What Is Our Prayer?


John 17:1-26
May 16, 2010

After Jesus had spoken these words, he looked up to heaven and said, ‘Father, the hour has come; glorify your Son so that the Son may glorify you, since you have given him authority over all people, to give eternal life to all whom you have given him. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. I glorified you on earth by finishing the work that you gave me to do. So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.
‘I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. Now they know that everything you have given me is from you; for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. All mine are yours, and yours are mine; and I have been glorified in them. And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. While I was with them, I protected them in your name that you have given me. I guarded them, and not one of them was lost except the one destined to be lost, so that the scripture might be fulfilled. But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves. I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but I ask you to protect them from the evil one. They do not belong to the world, just as I do not belong to the world. Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world. And for their sakes I sanctify myself, so that they also may be sanctified in truth.
‘I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.
‘Righteous Father, the world does not know you, but I know you; and these know that you have sent me. I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.’

Have you ever wondered why some prayers seem to get answered and others don’t? Why does God seem to bless some people by answering their prayers constantly, while ignoring others? You’ve certainly noticed this phenomenon among people, haven’t you? There are those who pray a lot and seem to always have prayers answered. Then there are those you’ve met who complain that they’ve prayed and prayed, and nothing happens. Why would God answer some, and not others?

Face it,… there are some people out there who just seem to live charmed lives, while others seem to struggle. Why? Does God cares more about some people than others? Does God have favorites? Why are some people’s prayers answered, while others’ aren’t?

I have a simple answer, but it may not make much sense at first. In fact, once I give you the answer, you might be tempted to tune me out because my answer goes against common Christian wisdom. The simple answer is that God doesn’t have a plan, and because God doesn’t have a plan, some prayers get answered and others don’t.

You may think you’ve understood what I’ve said, but you haven’t. Just because I’ve said that God doesn’t have a plan doesn’t mean that God is capricious or reckless. You see, while God doesn’t have a plan, God does have a purpose, and that makes all the difference. What’s the difference between a purpose and a plan? A plan is fixed and rigid, and really can’t be deviated from very much or things fall apart. For example, if you build a building, and you deviate arbitrarily from the architect’s plan, what happens to the building? It crumbles. Deviation from a plan causes everything being built to fall apart. Apply this to God. If God has a plan for everything, then what happens when we deviate from that plan? Does it cause God’s creation to crumble? Or worse, if God has a plan for everything, then does that mean that our suffering is part of God’s plan? Does God say, “This is my plan: that so-and-so will get cancer, have her dog die, and lose her job all in one year”? If this is the case, then it makes God seem somewhat cruel. Purpose is different from a plan because it says that God sets out a way of living regardless of what happens, and nothing can cause God’s purpose to crumble because God’s purpose is adaptable to anything that life throws at it.

God has a purpose, not a plan, and once you understand God’s purpose you’ll also understand why some people’s prayers are answered and others’ aren’t. Our passage for this morning is a prayer of purpose by Jesus. He is thanking the Father for allowing him to live out God’s purpose, and for giving him the disciples who have followed their purpose. Jesus is telling us that God has a purpose, not a plan. Let me take you step-by-step through the difference between the two. By the end you’ll understand not only what I mean by saying that God has a purpose, not a plan, but I think you’ll also understand how to become more open to God’s purpose in your prayers. Take a look at the chart below, because that’s our guide for this morning.



Let’s start with the basic foundation. Whether you know it or not, God has a purpose not only for everyone, but for absolutely everything. Everything has been created both out of and for God’s purpose. When it comes to each and everyone of us, we have been created out of and for God’s purpose. And our purpose is so much a part of us that it is even part of our DNA and genetic make-up. Your purpose is part of your genetic code. It’s not just some spiritual thing grafted onto your life. God endowed you with purpose.

