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Monday, February 9, 2015

The Compassionate Healer

I did this message several years ago, and then revisited it this past week.  I thought it worth posting even though it is a bit long.

Sunday, November 5, 2006

            In 1990, an ice storm hit Roanoke.  My best friend took to the streets to see how fast his sled would go.  It was a back road, and it should not have been a problem.  But, he got going so fast, he lost control and rammed into the bottom of a parked car.  He ended up with 60 stitches in his head.  He could have been decapitated.  A few years later, fully recovered, he married his college sweetheart and began working with his dad.  Then, at 26, his wife left him for another man.  She was the only woman he had ever loved and she was gone.  Broken hearted, he began the painful road to recovery.  Then one day, he woke up and could not move.  My friend is a natural athlete.  He can dunk a basketball; he can run for miles without stretching & without getting tired or sore.  In pick-up football games, no one can cover him.  He woke up and could not move his body.  His brother discovered him, got him to the hospital, and within a week, the unexplained illness was gone and he was back on his feet, healthy again.  Around the time he turned 30, his company fired his father.  He still had a job, but his father was dismissed.  He had to recover once again, and this time in very awkward circumstances.  A few years later, he left that company to work for his father’s new company.  A few years after that, he was the one fired.  This past summer he remarried.  Physically, emotionally, relationally, my best buddy from high school has had to go through periods of healing; and, sometimes it was hard to know if the healing would ever come.  But, it has and it continues to.  And, I think my friend’s story has some unique aspects to it, but it not uncommon. 
People have injuries to the body.  We have crushing blows that hit the heart.  We need help overcoming the things that wound us.  Today we begin a series of 6 messages from the Gospel of Mark on miraculous healings.  It’s the supernatural power of Jesus on display.  Scientists, doctors, and historians have no explanation for the stories we will hear.  Did these miracles really happen?  Is it just legend, or exaggeration, written down generations after the fact?  Is it wishful thinking?  Wouldn’t it be great if there was a guy who loved everybody and healed everybody?  Wouldn’t that be wonderful? 
I believe the stories of Jesus’ miracles are real, historical.  These things, the healings included, happened
            So what do we learn from them?  How does it help the church and the faith of individual Christians today to know the tales of miracles Jesus performed 2000 years ago?  And why, of all the miracles, we would zero in on healing? 
I have am in some way connected to over 20 people that have needed some form of care -  the emergency room, the operating room, the hospital, home health care or hospice care.  Some were over 80, but not all.  I spent time with children who did not know if they would live or die.  A lot of these folks I visited were a part of this church or my former church; others weren’t.  Some were members of my own family.  Some were friends from years ago.  Over 20 people, in 2006, and the year isn’t over.   Why talk about healing?  Everyone needs it.  And, I believe the healing offered by Jesus happens today.
However, before we talk about being made well and being made whole, we must acknowledge some problems.  The first one is the lack of 21st miracles.  I have never been associated with a healing that a doctor could not explain.  Maybe you have, but most I know have not.  Most today have never seen or heard about a truly miraculous event.  It’s an age of science and highly developed medicine.  Maybe the miracle is what God has allowed brilliant doctors to learn.  I don’t discount that at all.  But, the unexplainable seems to fall into the realm of superstition and is not the stuff educated people listen to.  That’s the first problem.
The second is not everyone is healed.  I know a pastor from El Salvador whose granddaughter was diagnosed with leukemia late last year.  I visited her and prayed with her family at UVA hospital in Charlottesville.  Her mom and sister confidently told me that if the leukemia killed her, they would testify that she had gone to be with the Lord and give Him glory.  If she survived they would praise God for the healing.  The little girl felt the same way.  Her doctor did not give her much of a chance to make it.   But, we received a report in June that after some radical treatments that had a low success rate, she was cancer free!  Praise God!
In the book Disappointment with God, Philip Yancy tells about a thriving church that he visited in a village in Peru.  That sentence itself is cause for joy.  The people of this region had been steeped in ancient traditional religions until a missionary came and introduced them to Jesus.  When he visited, Yancey discovered a church that had grown strong over its 40 years of life.  He also discovered a small, forgotten stone monument; a tribute to one of the missionaries who helped found the church.  God worked through this young man to introduce the entire village to Christ.  But, the young missionary’s 6-month old son was hit with an onset of vomiting and diarrhea.  The child died.  As the village around him grew in faith, the young missionary was arrested in grief.  His heavy heart made him so sick; he was pulled from the mission field, never to return to mission work.
What’s the difference in the 2 stories?  In the first one, a pastor’s granddaughter survived.  In the second, a missionary’s son died.  Why did one live and not the other?  If we credit God with healing in the 1st case, do we blame God for not delivering in the 2nd?  I don’t have an easy answer – no one does.  I am highly suspicious of anyone who offers trite answers.  The hardest funeral I ever did was for a 6-month-old child. 
We don’t see as many miracles today as we read about in Mark.  That’s a problem.  Some people are healed and some aren’t.  That’s another problem.  As we proceed to examine these great stories in the Bible, I can’t promise that you or I will find the exact healing we might be looking for.  That’s a third problem.  As we discuss healing, I have to say, God has not told me that at HillSong, we will no longer need crutches or wheel chairs or doctors or treatment plans or medicine.  I cannot stand before you and promise medical miracles. 
I do have something to offer though.  It’s the most important part of the healing stories.  It goes deeper than the physical body.  And it is far more important to Jesus than physical healing.  At the center of this passage, when the disciples come to Jesus because mobs of sick and demon possessed people want to be healed, Jesus responds, “Let’s get out of here.  Let’s go to other villages.”  Does he want to depart so he can heal in other places?  No, he’s going to preach.  He says, “That’s what I came to do.”  Jesus’ mission was to tell people how they could know God.  Along the way, he did perform many miracles.  But his purpose was to preach about the kingdom of God and how people could surrender their hearts to the will of God and be adopted as children of God. 
Furthermore, at the heart this reading from Mark, when the crowds want the miracle worker to end all disease, discomfort, and disturbance in Galilee, Jesus retreats to the wilderness.  He doesn’t make it easy.  He gets away from it all so he can pray.  He needs spiritual strength because the crucial work that lies ahead, the eternal task, is spiritual, not physical.  Physical hurts are real and problematic and for some people utterly disabling; but spiritual disease is far worse in Jesus’ mind. 
So what I offer, actually what the Holy Spirit offers in the face of needed healing, is what Jesus tried to give when people wanted miracles.  Jesus tried to give hope.  Jesus tried to build faith.  Jesus tried to mend broken souls by offering forgiveness.  Jesus tried to change lives by freely giving the love of God to all who would receive it.  He’s still doing that and it’s still needed.
