art

confessions of ruthless love

We’re all familiar with Murphy’s Law, aren’t we?  It basically states, “If anything can go wrong, it will.”  I did a little bit of research to find out who this Murphy actually was.  There is more than one candidate.  Many people suggest Capt. Edward Murphy, an engineer in the US Air Force.  After a technician had made a mistake in wiring, Murphy claimed, “If there is any way to do it wrong, he’ll find it.”[1]

1 jr Others, like me, suspect an origin further back in history.  Understanding that Murphy is an Irish name, some say that the English pinned it on the Irish.  Of course, as a rule, the English have always held the Irish in the very highest regard, so it’s hard to believe they would do such a thing!

Whatever the case: if there’s anybody in the Bible who might possibly believe in Murphy’s Law, it would be the prophet Jeremiah.

Jeremiah lives at a time when the Babylonian Empire is knocking at the door.  People are nervous.  They fear destruction and exile.  And at the same time, injustice is rampant throughout the country.  As the prophet of the Lord, Jeremiah is given the task of opposing idolatry and corruption—speaking truth to power.  As true prophets do, his job is to afflict the comfortable and to comfort the afflicted.

Jeremiah does not have a happy life.  His social life is all but nonexistent.  Saying “yes” to God has meant for him dealing with name-calling and far worse: slander, beating, imprisonment.  After the Babylonians do invade, he’s labeled a traitor when he warns against fighting back.  Saying “yes” to God means that Jeremiah becomes public enemy number one.

One of the things I really love about this book is Jeremiah’s ruthless honesty about his calling and ministry.  In chapter 1, when he is called to be a prophet, we get a little taste of things to come when the Lord says, “Do not be afraid of them, for I am with you to deliver you” (v. 8).  Jeremiah knows that trouble is in store for him.  It’s not for nothing that he has been called “the weeping prophet.”

There are several poems in the book that are often called the Confessions of Jeremiah.  We have a reading from the first and the last ones.  In these poems, he sounds a lot like Job.  More than with any other prophet, we see in Jeremiah a picture of his inner being.  At times, he verges on the depths of despair.

As our friend Murphy might say, “If anything can go wrong, it will.”

Jeremiah feels like God has betrayed him, and he isn’t shy about letting God know it!  More than once, he decides that he’s had enough; he is not going to do this anymore.  Let somebody else do this job!  But he finds it impossible to stop.  Chapter 20, verse 9, has the perfect example of this.  “If I say, ‘I will not mention him, or speak any more in his name,’ then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot.”

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“The Prophet Jeremiah” by Michelangelo

The Contemporary English Version puts it this way: “Sometimes I tell myself not to think about you, Lord, or even mention your name.  But your message burns in my heart and bones, and I cannot keep silent.”

That’s a confession that only someone who is in love can make!  Jeremiah loves the Lord, but he’s also mad and disappointed.

In chapter 11, we see something that would have anyone wondering what’s going on.  The people of his hometown issue him a warning: shut up or change your tune—or you won’t like what’s coming!  It’s been said that they’re “shamed to the depths that one of themselves should undermine the very foundations of the nation by what he said, and should make himself the most hated man in the country.  So they threaten to murder him.”[2]

Jeremiah laments that he is “like a gentle lamb led to the slaughter” (v. 19).  That’s one of the comparisons people make between him and Jesus.

And at the end of chapter 20, we see him cursing the day of his birth.  There’s a comparison with Job.  He even curses the man who brought glad tidings of his birth to his father!  That wasn’t good news!  Why didn’t he just kill me?  “Why did I come forth from the womb to see toil and sorrow, and spend my days in shame?” (v. 18).

Of course, Jeremiah is far from alone in wanting to just call it quits.

A story is told about John Robertson, a 19th century minister in the Church of Scotland.  Having preached for forty years, he “decided one morning to resign.  He prayed: ‘O God, Thou didst commission me forty years ago, but I have blundered and failed and I want to resign this morning.’  But as he prayed and sobbed, he heard the voice of the Lord saying, ‘John Robertson…‘tis true you have blundered and failed; but…I am not here for you to resign your commission but to re-sign your commission.’  He went on to new and greater things in his ministry.  And so did Jeremiah.”[3]

After everything falls apart—after everything crashes and burns—after the Babylonians destroy the temple—Jeremiah has a message of hope.  The exiles, one day, will return.  Rebuilding will happen.  Of course, if he had just quit (speaking of the prophet and John Robertson), he wouldn’t have been able to give that message of consolation.

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I want to change gears and look at the value of Jeremiah’s Confessions.  Actually, I should probably ask, “Do we think they have value?”  As expressions of lament, do they have value?  What is the value of lament?  What is the value of giving voice to our grief?

The Confessions are about stuff that happens to more than just one person.  They are about the community, the people of Israel.  And they’re also about us—all of us, in every time and place.  We haven’t gone through what the people in Jeremiah’s time do, but we also know what trauma and disaster are all about.

Clearly, the last two years have taught us a few things about that.

Some people say that we shouldn’t talk about the bad things that happen, certainly not in church.  I wonder, have they ever looked at a cross?

I’m sure none of you have ever experienced this, but sometimes when tragedy strikes, we can offer some unwanted explanations.  Stuff like, “God never gives us more than we can handle.”  Let’s ignore the fact that isn’t in the Bible—it’s an altering of something in 1 Corinthians about God giving us a way out of testing and temptation (10:13).  But aside from that, does that really help anyone?

This is among my favorite unhelpful explanations: when someone loses a loved one, especially if that person was young, I’ve sometimes heard that “God needed another angel in heaven.”  We should understand humans and angels are two completely different types of beings!  Aside from that, something far worse, in my opinion, is the funeral poem claiming, “God broke our hearts to prove to us He only takes the best.”  That seems to say nothing less than God is a monster.

Still, I think we can see that those types of remarks say more about the person uttering them than anything else.  When we’re at a loss for words, we too often offer things that are unhelpful and painful and stupid.  Maybe a better approach is simply to be present.

That leads us to the value of lament in the scriptures, with the example of Jeremiah’s Confessions.  Old Testament scholar Kathleen O’Connor says, “They give voice to profound fidelity because they keep communication with God alive in the midst of destruction and despair.”[4]

When it comes to reflecting on our fears and insecurities versus relying on God, I think it’s safe to choose the latter.  As a result, I think I like her advice better:

“Here is what to do in the pit of hopelessness.  Cling to God, even when God has slipped away from you.  Yell at the top of your collective lungs.  Hold tightly, mercilessly, and, with every ounce of strength, shout and scream at the deity…  Hold nothing back. Complain, protest, resist.  Reach into yourself to claim your experience and your capacity to see and name reality.  Rise up, ‘give God an account,’ and approach God ‘like a prince’ [or a princess] (Job 31:37).”[5]

The good news for Jeremiah is that he doesn’t remain in the pit of hopelessness.  His love of God is what sees him through.  It is precisely because he loves God that he’s able to say the things he does.  His honesty, joined with his love, is what honors that relationship.  It keeps the relationship alive.

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It might feel wrong to be angry with God, but that’s okay.  God already knows how we feel, and when something terrible happens, God is saddened even more than we are.  At the time, it might not seem that way, and that’s also okay.  We can be honest with God, and we also can make our confessions of ruthless love.

So it’s important to ask, for those of us here, how can we welcome expressions of lament?  How can we, as the apostle Paul advises, “Rejoice with those who rejoice, weep with those who weep”? (Ro 12:15).  It is more than appropriate for the church to do that.  It’s a sure sign that we are on our way to becoming the beloved community.

The Confessions of Jeremiah, as opposed to Murphy’s Law, is a good and faithful road to follow.

 

[1] www.murphys-laws.com/murphy/murphy-true.html

[2] Klaus Koch, The Prophets: The Babylonian and Persian Periods (Philadelphia: Fortress Press, 1984), 39.

[3] www.directionjournal.org/article/?168

[4] Kathleen O’Connor, “Lamenting Back to Life,” Interpretation 62:1 (Jan 2008), 42.

[5] O’Connor, 45.


are we there yet?

“Are we there yet?”  How many of you have ever heard that question being whined from the back seat of the car?  How many of us have ever whined that question?  Are we there yet?

In my less charitable moments, I imagine an appropriate response to that question: “Look out the window.  Do you see (and fill in the blank, depending on the destination)…  Grandma and Grandpa’s house?…  the amusement park?…  the rest stop?”  (When driving on the interstate, that’s one I keep a lookout for!)

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Of course, that question when uttered with a whine—“Are we there yet?”—is less a request for information than it is a statement.  It is a statement of impatience, a proclamation of longing, a declaration of desire, that a goal be reached.  Geographical distance is irrelevant.  This is a desire expressed in time.  There’s a desire for something to happen now, or at least, very soon.

Today, on the fourth Sunday of Advent, we might ask: are we there yet?  We’re encouraged, both by scripture and by the Advent season, to look for the Lord’s return—to look for that return, that presence, in our lives and in the world.  We have the privilege to not only know about Jesus—to believe certain things about him—but to know Jesus.  So, are we there yet?

The gospel reading in Luke is quite appropriate for a question like, “Are we there yet?”  That’s because it tells the story of a visit.  It’s one of the best-known visits in the entire Bible: the visit of Mary to Elizabeth.  One pregnant woman comes calling on another.  Of course, as we know, there is a slight twist to this story of two women with child.  We have a virgin visiting a woman described by her husband Zechariah as “getting on in years.”  She gives birth to the baby who will become John the Baptist.

It’s been suggested we may even have a picture of the first church.  Mary and Elizabeth “are the ones who first hear the Gospel Word and [believe] that the messianic age has dawned with the little babe growing in Mary’s womb.  They [believe] that the Messiah has come, the one who is Christ and Savior.  They are the ones who receive the word and obey it.  They are doers of the word.  They are both filled with the Holy Spirit and break out into praise and joy.”[1]

I must confess, I think that description might be a tad premature.  I’m not so certain they had that full awareness.  But I might be wrong.

What we see in these scriptures is indeed amazing, truly revolutionary, especially regarding Mary.  By the standards of her society, Mary is nobody, more or less.  First of all, she’s a woman.  I imagine you’ve heard before, in that culture (as in so many others), women were treated by men as little more than children.

But Mary’s not simply a woman; she’s an unmarried woman.  Actually, from what evidence we have about her age, today we would call her an adolescent.  But whatever her exact age, she still isn’t married to Joseph.  Her pregnancy would have raised eyebrows and set tongues a-wagging.

Add to all this, the fact that Mary is poor.  We learn later in chapter 2 (v. 24), when the time comes to present Jesus in the temple, she offers a dove instead of a sheep, a provision made in the law for those who can’t afford a sheep for sacrifice (Lv 12:8).