For example, did you grow up as an athlete or did you grow up as someone interested in intellectual pursuits? Most people aren’t both, although some are. Would you tell someone who is good at reading, but not at sports, that the only thing separating her or him from being a great athlete is a lack of effort? Could Einstein have been a great athlete if he had just tried harder? No. It is obvious that he is a man who was endowed with a purpose to be a thinker, just as Mario Lemieux was endowed to be an athlete. Einstein’s and Lemieux’s DNAs were different, and each one’s laid out their purpose in life.

Just like them, we have been given a particular genetic composition that is part of our purpose, part of what God created us for. Unfortunately, we can never really say for certain what our purpose is. We can’t even capture our purpose in words. It’s too deep for that. We can’t know our purpose, yet God has still given us a task, which is to live out our purpose throughout life. The struggle is that our purpose is sensed rather than known because we can never really say what our full purpose is. So how do we live out our purpose if we don’t know what it is?

While we can’t say what our purpose is, we can say what our calling is. God gives us a purpose to live out throughout life, and to aid us along the way in living out that purpose God calls us in each phase of life and in each moment, guiding us on how to live according to our purpose. We can’t know our purpose, but we can know our calling,… if we are willing to be open to it. Our calling is God’s call to live out of our purpose in this moment, in this situation, in this phase of life. Calling is more than just a career. It is how God is calling us to be in life.

It’s hard to give you good general examples of our calling in life, but I can give you examples from my life. Going back through my life, I was called to be an athlete. Athletics were hugely important to my formation as a person in high school, college, and young adulthood. And my calling wasn’t just to athletics, but to team athletics. I never really felt comfortable in individual sports. I always gravitated to sports as part of a team. Athletics wasn’t just a particular calling. It was part of my purpose, and becoming part of a team, where I had to be willing to sacrifice and become disciplined for something greater than myself, was responding both to a calling and to my purpose.

I also had a calling to become a therapist, and so responded to my call in college by working as a probation officer intern with the Roanoke City Court System, and after college as a therapist in a psychiatric hospital with children and adolescents, as a drug and alcohol therapist, and as an individual and marital therapist. This wasn’t disconnected from my calling as an athlete. I was still working to support others and to be part of an effort to work with others to achieve something better.

I eventually was called to become a pastor. I’ve also had a calling to be a teacher, a writer, a spiritual director, a leader, a husband, a father, and so much more. Each time I’ve responded to a calling in my life that is connected to my purpose, I’ve become clearer about my purpose in life. My purpose is very much tied up in trying to help others become better than they are, both individually and collectively, to grow spiritually in faith, compassion, and wisdom. I still can’t tell you what my purpose is for sure, but I can sense when I’m living according to it or not. And each time I respond to God’s calling in my life, both in general and from moment-to-moment, I become clearer about my purpose.

Still, there is a problem. The problem is that while God creates each and every one of us with a purpose, God also gives each and every one of us complete freedom to choose whether we will follow that purpose or not. God will never force us to do God’s will, or to live the life that God created for us. Many people choose the option of creating their own path to follow. In fact, the idea that we should create our own path is now part of the American cultural wisdom: be your own person, carve your own course, do your own thing! What I’ve found over the course of my life is that often the people who leave God’s purpose behind to create their own purpose end up living difficult lives. Their lives become chaotic. Often they get caught up in addictions and persistent bad decisions. They become unhappy, and complain that nothing seems to work out for them. Yet they are determined to go their own way, and God lets them. But every once in a while someone recognizes that her or his life has become unmanageable. She or he recognizes that this path isn’t the right one, and then she or he decides to seek God’s purpose. Often the experience accompanying this return is quite dramatic. It’s what we’d call a born-again experience. When people describe their experiences, you can hear them describing a return to purpose: “I was going my own way, seeking my own course. I was drinking too much, chasing women, and trying so hard to have a good time. But I was empty inside. And then one day I discovered that God was with me, and that there was another way to live.” This is the testimony not only of someone who is born-again, but of someone who has left his own purpose to follow God’s purpose. By the way, the reason many religious people never have a born-again experience is they never strayed far from God’s purpose.

