20 July 2026 - by de-sign

Today's Readings
(Audio)

 

“Teacher, we wish to see a sign from you.”

Just show us one more thing and we'll finally being convinced. We just need one more sign and we'll finally make a serious response. Is this only the scribes and the Pharisees? Or is this us as well? 

An evil and unfaithful generation seeks a sign,
but no sign will be given it
except the sign of Jonah the prophet.

Like the people of Nineveh, we have heard the voice of a prophet. But the people of Nineveh repented because of the preaching of Jonah, who did not even want them to repent or be spared. But we who have heard the voice of Jesus, who is one greater than Jonah, and who came to us freely and from his compassion, are still waiting for more. We continue to dally with sin and the ways of the world, pretending we don't have sufficient grounds to do something more drastic and make a more comprehensive response. That, we tell ourselves, would require some special sign from God, or a particular indication that he desired it. But the sign that we need is one we have received. Jesus came and preached repentence. So let's get after it.

Just as Jonah was in the belly of the whale three days and three nights, 
so will the Son of Man be in the heart of the earth
three days and three nights.

We may be surprised that the people of Nineveh took Jonah as seriously as they did. After all, he didn't want to be there and his message wasn't particularly verbose or articulate. He didn't go to great lengths to specify God's desired response. All he said was in fact, "Yet forty days, and Nineveh shall be overthrown!" (see Jonah 3:4). And yet, we read immediately that "the people of Nineveh believed God. They called for a fast and put on sackcloth, from the greatest of them to the least of them" (see Jonah 3:5). But if they knew the story of how Jonah came to be among them it might make more sense. If they saw the real danger in trying to stand athwart the purpose of God even as a chosen prophet, that in itself might have in itself been compelling. If they realized that Jonah had died in the belly of the fish and had been resurrected on their shore to deliver his message, well, how could they not give their utmost to respond?

The supernatural beginning to the spread of Jonah's word to them does potentially explain the response of the people of Nineveh. But we are a people who have received a Gospel that had an even more profound beginning. The word of Jesus was vindicated by his own resurrection from the dead. This sign ought to be all sufficient to motivate any change to which we are called by the Gospel, and to sustain any level of effort for our response to Jesus. It ought to be easier for us, since Jonah apparently preached a message of destruction, whereas Jesus explicitly taught that he came to save rather than condemn. But because Jesus came with a message of love we tend to take him for granted and minimize the real demands that love places upon us. It all feels less serious and more negotiable than fire and brimstone. But it ought to provoke from us a greater response than fear could motivate, not a lesser one.

At the judgment the queen of the south will arise with this generation
and condemn it, because she came from the ends of the earth
to hear the wisdom of Solomon;

We will often go a long way and put in a lot of effort to pursue things that interest us, that appeal to our curiosity, or titillate our intellect. But it is precisely the casual and inconsequential nature of such things that makes them feel like safe pursuits. We don't find the motivation to pursue things that are every bit as intellectually interesting, and yet more serious and with more real life ramifications, as easily as we do mere curiosities. There is nothing as objectively interesting as the word of God. How could there be? Yet our study of God's word often feels more like an obligation than a passion. And why? Is it perhaps because we haven't realized how great the subject of the word of God, Jesus himself, truly is? Compared to him, the wisdom of Solomon was at best a prelude, and at worst a distraction.

there is something greater than Solomon here.

Though we are called to make a response to Jesus with all of our heart, mind, soul, and strength, it is nevertheless not complicated. What is asked of us is still only that which the prophet Micah handily summarized:

You have been told, O man, what is good,
and what the LORD requires of you:
Only to do the right and to love goodness,
and to walk humbly with your God.

 

Newsboys - Belly Of The Whale

 

19 July 2026 - together until harvest

Today's Readings
(Audio)

  

The kingdom of heaven may be likened
to a man who sowed good seed in his field. 