While he was pastor of FBC Macon, GA, Chuck Poole wrote the book Don’t Cry Past Tuesday.  He opens talking about a walk he took one day to visit his friend, a priest at the Catholic Church across the street.  As he entered, he noticed a sign that said “Cry Room.”  It was just off the sanctuary, a room where parents could hear the service while their babies cried.  The worship service came through on a speaker but the walls of the room prevent the babies’ cries from disturbing other worshippers. 
As Poole walked away, a thought hit him.  That sign, “Cry Room,” should hang outside of every sanctuary and worship room in every church.  The sign should be in the main room for the adults because this should be a safe place for people who need to cry.  Poole writes adults need a place to “confess their deepest guilt, ask their toughest questions, and tell their darkest stories; adults need a place where they can find help with all the heavy luggage of their unhealed diseases, unrealized ambitions, unresolved mysteries, and unfulfilled hopes.  … [This place, the gathering of the church, must be a place where] the shoulder stooping, sleep-robbing, heart-breaking fears, shames, and hurts of life are voice, not silenced; acknowledged, not denied.”  Our gathering is “where the protest of hope is lodged against the evidence for despair. … [We – followers of Jesus the healer – are] bearers of grace to the troubled and keepers of hope for the weary.”  Moreover, the church is where we come, when we what need more than anything is to have the arms of God wrapped around us in an embrace. 
Yes, Jesus healed the body some times.  His purpose though, in the first century and today, was to heal the soul.  Often those with Him, even the beneficiaries of miracles missed the biggest blessing! 
When the man stricken with leprosy came to Jesus, he didn’t say “Heal me.”  He asked to be made clean because leprosy was viewed as a disease of the soul.  One with this condition was not allowed to enter the temple.  The leper wasn’t permitted to touch others.  He was isolated socially and cut off from God.  This leper that came to Jesus broke the rules.  He was supposed to stay away, but in desperation, he crossed the lines to beg for redemption.  Jesus too broke the rules.  Those who were clean were to avoid the sick and diseased.  It was forbidden to touch an untouchable, but Jesus stepped outside the box religion had worked so hard to build.  He grasped the man and with love said, “I am willing to help you.  Be clean!”  The leprosy left the man and Jesus instructed him to go to the priest and worship God thereby being declared clean in the proper way.  Jesus did not simply heal him.  He restored him.  For the healing to be complete and the man to be accepted back into the society, he had to go to the priest.
At this point, the man forgot why he came to Jesus.  He came asking to be cleansed.  When he got what he asked for, he then disobeyed the healer.  Jesus said, “Don’t tell anyone about this.  Go to the priest.”  The man never went to the priest.  Instead he ran through streets shouting through a bullhorn the wonders of the miracle worker.  It makes for good copy, but this healed leper did receive Jesus’ most important offering.  He didn’t re-enter a relationship with God and with the worshipping community.  Instead he settled for The National Inquirer, Geraldo, and his own reality TV show.  Jesus wanted to mend a soul, but the man became a spectacle.
Simon’s mother-in-law reacted differently.  When Jesus came to her, she did not have leprosy.  She had a fever that could have been fatal.  People around her would search for spiritual failures on her part as a reason for this affliction.  When Jesus saw the semiconscious sweating woman, he didn’t say a word.  He took her by the hand, raised her from the bed, and helped her to her feet.  In the whisper of a moment, the healer took one from the deathbed to vibrant life.  Mark doesn’t record a single word she said; only that at once she began serving Jesus and the disciples.  In that way, she became a humble, obedient, servant of the healer and gave what was needed.  Jesus was an itinerant who needed people to host him and his men and to feed them.  Simon’s mother-in-law responded to healing by giving what she could offer, something needed, and thus joining Jesus in his work.  As we go through the healing stories, we see that the response to the healing was more important than the initial miracle.  Those who responded by embracing relationship with God received the greater gift.
Dr. Paul Brand, a Christian and a specialist who worked with lepers in India, reported one encounter.  He examined a bright young man and as he went to tell his diagnosis, he set his hand on the man’s shoulder and began talking.  As the translator interpreted Dr. Brand’s words, the young Indian began to shake and weep.  This surprised Dr. Brand and asked the translator about it.  The young Indian explained to her through his tears, that before Dr. Brand put an arm around, no one had touched him for years.  Spurned by society because of his disease, he had become isolated in the worst way.  Whatever medical help Dr. Brand could offer was just gravy.  The meat of the healing was the embrace. 
It is this way with Jesus.  Sometimes the body is healed.  On more than one occasion, he brought the dead back to life.  But, the bodies he healed broke down again.  Lazarus and the others he resuscitated died again.  However, the souls that come to God through faith in Jesus are forever changed, forever healed.  It is the embrace of Heaven we need the most.
The NIV translation states that when the leper came to Jesus, he was filled with compassion.  Jesus ached for this hurting man and with him.  In our church family there are parents who come to God trembling because they worry about their children.  There are teary eyed adult children who now have to care for ailing, aging parents.  There are hearts crumbled, trying to pick up the pieces in the after math of a damaging relationship.  There are singles, beautiful people, who struggle with the gnawing ache of desiring marriage and family life, unsure if it will ever come.  There are people who used to dream, but stopped dreaming after the dreams were shattered one time too many.  The Holy Spirit knows the pain you bear and the scars I carry.  The Holy Spirit is here and when one of us is driven to our knees in desperation, the Holy Spirit responds as Jesus did.  Filled with compassion, the Holy Spirit begins the work of repairing our lives.
In November 2003, Lisa Shearin, from Dunn, NC, a mother of 3 kids all in their 20’s, had a stomach problem and ended up in a coma.  This was just before Thanksgiving.  She awoke on New Year’s Day.  Miraculously, one doctor said, her brain was in tact and in time, she regained all of her capabilities, movement, and senses – save one.  She was blind and is to this day.  The headline of the story about her in the Biblical Record is “Loss of sight doesn’t steal woman’s joy.”  Her journey through blindness has had twists and turns, and ultimately it increased her faith.  The first year, as she bumped into things learning to navigate in unending darkness, she suffered a broken nose 4 times and a separate shoulder.  It was hard, but she felt the tug of the lord on her heart.  The eyes of her soul opened wide.  Today, she is still blind.  But, she sees God at work in her life and at least once a month testifies in churches about how God is using her.  She teaches life skills at a school for the blind.  She is an advocate for sight impaired persons.  Here’s what she says in this article.  “I think a lot about learning to see people with my heart.”  Then she says it is worth it to be blind because she has learned to see people in this way. 
This woman has received the deep healing of Jesus.  His compassion for her didn’t lead to repaired eyes, but to a transformed soul.  Will all of our prayers be answered exactly as we hope?  I can’t guarantee that.  But, I promise the one who hears our prayers loves us more than we can know and heals in ways we might not even realize that we need. 
Are carrying a heavy burden, be it emotional, physical or spiritual?  Jesus wants to help.  Do you know someone who needs, more than anything, the soul healing only He gives?  Bring your friend here as we spend the upcoming weeks with the great physician.  Jesus, the compassionate healer, has great love for you, is ready to heal your heart, fill your life, and draw you into the father’s arms. 
Let us pray