Do you know what the great thing about God’s purpose is? When you return to God’s purpose, God uses your time following your own purpose for God’s purposes. God calls the recovering addict to reach out to other addicts. God calls those who’ve lived chaotic lives to reach out to those living chaotic lives. God takes your time of following your own purpose and makes it serve God’s greater purpose. This is the difference between God having a plan and a purpose. If God only has a plan, your time following your own plan screws up God’s plan. It weakens God’s plan not only for you, but for everyone. Yet because God has a purpose, God can use even our own self-created purposes for God’s purpose.

This brings us back to prayer. Why does God seem to answer some people’s prayers more than others? My experience is that the more we are live according to God’s purposes, the more we have a connection with God, and the more we end up not only allowing God to answer our prayers, but praying for what God wants. Ultimately, the more aligned our prayers are to God’s prayers, the more we end up praying for what God wants. That’s the difference. People living according to their own purposes are so out of sync with God that there’s little connection, and even less interest in praying for what God wants. We end up praying, but it’s a prayer that asks God to do what so that we can achieve our own ends. Our prayers may be quite sincere, asking God to heal us, or to help another, but because we’re out of sync with God, the prayers have diminished power.

At the risk of keeping you just a little bit more, let me tell you about someone who sought to live according to God’s purpose, and had a dramatic change in his life because of it. I’d be surprised if you had heard the name David Schock, but he is a fairly well-known artist who paints beautiful scenes of nature and people absorbed in nature. His paintings are somewhat reminiscent, in a more colorful way, of his favorite artist, Andrew Wyeth. He studied Wyeth’s paintings as a student, and it had been his aspiration to eventually be an artist as prolific as Wyeth. It’s well worth your while to Google David Schock and look at his paintings.

Despite the beauty of his paintings, he came very close to not having a career as a painter. In the early 1980s, after studying painting in New York City, he became disillusioned. He was burned-out by the city. He found both the city and his fellow artists to be unfriendly, hard-edged, and toxic. After a time studying at the Art Student’s League and working in a gallery, he decided he couldn’t take it anymore. So he moved back home to Rhode Island to work in an art gallery. He would no longer create art, but he would appreciate it and sell it.

Over the next few years he decided to explore his faith and spirituality, and as part of this he started working on something called A Course in Miracles, which was very popular in the 1980s. This course, which mixes Christian ideas with some New Age ones, called on people to become radically open to God’s Spirit, and to listen for God’s voice in each moment. Schock had been working on this for a long time, and felt that he was getting better at hearing the Spirit’s promptings.

One particular Saturday, when he had nothing else to do, he decided to do a radical experiment in listening to the Spirit. He dedicated a whole day to it. He started in the morning, just being open and asking God to guide him. What he heard was a bit strange. He sensed a prompting: “Drive South.” “What,… drive south? What for?” All he sensed was “Drive South.” So he got in his car and started driving south on I-95. He kept asking, “Should I turn here? Turn here? What about here?” He kept sensing, “Drive South,” until he found himself in New York City. He then sensed a prompting to go to the Art Student’s League. From there he kept following these promptings, visiting his old apartment building, the pizza shop down the street, several galleries, and eventually the Metropolitan Museum of Art. Each place he went to, which had felt so toxic before, became places of fond memories, forgiveness, and light.

Eventually, by 7 p.m., he started praying, asking if it was time to leave. What he heard instead was that he should return to one of the galleries he had visited earlier in the day. It seemed preposterous. He had a three-hour drive home, but he followed the promptings. The gallery was filled with people there for a special showing of the artist Jamie Wyeth, son of Andrew. Jamie wasn’t one of Schock’s favorites, but he liked his work well enough. He just couldn’t understand why he was there. Over the course of the next hour he had numerous conversations with influential New York artists and dealers, which rekindled his passion to paint. And then it happened. A man entered the room, and Schock was invited to speak to him. It was Andrew Wyeth, and Schock found himself in an amazing personal conversation with his idol, a man who rarely left his home, and even more rarely went to his own showings, let alone his son’s or anyone else’s. Schock’s passion for painting was now turned into an inferno. Schock was inspired. He was jubilant. And from there Schock rediscovered both his purpose and his calling. (Adapted from “Drive South,” in When God Spoke to Me, by David Paul Doyle).