God made all things and saw that they were good. He sowed good seed in his field. Hence the question: Whence evil? The answer: not from God, but from his enemy. Yet this poses other questions, just as the serpent's very existence in Eden posed questions for Adam and Eve. Was this being a genuine rival to the sower of the seed? Could he actually bring the sower's plans to ruin? The very fact of his presence, and of the existence of evil generally, seemed to suggest a limit to God's power. Why would the serpent be present if God could have prevented it? Why would there be evil in the world if God could have made one without it? If we are honest we will probably admit that we sometimes find it hard to believe in the absolute power and goodness of our God while we are yet surrounding by and ourselves experiencing suffering.

While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off. 

The enemy made life and growth more difficult for the wheat. But he was unable to uproot it or to destroy it entirely. His own works were able to survive because they were so intertwined with the good that the sower was doing that one could not be easily extricated from the other. Evil is always parasitic on the good. It cannot not thrive on its own as though it were some contrary competitive force. Therefore a 'rip and replace' strategy was untenable. One could not remove evil without doing damage to the integrity of those crops that were good and desirable. In the first place, it wasn't always immediately clear which was which. This reflects the fact that our own lives are ultimately undetermined before the harvest time of judgment. It takes time and for the distinctions between the weeds and the wheat to become clear. And while God himself could determine the difference at any time it was not possible for the slaves of his household to do so. In trying to eliminate all weeds they would probably uproot some wheat as well. Even if the wheat wasn't uprooted entirely, tearing asunder its entanglement with the weeds would invariably cause damage. For those of us who hope to be proved wheat at harvest time we are meant to grow by means of the freedom we have been given. Other people can't merely turn us to saints by force. But God is different. His miraculous power is such that, when harvest time comes, he can burn away from us all that is not an intended part of his harvest while leaving the core of who we are intact.

If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire (see First Corinthians 3:15).

But could not the master have ensured that the enemy never entered the field in the first place? When the slaves are astounded at the appearance of the weeds the master tells them, "An enemy has done this" without sounding surprised or having to first go and investigate. It must be that he allowed this to happen as a part of a larger plan that was obscure to the slaves. Rather than defeating the enemy immediately he would deliver a greater defeat by using what the enemy intended for evil to bring about something good. Indeed, we know that God only permits evil to bring about a greater good. Do we always see this good from the narrow horizon of plants still growing in the field? No. In fact, to us all the presence of evil seems to accomplish is draining the life from the wheat, causing it to become apparently weaker and less resilient than would otherwise be the case. But we know that the harvest is coming. And we trust that when it comes the reason why God permitted the presence of the weeds will become clear. The fruit that results will somehow be better and greater than it would have otherwise been. Thus, the feast at which the fruit is enjoyed, will more than make up for whatever we must endure to reach that point.

 

 

Elevation Worship Featuring Chris Brown - Trust In God

 

18 July 2026 - he will not contend

Today's Readings
(Audio)

 

He will not contend or cry out,
nor will anyone hear his voice in the streets.
A bruised reed he will not break,
a smoldering wick he will not quench,
until he brings justice to victory.

We may sometimes wonder if it would not have been better for Jesus to do something more demonstrably and indisputably divine, proving himself beyond all shadow of doubt to his contemporaries, and leaving an undeniable mark on history itself. But we can see that the reason he did not do so was precisely because if he did contend or cry out in that way many a "bruised reed" would be broken and the nascent faith of many a "smoldering wick" would be quenched. 

 

If Jesus had chosen to appear as powerful, loud, and impossible to ignore, he would have appealed to precisely the wrong people, those who were least likely to actually internalize his teaching. By contrast those little ones who might have accepted him would have had their little wicks extinguished. So too would people like the Pharisees lose what tenuous grasp on truth that they possessed. They would have either been hardened against Jesus. Or, perhaps worse, they would have supported him because he appealed, not to the better angels of their nature, but to their pride and base instincts. Extracting oneself from serving a Jesus constructed after one's own image and likeness could possible prove harder than being converted from sincerely opposing his message. 