Amen

Wednesday, February 4, 2015

On a Long Walk with God (Lent 2015)

On a Long Walk with God
            Lent begins two weeks from today on Ash Wednesday (February 18).  We will have our worship service at 7PM, which officially begins our journey to the cross and then to Easter.  Every year, I do what I will this year, encourage the church family to take up spiritual disciplines as an effort to “die to self” and recognize our dependence upon God.  This annual rhythm of refocusing reminds us of the centrality of God as we know God in Jesus Christ.
            For my part this year, I have not decided upon specific disciplines yet.  I know I need to rededicate myself to practices I do throughout the year: Bible reading and journaling.  I know my discipline will include fasting.  Jesus assumes his followers will fast in order to give themselves fully to God (Matthew 6:16).  I know I will pray with a sense of expectation.  I believe my prayers are heard by a real, present, involved God, not wishes shouted into a well. 
            There is something else I know.  This season of commitment to spiritual discipline and commitment to my part in developing my relationship with God is something that happens within a lifelong walk.  I became a Christian in 1981.  I have been in a household of Christ followers from birth.  Parents and Grandparents prayed for me before I was born. 
            I don’t mean for this short post to sound matter-of-fact.  There is nothing normal or ho-hum about walking in step with the God of the universe.  And that is what I believe I am doing.  I am on a walk with the God who created … everything.  I may not always acutely sense God’s presence but intellectually and emotionally, I do not doubt it.  And it is amazing.  When I feel dull or sleepy in my walk with God, I am falling under an enemy’s spell, allowing the Evil One to lull me into a dangerous slumber. 
            It is not matter-of-fact.  It is familiar.  I know God knows me.  I know God will love me even if I fail to observe Lent at all.  If between now and Easter, I don’t even pray a single time, God still loves me.  However, I will miss something.  I don’t know what, exactly.  But is going to speak, and I don’t want to miss that.  God is going to act, and I want to see it and be part of it. 
            I also want to be more like him.  By that I mean I want to forgive more easily and freely. I want the patience Jesus had.  I want to love in a way that transforms me and the one to whom I extend agape love, be it my wife or my child or my enemy.  I want all that is Godly in Christ to define me.  So, I will take up these disciplines in a way that is unique to Ash Wednesday, Lent, Good Friday, and Easter. 

The rest of the year is just as much a time to die to self and live in Christ.  But this season has a quality to it unlike any other. I hope and pray that on April 6 (the Monday after Easter Sunday); I wake up a different person than who I am today.  I hope and pray that on that day, I know something about God I don’t now know.  I want there to be a palpable Holy Spirit presence in me.  That is the journey I am on and have been for a long time.  I am grateful for this life, life with God.  With God beside me, I will take the next step on this walk.

Tuesday, February 3, 2015

The Heavenly Invitation - an invitation to live in Mutuality

 Isaiah 55:1-13
Sunday, February 1, 2015

          A boy is given a football as a gift.  It has a new, right-out-of-the-box smell.  He holds it, imagining himself to be Tom Brady. [i]  It is slightly underinflated, just perfect.  In the yard, he sees how far he can throw it.  Then he runs and picks it up.  He sees how high he can kick it.  Again, he fetches his new football.  About this time, his friend walks.
          “Hey, what are you doing there?”
          “I got this new football.”
          “Can I throw with you?  We can run some pass patterns.”
          “No.  It’s mine.  I am going to play with my football.”
          “But you’re just fetching it.  A football isn’t for just one person.”
          “It’s my football.  Now, get out of my yard.”[ii]

          Jesus tells a story about a king who gives a great banquet.  You can read about it in Matthew 22 and Luke 14.  How great would it be to be invited to a king’s feast?  Politics aside, I think most Americans would count in an honor to dine at the White House.  It would be a once-in-a-lifetime type thing.  We would cancel other commitments for this.  Who would reject an invitation to such a thing as a king’s feast?
          In the story Jesus tells, a lot of people send regrets.  “Apologies, but I have too much work and cannot get away.”  “So sorry, your majesty, but farm chores call.”  “I’ve just been married.  What’s that?  Bring my wife too?  No thank you.  Maybe next time.”  In Matthew, Jesus says this is the Kingdom of Heaven.  God is obviously the king, and the guests can’t seem to find time to eat at God’s table.  For them the things of earth take precedence over the heavenly invitation.
          This will not do, so, says Jesus, the king goes out to find others who might actually come.  The chosen ones rejected his invitation.  Now he sends his servants to invite everyone they can find, the good and the bad, Matthew tells us.  Luke reports that they go to the highways and the back roads where they find the lame, the crippled, the poor, and the blind and these are the honored guests at God’s table because these are the ones who recognize how much they need what only God can give. 
         