Schock’s story is a reminder that we each have a purpose, and our callings flow out of that purpose. The question for us is a simple one: Are we living according to God’s purpose by following God’s calling?

Amen.

An Adaptable Faith

Acts 11:1-18
May 2, 2010

Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him, saying, ‘Why did you go to uncircumcised men and eat with them?’ Then Peter began to explain it to them, step by step, saying, ‘I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, “Get up, Peter; kill and eat.” But I replied, “By no means, Lord; for nothing profane or unclean has ever entered my mouth.” But a second time the voice answered from heaven, “What God has made clean, you must not call profane.” This happened three times; then everything was pulled up again to heaven. At that very moment three men, sent to me from Caesarea, arrived at the house where we were. The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man’s house. He told us how he had seen the angel standing in his house and saying, “Send to Joppa and bring Simon, who is called Peter; he will give you a message by which you and your entire household will be saved.” And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. And I remembered the word of the Lord, how he had said, “John baptized with water, but you will be baptized with the Holy Spirit.” If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?’ When they heard this, they were silenced. And they praised God, saying, ‘Then God has given even to the Gentiles the repentance that leads to life.’

I have a quiz for you to take. The quiz is on the next page. So take time for the quiz, and we’ll chat afterwards:


A Christian Quiz


1. Before Peter saw his vision of a sheet filled with many animals, what wasn’t he allowed to eat?
a. Shellfish
b. Pigs
c. Blood-pudding
d. All of the above

2. Why did Christians choose December 25th as the day to celebrate Jesus’ birth?
a. Because that’s the day on which Jesus was born—what a silly question.
b. Because no one knew the exact date, but they knew it was winter, and December 25th seemed close enough.
c. Because they adopted the same date as the Roman feast of Saturn, allowing new Christians to keep their feast celebrations.

3. Why do we call Easter “Easter?”
a. Because it celebrates the star rising in the east at Jesus’ birth.
b. Because according to tradition the empty tomb faced the east.
c. Because the date coincided the Saxon spring celebration of the goddess Oestre.

4. Why do we use Easter eggs to celebrate Easter?
a. Because the eggs are obvious symbols of the empty tomb.
b. Because eggs were easier to color than butterflies.
c. Because they adopted the practice of the ancient Zoroastrians, who painted eggs for Nowrooz, their New Year celebration, which falls on the first day of Spring.

5. The tradition of Christmas trees came from:
a. The traditional practice of non-Christian Romans and northern European tribes to bring an evergreen into the home during winter, and sometimes to hang apples from the branches.
b. St. Boniface in 722 A.D., who cut down the Tree of Thor to show the falseness of Norse gods, and then set the tree up as a symbol of Christ.
c. Martin Luther, who wanted the tree to symbolize the Tree of Life from the Garden of Eden.
d. Probably all of the above.

6. What did St. Patrick use to teach pagan Celts about God?
a. Snakes
b. Three-leaf clovers
c. Beer

7. The circle on the Celtic cross was instituted because:
a. The circle stood for the fact that God’s love has no end.
b. The Celts used the circle as a symbol of the sun and moon, which they revered.
c. St. Patrick placed a laurel wreath, symbolizing victory, around a cross to show that Christ was victorious over death.
d. Maybe all of the above, but for sure it was integrating Celtic symbols with Christian ones.


So, what answers did you get? Let’s go over them. The answer to #1 is “d. all of the above.” Before Peter had his vision, he was under the Jewish dietary laws, which meant that he could only eat animals with cloven hooves and that chewed cud (cows, goats, and sheep, but not pigs), and fish that have scales and fins, but not just one or the other (meaning that he could not eat shellfish such as lobsters, shrimp, scallops, or clams).

