A Fresh Perspective

The text today from Jeremiah is really quite remarkable when you think about it. Some texts, of course, simply perpetuate the status quo, even offering justifications for national exceptionalism, violence, and the stratification of society. But other texts turn the tables. There are texts that critique, confront, and challenge the status quo. These break out texts tend to transcend historical context and culture. When I look at scripture I see degrees and levels of inspiration and authority. My take on it is that some scriptures are more inspired that other texts and advance the ball way down the field. Today’s reading from Jeremiah is a break out text. The word that the New Oxford Annotated Bible uses to describe this text is revolutionary. The reason that word is used by the author of the comments on Jeremiah in the Oxford Annotated Bible is because the text seems to move far beyond where most of the people were at that stage in Israel’s religious evolution and development. Inst...

According to Jeremiah 29, apparently the Jewish exiles of the first deportation to Babylon were being led to believe that a return to Palestine was imminent. To counter this, Jeremiah sends a letter to the elders and leaders telling them to settle in Babylonia and to even pray and work for the good of the state: “But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” Jeremiah’s instruction runs counter to a theology of Jewish exceptionalism. He ties Israel ’s well-being to the well-being of society at large. This is nothing less than a call to invest in the common good. For Christians to be full participants in the common good, we have to relinquish Christian exceptionalism (the view that only Christians are God’s people and know God’s will). An inclusive faith recognizes our solidarity with and connection to every other person. News reporter and commentator Peter Arnett ...

According to Mark’s Gospel, the disciples say to Jesus, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us” (Mark 9:38). Simply substitute “preaching” or “teaching” or some other common present day Christian activity for “casting out demons,” and we could well imagine a modern day Christian saying something similar. These days, it seems that Christians are having more and more difficulty uniting around common endeavors, let alone with other religious traditions and social groups. In John’s Gospel Jesus prays that we all will be one, and in the Synoptic Gospels Jesus is always expanding the borders of God’s kingdom, including those that the religious establishment had marginalized and disenfranchised. In response to the inquiry of the disciples, Jesus says, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us” (Mark 9:3...

Amos, an eighth century (B.C.E.) prophet , claims that he was not a prophet, nor the disciple of a prophet, but a herdsman and dresser of sycamore trees (7:14–16). What he is saying, I think, is that he had absolutely no aspirations of being a prophet. Prophets lived rough lives. They were on the run much of the time. Amos is saying, “I was out tending the sheep, taking care of my trees, minding my own business, when the Word of God seized me. I couldn’t get away. I am compelled to speak the Word of the Lord.” Amos prophesied judgment on the Northern Kingdom of Israel. Amaziah, the priest who advised King Jeroboam of the Northern Kingdom, told Amos to hit the road—to go prophesy to the Southern Kingdom (7:10–13). Religious leaders like Amaziah, who have a cozy relationship with the powers in charge, are not interested in hearing a word from the Lord that would challenge the status quo. Amos’ vision of a plumb line is a vision of what is true, right, just, and good (7:7–9). Wh...