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And not only is she poor; she’s from a backward part of the country.  The region of Galilee, and especially Nazareth, is considered to be the boonies.  That’s why elsewhere Nathanael asks the question: “Can anything good come out of Nazareth?” (Jn 1:46).

So Mary is a poor, young, unmarried woman from the back woods.  She’s a nobody from nowhere.  And now, this nobody from nowhere is presented with the option of being a pregnant poor, young, unmarried woman from the back woods.  To put it quite unkindly, in the eyes of her culture (at least the people whose opinion counts), Mary is riff raff.

And that is what’s so revolutionary.  That is what’s so shocking.  God chooses this riff raff to be the means by which the Messiah enters the world.  Even before he’s born, Jesus is already a scandal.

As I suggested earlier, the events of our scripture reading are prompted by a visit.  Earlier in the chapter, the angel Gabriel tells the virgin Mary how it is that she’ll be able to conceive a child.  That’s actually the visit that sets the stage for everything which follows.

It’s not until Mary hurries off to visit Elizabeth that she indeed acts on the word from Gabriel.  It’s true she makes the courageous decision to be “the servant of the Lord,” and she says, “let it be with me according to your word” (v. 38).  But it’s only when Mary takes off to see her relative that she puts her intention into motion.

Something happens in a visit that can happen in no other way.  There is an immediacy, a contact, that can’t be replicated by phone, letter, email, instant messaging, whatever.  In-person visits, as we know, have taken a hit in the past two years.

In these final days of Advent, I ask that we consider what it means to welcome Jesus.  We can’t do it the way that Elizabeth does in our scripture reading.  (Mary, quite literally, brings Jesus to her!)  But we can do it in ways even more powerful.  We can welcome him in the friendless, in the distressed, even in those who annoy us.

But that leads to something even more fundamental: what does it mean to be a Christian?  There are many in the church who know about Jesus, but don’t know and love Jesus.  Knowing about Jesus leads only to dead religion!  Knowing and loving Jesus leads to vibrant, energetic, joyful faith that is willing and able to let its boundaries be continually moved to welcome the least of the least.

3 lkHarry Emerson Fosdick, early twentieth-century pastor, commented on vibrant faith.  During World War 1, he wrote that we “cannot live without faith because [our] relationship with the future is an affair not alone of thought but also of action; life is a continuous adventure into the unknown.”[2]

Remember when he wrote this.  The Great War, the war to end all war, was raging across Europe and other parts of the world.  Who could possibly know what the aftermath would look like?  I don’t want to be simplistic (I really don’t), but the hope in Christ provides a foundation which can help endure anything.  That has been the testimony of believers throughout history who went through distressing times at the societal level.

Energetic faith also displays valor.  On that, Fosdick continued, we “cannot live without faith because the prime requisite in life’s adventure is courage, and the sustenance of courage is faith.”[3]  The Christian faith requires courage.

At the personal level, can we imagine being in a situation that required any more adventure into the unknown than Mary’s?  Can we imagine being in a situation that required any more courage than Mary’s?  Recall what I said before about her station in life.

Nonetheless, this young woman will be the mother of God.  In Greek, she is called theotokos.  This might be confusing to those unfamiliar with the word.  It doesn’t mean anything divine about Mary.  She isn’t a goddess or one to be worshipped.  Theotokos simply means “God-bearer.”  It is a statement about the one in her womb, the one to whom she will give birth.  She is carrying the one who is divine.  Jesus, the infant in her womb, is also God.

The God-man will be born, not from a woman in an exalted position—not from one accustomed to royal surroundings (although that would be incredible enough!), but from a poor virgin.

That would truly be an adventure into the unknown, truly one that would require immense courage.

Have we ever had such a visit?  Clearly, I’m not talking about bringing the messiah into the world.  That has already been done.  I would say we have indeed had such a visit.  We’ve had it many more times than once.  As I wondered earlier, the Lord has come calling on us.  The Lord is knocking on the door.  Have we opened the door?

Have we opened the door to others?  Here is a good and possibly uncomfortable question: have we gone out of our way to open the door?

The Lord comes to us in those who desperately need our help.  As the book of Revelation says, “Listen!  I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me” (3:20).  Who do we invite as our dinner guest?  (I told you this would be uncomfortable!)

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["Knocking at the Door" by He Qi]

And yet, we also need to shut the door to certain things.  Here is the first verse of the hymn, “Lord, I Have Shut the Door.”  “Lord, I have shut the door, speak now the word / Which in the din and throng could not be heard / Hushed now my inner heart, whisper Thy will / While I have come apart, while all is still.”

I won’t pretend that I don’t have plenty of work to do on these revolving doors.  I still have much to learn about welcoming the visit of Jesus.

Are we there yet?  Maybe not, but as we continue to learn how to know and love Christ, we come closer to the blessing pronounced by Elizabeth.  “Blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord” (v. 45).

 

[1] www.bruceprewer.com/DocC/C04advt4.htm

[2] Harry Emerson Fosdick, The Meaning of Faith (New York: Association Press, 1917), 3

[3] Fosdick, 4.


no contagion

I sometimes speak of particular psalms as works of art, that is, as real works of art!  Psalm 91 is certainly in that category.  It has so many rich and vivid images.  “You will not fear the terror of the night…  or the destruction that wastes at noonday…  You will tread on the lion and the adder, the young lion and the serpent you will trample under foot.”  But we’ll get to all those in a few minutes!

1 psIt also has a personal connection for me.  Psalm 91 is my mom’s favorite.  She has spoken of how she sometimes inserts her name where the appropriate pronoun appears.  For example, “Ida will not fear the terror of the night.”  “The young lion and the serpent Ida will trample under foot.”  (Banu reminded me it is also her favorite, which she recites and does the same thing my mom does.)

I can speak of a quite intimate moment.  It happened when she was about to have surgery to implant a pacemaker.  Banu and I were in the hospital with her just before they were ready to roll her away and knock her out.  We prayed this psalm with her.  As you go through verse after verse, the promises of the Lord keep adding up, until we get to the end, “With long life I will satisfy them, and show them my salvation” (v. 16).

This is a song, or a poem, of trust and confidence.  The writer is assured of victory, of obstacles overcome.  This assurance isn’t based on anything within herself or himself.  This assurance, this conviction, is based on living “in the shelter of the Most High, [abiding] in the shadow of the Almighty (v. 1).

The word “Almighty” comes from the Hebrew שַׁדַּי (shaday) Shaddai.

It’s like the Amy Grant song, which was written by Michael Card and John Thompson.  “El-Shaddai, El-Shaddai [“God Almighty”] / El-Elyon na Adonai [“God in the highest, Oh, Lord”] / Age to age, You’re still the same / By the power of the name.”  And of course, the song goes on.  There’s a good case of a psalm inspiring a work of art.

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Shaddai is the “self-sufficient one,” the “one who suffices.”  That’s a shelter impervious to the storms of life.  One who needs nothing else.

And yes, our psalmist, our poet, has seen some tough times.  There’s been the threat of being snared by the fowler—the danger of being trapped, like a bird rendered helpless.[1]  Who knows what snares, what traps, have lain in wait?  What has been escaped?

“Through many dangers, toils, and snares, I have already come; ‘Tis grace has brought me safe thus far, and grace will lead me home.”

Who can speak of the “deadly pestilence”?  Our writer has been set free—has been protected—from that which would leave desolation in its wake.

We’re told by Gregg Braden the ancient rabbis held that “Psalm 91 protected the prophet Moses the second time he climbed to the top of Mount Sinai, which is when he received the Ten Commandments.  [He] was enveloped during his ascent by a mysterious cloud of unknown substance of unknown origin.  The cloud became so dense that he could no longer see ahead of him, nor could he be seen by those watching him from below the cloud…”[2]

“It’s during this time of uncertainty and fear that Moses composed and recited Psalm 91 for his protection.  For reasons that he attributed to the power of this prayer, Moses, in fact, was protected.”[3]  While it’s not likely Moses actually wrote the psalm, we can see how it was regarded to have served as a shield.

I spoke of rich and vivid images, including verses 5 and 6.  There is defense from dangers of night and day.  No “terror of the night,” no “arrow that flies by day” will bring harm.  In verse 6, we once again hear about pestilence.  The psalmist is told to not fear “the pestilence that stalks in darkness, or the destruction that wastes at noonday.”

The destruction that wastes at noonday.  Many have seen that as a reference to “the noonday devil” or “noonday demon.”  Now that’s a colorful character.  Throughout the centuries of church history, it became associated with one of the seven deadly sins, the one known as sloth.  We might be tempted to laugh it off as mere laziness, but it is more than that.  It is the condition called acedia.  In Latin, it literally means “lack of care.”  It is a refusal to act on the demands of love.

Andrew Michel is a professor of psychiatry at Vanderbilt University in Nashville.  He says, “As an absence of care, acedia can seem harmless enough since it is not an observable…offense.  However, whenever there is an absence of care in the world, an absence of intentionality, then someone is left lacking—an elderly person unattended, a starving person unfed, a woman battered, a child uneducated, a life’s gifting uncelebrated.”[4]  It might seem the only person harmed is the one afflicted by it, but as we see, it spreads outward.  It is not a victimless crime!

3 ps“Therefore,” Michel continues, “acedia is difficult to notice because it [deals with] an absence.  Perhaps this is the reason it has been associated with the Psalmist’s noonday demon, who seems to terrorize his prey in the light of day, not fearing being seen or noticed.”[5]

I’ve taken some time with this, because “the destruction that wastes at noonday” doesn’t have to be something dramatic.  In fact, it can hide in the ordinary run of the day.  We get so busy with busy-ness that we demonstrate the prayer of confession of sin in which we ask forgiveness, not so much for “what we have done,” but “what we have left undone.”

But there’s good news!  As Michel contemplated studying acedia, he feared it “might turn into turn into a project in moralizing.  Yet, to my delight,” he realized, “as I have explored the richness of acedia, I have paradoxically discovered that the concept is refreshing and illuminating.  Rather than heaping judgment on a person, the recognition of acedia offers an invitation to abundant living.”[6]  The richness of acedia, the noonday devil: that sounds like a contradiction in terms!  Refreshing?  Illuminating?

Still, that is the hope the psalmist holds out.  Fear not.

The promises of deliverance continue.  Consider verses 9 and 10: “Because you have made the Lord your refuge, the Most High your dwelling place, no evil shall befall you, no scourge come near your tent.”  The word for “scourge” is נֶגַצ (nega`).  It has several nuances, but probably the best one here is “contagion.”  That could include the contagion of acedia, that noonday devil.