The answer to #2 is “c. Because they adopted the same date as the Roman feast of Saturn, allowing new Christians to keep their feast celebrations.” The answer to #3 is “c. Because the date coincided the Saxon spring celebration of the goddess Oestre.” #4 is “c. Because they adopted the practice of the ancient Zoroastrians, who painted eggs for Nowrooz, their New Year celebration, which falls on the first day of Spring.” The answer to # 5 is “d. Probably all of the above.” The answer to #6 is “b. Three-leaf clovers.” The answer to #7 is “d. Maybe all of the above, but for sure it was integrating Celtic symbols with Christian ones.”

Did the answers surprise you? I’m guessing that many of them didn’t, but one or two probably did. This wasn’t a quiz to test your Christian knowledge. It was a quiz to reveal something about the nature of Christianity, something that the apostle Peter demonstrated in our passage. What did it reveal? It revealed just how adaptable Christianity is, and how uncomfortable that adaptability can be for us Christians. In other words, it tells us that Christianity has always been a religion of change as it adapts to its culture, despite the fact that we often think of it as a religion that rarely changes. And these changes make us uncomfortable. The adaptability of Christianity certainly was uncomfortable for Peter.

Our passage has to do with Peter dealing with an adaptation that made many early Christians really angry. He was Jewish, as were most of the original Christians. And these original Christians didn’t see their faith as a new religion. They saw it as a reform of Judaism, but one that allowed Judaism to be expanded to Gentiles (non-Jews). So when Peter started eating with Gentiles, eating Gentile food that didn’t adhere to Jewish dietary laws, they complained. Then Peter told them about his vision of seeing a sheet full of all animals, and God telling him that it was okay to eat anything, they were furious. They wanted the Gentile Christians to adhere to Jewish custom. In their minds to become Christian was to follow Jewish laws. And here Peter was telling them that this was no longer the case. He was telling them that Christianity would adapt to the Gentile world.

This incident wouldn’t be the last time Peter was embroiled in a similar controversy. Years later the apostle Paul would convince Peter that Gentiles should not be circumcised upon becoming Christian. Again, this infuriated the Jewish Christians. But both Peter and Paul were saying that Christianity had to adapt to the Gentile world. What Peter showed is something that has both vexed Christians for 2000 years, and allowed it to become the largest religion on the planet. Simply put, Christianity is an adaptable faith. Christianity has always lived in an uncomfortable tension between maintaining traditions and adapting to the surrounding culture. There have been certain periods in which not much change has taken place, but these are the exceptions. Throughout Christian history Christian practice has adapted to its surrounding culture by taking aspects of that culture and making them Christian.

Today we live in times that have demanded that Christianity change. I’ve been a pastor for 22 years, and they have been 22 years of constant change. I had a conversation five years ago with Dr. Steve Polley, our pastor of visitation. We were talking about all the changes we’ve had to make in our church over the years, and I asked him if he had to think about this kind of stuff when he was a pastor at Northmont Presbyterian Church in the North Hills during his 26 years as pastor there. He said to me, “No. We just sang the same hymns we always had, played the same anthems, preached the same kinds of sermons, and did the same kinds of things. And people came.” His church grew from about 500 to 1500 during his time there. The culture then was different. The culture didn’t change much, so the church didn’t have to change much.

We live in very different times now. The culture changes so quickly today that it’s hard to keep up. In my 22 years everything has changed. For instance, music has changed. When I started as a pastor the big thing in the Presbyterian Church (USA) was that we created a new hymnal, the blue one we use. It was hailed as a major achievement because the music in it would be better and come from a wider variety of sources. The problem was that the music in it still remained largely classically based, even if it integrated hymns from third-world cultures. The reality is that the culture has been tuning out classically based music for two generations. The hymnal completely missed the contemporary movement that has grown exponentially over the past 20 years. At Calvin Church, we recognized this shortcoming, and we created our own songbook just to catch up to where the culture was going. Of course, this creates tension. For instance, after I preached this sermon in our first service, a member told me that she had talked to a visitor who said that she wouldn’t be coming back to Calvin Church precisely because we didn’t only use our blue hymnal. For her, any contemporary music in worship was simply wrong.