 

Rather than use excessive strength to try to bring about the Kingdom by force, Jesus demonstrated the fact the he was meek and lowly of heart. The King of kings did not come at his opponents with angel armies, but withdrew. The all powerful God allowed himself to become weak, even though it made it appear that his enemies were winning, because by doing so he might make those enemies into his friends. Is this how we would approach it? Even after two thousand years of saints showing us what is possible Christians still tend to lean on their strength rather than allowing God to work through our weakness. How often do we withdraw rather than fight, especially when we know we are right? Doesn't this sound like a recipe for defeat? Consider that, for Jesus, it was part of the path to victory. So too may it sometimes be for us. The point is not that justice will never come to victory. But, rather, it is that the true victory does not come about by the flesh, since the war is not against the flesh, but rather by the Spirit.

I shall place my Spirit upon him,
and he will proclaim justice to the Gentiles.

..

And in his name the Gentiles will hope.

 

 

Hillsong - I Will Run To You

 

17 July 2026 - presence tense

 

 

Today's Readings

(Audio)

Have you not read what David did
when he and his companions were hungry,
how he went into the house of God and ate the bread of offering,
which neither he nor his companions
but only the priests could lawfully eat?

Jesus was the messiah, and therefore the rightful heir to David. David had been fleeing from Saul and his band who desired to prevent him from ascending to the throne. Jesus was being pursued by the Pharisees who similarly did not want to see him succeed in his own mission. David's mission was not merely political. Since he had been anointed by Samuel to succeed Saul, it was at least in part divine. He and his companions was thus permitted to share in the priestly privilege of eating the bread of presence. Jesus was true high priest and King of kings. David's own mission was a prototype of that of Jesus. It thus foreshadowed the coming together of the priestly and the kingly in order to bring about a kingdom where right worship would be perpetually offered to God. In Jesus, in whom the roles of priest, prophet, and king were perfectly united, the normal expression of the rules about the Sabbath did not apply. The Sabbath was, after all, about communion between man and God. But such communion could only be perfectly established by the fulfillment of the mission of Jesus, the perpetual sacrifice of his Body and Blood that he would go on to institute.

Or have you not read in the law that on the sabbath
the priests serving in the temple violate the sabbath
and are innocent?

It was appropriate for temple priests to work on the sabbath, because such work was not a distraction from God, but rather done for his sake. Even more so, then, was it appropriate for the disciples of Jesus to be exempt from the demands of the sabbath for the sake of the one whom they served. The temple was a sign that pointed to God's presence. Jesus was himself that presence on earth. It is hard to imagine a more fitting activity for the sabbath than being together with him, and taking whatever steps are necessary to help facilitate abiding with him. Thus do the priests of the Church of Jesus continue to do work on Sunday, the new sabbath, in order to help his modern day disciples to enjoy communion with him and to experience the true sabbath rest that only he can give.

I say to you, something greater than the temple is here.

Mic drop. This can be nothing other than a claim by Jesus of his own divinity. After all, what is greater than the temple except the God for whose worship the temple exists? More to it, who else but the Lord of all could claim to be the Lord of the sabbath? Only the one who himself commanded the observance of the sabbath could possibly be justified in calling himself its Lord. But Jesus claimed precisely this. He thus possessed the wisdom to direct people toward the sabbath rest he intended for them, whereas the Pharisees only used it as a weapon to make things more difficult for Jesus, and to attempt to hinder his plan. They doubtlessly didn't like being implicitly associated with Saul and his men. And they certainly couldn't stomach the rationale Jesus gave for why they were wrong about the meaning of the sabbath. God himself was revealing that their excessive mean spirited rigor was not what he himself desired, but rather that mercy.

If you knew what this meant, I desire mercy, not sacrifice,
you would not have condemned these innocent men.

Even when we know the right answers genuinely, and not in a distorted way like the Pharisees, we must not abuse this knowledge. From a higher vantage point the truth is always meant to open out to mercy, not to be used as a weapon, or as a vehicle of condemnation. This is not to say we are to ever compromise with falsehoods or partial truths. And yet the more we focus on being doctrinally correct the more we tend forget that we are dealing with real people who are not intellectual obstacles but fellow men and women made in God's image, brothers and sisters in potential if not in fact. So let us keep our focus where Jesus directed it: himself as Lord, and mercy as his desire.

