became scattered. Just as, through the confusion (Hebrew balal; Gen 11:7) of their speech the nations had been scattered (Hebrew puts; Gen 11:8), so through the purification (Hebrew barar; Zeph 3:9) of the nations’ speech God returns the exiles—those God calls “my scattered ones” (Hebrew bath-putsay; Zeph 3:10)—to their home. Israel’s peace is gained, not through the conquest or destruction of the nations, but through their purification and union in service to God.

Sadly, ethnocentrism—the belief that people like me are better than other people—is alive and well in modern America.  Political scientists Marc Hetherington and Drew Engelhardt of Vanderbilt University asked whites how favorable to unfavorable they found blacks, Hispanics, Muslims, gays and lesbians, and transgender people, as compared to themselves.  Overall, 23% of all white respondents rated these groups favorably, while 57% rated them unfavorably. May this Lent be a time for our own confession of and repentance from the sin of ethnocentrism.  After all, if Zephaniah is right, our own healing can only come with the healing of the nations.

Prayer: O God, when we forget remind us that we need one another. In your will and wisdom, we are not saved separately, but together. Through Jesus our Christ, who said “I am the vine, you are the branches” (John 15:5), Amen.

Wednesday, March 15

“So the Lord scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore it was called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth” (Genesis 11:8-9).

The people of Babel wanted to stay all together, and all the same. But God willed differently. The Babel story itself gives no indication of whether or not the people realized that their desires ran counter to God’s. But the old priestly traditions in Genesis state this plainly. The priestly accounts of creation and flood alike declare that humanity was to “fill the earth” (Genesis 1:28; 9:1). As the Table of Nations in Genesis 10 concretely describes, this meant not only being geographically scattered, but ethnically and culturally diverse.

By staying together and squelching difference, the people of Babel—whether knowingly or not—were standing in the way of the diversity of expression that is God’s intent for human beings. So too our own attempts to impose homogeneity on our communities run counter to God’s will. Racial and cultural diversity is not a problem to be overcome. It is a gift of God, to be celebrated and embraced.

Prayer: Forgive us, O God, when in our longing for comfort and familiarity we stand in the way of your plan and purpose for us. Teach us to reach outside our safe enclaves and welcome all your children as our sisters and brothers. In the name of Jesus, whose reign embraces all, Amen.

Tuesday, March 14 

“Then they said, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth” (Genesis 11:4).

In 1956, Rev. W. A. Criswell, pastor of First Baptist Church in Dallas, Texas—at that time the largest Baptist church in the world—was invited to address the General Assembly of the South Carolina legislature on the subject of racial segregation. In his cringingly self-revealing remarks, Criswell condemned “scantling good-for-nothing fellows who are trying to upset all the things that we love as good old Southern people and good old Southern Baptists. . . . Don’t force me by law, by statute, by Supreme Court decision. . . to cross over in those intimate things where I don’t want to go. . . Let me have my church. Let me have my school. Let me have my friends” (Cited in Robert P. Jones, The End of White Christian America [New York: Simon & Schuster, 2016], 167).

Rev. Criswell could just as well have spoken for the First Church of Babel. The denizens of that place built their city and their tower to ensure that they would stay together homogeneously: “otherwise we shall be scattered abroad upon the face of the whole earth” (Genesis 11:4). We sometimes refer to the confusion of the world’s languages and the scattering of humanity as the “curse of Babel”—but being “scattered abroad” was exactly what God intended for humanity! The real curse of Babel is staying where we are comfortable and unchallenged, in “my church,” “my school,” with “my friends.” Babel itself, in its safe, comfortable, stultifying sameness, is the curse.

Prayer: O God who comforts the troubled, we pray that you might also trouble the comfortable. Push us out into our growing edges. Show us the blessing brought to our communities by those who are not like us. This we pray in the name of Jesus, who reminds us still, “I have other sheep that do not belong to this fold” (John 10:16), Amen.