In addition to music, preaching has changed. When I was coming out of seminary, the basic preaching style taught was to write out sermons in a manuscript, then to stand behind the pulpit and basically read the sermon with inflection. That’s changed. Not only in preaching, but in any kind of public presentation, the style taught is to interact with the audience, to use props such as PowerPoint slides, and to find ways of engaging people (for example by using things like,… quizzes). Also, sanctuaries have changed. Contemporary churches have moved away from creating sacred spaces like ours with stained-glass, wood, crosses, and such. New churches are built more like auditoriums or concert halls. And they specifically get rid of all religious symbolism, such as crosses. Why? I suppose that if you are trying to reach people who are uncomfortable with religion, it’s best to make your religion look non-religious. Church names have changed. You’re not supposed to name churches anymore with names out of the Bible, or using Christian language, or after great Christians of the past (such as Calvin Presbyterian Church), and you definitely aren’t supposed to put your denomination’s name in the title. Instead, the trend is to call yourself a “community” or “family” church, or better yet, to use a term that has nothing to do with anything religious. For instance, I was talking with someone this weekend who said that his son is involved in a church in Indiana called Level 13 Church. The title suggests that because buildings are never built with a 13th floor, this is a church that is willing to do what other places won’t—or something like that. Church buildings—or the lack of them—have also changed. The trend for a long time has been to not have a building at all, but to meet in schools or community buildings. In fact, there is a huge industry around kits that can be purchased by churches for easy church set-ups in temporary areas. The kit has everything you need: banners, electrical strips, temporary walls, pulpits, music stands, and more. And many churches take pride in the fact that they are so different because, unlike traditional churches, they don’t have a building.

There are also some trends that are growing right now. For example, video preaching has become popular in which satellite churches are set up in a region or around the country, and a sermon from a well-known figure is shown on Sunday instead of having a local pastor preach. There’s a church in Cranberry that does this. They meet on Sunday, but the sermon is always one that Andy Stanley, a pastor in Atlanta, preached the night before. And Stanley has satellite churches all around the country. Another trend is to have non-preaching sermons in which the sermons are nothing but large Bible-studies. The times, they are a-changing, and the question is whether or not to adapt.

I need to tell you that part of my role as pastor is to pay attention to change and to lead us to adapt, whether we or I like it or not. It’s not that I love the changes. It’s that I know that if this church is going to be here in fifty years, we have to move with the culture and do what Christianity has done for 2000 years, which is to adapt. But in the process of adapting we also have to maintain our grounding in our tradition, which is what makes this so hard. Otherwise we lose our souls. The tension between tradition and trends is very tough to live with. I’ll also tell you that our worship staff and our worship committee works hard at trying to live in the tension between holding onto where we’ve come from, while moving us to where we need to go. Something we do once a year is to visit other churches in the area that are doing unique things. Afterwards, we go out to lunch, and the basic rule I have is that we can spend the first twenty minutes criticizing the service (well, that’s reality—everyone criticizes what’s different from what they normally like), but then we get down to the serious question of asking what in the service touched us and might make a difference in our own worship services. We look for ideas to adapt our church to where the culture is.

The fact is that for years church never changed, and now it’s never the same. Why does Christianity always have to change? Why can’t people adapt to us? Some people only want tradition. They want the church to always stay the same. What they fail to realize is that what they cherish as a tradition once caused tension. For instance, do you love organ? Did you know that in the nineteenth century the introduction of the organ in worship caused many churches to split because the traditionalists saw the organ as an abomination? Why do we have to change and adapt? We have to do so because every generation changes, and God wants us to reach everyone. This is what we are told in scripture both by Jesus and by the apostle Paul.

After his resurrection, Jesus gathered the apostles and said to them, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” By the way, that word “nations” is also the translation for the word Gentiles. So Jesus was saying, “Go and baptize all Gentiles…” Jesus is telling us that we are called to reach out to people who are different, and just as he adapted, we’re called to adapt.