          What’s a selfish boy playing with his football alone got to do with a king’s banquet where the guests refuse to come?  In both stories, the main action cannot happen unless people are together, sharing time, giving and receiving. 
Think about a pass in a football game.  The biggest, meanest guys on defense, the d-linemen, are coming to flatten the quarterback.  The only way he has time to throw is if his linemen keep the defense away for a few seconds.  The fastest guys on the defense are going to cover his receivers.  He can only complete his pass if his 3 or 4 receivers their routes properly.  Then, he has to do his job and throw to the one who is separated enough from the defender.  Then, he has to make a good throw.  He has to hit a moving target.  Great.  But we’re not there yet.  His receiver has to catch that ball.  Maybe it’s raining.  Maybe the receiver is trying to catch the ball but is near the sideline and has to sort of watch his feet and the ball the same time.  Maybe the defense and right at the moment the ball hits the receiver’s hands, the defender spears the receiver in the small of the back.  Just completing a pass requires several people doing things correctly.  It cannot be just one or even just two.  It is a concert in which every participants needs to be on time.
The banquet is a different picture, slower paced, less tense, more relaxed.  However, the presence of people who all come with the same purpose in mind is necessary.  The king’s feast is a celebration.  Everyone first of all must come.  Second, we must come hungry.  Third, we must come with hearts ready to be with the other guests and share dinner-table conversation.  Fourth, we must come with the knowledge that this is special.  From time to time, I buy fast food and eat while listening to the radio in my car.  I enjoy those little moments, but this is not that.  This is the king’s feast.  In Matthew, the king comes across a guest not wearing a wedding robe and that one is kicked out.  The wedding robe comes to all who are baptized in the name of Jesus.  The church is the bride of Christ.  For this feast to be what God intends, we must come ready to receive the blessings God gives and dressed in our faith in Jesus. 

The football story and the banquet story are analogies that point to this. In the kingdom of God, our cup overflows with blessing, but none of these blessings can be enjoyed alone.  As God reaches to us, God does so expecting us to embrace one another and to come to Him arm-in-arm. 
Today we reach the pinnacle of Second Isaiah, the incredible invitation in chapter 55.  “Everyone who thirsts, come to the waters; and you that have no money, come, buy and eat!”  The blessings from God cannot be purchased, only received with gratitude.  Second Isaiah proclaimed extended this invitation from God.
Then the people of Israel returned to their home and found it in ruins.  The walls around Jerusalem were gone.  The temple was gone.  The great city of David was rubble.  Where were the great things the prophet promised when we were in Babylon? In his initial comments on the third portion of Isaiah, 56-66, Paul Hansen poses these questions.  “What happened to the brilliant promise of light proclaimed … by Second Isaiah?  Are we dealing with failed prophecy?”  In answer to his own query, Hansen writes, “The message of Second Isaiah does not constitute a scientific prediction of future events; rather it is a visionary description of God’s plan for creation and of the part that [God’s faithful people] was to play in that plan.”[iii]
Does this relegate prophecy to a vague kind of background sound that informs how things ought to be but doesn’t say much about how things are?  Is Isaiah 55 a beautiful picture but not much more than wishful thinking when held up alongside reality? 
The prophecy becomes real life progressively.  Yes, things were rough when the exiles returned to Israel, a broken country.  But they did return.  In the stories of their return told in Nehemiah, Ezra, Haggai, Malachi, and Isaiah 56-66, we see signs pointing to the future of God’s kingdom.  We get hints of it what it will be.  Those stories show the Isaiah 55 vision just a bit. 
The picture comes in sharper images and bolder colors in the gospel.  “Come … you that have no money, come, but and eat.”  And we read of Jesus feeding 4000 with a few loaves.  We see Jesus multiply one young boy’s lunch, loaves and fish, to feed 5000 and produce 12 baskets of leftovers.  Isaiah sings, “Come buy wine and milk without money and without price.”  We sit with Jesus the night before his crucifixion at his table, the Lord’s Supper.  We eat the bread, his broken body.  We drink the wine, his blood, the new covenant, everlasting life. 
We hear Isaiah’s poetry; “See, you shall call nations that you do not know, and nations that do not know you shall run to you, because of the Lord your God, the holy one of Israel” (55:5).  And we hear Jesus tell the first disciples, “You will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). 
The prophecy of Isaiah 55 is exactly what Dr. Hanson said – a vision and the vision will come to its full reality when Jesus returns, judges, the world, and calls all who his disciples to live with Him for eternity in the Kingdom which is the join together of Earth made new and Heaven made new.  In our bodies, resurrected and made whole, we will live with God and each forever.
Until that day, the prophecy is in the process of fulfillment.  When we hear the word of God and respond in obedience, seeking God, worshiping God, and loving our neighbor, we live into God’s reality and we start to sense the higher ways of God.  God says, “My ways are higher than your ways and my thoughts than your thoughts” (55:9).  We learn some God’s higher thoughts as we follow God’s lead in the way live our everyday life. 
Do we want to, with our own eyes, see the dream of Isaiah 55 come to life?  I suggest that three choices, which each require receiving and giving, lead into us into Kingdom life where humans flourish.  This life animates the picture painted in Isaiah 55.
First, we choose to practice hospitality.  I have known Christ-followers in different churches who opened their home at Thanksgiving time to all adult who for any variety of reason would otherwise spend the holiday alone.  I think of Thanksgiving as a family holiday.  But these wonderful saints, and I know several do this, decide that any person is welcome into their family.  Of course for it to work, some have to accept that invitation.  The guests put away any sadness that comes with spending Thanksgiving alone.  The sadness is real, but a feeling of welcome also moves into the heart.  The sadness has to make room for something new; an invitation.  You are wanted.
Another example of hospitality: take someone to lunch.  A member here takes me out to eat at least a couple of times a year.  In those meals, we share our hearts for the Lord, for people, and our conversation go in many directions and are always blessed.  He gives the invitation, I accept, and we go and God is present.  We could come up with numerous other forms.  Find how you best give hospitality.  Extend an invitation.  When you are invited, with gratitude, accept and receive the love given to you.
Second, we choose to give grace and live in grace.  Grace is unearned favor.  We come to Jesus knowing we are sinners, but in his shed blood, our sins are washed away.  We receive his forgiveness and grace, and the stand as righteous children of God.   Give grace to someone who has failed.  Give grace to someone who hurts you.  This does not mean we are doormats or we take abuse as masochists.  It means we don’t let the injury destroy any hope of relationship with the offending party.  We give grace to the enemy in hopes that he and we could be transformed and go from enmity to brotherhood.  And, when someone reaches out to us in all our failure, we receive the grace they offer.  We repent of whatever harm we’ve done and live in joy and grace.
Third, we choose to see time as a context for relationship-building instead of a commodity we have to hoard or spend.  Relationships don’t happen quickly.  Be prepared to invest time in another person.  Hospitality works best when it comes at a leisurely pace.  It doesn’t have to be drawn out.  A lunch date is not that long.  But it cannot be hurried.  Give all of yourself in the time you have with the other.  Grace assures that festering wounds will not pollute our fellowship table.  Allow grace to wash over your relationships.
We seek out opportunities for hospitality, extend grace, and give our time to others.  The metaphor Croatian theologian Miroslav Volf uses to describe this life is embrace.  He writes,
Embrace implies that the [individual] and the other belong together.   For the self, shaped by the cross of Christ and the life of [God as trinity, Father-Son-Spirit], … embrace includes not just the other who is a friend but also the other who is the enemy.  Such an [individual] will seek to open her arms toward the other even when the other holds a sword.  The other will of course have to drop the sword … [for] embrace to take place.
If the other accepts the invitation, drops the sword and accepts the embrace, then both move into a life in which things can be produced, built, and erected.  The life of both can flourish with the blessing God.  It starts with the building of friendship.  That starts when we hear God, follow his lead, and open our arms, our hearts, and ourselves in hospitality and grace. 
Then, as Isaiah says, we will “go out in joy, and be led back in peace.  The mountains and hills will burst into song.  All the trees of the field shall clap their hands.  And it shall be a memorial to the Lord, an everlasting sign that shall not be cut off (55:12-13).
AMEN