The promise here is that “contagion…shall not approach into your tent.”  It shall not rest in your home, because the Lord is in your home.  Something we’ve become familiar with in this past year and a half is indeed contagion.  It has swept through the land; it has swept through the world.  It has visited so many of us. I wonder, though, is there a difference between visiting and taking up residence?  Moving in?

4 psAssuming we take verse 10 literally, at some level, we have no control over being visited by the contagion of Covid, or any other contagion for that matter.  Of course, we take precautions, but there are no firm guarantees in this fallen, disease-infested world.  (I guess I’m scaring all the germophobes!)

Still, as I just suggested, maybe there’s a difference between having a visitor and having someone walk in unannounced, go to the fridge, grab a snack, plop down in your favorite chair, and put their feet up.

So unfortunately, we have become familiar with contagion.  It seems to have brought to the surface some disconcerting realities.

I’ve been reading a book on Dietrich Bonhoeffer written by Eric Metaxas.  Bonhoeffer, as you may or may not know, was a church leader in Germany during the time of the Nazis.  His best-known book was The Cost of Discipleship.  He was arrested for his anti-government activities, including participation in the plot to assassinate Hitler.  He was imprisoned for two years.  Bonhoeffer was executed just a matter of days before the surrender of the Nazis.

In the book, Metaxas quotes Bonhoeffer on his thoughts about what the war has revealed.  I would suggest in the place of the word “war,” we substitute the word “contagion.”  (It’s kind of like what Banu and my mother have done with Psalm 91, inserting their names in various places.)  Here are some of his reflections on the realities that World War 2 revealed:

5 ps“It is not war [contagion] that first brings death, not war that first invents the pains and torments of human bodies and souls…  It is not war that first makes our existence so utterly precarious and renders human beings powerless, forcing them to watch their desires and plans being thwarted and destroyed…  But war makes all of this, which existed already apart from it and before it, vast and unavoidable to us who would gladly prefer to overlook it all.”[7]

Does it seem like I’m overstating the effects of the pandemic by comparing it to war?  Perhaps, but I don’t think it’s by very much.  Maybe I’m alone in this, but I think these past months have revealed how crazy we make each other!  Lengthy traumatic experiences have a way of doing that.

Going along with Bonhoeffer, those realities and forces were already there.  The divisions, the shaming of each other, the recriminations…  Covid has given all that an elevated platform.  Especially with the forced lockdowns, it has exposed in detail the economic inequality, the imbalanced opportunities for education, the scourge (yes, the contagion) of domestic violence.

Hasn’t this talk of the noonday devil and contagion been fun?  Fortunately, there’s more to the story.

To those who love the Lord and know his name, these vows are made: “When they call to me, I will answer them; I will be with them in trouble, I will rescue them and honor them” (v. 15).  The word for “honor” כָּבַד (kabad) is the same word for “glorify.”  Imagine that: the Lord will glorify us!  Plagues and contagions might surround us.  That includes the self-imposed contagion of acedia, of sloth—the one that has us saying “no” to love, “no” to the Spirit.

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God is ever present, wanting so badly to glorify us.  Our Lord and Savior Jesus Christ says, “No contagion will harm you.”  Glory be to God in the highest!

 

[1] also in Psalm 124:7

[2] Gregg Braden, The Wisdom Codes (Carlsbad, CA: Hay House, 2020), Kindle edition, Chapter 1, section 2, paragraph 1.

[3] Braden, 1.2.2

[4] Andrew A. Michel, “In Pursuit of Sophia: A Pilgrimage with Depression and Acedia,” Acedia: Christian Reflection (Waco, TX: Baylor University, 2013), 29-30.

[5] Michel, 30.

[6] Michel, 29.

[7] Eric Metaxas, Bonhoeffer: Pastor, Prophet, Martyr, Spy (Nashville: Thomas Nelson, 2010), 373.


crimson detergent

Sometimes I’m inspired by a song when thinking and praying about a sermon topic.  Recently there was a scripture text about people reaching a conclusion about Jesus.  He was out of his mind.  He had lost his marbles.  The song “Let’s Go Crazy” by Prince kept going through my head.  Even among those familiar with it, many don’t realize that song is actually about overcoming the temptations of the devil.

Last month there was the Creative Christianity Summit.  Artists and worship leaders from around the globe participated.  There was a sermon / teaching series on the tabernacle of the Israelites.  It was done by Rev. Paul Blackham, who lives in London.  I’ll go into detail on what he said in a few minutes.

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The song that really captured me—that captivated me—was the hymn, “Are You Washed in the Blood?”  I must confess, it’s never been one of my favorite hymns.  I’m not terribly fond of its tune.  I apologize to those who do like it.  As for the lyrics, to my mind, they lack a certain theological depth.

However, Blackham’s presentation gave me a new appreciation for the musical question, “Are you washed in the blood of the lamb?”  I discovered a solid Old Testament foundation for it.  Blackham spoke of the tabernacle (and we’ll take a quick look at it) as a model of the universe.  But again, it was that image of being washed in the blood which was my main takeaway.

Now, I’m warming up to the song!

As I just said, Blackham’s presentation dealt with the tabernacle.  It served as a portable temple when the Israelites traveled through the wilderness after fleeing the slavery of Egypt.  Every time they struck camp, the sacred tent and its accoutrements were packed up and taken along for the ride.  The tabernacle is described in Exodus, beginning with chapter 25.  I have included a chart of it which I will reference.

The entrance to the outer courtyard was always facing east.  The first stop was the altar of burnt offerings; that’s where the animals were sacrificed.  I want to circle around to the bronze basin or bronze laver (a container of water for washing), so I’ll mention the rest of the tabernacle beforehand.

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We next enter what was called the Holy Place, the first part of the inner court.  The priests conducted rituals, using the golden lampstand, the table of showbread, and the altar of incense.  We then continue into the Most Holy Place, the Holy of Holies, which deserves some explanation.

This was the most sacred place; it was considered to be the dwelling place of God.  The Holy of Holies was a room separated from the rest of the inner court by a veil.  Only the high priest could enter, and that was only one time per year, Yom Kippur, the Day of Atonement.  The Holy of Holies contained the ark of the covenant, which according to the scriptures, held a golden jar of manna, Aaron’s staff that budded (Nu 17), and the stone tablets of the Ten Commandments.  The high priest would go into the tiny room, sprinkle blood from the sacrifice, and burn incense, thereby receiving atonement from God for his sin and for the sin of the nation.

According to Harrison Ford in the movie, Indiana Jones and the Raiders of the Lost Ark, one dare not gaze into it.  Those foolhardy enough to do so might suffer the fate of the impertinent Nazis and have one’s face completely melt off.[1]

Now, back to that bronze basin.

Slaughtering all those animals was a messy business.  I have never slaughtered an animal myself, but anyone who has can no doubt attest to what I’m saying.  With blood and guts spilling all over the place, a provision had to be made for cleanup.  We might need a large container filled with water.

Exodus 30:19 says, “with the water Aaron and his sons shall wash their hands and their feet.”  To be sure, this is about more than personal hygiene.  It’s about more than “cleanliness is next to godliness.”  Or is it?  There is the reality that drawing near to God meant purification on the part of the priests.  There is a profound ceremonial aspect to the washing.  And as they say, this is not a negotiation.

If you don’t believe me, notice the repeated warning: “so that they may not die” (vv. 20-21).  So clean up your act, or else.

3 ex

As our friend Paul Blackham noted, the water became red with blood.  The priests were literally washed in the blood.

(That song, “Are You Washed in the Blood?” has been running through my mind for the past few weeks.  People call that an earworm—a piece of music or song, like an actual earworm, that burrows into your ear and infects you.  The Germans came up with the term.  Maybe someone couldn’t get Beethoven out of their head!)

“Lay aside the garments that are stained with sin, / And be washed in the blood of the Lamb; / There’s a fountain flowing for the soul unclean, / O be washed in the blood of the Lamb!”

We see that image brought into the New Testament, where we’re no longer talking about the blood of an animal.  Rather, the picture is now the blood of the crucified Jesus.  It probably isn’t more clearly illustrated than in chapter 7 of the book of Revelation.

That book is filled with visions given to John.  (This is likely John the apostle, but we’re not totally sure.)  We start with verse 9, which says, “After this, I looked.”  What has just happened is John’s vision of twelve thousand people from each of the twelve tribes of Israel.  They have been sealed as protection from damage about to be unleashed on the earth.  As we see in verse 9, his vision has been expanded.

He sees people from every nation, speaking every language.  John sees a gathering too vast to be numbered, all dressed in white, waving palm branches, singing praises before the throne of God.

Can you recall how large a crowd you’ve been part of, with everyone singing hymns?  Banu and I have gone to one General Assembly; it was in 2004 in Columbus, Ohio.  Being in a worship service with hundreds of people—and worshipping together in spirit—is an experience like none other.  Lifting up one’s voice in a multitude like that drowns everything in praise.  It doesn’t matter if you can’t carry a tune.  The Lord is the best audience!

Notice who’s right next to the throne.  It is the Lamb, slain for us.  What an image this is: the crucified and now triumphant Christ pictured as an innocent, helpless critter.  But there’s more to it than that.  The Greek word here (αρνιον, arnion) is translated as “lamb.”  However, it is literally “lambkin,” a little lamb.  A little itty-bitty lamb.

4 exRemember Mary, who had a little lamb, a little lamb, a little lamb?  She had a little lamb, whose fleece was white as snow.

I do have a point in mentioning the nursery rhyme.  The book of Revelation was probably written in the 90s.  The Roman emperor then was Domitian, the self-proclaimed “Lord and God” Domitian.  This was a fellow with some serious self-esteem issues.  Early in his reign, he hadn’t yet begun his plunge into paranoia.  He enjoyed a certain level of popularity.  Descending into a reign of terror definitely took care of that!

We’re not sure to what extent he persecuted the church, but those Christians calling their Lord and Savior “lambkin” made a powerful statement about what was seemingly powerless being the mightiest of all.

We see angels, elders, and the four living creatures worshipping at the throne, and then the question is put to John, “Who are these folks in white, and where did they come from?”  John replies, “I don’t know.”

The secret is revealed.  “These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb” (v. 14).  Eugene Peterson put it this way: “they’ve washed their robes, scrubbed them clean in the blood of the Lamb” (The Message).  They’ve scrubbed them clean.  I don’t imagine we’ll ever see a laundry detergent company advertising that particular ingredient.  How indeed can blood remove stains?

It’s one thing, as those priests did, to wash your hands in crimson-colored water; it quite another thing to try it with clothing.

Lay aside the garments that are stained with sin.