Paul gives us an example of that adaptation when he says, “For though I am free with respect to all, I have made myself a slave to all, so that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though I myself am not under the law) so that I might win those under the law. To those outside the law I became as one outside the law (though I am not free from God’s law but am under Christ’s law) so that I might win those outside the law. To the weak I became weak, so that I might win the weak. I have become all things to all people, so that I might by any means save some. I do it all for the sake of the gospel, so that I may share in its blessings.” Paul is telling us that to reach people, he adapted himself to them. That’s the basic strategy. And that tells us why we have to be a church that adapts, even if we are completely uncomfortable doing so.

So, as a church, what are we supposed to do to adapt? Again, Peter gives us the key. Peter basically asked an essential question above all: What is God calling us to do to reach Jews and Gentiles? We are called to do the same. We are called to ask one essential question, which is, What is God calling us to do to reach not only those in our midst, but also those who aren’t? The struggle for us is in finding the right mix in our answer.

Amen

What If We're Wrong?

Acts 9:1-6
March 18, 2010

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice saying to him, ‘Saul, Saul, why do you persecute me?’ He asked, ‘Who are you, Lord?’ The reply came, ‘I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.’

I want you imagine for a moment that you are Paul, or Saul, as he was known at the time of his conversion experience. You are a highly trained rabbi. For most of your life you have been considered brilliant, and your family in Tarsus (a port city in the southeast of modern-day Turkey) had sent you to Jerusalem to be trained as a rabbi. You have studied with the greatest Jewish minds of the time, and you are zealous for your faith. You are very aware of potential threats to the Jewish faith, and you recognize that this new movement, The Way (which was the name for Christianity in its early years), is a genuine threat. The Jews following the teachings of this supposedly resurrected Jesus are winning converts from traditional Judaism, and especially from your own tradition, the Pharisees.

You’ve already done what you can to stamp out this movement in Jerusalem. For example, you were an approving participant in the stoning to death of Stephen, a man who was preaching this gospel of Christ, and who had attracted a number of converts. You didn’t take part in the actual stoning, but you did watch everyone’s cloaks during the stoning so that they wouldn’t be stolen.

So you get permission from the Sanhedrin, the very council that arrested and tried Jesus on charges of blasphemy several years before, to travel to Damascus, find these followers of The Way, and to bring them back in chains to stand trial in Jerusalem. You are on the road to Damascus, and you feel powerful. You know you are right and righteous. You know that you are doing God's will in defending Judaism and the law. As you travel to Damascus, you feel confident. You smile to yourself at how pleased both God and the Jewish authorities will be with you. Suddenly an excruciatingly bright light blinds you. And you hear a voice: "Saul, Saul, why do you persecute me?" In that moment you find out that most of what you had believed in was wrong. You find out that you have not been serving God, but you've been persecuting God and God's followers. How do you deal with knowing that you’ve been tragically and devastatingly wrong?

Let me put that question to you today? How well do you deal with finding out that you were wrong? Do you ever even put yourself into a position to find out whether or not you are wrong about what you believe? Or are you always right?

I’m going to say something that may be a bit controversial—not in a political way, but in a faith way. Basically, I believe that the secret to having a really deep faith is finding out that we are all wrong. In fact, Christianity is a faith of wrongness. What do I mean? I’m saying that the stronger our absolute beliefs are, the more likely it is that we are wrong. If this story about Paul teaches us anything, it teaches us that.

Let me take a step back and explain what I mean. Let’s look at Paul as our guide. Paul had a basic psychology that is part of so many religious people’s psychology. So many of us have a basic need for certainty, clarity, and stability. We don't like the unknown. We don't like the feeling that we don't really know what will happen to us when we die. We don't like the feeling of not knowing for certain whether or not we are saved. So we turn that uncertainty on its head and seek out certainty. We create a theological system that assures us of our salvation, as well as of God’s approval.