 

Shane And Shane - Psalm 34 (Taste And See)

 

 

16 July 2026 - yokes on you

 

Today's Readings
(Audio)

 

Come to me, all you who labor and are burdened,
and I will give you rest.

Jesus isn't talking primarily about the labor of daily work which has its own dignity and can be satisfying. Adam was instructed to guard and till the garden while he was still in a state of original justice. It was after he sinned that frustration and difficulty entered the picture. Jesus invited all of those exhausted by toil to come to him for rest. It would not necessarily mean a cessation from all work or effort, but rather a freedom from frustration and a stable disposition of peace. Without Jesus all of our work is like that described by the prophet Isaiah:

We conceived and writhed in pain,
giving birth to wind;
Salvation we have not achieved for the earth,
the inhabitants of the world cannot bring it forth.

This is especially true in the spiritual realm. The more that we try to accomplish on our own, or to adhere to the yoke of the law by our own strength, the more we realize that it is impossible for human beings, just as Jesus explained (see Matthew 19:26). Jesus, the new Adam, offers his supernatural strength, enabling us to bear the yoke together with him that he first bore for our sakes. He did what the first Adam could not do and now enables us to do the same through his grace. This allows us to enter into the rest that was always meant for us even while we still have work that needs to be done, both in the world and in our souls. 

Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.

We typically assume that the traits that make work easier are mostly competence and efficiency. But to have rest even whilst we yet face challenges the real characteristics that we must learn from Jesus are meekness and humility. Meekness has been called strength under control. Therefore it is not just any kind of strength that makes work easy. It is strength that we don't use in ways that are futile and frustrating. This kind of strength requires humility, which includes patience. Rather than slamming ourselves repeated into doors that won't open we must learn to accept our circumstances as God given and content ourselves to do what we can, rather than trying to force what is clearly impossible.

What is it actually like to share the yoke of Jesus and experience his promised rest? Compared to the frustration of life apart from him it feels like a resurrection, like purpose, like finally believe able to fully live in a way we never could before.

But your dead shall live, their corpses shall rise;
awake and sing, you who lie in the dust.
For your dew is a dew of light,
and the land of shades gives birth. 

 

Elevation Worship - Resurrecting

15 July 2026 - hidden from the wise

 

Today's Readings
(Audio)

 

I give praise to you, Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.

As we heard yesterday, there were many in Chorazin, Bethsaida, Capernaum, and the surrounding areas who witnessed the mighty deeds of Jesus but did not accept his message. They were among wise and learned from whom the Father had hidden its meaning. They chose to believe in their own righteousness rather than admit the possibility that they might stand in need of correction. They were adult, and not childlike, in the sense of having become fixed and rigid in their ways. They were like Syria in that they were overly convinced of their own self-sufficiency.

For he says:
“By my own power I have done it,
and by my wisdom, for I am shrewd.

It wasn't so much the wisdom that people already possessed that was a stumbling block to accepting Jesus. It was their relation to wisdom. The problem wasn't so much that they were in fact wise as that they saw themselves as wise. When their wisdom did occasionally prove to be correct and useful it only reinforced this sense of pride. 

you have revealed them to the childlike.

Although there were many who were closed to Jesus, like teacups too full to hold anything beyond what they already contained, there were others who were able to receive his message. Such knowledge as this group possessed was not so great as to distract them from the possibility that there might be something new and worth learning. Their relation to wisdom was not of possession and manipulation. Rather they were able to discover new things with the openness and awe of children. Because they didn't see wisdom as something they owned they were able to recognize the greater wisdom present in the person of Jesus, who was himself incarnate wisdom. The mighty deeds Jesus performed were thus not wasted on them because they drew them into ever deeper understanding of Jesus' divine identity. The miracles of Jesus were not just for show, not to help him vie for attention in the marketplace of competing ideas, but rather were meant to reveal the loving heart of the Father for humanity.

Therefore the Lord, the LORD of hosts,
will send among his fat ones leanness,
And instead of his glory there will be kindling
like the kindling of fire.