[i] This was preached Super Bowl Sunday.  The Patriots played the Sea Hawks.  In the AFC championship game there was a controversy because in the 1st half the Patriots quarterback Tom Brady was throwing with footballs that were deflated below the NFL required pounds per square inch.  Talk about the controversy dominated not only sports talk shows but even national news in the days leading up to the Super Bowl.
[ii] N.T. Wright (2008).  Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, HarperOne (New York), p. 200.  What I have written here is an adaptation of an analogy Wright makes.
[iii] P. Hanson (1995).  Interpretation: A Commentary for Preaching and Teaching: Isaiah 40-66.  John Knox Press (Louisville), p.187, 188.

Monday, January 26, 2015

God Expects Justice

Sunday, January 25, 2015


Isaiah 45:8 (CEV)
Tell the heavens to send down justice
    like showers of rain.
Prepare the earth for my saving power
to sprout and produce justice
    that I, the Lord, create.[a]

Isaiah 45:8 (NRSV)
Shower, O heavens, from above,
    and let the skies rain down righteousness;
let the earth open, that salvation may spring up,[
a]
    and let it cause righteousness to sprout up also;
    I the Lord have created it.

          God created the world, the universe, you, me.  A few atheists have sold a lot of books rejecting the existence of God.  By far most scientists, even those who aren’t at all religious would not claim science does away with God or the idea of creation.  That’s not territory covered by scientific research.  Church goers agree that God created everything.  We may debate the mechanisms by which God created, but we can agree God is the creator.
          Anyone who studies the Bible knows God creates intentionally.  God had a vision in Eden.  The culmination of God’s work came in creating one in his image, the human, the woman and the man. 
          God creates.  God creates with a plan.  God sees humans as His greatest creation and the center of his plan.  We know God as Father, Son, and Spirit, three in one.  The trinity exists in relationship as God is relational.  Human to God, human to creation (nature), human to human, and human to society; we live as God intended when we construct our lives around relationships.  We do our everyday work with relationships in mind.  When we live in humility, peace, and most importantly in love, then things are the way God wants them to be. 
          Look around the world.  Are things the way God wants them to be?  In some cases, yes.  Overall, no.  So what does God do?
According to Isaiah in the exile, God makes it rain. 
Tell the heavens to send down justice like showers of rain.”
“Shower, O heavens, from above, and let the skies rain down righteousness.”
Prolific writer and preeminent scholar Walter Breuggemann cites Isaiah 40-55 as the foundational word of God that comes out of the exile.[i]  Any people utterly defeated in battle on their homeland and then dragged to slavery 1000’s of miles away would be overwhelmed and disoriented.  In 586 BC Israel was. 
Israel had, prior to the fall at the hands of Babylon, been guilty of systemic idolatry and systemic injustice.  The wealthy few prospered while the most vulnerable of society suffered.  The prophet Amos and the earlier chapters of Isaiah both take up this point. God’s response to his own people’s generational, systemic disregard of his way was to allow Babylon to rise in power and crush Israel.  The prophet interpreted Israel’s pain as coming not from Babylonian cruelty, but from God’s punishing hand.  Babylon was God’s instrument.
The exiles perceived themselves to be defeated and by extension, their God, the God Abraham had been defeated by Babylon’s gods.  No, Isaiah said.  All the horrors are a result of turning from God.  And, now, the punishment is over.  As bad as things look, God is bringing a new day.
This is Isaiah of the exile.  This is the word from the exile on which all other words from that time stand.  Isaiah comes onto a scene of depression, despair and rage, and into that he speaks hope that transforms and praise that recognizes who God is.
          Brueggemann calls Isaiah’s prophetic poetry ‘invitational.’[ii]  Isaiah calls Israel to a new hope, a hope for a new reality.  The Holy Spirit animates Isaiah’s message as we read it.  In Isaiah we are invited to be washed in the rain God sends.  But what is it exactly that falls on us when we are the rain God sends?
          In two English versions of Isaiah 45:8, we see a word in the original language translated in two different ways, once as ‘righteousness’ and once as ‘justice.’  Which is it?  Is this a matter of one translation being correct and the other wrong?
          Strong’s Exhaustive Concordance says this Hebrew word, ‘tsedeq’ means righteousness.  However, The New American Standard Exhaustive Concordance in a more expanded definition says the word can mean ‘righteousness’ or ‘rightness,’ and it belongs to a family of meanings that includes ‘fairly,’ ‘just cause,’ ‘justice,’ and ‘vindication’ in addition to the definitions already noted. 
          Just as the best way to construct our reality is in terms of relationships – to others, to God, to creation, to human society – the best way to take in these Hebrew words and concepts is in how they relate to other concepts and in how they are lived out.  It is not a matter of a precise definition so much as in the idea lived out relationally in the world as God created it and intends it to be.
          I offer a few other Hebrew terms.  First ‘mishpat.’  This term is used three times in Isaiah 42 and is translated ‘justice.’ One commentator describes is as God’s absolute divine right, true religion as lived out in everyday life.[iii]  Next, ‘Hesed,’ which is God’s loving kindness.  Throughout the Old Testament, God is known by ‘hesed.’  It is this loving kindness that drives God to rescue his people from exile even though their sins of inequality and ill-treatment of the poor, widow and orphan are what got them in trouble in the first place.  And finally, ‘shalom.’  This can mean peace but a fuller meaning is life in which all is in harmony and all is well.  This is life that prospers. 
‘Tsedeq,’ ‘mishpat,’ ‘hesed,’ and ‘shalom;’ in the way these terms play off each other in describing God and God’s expectations for human life, we see justice, mercy, love, peace, and hope. 
Please note, whatever this means for our activity, justice does not come because we work for it.  We should.  We should be advocates for justice.  But it originates with God.  God brings justice.  In Isaiah’ terms, God rains justice down.  Also note, in Isaiah’s day, God did this through human agency, not by way of miracles.  The agent of God’s justice was the Persian emperor, Cyrus.  He led the defeat of Babylon and he freed the exiles to return home.
Some Israelite did not appreciate that God would accomplish God’s purposes with a gentile pagan.  God responded, “Woe to you who strive with your maker, earthen vessels with the potter.  … I made the earth and created humankind upon it; I stretched out the heavens, and I commanded all their host.  I have aroused Cyrus in righteousness and I will make all his paths straight” (45:9, 12-13).  How awful!  Will God do this by way of some Persian who doesn’t even pray?