John is told that they “have come out of the great ordeal.”  The word for “ordeal” (θλιψις, thlipsis) also means “tribulation,” “affliction.”  It has the idea of “pressing together,” of being under “intense pressure.”  Some people think this refers to a certain event or experience.  Others (and I think I would put myself in this category) believe this “ordeal” speaks to life in general.  We all are afflicted by sin.  We all feel the pressures of the world.

The law of Moses says, “The blood is the life” (Dt 12:23).  Washing those robes is washing them with life.  It is washing death away.  When we put on those garments, we put on Christ.  We clothe ourselves with Christ (Ro 13:14, Ga 3:27).  We wrap ourselves with Christ.

5 exWhat is to become of that multitude without number?

We see their destiny, and it is a glorious one.  “They will hunger no more, and thirst no more.”  “The Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes” (vv. 16-17).  The Lamb will shepherd the sheep.

There are a number of images that speak of the power of Jesus the Messiah: the miracles he performed, his wisdom, his love, and oh yes, a little thing called the resurrection.  Still, there is power in the blood.  The blood is the life.

 

[1] www.youtube.com/watch?v=YcR9k8o4I0w


let’s go crazy

Of all the things said about Jesus in the Bible, only once was his mental stability openly questioned.  When we look at what led up to that, his actions and statements, maybe there was good reason to wonder about it!

1 mk

Mark 3 begins with Jesus healing a man in the synagogue.  So far, so good.  However, he does this on the sabbath, and according to the law, the Torah, that constitutes work.  The authorities start plotting against him.

Jesus goes to the lakeside, and the crowd follows him.  He heals many people, and he commands the unclean spirits who would identify him to shut up.  Later, we see him going up the mountain and calling twelve of his followers to him, he gives them the name “apostle.”  The word means “one who is sent.”

We pick up the reading with verse 20, which has Jesus going home to Nazareth.  As fate would have it, he draws another crowd.  Word has gotten out about this Jesus.

So often when we read the scriptures, we fail to envision the scene.  We don’t hear the sounds; we don’t smell the smells.  When this throng of humanity comes flooding down the street, it draws some attention, to say the least.  Just when you think too many people are already there, here come some more!  The mob keeps pressing closer and closer.  More and more bodies keep getting crammed together.  (This might be a good time to imagine those smells.)

It gets so bad Jesus and his friends don’t even have enough room to enjoy a decent meal.

Meanwhile inside the house, Jesus’ family is frantic.  They call out to him, “Why are all these people here?”  “Why are you embarrassing us?”  “What will the neighbors think?”  Indeed, what will the neighbors think?  With his behavior, Jesus is drawing unwanted attention to his family.  Things might get out of hand, which the Romans no doubt would take as their cue to crash the party.  The Bible says, “they went out to restrain him.”  The Greek word (κρατεω, krateō) is a forceful one.  It means “to grab” or “to seize.”  They want to yank him inside.

Here’s where we get to the point of wondering if Jesus actually does have a screw loose.

Let me pause for a moment and take notice of the saying, “Every family has one.”  For example, that could be the uncouth uncle who makes inappropriate comments.  Maybe some of us fit into that category of “every family has one.”  Maybe we were (or still are) the rebel, the snob, the perfectionist, or something else altogether.  With Jesus, I imagine his family isn’t quite sure what to make of him.  That probably had been always the case.

2 mk

We learn what people are saying: “He has gone out of his mind” (v. 21).  The word is εξιστημι (existēmi), which means “to throw out of position,” “to be beside oneself,” “to displace.”  Jesus’ mind has been displaced; he has gone insane.  By the way, it’s possible his family is included in the folks saying that.

If they are, they might feel the need to protect Jesus.  Scribes from Jerusalem have heard some stories, and when they see what’s happening, they conclude, “He has Beelzebul, and by the ruler of the demons he casts out demons” (v. 22).

If this were simply their own opinion, it would be bad enough.  But it’s probably more.  These scribes have laid a legal charge.  When he is accused of demonic practices, he is accused of practicing magic, sorcery.  If that’s true, he would be breaking the law.  Deuteronomy 18, among other places, condemns one “who practices divination, or is a soothsayer, or an augur, or a sorcerer, or one who casts spells, or who consults ghosts or spirits, or who seeks oracles from the dead” (vv. 10-11).  This is a serious indictment.

They accuse him of trafficking with Beelzebul.  Who in the world is that?  The word comes from the Philistine god who was “lord of the heavenly dwelling.”  The Israelites had some fun and called him “Beelzebub,” which meant “lord of dung.”  There are a number of places in the Old Testament where a slight altering in spelling resulted in a change from the sublime to the ridiculous.  They turned something revered by their enemies into a laughing stock.

3 mk Actually, it sounds like something an elementary school student would have thought up: “lord of poop.”  And going along with the insects attracted to such a substance, he became known as “lord of the flies.”  However, over time, he morphed into something truly evil.

Very quickly, Jesus responds by saying if Satan is divided against himself, how can his kingdom stand?  It would surely fall.  How could that possibly describe Jesus?  Furthermore, to rob a strong man’s house, he has to be bound.  Jesus is indirectly saying he is stronger than Satan.

He has one more thing to say to the scribes and the people packed together.  This has caused no end of consternation and confusion down through the ages.  I will quote it at length: “‘Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin’—for they had said, ‘He has an unclean spirit’” (vv. 28-30).

People will be forgiven their sins and whatever blasphemies they utter.  I think we understand the “sins” part, but what about the “blasphemies”?  Can we recognize blasphemy as an insult or curse against God or that which is holy?  Sorry folks, I will not give you an example!  That last word, “utter,” is key.  A blasphemy which is spoken, or even written, can be forgiven.

But what about blasphemy against the Holy Spirit?  It doesn’t seem like we’re dealing with something uttered, something said.  After all, it is “an eternal sin.”  It can never be forgiven.  What could it possibly be?

Presbyterian minister James Ayers has some helpful comments.  “Here is the rope to pull you out of the quicksand; the rope holds no grudge if you reject it, but you cannot be rescued without it.  Here are the paramedics to extricate you from the wreck in which you are trapped; if you shout curses and slap their hands away, you will be unable to escape on your own.  They will not be offended, but will think you must be in shock and will go on trying to rescue you.”[1]

It seems that blasphemy against the Holy Spirit is an action, not an utterance.  Perhaps we could say it is a lack of action, an inaction.  It is a refusal; it is indeed a rejection.  Blasphemy against the Holy Spirit is a continual turning away from the liberty, from the salvation, conveyed by the Spirit.  That’s why it is eternal.  It’s a never-ending state of freely chosen slavery.  At some point, slavery simply takes control.

For the boys accusing Jesus, their slavery has them truly believing that something holy is actually evil.

4 mk

Here’s a word of comfort: if you are concerned—if you wonder—about blasphemy against the Holy Spirit, then you haven’t committed it!

Just as he began the passage with Jesus’ family, Mark ends it on the same note.  They decide to come outside and send someone to go fetch him.  They tell Jesus, “Your mother and your brothers and sisters are outside, asking for you” (v. 32).  He says something rather unexpected.  He doesn’t say, “Tell them to hold on.  I’ll be there soon.”  Jesus doesn’t want to assure them that he’ll be fine.  Don’t worry.

Rather, he redefines, he reimagines, he expands, the definition of family.  “‘Who are my mother and my brothers?’  And looking at those who sat around him, he said, ‘Here are my mother and my brothers!’” (vv. 33-34).

Jesus’ family wants him to come home.  He has found a new home.  This speaks to those who have taken a decisive step on the spiritual path.  It’s not necessarily the case their old home was bad.  Perhaps it was wonderful.  But they have found a new truth, a better truth.

Those who have had a dramatic, or sudden, conversion experience probably can relate to this.  However, it’s not necessary to point to a particular moment in time to see oneself pictured here.  Many of you have been in the church your entire life.  It might be you look back and think, “Yes, that’s when it really clicked for me.”

There has been that sense of repentance, of μετανοια (metanoia), literally a “change of mind,” a revolution of mind, leading to a change of path, a turning around.

Having said that stuff about family, I quickly add that those who would manipulate others love this scripture.  We can think of cults and churches with cult-like behavior.  Followers are told, “We’ll do the thinking for you.  Welcome to the family!”  That isn’t the freedom of the gospel, the good news; it’s the slavery of the bad news.

I have a quick story to tell.  I’ll leave out some pertinent details to speed things along.  A few days after arriving at seminary in Philadelphia, I decided to go for a walk and explore the area.  I came upon a group having a car wash.  It turned out to be a church group, and they invited me to worship.  I went for a couple of weeks, but decided it wasn’t for me.

One night before I decided to leave, we were at somebody’s house and having a Bible study.  It was the strangest one I ever attended.  I was literally in the middle of a circle; people were sitting on chairs and couches around me.  They kept directing questions to me—no one else—about what it meant to be a disciple.  I was talking about following Jesus, etc., etc.  At some point, I decided to have some fun with them; I asked, “Am I giving the right answers?”

5 mkThere was a really creepy family vibe to that bunch.  (Though to be sure, not quite like the Manson family!)

A couple of weeks after that, two guys showed up one night at my seminary room.  I had met one of them; the other one I had never seen before.  This was at 11:00.  They said they were wondering what happened to me.  I said I had found another church.  (It was the Presbyterian Church across the street from the school.)  The one I had previously met looked around the room and said, “Just because you’re in seminary doesn’t mean you’re a disciple.”  I replied, “I think you guys are a cult.”  They took off, and I never saw them again.

If you hadn’t figured this out already, their definition of disciple was joining their creepy family-like church.

Jesus gave this response to those asking about his family: “Whoever does the will of God is my brother and sister and mother” (v. 35).  Jesus never employed mind games.  He didn’t coerce people.  In fact, when someone decided they weren’t ready to commit, he sent them on their way.

One thing I find interesting about Mark when talking about Jesus’ family is that he doesn’t mention Mary.  I imagine if there were one person in the family who understood Jesus, it would be his mother.  Still, it’s also likely at times he was a puzzle even to her.

Whatever the case, it’s okay to be puzzled.  We’re not expected to understand it all at once.  Actually, we’re not expected to ever understand it all.  There is room for all in the family of Jesus.  “Whoever does the will of God is my brother and sister and mother.”  If you love God, I’m with you.

6 mk

["Embraced" by Banu Moore]

Call me crazy, but I believe Jesus says to me there’s room for the creepy family crew.  There’s room for those who disagree with me politically…  who disagree with me theologically…  those who would shame and exclude me…  those I don’t like…  those who don’t like me…  those who love onions…  Jesus welcomes you and me into his family!

Call me crazy, but I believe there’s room for all of us.

 

[1] James Ayers, “Mark 3:20-35,” Interpretation 51:2 (Apr 1997), 182.


in the system, but not of the system

We tend to be more comfortable with priests than with prophets.