When the Lord does not allow us rest in our unearned and imaginary self-sufficiency it is because of his mercy. He sometimes allows us to fall back upon ourselves and our own resources so we can actually understand how we stand without help. He always wants to help. But he can't allow his benefits to be put to use by us to construct idols in our own self-image. He lets the idols be torn down so that true worship can begin and find a place in us.

No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him.

Jesus came to reveal something more and greater than the knowledge of scientists and philosophers. He came to reveal the depths of the inner being of God. Without him doing so the God who is three-in-one, who is love itself, would have remained forever obscure to us. We might have understood God as one who was often loving, but without realizing he was love itself. We might have understood God was like a father in relation to his people. But we never would have understood that he himself was a Father except that Jesus revealed it to us. He did so first by living his human life as the perfectly obedient Son of the Father and then by inviting us to participate in his own Sonship, loving his Father together with him. Even today the idea of the Trinity sounds like nonsense to the wise and the learned. We must still become childlike to learn it and see why it matters. But it truly does matter. It changes everything. We are invited to live in an eternal exchange of love. It is the whole meaning of existence. And it is available for anyone willing to become like a child and receive it.

 

DC Talk - Mind's Eye

 

14 July 2026 - since they had not repented

Today's Readings
(Audio)

Jesus began to reproach the towns
where most of his mighty deeds had been done,
since they had not repented.

Jesus used the language of prophetic judgment to express the fact that the towns of Chorazin, Bethsaida, and Capernaum had been given a unique and precious opportunity, and that they had not responded accordingly. The peoples of those towns might have otherwise missed the gravity of their situation. They did not see themselves as deserving of the judgment in the same way or to the same degree as Tyre and Sidon or Sodom and Gomorrah. Their apathy toward Jesus seemed less egregious than the failures of those pagan cities. 

The people's in the areas of Jesus' missionary activity heard his wisdom and saw his mighty deeds. But most couldn't be bothered to make any real changes on the basis of what they saw and heard. They by and large remained people whose spiritual houses were built on a foundation of sand. But such a foundation could not withstand the storm of the coming judgment. They had not demonstrated themselves to be sheep, and so were tentatively heading toward a shared destiny with the goats. 

It was not enough to be curious about Jesus, nor to merely be a regular presence attending the gatherings at which he taught. Because they had been near Jesus they had become accountable for what he told them, for the greater clarity of knowledge they had been given about how to live upright and devout lives in the world. People who seemed to be much worse than them, had actually not had the same starting place. They were pagans acting like pagans. If they didn't recognize the demands of the natural law part of that was because they had been numbed to it by the way their parents had taught them and the history of the lives of their ancestors. They were, in a sense, trained not to see it. But the people of Chorazin, Bethsaida, and Capernaum had a different tradition, one that should have trained them to see and respond to the messiah when he appeared. They had been given much more than Tyre, Sidon, and Sodom. And so this was somehow an even more culpable omission than anything that happened in those cities.

For if the mighty deeds done in your midst had been done in Sodom,
it would have remained until this day.

We have unquestionably been given still more than the crowds who heard and witnessed Jesus in those towns on which he pronounced his woes. We have been given a greater degree of clarity about his message, thousands of years of people taking him at his word and proving it works, people we call saints, and all of the sacramental and charismatic graces we ourselves have received. Is our response adequate to these blessings? Most likely not. At least not yet. Often we are half-hearted, hesitating, and not all in and fully committed. We sometimes choose Jesus. But we often choose the world. We are lukewarm and run the risk of being spit from his mouth.

But I tell you, it will be more tolerable
for the land of Sodom on the day of judgment than for you.

God gave even a place as bad as Sodom repeated chances because of the intercession of Abraham. And the threat of judgment on ourselves and on our world is not so much because God is looking forward to destroying his enemies as it is because he desires that we plead for ourselves and intercede for others. God wants us to realize that there is a great gravity to the fact that Jesus has come, a fact with which we must reckon. We ought not respond to these words by feeling overwhelmed or by giving up on a call that is seemingly too demanding. Instead, we should listen to the words of Isaiah to Ahaz:

Take care you remain tranquil and do not fear;

...

Unless your faith is firm
you shall not be firm!

Chris Tomlin - Jesus Messiah