Today, are we ever opposed to works of justice because we don’t like the people at the microphone?  I don’t know how you feel about Al Sharpton.  As the story of unarmed Michael Brown being shot by Officer Wilson unfolded, the dominant theme was the horrific trend of African Americans being killed by police instead of protected by those commissioned to protect and serve.  Add to that the alarming reality that African Americans are far more likely to be arrested for crimes where whites are likely to get off with no prison time for the same crime.  We have injustice – systemic injustice. 
But, I hear many Christians I talk to say they don’t like Al Sharpton.  I don’t know why he’s the voice at the microphone.  I am not hear to defend or criticize him.  But when a white guy gets community service for a crime and a black guy gets 6 months to a year for the same crime and it happens all the time, that’s injustice.  When there is a trend of unarmed young black males getting shot by white policeme, we have a problem.  When one of those killed is the same age as my 12-year-old white son and he was shot doing the kinds of things my boys does, I get scared.  I have a black son who will be 12 soon.  We who follow the God that insists upon human beings living in peaceful and loving relationships with each other cannot bicker about our distaste for the voice at the microphone. 
This is not about Al Sharpton or Bill O’Reilly or whomever.  Nor is it about recent tension in the United States.  That is one of our current signs of rampant worldwide injustice.  Racial inequality is an example but not the only one.  And it is not even about injustice.  This is about God.  God demands justice as a norm among the people He created. 
In describing the concept of justice in the Old Testament, Brueggemann says that it recognizes that “the well-being of the community requires that social goods and power to some extent be given up by those who have too much for the sake of those who have not enough.”[iv]  The very first Christians did this in sharing resources so everyone in the church could flourish (Acts 2:44-45). 
A core New Testament value is generosity.  The book Philemon takes this to an extreme where the Apostle Paul subverts an accepted first century practice, slavery.  He tells the slaveholder, Philemon, ‘Your man, Onesimus, is no longer your man.  He is God’s.  He was a slave, but now, you, he, and I are all in one family, brothers in Christ.’  Paul did not condemn slavery as an institution in and of itself.  He envisioned something grander.  In Paul’s view everything in life is re-imagined in light of Christ.  When we are in Christ, racism, slavery, poverty – these are all unthinkable.  The God who rains down justice and righteousness, peace and harmony has no place for suffering and hunger and inequality.
So, if we say justice is from God, not a result our works, then where is it and what are we to do?  Where was God when Michael Brown was shot, when Eric Garner strangled?  I read this that the richest 10% of the world’s population owns 87% of the world’s wealth.  Maybe that doesn’t bother you.  When I think of the Old Testament concept of distributive justice and when I think of the core value of generosity in the New Testament and when I hear Jesus saying that when we share with the poorest of these his children we are sharing with him, I am deeply troubled by this reality.  A few people are ridiculously rich and seemingly without concern for the billions who struggle with malnutrition, lack of educational opportunities, and inadequate housing.  Where is God?  Where is the God who rains down justice?
And if justice comes from God, what do we do? 
First remember that our understanding of ideas like justice is in terms of relationship.  We are connected to the orphans in Ethiopia, to the immigrants lacking documentation who are expelled from America, to Michael Brown’s mother.  In God’s view, human beings are connected to one another in relationship.  So, our first action is to see how one person’s pain is an injury to God’s creation. 
Second, as we read Isaiah, and imagine his words of hope as words for us, we remember that God is present in the world today in Spirit – the Holy, and in body – the body of Christ which is the church.  So, yes, justice is a work of God, and God does His work through the people who make up his church.  Our prayer life has to be one that moves from silence before to the action of love and compassion given to women and men. 
This becomes specific when a disciple’s life is full of relationships of compassion that are based in volunteer efforts.  We don’t just sponsor an orphan in Ethiopia.  We write letters.  We send pictures.  We pray for the child by name.  As much as we can we enter the child’s life relationally.  We don’t just volunteer to help build a ramp on someone’s home who cannot afford to hire contractors.  When we go, we talk to that person.  We hear her story.  We are blessed by sitting with her.  We don’t just enter protest movements, walk in marches, or sign petitions.  We befriend people whose lives are different than ours.  We enter their stories and take them into ours. 
We think about injustice relationally, and this includes the complete elimination of “us” and “them” language.
We follow God from prayer to action.  In this our action is always based on relationship more than project completion.
Third, we think of justice with an eye toward human flourishing.  A few years ago, the youth group was in Atlanta helping underprivileged inner city kids improve their reading.  Our partnership with the CBF missionaries there helped a multiple levels but one persistent theme is that if these kids master literacy and comprehension, they will be able to succeed in school.  If they succeed in school, they might be able to get good jobs that enable them to shed the label “underprivileged.”  Instead of surviving, these kids, today called “poor,” having learned love and developed academic skill may be able to thrive professionally and relationally.  The justice and compassion works that fill our lives and connect us to people are carried out with an eye toward human flourishing. 
 We won’t bring justice to world, not even as the body of Christ doing the work of God.  When Jesus was present, the world did not change.  But those around him did.  The world continued to sink in sin, but he was present, offering a new hope, just as Isaiah offered a new hope.  Now, we lived between the resurrection and the final day when God will set everything right.  Now, we are the voice that points the world to God.  We who believe in the resurrection God and the glorified future he promises are “unstoppably motivated to work for that new world in the present.”
Justice will always be a dominant theme in the prophet’s words and a defining characteristic of the church.
AMEN