Some might quickly say that their church (or other religious tradition) has no priests.  Being a Presbyterian, I would be one of those folks to make that claim.  I’m not necessarily speaking of a man (or woman) who has been ordained to that office.  I’m thinking of a priestly function or priestly posture.  Likewise, I’m not necessarily thinking of a person identified as a prophet.  Again, it’s more of a prophetic function or posture.

Given the way I’m using the words right now, I can even imagine priests and prophets existing outside of any faith or spiritual context.

This is admittedly a crude oversimplification, but I’m thinking of a priest as one who serves the system—who keeps the system running.  I’m thinking of a prophet as one who questions or critiques the system.  The prophet doesn’t necessarily want to overthrow the system.  That approach might better fit the profile of revolutionary.  If you’re wondering what I mean by all of this, as I often say, hold that thought.  Stay tuned.

Before I go any further, I need to address an unfortunate way John’s use of the word “Jew” has too often been misunderstood.  The Greek word is ΄Ιουδαιος (’Ioudaios), which does mean “Jews,” but when it appears in the gospel of John, it’s mainly used for the enemies of Jesus.  The word can also mean “Judeans,” a word which has not led to the persecution of Jews through the centuries, especially by Christians.  It has led to a history of anti-Semitism.

A Judean was from Judea, just as a Samaritan was from Samaria.  If we feel like we can’t use the word “Judean,” we must recognize that “Jew” (as portraying an enemy of Jesus) only speaks of a tiny minority of Jews and/or Jewish leaders.  After all, it should be remembered that Jesus himself was a Jew.  Amazing!  Not only that, he was a faithful, observant Jew.

1 jn

The second half of John 2 describes what’s been called the cleansing of the temple.  Notice how it starts: “The Passover of the Jews was near, and Jesus went up to Jerusalem” (v. 13).  Passover is one of the high holy days.  Jesus, as a faithful Jew, goes to celebrate.

Everything’s going fine; he’s with the crowds of worshippers who have come from parts near and far.  When Jesus enters the temple, his mood suddenly changes.  He sees the moneychangers at work.  They’re taking the peoples’ ordinary currency, with its images of Roman emperors and Greek gods (which would be idolatrous for purchasing animals for sacrifice) and exchanging it for Judean shekels.  And also, is it possible they’re ripping people off?  Of course, we also have to deal with the animals, producing their smells and solids.

Jesus goes ballistic.  He does his best impression of a bull in a china shop.  He takes off, flipping over tables, scattering coins, shouting at the merchants, and brandishing a whip.  Does he actually flog those fellows?  St. Augustine thought so.  He said Jesus “made a scourge of small cords, and with it lashed the unruly, who were making merchandise of God’s temple.”[1]  When the smoke clears, the place looks like the scene of an action movie.

On the matter of Jesus wielding that whip, some have said it justifies the use of violence, even to the point of punishing heretics and waging war.  “If Jesus was violent,” it’s been reasoned, “what’s to stop us?”

Others have a more nuanced perspective.  After all, it wouldn’t have been a surprise to Jesus that animals were being sold for sacrifice.  There was no need for Jesus to throw a “temple tantrum.”  James McGrath has noted, “The sale of animals was essential for the temple’s main function as a place for the offering of animal sacrifices…  Both the selling of animals for sacrifices and the payment of the temple tax were activities required by Jewish law and central to the temple’s functions.”[2]

Maybe Jesus doesn’t fly off the handle.  This all might have been premeditated.  Maybe it was to make a point.  That would seem to be more in fitting with Jesus’ character.  And about Jesus being violent, there’s a long tradition holding that he was being nonviolent.  No one could have weapons of any kind in the temple area.  The Romans had their own security measures.

As you walk in, they scan you with the metal detector and ask, “Do you have any items to declare?”

That whip Jesus had could only be made with material on hand—stuff like strips of animal bedding.  (A lethal weapon, it was not.)  Not only did Jesus refrain from beating the people, as Andy Alexis-Baker says, we don’t see “Jesus beating the animals; but instead he saves their lives from sacrificial slaughter in a monetary and religious system.  The fact that he deliberately refrains from overturning caged pigeons shows his carefulness with the animals.”[3]

He has no doubt watched too many of those Sarah McLachlan commercials with the sad doggies.

2 jn

Is Jesus protesting worship which consists of the sacrifice of animals?  In chapter 4, we see him speaking with the Samaritan woman at the well.

He says to her, “You worship what you do not know; we worship what we know, for salvation is from the Jews.  But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him.  God is spirit, and those who worship him must worship in spirit and truth” (vv. 22-24).

To worship God means to worship in spirit and truth.  There isn’t much there about killing animals.  Maybe Jesus is trying to open our minds to a higher understanding, a more open awareness.  God doesn’t require us to slay our fellow creatures.

We hear Jesus saying, “Take these things out of here!  Stop making my Father’s house a marketplace!” (v. 16).  Our Old Testament reading has the final words in the book of Zechariah.  It’s part of a longer section on the day of the Lord.  The Lord will return to bless Israel and to defeat their enemies.  On that day, ordinary objects in the temple will be considered sacred.  What’s more, “there shall no longer be traders in the house of the Lord of hosts on that day” (14:21).

Perhaps we see a promise of the day when exchanging of goods will no longer be necessary?  The slaughter of animals will be a thing of the past?

Whatever the case, we’re dealing with something grander in scope.  Whatever the case, we’re dealing with a challenge to the system.  In return, Jesus is demanded to explain himself.  “What sign can you show us for doing this?” (v. 18).  The word “sign” (σημειον, semeion), apart from the ordinary understanding, can also be a miracle or wonder by which God authenticates someone.  It shows that God is behind this.

They want to know why he’s there, messing up the program.

The first half of chapter 2 is about the wedding in Cana, where Jesus turns the water into wine.  We’re told this is “the first of his signs” (v. 11).  His second sign doesn’t come until chapter 4, when he heals the son of a nobleman (vv. 46-54).  So in case you were wondering, Jesus doesn’t give these guys a sign.

Instead, as he so often does, he reframes the question.  “Destroy this temple, and in three days I will raise it up” (v. 19).  Aha!  One of his interrogators slips away to grab a security guard.  He points Jesus out, saying, “You better search this guy again.  He’s threatening to blow up the temple!”  Of course, they misunderstand him.  He’s referring to the temple that is his body.  This is John’s way of pointing to the resurrection.

3 jn["Rage, the Flower Thrower" by Banksy]

I hope we realize that we all are temples.  As temples of the Holy Spirit, we in a sense, house God.  That’s what temples have always been for—to in some way, house a deity.  In our case, true deity, true divinity, dwells within us.

The chapter ends by saying, “Jesus on his part would not entrust himself to them, because he knew all people and needed no one to testify about anyone; for he himself knew what was in everyone” (vv. 24-25).  Jesus doesn’t put his faith in others, but he isn’t ridiculing his fellow humans.  It’s simply a recognition that, for all their efforts, they aren’t God.  People fail.  People fail us, and we fail them.  It’s just reality.  Jesus puts his faith in God.

On a side note, we so often disappoint each other because we want what only God can provide.  We subconsciously want each other to be God.  Our love falls short.

On the matter of love, I need to ask, “How does the cleansing of the temple demonstrate love?”  It might not seem like it all the time, but Jesus always acts with love.  He chooses to follow the path of love, not that of sin.

Jesus knows the opposition he would face in challenging the system.  He goes in with eyes open.  It’s not that he hates the system.  He wants it to operate in a loving and compassionate way.  He longs to show those in the system that it can be better—that they can be better.  Jesus wants them to risk being more.  He dares them to be more.  He dares them to be more human, which really is a high bar.

Here’s where we return to my opening statements about priests and prophets, or more precisely, their postures or functions.  The priestly function or spirit desires normalcy, a sane and orderly running of the system.  That in itself is a very good thing.  Systems are good.

Nothing could work—nothing could live—without say, the water system.  Take away H2O with its liquid, gas, and solid states, and see what happens.  We have the body’s digestive system, which is obviously necessary.  We have the political system, which is simply the way we structure our society.  It dates back to when protohumans lived in groups.

Too often, though, systems we create deviate from the beneficial, just, and even holy treatment we owe each other.  They become harmful and not helpful.

That’s when the prophetic spirit is required.  It challenges; it seeks to go deeper.  As I said earlier, the prophetic spirit doesn’t necessarily want to overthrow the system.  However, it does point to qualities that have long outlived their usefulness—that is, if they were ever useful for anything but cruelty and tyranny and ungodliness.

The true prophet is in the system, but not of the system.  What I mean by that is similar to what Richard Rohr says about being “on the edge of the inside.”  Prophets “cannot be fully insiders, but they cannot throw rocks from outside either…  Only with great respect for and understanding of the rules can a prophet know how to properly break those very same rules—for the sake of a greater purpose and value.”

Think of it.  Are you more likely to listen to someone who respects you and speaks your language (so to speak!), or to someone who disrespects you and thinks you’re an idiot?

Being in the system means having learned how it operates.  Being of the system means not being able to imagine anything outside of it.  It means not being able to visualize something new, something different.  Think of the times when Jesus apparently broke the Sabbath.  He healed people on the Sabbath.  He was working!  Yet, he was showing the deeper, more faithful meaning of Sabbath.

4 jn

May I suggest that many people who are accused of hating America really do not?  There are some, of course, who do hate America; I’m not talking about that.  I’m speaking of those who simply want America to be a kinder and more decent place, a more virtuous place.  There is indeed a prophetic spirit which calls us to be our best selves, to heed our better angels.

If we can see how the cleansing of the temple demonstrates love, we also should ask, “What does love require of us?”  It’s the question Jesus is fond of asking!  It’s the question Jesus is fond of asking me, and truth be told, it sometimes makes me uncomfortable.  Love exacts a high price.  Perhaps, in their heart of hearts, some of those in the temple that day behaved in such a defensive manner because they understood that.

What is it about our temples that need cleansing?

Are we carrying on with business as usual?  Are we welcoming the unexpected and unwanted visitor—maybe one who’s cracking the whip and upsetting our plans?  All of that is part of the work of God.  All of that is part of the sacrifice, not of animals slain, but of love spent.

May we welcome, may we receive, the Lord who resurrects the ruined temples of our lives.

 

[1] www.ccel.org/ccel/schaff/npnf107.iii.xi.html

[2] www.bibleodyssey.org/en/passages/main-articles/jesus-and-the-moneychangers

[3] Andy Alexis-Baker, “Violence, Nonviolence and the Temple Incident in John 2:13-15, Biblical Interpretation, 20:1, 2 (2012), 91.


we dreamed, and it was joy

Sometimes I will try to go to sleep.  Please note, I said “try.”  This might be taking a nap or going to bed at night.  There are those times with an in-between level of awareness in which you’re not sure if you slept or not.  At least, I have found that to be true with myself.  Did I really make the plunge, or did I remain up in the waking world?  If I have memory of a dream, then I know I was actually asleep.