[i] Brueggemann (1978), The Prophetic Imagination, Fortress Press (Philadelphia), p.70.
[ii] Brueggemann (1997), Cadences of Home: Preaching among Exiles, Westminster John Knox Press (Louisville), p. 46
[iii] K. Keil (1890) in Commontary on the Old Testament in 10 Volumes, translated by James Martin (reprinted 1973), William B. Eerdmans (Grand Rapids), p.175.
[iv] Brueggemann (1997), Theology of the Old Testament, Fortress Press (Minneapolis), p.737.



[i] Brueggemann (1978), The Prophetic Imagination, Fortress Press (Philadelphia), p.70.
[ii] Brueggemann (1997), Cadences of Home: Preaching among Exiles, Westminster John Knox Press (Louisville), p. 46
[iii] K. Keil (1890) in Commontary on the Old Testament in 10 Volumes, translated by James Martin (reprinted 1973), William B. Eerdmans (Grand Rapids), p.175.
[iv] Brueggemann (1997), Theology of the Old Testament, Fortress Press (Minneapolis), p.737.

Wednesday, January 21, 2015

God's Servant in the 21st Century


            Think of the most important news stories in the world right now.  I don’t mean your favorite stories although the most important could be a good, positive story.  What I am getting is the stories that are significant for humanity.  What issues or stories are the big ones?  Concentrate on the one or two that come to mind.   Think on the first one or two stories that came to mind.
            Now, raise your hand if the story you thought of is negative.  If it would be “bad news,” just raise your hand.
            Some that came to my mind as example of the most significant current events include the following:
-         Race relations in the United States.
-         The ongoing war with Isis in Iraq and Syria.
-         The terrorist murders in France.
-         Climate change.
-         The Republican-controlled congress.
-         Immigration in the United States
-         Same-sex marriage becoming a norm in American culture.

I wonder if anything that came to my mind would be on your list.  It’s too simple to count every story as “bad”.  Some certainly are.  Others are rife with tension because there is the negative element, but also the potential for hope.  These stories and many you have thought of and stories that we can’t see coming that will dominate headlines tomorrow collectively make up the narrative of our time.  This is our day.  When seen collectively, the signs of sin wreaking havoc and destroying human life are all too obvious. 
What word does a follower of Jesus Christ speak into this bad news?  To what action is the body of Christ, His church, called in our day?
We want to live out our faith publically.  We want to live as Jesus’ disciples not only as we carry out our individual lives and our church life, but also as we give a witness to the goodness of God and claim that God’s goodness, seen in Jesus, it a truer story than the bad news we hear.  We want to counter the anxiety, hatred, death, and destruction we see in these stories with a story of the good news of life in Christ.  All people are invited to Him and He seeks the lost and in different ways most of us have times of being lost.
Isaiah, living in Babylon with the Jews who were there as exiles, spoke the good news of God into a situation in which God’s people felt defeated an abandoned.  They thought themselves dead and the promises dating to Moses gone, but Isaiah came along to say God is still all powerful, God is with us, and God will save us. 
Isaiah’s words to the exiles are found in Isaiah 40-55.  Within that block, there are four passages called the servant songs.  Isaiah 42, 49, 50, and then the most well-known 52-53 are passages in which the prophet speaks of a special servant of the Lord, or the prophecy is from the perspective of the Lord’s servant. 
Bible scholars have widely debated who specifically was being discussed in these “servant songs.”  Who is the servant?  There have been many suggestions.  The servant is the prophet himself – Isaiah.  The servant is the nation of Israel, commissioned by God to be a light that shines and allows the world to see God (Is. 49:6).  The the emperor of Persia when Persia overthrew Babylon and allowed many Jews to return to Israel, Cyrus, is specifically named in Isaiah.  Thus, many think he is the servant.  New Testament writers took the prophecies to be signposts pointing to Jesus. 
Isaiah certainly did not know Jesus was coming.  He knew God was doing a new thing, but he expected to see God work in his lifetime and he did.  God has always been a God who saves.  I don’t think Christians are wrong to read the “servant songs” and immediately think of Jesus.  However, I think there other ways of identifying the servant are equally appropriate. 
Donald Gowan of Pittsburgh Theological Seminary writes, “The identity of the servant is not the key issue.  … What God accomplishes through the servant is what is important.”[i]  Another expert, Norman Gottwald, of New York Theological Seminary says, “The most promising question is not who is the servant but what does the servant do?”[ii]  When I was in seminary, we would get caught up in discussions over issues like this, and I have found it extremely encouraging to read these scholars and hear them express more concern about the servant’s action and what it says about God.  Most helpful is the perspective of Paul Hanson of Harvard Divinity School.  He says, “The servant is the description of the human being whom all who love God are challenged to become.”[iii]
Isaiah?  Israel?  Cyrus?  Maybe the servant image pointed to these, but when we consider the world around us, and the problems, and when we realize we are called as Christ-followers to announce the Gospel and the hope it brings to a lost, hurting, dying world, then the servant is a depiction of who we are called to be as God’s witnesses.  And in Jesus, we have a perfect example.
Look at Isaiah 42.  God delights in the servant.  After Jesus was baptized a voice from Heaven said, “You are my Son, the Beloved.  With you I am well pleased” (Luke 3:22).  In Isaiah 42 God says, “I will put my spirit upon him.”  Luke 4:1 says Jesus was full of the Spirit and led by the Spirit.  Isaiah 42 repeatedly shows the servant to be an agent of God’s justice (v. 2, 3, 4).  In his first public sermon Jesus declared that the Spirit of the Lord anointed him to bring “good news to the poor, … release to the captives, … recovery of sight to the blind, and … [freedom] to the oppressed” (Luke 4:18).
In Isaiah 49, the servant is the speaker.  “While I was in my mother’s womb, he named me” he says (49:1).  The Angel Gabriel told Mary, “You will bear a son and name him Jesus” (Luke 1:31).   The servant says God made his mouth like a sharp sword.  “He made me a polished arrow” (49:2).  In Revelation, the resurrected Christ is described as having a two-edged sword coming from his mouth (1:16).  In Isaiah, the servant says God is glorified in Him.  In the Gospels, God is glorified in Jesus during the transfiguration (Luke 9:28-36).  Also in John 12, shortly before he is arrested, Jesus declares that his action of sacrificing his own life brings glory to God.  Immediately, a voice from Heaven confirms what Jesus just said.  God is glorified in Jesus and in what Jesus’ act of dying on the cross (John 12:27-28).
If the various Bible scholars are correct and the most important thing to see in Isaiah 42, 49, 50, and 52-53 is what the servant does, then we can see that Jesus does it better than anyone.  He perfectly filled the role of the servant described by Isaiah, and the servant is the key figure in God’s salvation of Israel and in turn the world.
Now recall again the problems we face – racism in our country; war in Syria; terrorism on a global scale; an immigration system that is completely broken and affects millions of people in our country; pollution which leads to climate change.  As Jesus’ disciples, we are called to respond to the bad news of terror, war, and death by sharing the good news of life in Christ.
How do Isaiah’s prophecies and Jesus’ ideal modeling of those visions help us?  Consider what we are.  Paul writes in 1st Corinthians 12, “You are the body of Christ” (v. 27).  He also says, “In the one spirit we were all baptized … and we were all made to drink of the one Spirit” (v.13).  After Jesus rose from death, he breathed the Holy Spirit into his disciples (John 20) and after his ascended, the Holy Spirit filled hundreds of Christ-followers at Pentecost.  Jesus is as present and as active as when he walked the earth but not bodily.  He is present in spirit and in the church, us.  We act as the body of Christ.
What did Professor Hanson say about the “servant songs?”  If we are people who love God, then we strive to live into the role of God’s servant.  Thus we look at the same verses from Isaiah Jesus fulfilled and see if those depictions can continue to be descriptive of the church in the world today.
In Isaiah 42 it says God delights in the servant and in Luke 3, at his baptism, God calls Jesus his beloved.  Isaiah tells us that God puts his spirit upon the servant, and Luke 4:1 says Jesus was full of the Spirit and led by the Spirit.  What about today?  Paul writes in Romans 5, “God’s love has been poured into our hearts through the Holy Spirit that has been given to us” (5:5).  As the servant is beloved of God and endowed with God’s spirit, so too are when we receive forgiveness and give our lives to Christ. 
Last week we talked about seeing God above the problems of the world, as over everything.  We see God for God is.  This morning, we add to that, our perception of ourselves.  In Christ, we are sons and daughters of God.  When we find ourselves tempted to dwell on problems, our own personal struggles or the evils that threaten people around the globe, a helpful spiritual discipline is to remember that in Christ we are sons and daughters of God.
Isaiah 42 shows that God’s servant works for justice (v. 2, 3, 4), and Luke 4 among many other Gospel passages shows Jesus’ concern for people who suffered injustice.  We are living into the life of God’s servants when we identify the most vulnerable people in society and we work to help them.  Most often, these are those who are victims of injustice.  We see it, name it, and work to counteract injustice.  This will be our theme next week, but here we’ll simply say that the Lord’s servant speaks and works for the justice the Lord demands.  When we act out of compassion to help those in need, we are living into the role of God’s servant. 
Isaiah 49 also showed us some things about the servant including that God knew him before his birth.  And the Angel Gabriel told Mary she would have a son and would call him Jesus.  Does the Lord pay such careful attention to us even before we are born?  Luke 12 and Matthew 6 are both places where Jesus talks about the intimate, detailed care God has for us.  Like the servant, we too are loved. 
Isaiah 49 also tells us that the servant speaks the piercing truth so that his words are like a sword, and we see the same of Jesus throughout the gospels and the sword metaphor used in Revelation 1.  The servant says God made his mouth like a sharp sword.  If we as individual disciples and collectively as the body of Christ want to answer God’s call and live as God’s servant, we have to speak the truth of the word of God.  We don’t need to go out of our way to try to step on the toes of people in our lives.  We don’t need to quote scripture all the time.  But our words must laced with, colored by, and washed in the truths of the Bible.  When they are we end up pointing people to God. 
That’s not always comfortable or easy.  It doesn’t always feel good.  But, speaking truth in all occasion with love and compassion and tact indicates that we are living on God’s terms for God’s purpose.  We have given up our lives to Him that he would use us as His instruments of healing in the world. 
Finally, in Isaiah, the servant says God is glorified in Him.  In the Gospels, God is glorified in Jesus.  When we love, when we show compassion and work for peace and justice, when we welcome all people, and when we realize that because of Christ we are God’s offspring as well as his creation and all this determines how we speak and how we live, then God is glorified in our lives. 
The servant songs become a 21st century word that speaks to the world around us as we see ourselves for who we are in Christ and set our lives so that all that we say, think, and do reveals our complete God-orientation and Holy Spirit dependence.  Now, again, recall the opening question.  What are the stories of today, the big issues?  Which one troubles you most?  It could be a national current like terrorism.  It could be something local.  Maybe what troubles you most is something in your own neighborhood or your own family. 
We are God’s servants – loved, Spirit-equipped, armed with the truth we have in the word, and commission to work for justice, show compassion, and point people to Jesus.  We are going to take a few moments now for silent reflection.  Consider what you find most troubling in the world today.  Ask God how you, as His servant, and how we, His church, are to speak and give his hope and peace and love to the people suffering from that trouble God has put on your heart.  Take a few moments to think and pray about it silence, the problem, and the word of God we, His servants, are to bring to the people who suffer.

After we have this reflection time, we will sing, you will be invited to come for prayer if you would like to come. 

AMEN



[i] Gowan (1998), Theology of the Prophetic Books: The Death & Resurrection of Israel, Westminster John Knox Press (Louisville), p.159.
[ii] Gottwald (1985), The Hebrew Bible: A Socio-Literary Introduction,Fortress Press (Philadelphia), p.497.
[iii] Hanson (1989), Interpretation: A Bible Commentary for Teaching and Preachign: Isaiah 40-66, John Knox Press (Louisville), p.44.