Dreams themselves can be funny things.  They can be crazy things, as I’m sure you all know.  Throughout history, people have interpreted dreams in all manner of ways.  People have derived messages and gained insights from them.  That goes for me, too.  I know I’m not alone in this, but I have had dreams which provided answers to some problems I had been mulling over.  More than once, I have had ideas for a sermon come to me in the night, sometimes entire paragraphs.

1 ps

The greatest dreams, in my opinion, are the ones impossible to put into words.  They don’t demean themselves into petty things like solving problems.  They’re too good for that.  They’re too sublime.  They’re too majestic.  They fire the imagination.  They are works of art.

Psalm 126 is one of those works of art.  It is one of my favorite psalms—and I love a lot of the psalms.

“When the Lord restored the fortunes of Zion, we were like those who dream” (v. 1).  That first part can also read, “When the Lord brought back those who returned to Zion.”  What an awesome image.  “We were like those who dream.”  It had to be a dream!  These were people who had been exiled to Babylon.  They had been forcibly removed from their homes and sent marching on that long trail of tears.  The world as they knew it had ended.  And yet…

I love the Hebrew word for “dream”: חָלַם, chalam.  It’s dreaming while asleep (last night, I dreamed I had the face of a horse).  It’s dreaming for something in life (I’ve always dreamed of going to Alaska).  It’s dreaming as a prophet (thus says the Lord).

I should add that prophets are not fortune tellers.  Nine times out of ten (maybe more than that) their prophetic dreams are about the current situation the people face, rather than predicting the future.  Having said that, we benefit from the messages they have given.  We need them!  And there are indeed foreshadowings of the Messiah.  The New Testament has one or two, here and there.

The word chalam has another definition.  It also means to be strong, to be robust.  It refers to infants and livestock if they’re fat and plump.  Poor bony creatures do not qualify as chalam.  The Revised English Bible captures this nuance of “those who dream,” by saying “we were like people renewed in health.”  Is it safe to say those who dream are healthy?  Those who do not dream are unhealthy?  They are not strong?  They are not robust?

According to the psalmist, they need not worry about that, as we see in verse 2.  “Then our mouth was filled with laughter, and our tongue with shouts of joy; then it was said among the nations, ‘The Lord has done great things for them.’”  They can’t control themselves.  Their amazing reversal of fortunes demands response.  “Our mouth was filled with laughter, and our tongue with shouts of joy.”

2 ps[Here is a joyful person!]

The word for “shouts of joy” is רׅנָּה, rinnah.  It also appears in verses 5 and 6.  It can also mean “singing” and “rejoicing.”  What is their response to what the Lord has done for them?  What is their response to be like those who dream?  It’s singing; it’s joyful singing!

The Jews who have returned from exile can only ask, “How can we keep from singing?”  It’s like the hymn which poses the question, “No storm can shake my inmost calm, while to that rock, I’m clinging / Since love prevails in heaven and earth, How can I keep from singing?”[1]

The psalmist does something interesting.  It is affirmed, “The Lord has done great things for us, and we rejoiced.”  And then there’s a transition.  Acknowledging what’s been done, a request is added, “Restore our fortunes, O Lord, like the watercourses in the Negeb” (vv. 3-4).  (That’s the desert in southern Israel.)  We’re moving from the past to looking to the future.

Lord, we ask you to make the streams flow in the desert.  This isn’t the time to let us down!  Don’t let our dreams turn to dust.  We just got our singing voices warmed up!  We were making beautiful music.

Still, maybe the psalmist understands the score.  “May those who sow in tears reap with shouts of joy” (v. 5).

What’s the deal with introducing this language of sowing and reaping?  Maybe there is an understanding that joy must be grounded.  Joy can’t simply be “just a dream.”  It should be noted joy is not a mere emotion.  It is a deep spiritual reality, even when we don’t feel elated.  Quite clearly, there’s no guarantee that sowing the seeds will produce a good crop.  Maybe the ground will not be receptive.  Is it rocky?  Is it sandy?  Is it scorched by the sun, dry as a bone?

The image of sowing and reaping is a universal one, common to people throughout time.  Jesus tells a story which begins, “Listen!  A sower went out to sow” (Mk 4:1).  How receptive are we to receiving that seed which is the word?  Is our ground barren, rocky, filled with thorns?  Do we need to benefit from that fresh water in the desert?

Or will our efforts end in tears?

Henri Nouwen speaks of the joy that emerges from sorrow.[2]  “Joys are hidden in sorrows!  I know this from my own times of depression.  I know it from living with people with mental handicaps.”  He refers to his time after leaving his position as professor at Harvard Divinity School to live with the folks at L’Arche Daybreak in Ontario, a community for adults with intellectual disabilities.

“I know it from looking into the eyes of patients, and from being with the poorest of the poor.  We keep forgetting this truth and become overwhelmed by our own darkness.  We easily lose sight of our joys and speak of our sorrows as the only reality there is.”

3 ps

[Some friendly folks at L'Arche Daybreak]

It really is too easy to focus on the negative.  One way I notice this is when we take prayer requests.  I think you will agree with me in saying the concerns usually outweigh the joys.  We too readily overlook the blessings and celebrations in life.  Please understand me.  In absolutely no way am I suggesting we overlook or dismiss the very real struggles and sorrows among us.  We all have burdens to bear, some much more than others.

I have a copy of the Episcopal Book of Common Prayer.  There is a section devoted to Evening Prayer.  There’s one in particular I frequently visit before going to sleep.  (Yes, we’re back to sleep!)

“Keep watch, dear Lord, with those who work, or watch, or weep this night, and give your angels charge over those who sleep.  Tend the sick, Lord Christ; give rest to the weary, bless the dying, soothe the suffering, pity the afflicted, shield the joyous; and all for your love’s sake.  Amen.” (page 124)

I especially appreciate the request to “shield the joyous.”  I find depths of meaning in that.  Is it a plea for protection, lest the joyous too easily fall?  Does it refer to the prayer’s concern for the sorrows immediately preceding the joy?  Is it a shelter for the joyous prophetic dream of justice and peace?  I imagine it is those and many other levels of awareness.

The psalmist concludes, “Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves” (v. 6).  That’s the story of bringing in the sheaves.[3]  “Going forth with weeping, sowing for the Master, / Though the loss sustained our spirit often grieves; / When our weeping’s over, He will bid us welcome, / We shall come rejoicing, bringing in the sheaves.”

How has our harvest been?  How have our crops fared?  Is our livestock chalam?   Can we carry our sheaves with joy?

The psalmist would have us be dreamers.  During this Advent, I think we are especially called to be dreamers.  Howard Wallace reminds us that, in our call to be dreamers, we would be like “those whose lives are shaped not by the limits of our experiences but by the hidden reality of what God has already declared will be.  It also leaves us with a tremendous sense of joy in ‘coming home’ as the Lord comes to us in the midst of the tears of this earthly experience.”[4]

It’s not hard to see us in our own exile, of sorts.  We might be weeping for a season.  And yet…  God gives us the promise of the advent, the coming, of our Lord Jesus Christ, who leads us through the desert of our journey.

We dreamed, and it was joy.

 

[1] www.youtube.com/watch?reload=9&v=VLPP3XmYxXg

[2] henrinouwen.org/meditation/joys-are-hidden-in-sorrows

[3] www.youtube.com/watch?v=p7yMUIezLSE

[4] hwallace.unitingchurch.org.au/WebOTcomments/AdventB/Advent3BIsa61Ps126.html


memento mori

I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert… Near them, on the sand,
Half sunk a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal, these words appear:
‘My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!’
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.”

1 ps

"Transience of Life" by Daniel Kansky

That is the poem “Ozymandias,” by the British poet Percy Bysshe Shelley, who lived in the early nineteenth century.

This Ozymandias was a fellow who wanted his name to live forever.  By virtue of this massive monument, he wanted to defy the grave.  I wonder how that worked out?  The traveler tells the poet of a “colossal Wreck.”  Long ago, the head fell off.  “Half sunk a shattered visage lies.”  The face has been smashed.  There is a proud boast: “Look on my works, ye Mighty, and despair!”  However, who is there to look on his works?  “The lone and level sands stretch far away.”

His bid to defeat death has turned into rubble.

Having led or helped lead two funerals in just over a week, and one the week before, I’ve been thinking about death recently.  Actually, I’ve been reminded how everything returns to its fundamental parts.  The chair you’re sitting on has crumbled into nothingness—it’s just a question of when it happens.  It’s true of your house.  It’s true of planet Earth itself.  In about seven billion years, our sun will expand out to Earth’s orbit.  (Not exactly the day after tomorrow, but we’ll get there.)  Bye-bye, Mother Earth!

2 psMemento mori.  That’s Latin for “remember death,” as in “remember your death.”  It’s a reminder that we are not immortal.  Lest we think memento mori is a walk on the morbid side, here’s something else to remember: we have an entire season in the church calendar that emphasizes the same thing—Lent.  Our Ash Wednesday liturgy directs us to “remember that you are dust, and to dust you shall return.”  There are plenty of people who don’t like Lent because they think it’s too much of a downer.  I’ve even heard ministers say they feel the same way.

There’s a line in a prayer from our funeral liturgy that has helped remind me of such things these past few days.  “Help us to live as those who are prepared to die.  And when our days here are ended, enable us to die as those who go forth to live.”  It is a joyful affirmation that we will be with the Lord.

Memento mori comes from the time of the ancient Romans.  We’re told, “It was the custom of Roman triumphs, for example, for a slave to stand behind the triumphant general in his victory parade, and tell him ‘memento mori’—remember, in your hour of glory, that you are destined for the dust.”[1]

Have you ever heard the phrase, “The one who dies with the most toys wins”?  Well, here’s another one.  “You can’t take it with you!”

That seems to be the message of Psalm 49.  We already get that in verse 1, as the psalmist proclaims, “Hear this, all you peoples; give ear, all inhabitants of the world.”  It’s a message for everyone on planet Earth.  The Hebrew word used here for “world” is interesting.[2]  It only appears five times in the entire Old Testament.  It means “world,” but with the sense of a short period of time.  It means “transient” or “fleeting.”  It’s the perfect word, considering the theme of the psalm.

Give ear, all dwellers of this perishable planet!

There’s quite a bit in Psalm 49, but we don’t have time to go into all of it.  I’ll just mention a few points.  I want to take a tip from Ozymandias and “those who trust in their wealth and boast of the abundance of their riches,” as verse 6 puts it.

That’s some shaky ground.  We’re told we can find security in money or gold or real estate or whatever.  Considering the fires and floods and famine and whatever the coronavirus is up to, I think security might better be found in drinkable water.

3 ps

The psalmist continues: “Truly, no ransom avails for one’s life, there is no price one can give to God for it.  For the ransom of life is costly, and can never suffice, that one should live on forever and never see the grave” (vv. 7-9).  Well, tell that to the researchers who say death is something we can delay indefinitely.  There are some folks who say a lifetime of 150 years isn’t too far down the road.  And then there are already some people who’ve had themselves cryogenically frozen.  The hope is they can be thawed sometime in the future.

Of course, there’s always the vampire option!

Keeping my promise to hit only a few points, I want to jump to verse 16.  “Do not be afraid when some become rich, when the wealth of their houses increases.”  We can become intimidated in the presence of those with great affluence.  Verse 18 reminds us, “you are praised when you do well for yourself.”  (Remember the show, Lifestyles of the Rich and Famous?  Robin Leach would engage in what could almost be called televised drooling.)

Nurse practitioner Vincent LaBarca notes, “Life pulls us into painful directions and our impulse is to fight.  But resistance is futile.  (I don’t know if he’s a Star Trek fan, but that’s the warning from the Borg.  You will be assimilated.)  Like swimming against a riptide, we inevitably wear ourselves out and drown.  If, however, we relax and allow the tide to take us, we are safely guided back to shore.”[3]

Verses 12 and 20 have always been the ones to catch my attention.  It is a repeated thought.  “Mortals cannot abide in their pomp; they are like the animals that perish.”  We humans cannot hang on very long to our splendor.  I like the way Eugene Peterson put it in The Message: “We aren’t immortal.  We don’t last long.  Like our dogs, we age and weaken.  And die.”

I suppose if our measure of life is pomp and splendor, we might very well end up like an animal, even a beloved doggie.  I don’t believe their deaths are meaningless, but one thing we can do which they can’t is to consciously prepare for our passing.

Henri Nouwen spoke of a “grateful death.”[4]  “The way we die,” he said, “has a deep and lasting effect on those who stay alive.  It will be easier for our family and friends to remember us with joy and peace if we have said a grateful good-bye than if we die with bitter and disillusioned hearts.  The greatest gift we can offer our families and friends is the gift of gratitude.  Gratitude sets them free to continue their lives without bitterness or self-recrimination.”

I had a professor at seminary who shared four statements that help in the very things I just mentioned.  “Please forgive me.”  “I forgive you.”  “Thank you.”  “I love you.”  That works both ways, for the one passing and for those left behind.  No regrets.

4 ps

photo by Efren Baharona on Unsplash

I was fortunate and truly blessed to have that kind of ending with my father.  Banu and I lived in Jamestown at the time.  My dad had been hospitalized several times, but this time, there was more a sense of finality to it.  I got a call from my sister, telling me I needed to come home.  I flew to Nashville the next day.  My brother-in-law picked me up at the airport and drove directly to the hospital.

My mom and sister, and my mom’s pastor, were in the waiting room.  They had already said their goodbyes.  So I went into the ICU and stood next to my dad’s bed.  His eyes were closed.  I held his hand and told him that I loved him.  He didn’t last much longer.  I think he willed himself to hang on until I arrived.  My dad passed away at five in the afternoon, just as the sun was beginning to set.  He was welcomed with its orange-red rays.  It was like something from a movie.

It puts a little different spin on the promise of the one who said, “I am the gate.  Whoever enters by me will be saved” (Jn 10:9).

I don’t need to tell you we’re constantly surrounded by death.  We are routinely reminded of the Covid count.  In some quarters, there seems to be a deliberate attempt to inspire fear.  However, our risen Lord says, “Fear not.”  Instead of fear, he inspires us with holy boldness. Memento mori is a fierce and wonderful embrace of life.  Thanks be to God.

 

[1] medium.com/@julesevans/the-memento-mori-f588311adce0

[2] חֶלֶד, cheled

[3] medium.com/illumination/an-existentialist-and-a-christian-walk-into-a-bar-91f713d5e5f0

[4] henrinouwen.org/meditation/a-grateful-death


going home

“You can’t go home again.”  We’ve all heard that one.  You can’t go home again.  Why not?  I go home on a regular basis.  (By regular, I mean at least once per year.)  Home for me is Tennessee.  (That is, it’s my second home.  My first home is wherever Banu is!)  Tennessee is where my mom and sister live.  Home includes both space and time.  Every time I return, things have changed.  There are new stores and restaurants.  Some stores and restaurants Banu and I liked have disappeared.  (A couple of examples include the breakfast place, “The Egg and I,” and a lovely gyro place owned by an Egyptian family.  We do miss that place—and them.)

Of course, who knows how long it will be before we can enjoy sitting in a restaurant?

1 gn

More fundamentally, “you can’t go home again,” refers to memories: of people, of events, of good times and bad times.  For some people, home never really felt like home.

Regarding not being able to go home again, think of Jesus in Matthew 13.  He goes back to Nazareth and is teaching in the synagogue.  There’s no problem with that, right?  Wrong.  The people look at each other; they look at him.  Where is he getting all this stuff?  Son, we know your family.  You weren’t raised to be some kind of philosopher.  The scripture says, “And they took offense at him” (v. 57).

Jesus couldn’t go home again.

In Genesis 32, we see another fellow trying to make his way home: Jacob.  He has left his Uncle Laban, and not on the best of terms.  Let’s go back many years, and briefly sum up.  Jacob leaves home in a hurry because his brother Esau sees red and wants him dead.  Jacob has been up to his trickery.

(And if you recall, along the way he has his vision of a stairway to heaven!)

As he approaches Laban’s place, he sees Rachel, who we’re told is really good-looking.  There’s also her older sister, Leah, who apparently is not quite as good-looking.  Laban says, “Work for me for seven years, and you can marry Rachel.”  Seven years go by and Laban says, “Oh, I just remembered.  The older sister has to get married first.”  Seven more years go by.  (I wonder how Jacob’s relationship with his father-in-law has fared!)

In time, Jacob figures out how to arrange for his goats to breed and become stronger, while Laban’s goats are the weaker ones.  He’s back to his shenanigans; maybe he feels justified this time.  Anyway, Jacob is found out, so he takes his family and possessions and hits the road.

There’s one little obstacle between Jacob and his destination—Esau, his aggrieved brother.

My obstacles in going home have been along the lines of road construction, a traffic accident, or bad weather.  I can’t claim to have ever had a family member blocking the path.  (That’s a claim I wouldn’t want to make!)  And I must confess, as I’ve gotten a bit older, stops at rest areas have become more frequent, as Banu will testify.

2 gnAs I said, it’s been many years since he last laid eyes on his brother.  Jacob wonders, “What will he do when he sees me?  How will he feel?”  Jacob decides to err on the side of “furious.”  He sends some of his guys ahead to take Esau’s temperature, so to speak.  When they return, they tell Jacob that Esau is on his way—and incidentally, he has 400 men with him.

We’re told that Jacob “took his two wives, his two maids, and his eleven children, and crossed the ford of the Jabbok.  He took them and sent them across the stream, and likewise everything that he had” (vv. 22-23).  He has everyone go first, including his beloved Rachel.  I wonder how she felt being used as a human shield.

{"Rachel: Noir Bible" by James C. Lewis}

Jacob has sent everything and everyone away.  He is all alone.  He is all alone in the darkness of night.  I imagine we can relate to that.  I’m sure there have been nights in which it seemed like dawn would never arrive.  We’re left with our thoughts, our fears, our hopes.  And we are struggling.

For Jacob, that struggling is quite literally true.  He is wrestling with a mysterious man all night long.  Who is this man?

Nancy deClaissé-Walford, who teaches at Mercer University, has some suggestions.  “Theories abound concerning the identity of ‘the man’ with whom Jacob wrestled.  Was the man God? Was it Esau?  Or was it Jacob’s own inner being wrestling with itself?”[1]  She favors that last one.  Maybe there are hints of all three.  Maybe it was his fear of Esau—I don’t believe it was the man himself.  There was certainly that inner struggle, that inner conflict.

It was all wrapped up in Jacob’s wrestling match with God at the Jabbok stream.  It might be helpful to know that the Hebrew words for “Jabbok” (יַבֺּק, Yabboq) and “wrestle” (אׇבַק, ’abaq) sound very much alike.  We have a showdown at Wrestle River.

So what happens when dawn finally comes?  Jacob’s combatant hasn’t been able to pin him.  But before the match can end with the ringing of the bell, he gets one more whack at Jacob.  He sucker punches him in the hip socket, and it’s put out of joint.  Consequently, Jacob walks with a limp.  It sounds like Jacob needs hip replacement surgery!  Still, he is hanging on to his opponent, and he’s demanding a blessing.

After that long night of struggle, that long night of inner struggle, Jacob is still hanging on.  We’re told, “Jacob wrestled and received a new blessing (not one obtained by trickery, but this time by honest struggle).”[2]  Jacob is given a new name.  Says the man, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed” (v. 28).

Jacob has held on.  He hasn’t let go until he receives his blessing.  That takes stamina.  That takes determination.  That takes a stubborn resolve.

Terence Fretheim has an interesting take.  “God may encounter people in conflictual times by taking the very form of the anticipated difficulty.”  I find this interesting.  [quoting Walter Brueggemann[3]]  “‘In the night, the divine antagonist tends to take on the features of others with whom we struggle in the day.’”[4]

I’ve heard it said that dreams prepare us for similar events in the waking hours.  They prepare us for life.  (I’m not sure how I feel about that.  I imagine I’m not alone in wanting to avoid a lot of the stuff that happens in dreams.)

Of course, this is about more than dreams.  He continues, “Having been through such a time with God provides a gracious rehearsal for the actual life circumstance.  To refuse to engage with God in that struggling moment denies oneself a God-given resource.”

It’s said, “The only way out is through.”  Encounters with God, and by virtue of the Holy Spirit within, encounters with oneself, can be annoying, fearful, painful—and yet, not without a certain joy and revelation of love and grace.

3 gn

Jacob has traveled that path and made the awesome discovery: “I have seen God face to face, and yet my life is preserved” (v. 30).

Still, there is that limp!  He has been injured, and he will carry that injury, that scar.  Nevertheless, that dislocated hip is a sign of grace.  It is when we are weak that we are strong.  That area of vulnerability, whatever it is, is where God can especially work in our lives.

Last spring, I spoke of my surgery to remove a brain tumor, and I spoke of the scar left behind.  What I didn’t mention were the changes that experience made.  I came to new insights and understandings of people who suffer mental problems.  (Actually, for me, that wasn’t too much of a stretch!)

The steroids I was taking gave me a glimpse of those with wild mood swings.  (I’ve never been accused of that.)  Here’s one quick example.  One year when we lived at the seminary, people were decorating for Christmas.  I was upstairs in our apartment, watching Star Trek.  Banu, who was with two of our female friends, called and asked me to come down and help them hang a decoration.  As I descended the stairs, I became angrier and angrier.  How dare they take me away from Star Trek?

I noticed they had a ladder poised at the spot.  Any of them could have easily climbed up and attached the decoration.  They didn’t need me to do it.  I gave them the silent treatment.  It was clear how incensed I was.  Later on, I apologized for my unwarranted behavior, explaining about the steroids.  One of them replied, “Now you know how PMS feels.”

Understand, I’m not saying God gave me the brain tumor, but it could be seen as my own wrestling match.  I still carry that limp.  It wasn’t a foregone conclusion that I would learn anything.

4 gn

One way in which we all are going home is the return to our church sanctuary.  There are precautions to take, based on New York state guidelines, the CDC, and no doubt most of all, our calling to love one another—to love our neighbor.

As we go home, how have we been struck on the hip socket?  How are we limping?

We are limping, but as I said a moment ago, it is a gift of grace, as strange as that might sound.  In this time of pandemic, we hold on for the blessing.  We hold on for the blessing of the earth, for the blessing of the suffering, for the blessing that rights the wrongs.  If there were anyone who understood holding on for the blessing, while bearing scars, it was Jesus.  Even now, Jesus as the risen and ascended Christ, holds onto us.  He travels with us as we go home.

 

[1] Nancy deClaissé-Walford, “Genesis 32:22-32: A Lonely Struggle and an Undeserved Blessing,” Review and Expositor 111:1 (2014), 75.

[2] deClaissé-Walford, 75.

[3] Walter Brueggemann, Genesis: Interpretation (Atlanta: John Knox, 1982), 267.

[4] Terence E. Fretheim, “The Book of Genesis,” The New Interpreter’s Bible, vol. 1 (Nashville: Abingdon Press, 1994), 569.


this was always the place

1 gnHave you ever been given a nickname regarding something you had absolutely no control over?  You know, like being called “freckle face.”  (Assuming, of course, you have a generous supply of freckles.)  How about addressing someone of petite stature?  “Shorty” would be a nickname completely unearned.  That would also be true if the name “Shorty” were used ironically, referring to someone seven feet tall!

Here’s another question.  Have you ever given someone else a name about something they couldn’t help?

A lot of that goes on in the Bible.  Consider the Old Testament reading in Genesis 28, the story of Jacob’s ladder.  We’re introduced to Jacob in chapter 25, just as he and his twin brother Esau are being born.  And what does he do to his elder brother?  He takes him by the heel!  Darn that infant.  Just for that, we’re going to call you Jacob.[1]  You know—the name that means one who supplants, the one who will shove you aside and take your place, the one who will grab your heels and try to trip you.

(I won’t go into detail now, but he does wind up tricking his brother into selling his birthright.  He tricks his father Isaac into giving him Esau’s blessing, the one that should go to the elder son.  Esau is furious and is dead set on killing Jacob, so Jacob hits the road to go live with Uncle Laban, the brother of his mother Rebekah.)

Speaking of nicknames regarding something of which you have no control, my own name wends its way through history back to Jacob.  James, by way of the French (Jacques), back to the Latin (Iacomus), back to the Greek (Iakobos), and finally to the Hebrew (Jacob or Ya‘aqōv).  Am I a supplanter; do I scheme to take someone else’s place?

I guess I can take heart in that there have been, and still are, a ton of Jameses throughout time and space!

But let’s go back to that sneaky Jacob.  Pastor and writer Renita Weems says of him, “What makes Jacob’s story so incredibly engaging and kind of inspires the energy that we’re feeling now is that it is the first character in the Genesis story that provides us with so many different dimensions of a particular character.”[2]

She isn’t kidding.  Later on, Jacob wrestles with a man/angel all night long.  Eventually, the man throws in the towel, but not before getting in one last lick at Jacob’s hip!  Jacob is told, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed” (32:28).  His craftiness is rewarded.

2 gnWeems goes on, “I mean, here we finally have someone we have some adjectives we can use—deceptive, clever, shrewd, subtle, whatever.  Before Jacob, we’re finding mostly characters are pretty one dimensional.  They pretty much do what God says and may protest a little here and there, but in Genesis, this is, aha, someone who’s human, the first real, human person.”

When called upon, he can also do an incredible Hulk imitation, though without the green skin!  He comes upon some shepherds at a well which is covered with a large stone.  Removing it is a job for several men.  Jacob, upon seeing the beautiful Rachel approaching, walks over to the stone and picks that bad boy up!  I don’t know.  Does this display suitably impress Rachel?

Still, all of that is in the future.

I started by asking about nicknames, but the real focus here is something deeper and more inward.  Jacob has a dream.  We’re told he comes to “a certain place” and stays there for the night.  The Hebrew simply says, “the place.”  And at “the place,” he uses a stone for a pillow! (v. 11).  Who knows what kind of dreams that might prompt?

I don’t want to get into the mechanics of dreams.  There are numerous interpretations of what they might mean.  Some people remember their dreams on a nightly basis; some almost never remember them.  I think I’m somewhere in the middle.

There was a dream I had for many years.  If you’ll indulge me; I’ve told this story before.  It dealt with McDonald’s, where I worked when I wasn’t away at college.  In the dream, I would be at various locations.  I might be at home, or maybe I’d be driving my car.  And in the back of my mind was this nagging fear that I should be at work; I should be at McDonald’s.

In the dream, it was always the case that it had been days, even weeks, since I’d showed up for work.  I would have the feeling that I needed to go to the store and check the schedule.  Was I in fact supposed to be there?  But I don’t remember ever making that trip.  Instead, I would wake up and realize, with a great sense of relief, that I was now at seminary, or later on, that I was now pastor of a church.

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I haven’t had that nightmare (yes, nightmare) for a long time now.  Banu once told me that I was subconsciously expressing my fear of working at McDonald’s for the rest of my life.  I believe there’s something to that!  At a deeper level, though, I think McDonald’s represented my sense of not moving forward.  It was a symbol of my needing to complete something.

All of us have had dreams, even recurring ones, that have had special importance.

Jacob has a dream that is exceptionally important—and quite vivid.  He dreams “that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it” (v. 12).  The word for “ladder” is better translated as “ramp” or “stairway.”  Jacob dreams of a “stairway to heaven,” to reference the old Led Zeppelin song.

The Lord meets him and identifies himself as the God of his fathers.  God gives him the promise given to Abraham and Isaac, that he will inherit the land and his offspring “shall be like the dust of the earth.”  Furthermore, “all the families of the earth shall be blessed in you and in your offspring” (v. 14).  God promises to be with him until these things are fulfilled.

(On a side note, it’s always the men who are given credit for the number of children.  The women are mysteriously absent.)

After that promise of amazing grace, Jacob wakes up and it dawns on him, “God is here, and I didn’t know it!”  Something is stirring inside him.  Whoa!  God is here, and I didn’t know it.  That something stirring inside him is fear.  It is reverence.

Remember what’s going on with Jacob.  He’s on the run; he’s literally running for his life.  Is it possible he has only himself to blame?  Maybe.  How many times have we been on the run, seemingly for our lives, only to realize that we are our own worst enemies?

We come to “the place,” just as Jacob does.  Where is that place for each of us?  Where is that place for us as a community, as the church?  Where is that place where we stop running?  Where is that place where it might take a dream, a vision of angels ascending and descending, to make us realize that God has been here the whole time?  This was always the place.  It is a time of awe, of holy fear.

What does the dream signify?  What does Jacob’s ladder mean?  Now we’re back to the multiple understandings I mentioned earlier.  That’s certainly true with this dream.  If you don’t believe me, do an internet search for “meaning of Jacob’s ladder,” or words to that effect.  I imagine you’ll find two or three takes on it.

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[Jacob's Dream by William Blake]

One that I find interesting and helpful comes from Ephraim of Sudlikov, a rabbi from eighteenth century Poland.  He speaks of the “ladder filled with upward and downward motion [as] a metaphor for the religious life of any human being here on earth.”[3]  Very briefly, when we feel a profound closeness to God, we are ascending the ladder.  When we feel a profound distance from God, we are descending the ladder.

Ephraim says there’s nothing wrong with this.  It is an integral part of the spiritual life.  It is who we are.  It shouldn’t be lost on us that “God shows this to Jacob precisely at a moment in which he is alone and afraid.  It is as if God seeks to reassure him: ‘This very sense of alienation and disconnection you feel may yet lead you to find Me in entirely new ways.’  Just as your spiritual life wanes, it may yet wax stronger than you yourself thought possible.  And the waxing may owe much to the waning.”

Jacob now realizes, “How awesome is this place!  This is none other than the house of God, and this is the gate of heaven” (v. 17).

Jumping ahead a few centuries, John’s gospel presents Jesus telling Nathanael, “‘Do you believe because I told you that I saw you under the fig tree?  You will see greater things than these.’ [By the way, in Hebrew thought, a fig tree was symbolic of prosperity.]  And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man’” (1:50-51).  John links Jesus himself with the gate of heaven.

How does Jacob finally respond to all of this?  He builds a shrine and calls it “Bethel,” which means “house of God” (v. 19).  Then he makes a vow in response to God’s promise of free and amazing grace.  He’s still not quite ready to fully trust God.  If you do this…then I will do that…

Thomas Whartenby tells us, “The man who has always lived by his wits now seeks to strike a bargain.  To the God who made gracious and unconditional promises, Jacob makes a very guarded and conditional vow: If you deliver, I will serve.  It is easier to build sanctuaries than it is to live the life of faith.  Conditional discipleship is much easier than unconditional surrender.”[4]  Can we all agree to that?

Yet, despite all of Jacob’s duplicity, despite all of his scheming, God is faithful.  Like Jacob, we come to our “place.”  And too often, we would rather be anywhere in the world but there.  We would rather be on Jupiter or Saturn than there.[5]

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Still, it’s true, that is where God meets us—where God has been waiting to meet us.

 

[1] יַעֲקֹב (Ya‘aqōv)

[2] billmoyers.com/content/god-wrestling

[3] www.beliefnet.com/faiths/judaism/2000/12/the-ladder-to-heaven.aspx

[4] Thomas J. Whartenby, Jr., “Genesis 28:10-22,” Interpretation 45:4 (Oct 1991), 404.

[5] Since we’ve been able to see both of them at night recently!