The problem is that this certainty is always somewhat false. The need to be certain comes out of a basic spiritual insecurity. If we are at all honest with ourselves, we all know that we have this insecurity working in us. We all have a need to be sure of our salvation, of our view of the way the universe works, and of what God wants of us. It’s this need to sure and right that’s given rise to every branch of Christianity. The fact is that each denomination, sect, or movement of Christianity is an attempt to be right. It doesn't always start out that way. Often a movement in Christianity starts out as an attempt to correct a problem, such as the Protestant movement in the 16th century. That was an attempt to correct a flawed theology that said that the power to be saved is up to church, and if we give money to the church, that assures us of our salvation. The Protestant movement was trying to move people back to a faith based on God's love and grace, not on works. But very quickly people identified with their own movement. Soon the Lutherans felt they were saved and no others. The Calvinists felt they were saved and no others. The Mennonites felt they were saved and no others. This continues today. So often the newer movements of Christianity are convinced that they are saved, and not others. Their belief doesn't emerge out of confidence. It emerges out of spiritual insecurity. And that leads to actions like Saul's, who felt he had to stamp out any movement that could lead to doubt among the faithful.

I struggle with people who need to be right, but that’s probably because I am part of a tradition that doesn’t worry so much about rightness. Rather, it worries about relationships—with God and with others. I consider myself to be part of the mystical tradition of Christianity, which has the distinction of being the only movement of Christianity that has never really cared about being right. This does not mean I'm not a Presbyterian. I am that, too. I'm a Presbyterian because I believe it is the right tradition for me. The combination of Presbyterianism's focus on using the intellect in faith, and on the freedom to seek God in our own way, is powerful for me. But I'm also part of the mystical tradition, which has always cared much more on how to form a strong relationship with God rather than on trying to be right. I've followed it because I believe it is a tradition that leads to a much more mature faith. Let me give you an example of what I mean by sharing with you some thoughts of great mystics of the past, thoughts that really reflect a mature faith, the kind that Paul learned after his experience of Christ.

David Steindl-Rast, a Dominican monk, who wrote a wonderful book, Gratefulness, the Heart of Prayer, says, "To have faith does not primarily mean believing something, but rather believing in someone. Faith is trust. It takes courage to trust. The opposite of faith is not disbelief, but distrust, fear. Fear makes us cling to anything within reach. Fear clings even to beliefs. Thus, beliefs can even get in the way of faith. In genuine faith we hold our beliefs firmly, but lightly. We trust in God, not in our particular understanding of God. That is why people of deep faith are one at heart, even thought their beliefs may differ widely. When beliefs become more important than faith, even small differences create insurmountable barriers."

Look at this passage, and see what phrases stand out for you. Several are important to me. For instance, he says that faith means believing in someone rather than in something. To me this is a huge difference from the way so many Christians think. So often our faith is in particular beliefs about God rather than in God. Our faith is in beliefs about how the world works, about how we should be, and about how God should be. Steindl-Rast is saying that our faith really is in God as God is, not as we want God to be. This is a major statement because we often develop a faith rooted in what and who we think God is, not in God as God really is. We tend to recreate God in our image, believing that God values what we value, believes in what we believe in, and acts the way we want God to act. We form an image of God, and develop a faith based on that image. Steindl-Rast is telling us that a real faith is in God as God is, which means a faith in God who is a mystery to us. And when we trust in God as God is, not as we want God to be, then we are truly having faith in God. It's a result of this that we learn to hold our faith firmly, but lightly, knowing that we could be wrong about much we believe in about God.

Forming a faith in God as God is is much like a marriage. If you are married, how well do you really understand your spouse? And what is it that you love about your spouse? Is it your understanding of your spouse, or your spouse her- or himself? Real love is not in what we believe about our spouses, but in our spouses? If you focus too much on trying to figure out your spouse, or in trying to recreate your spouse, it actually kills your relationship.

Let me share with you another quote that comes from C.S. Lewis, from his great book, The Great Divorce. The book is about the afterlife, and about people in Hell who are able to take trips to heaven. When they get there, family members and others often meet them in heaven, and they try to convince them to believe in God and to join them in heaven. We get to witness one spirit, the brother of a woman, who is trying to convince her to join him in heaven and to discover how wonderful it is. She is reluctant because she is still angry at God for the premature death of her son. The spirit of her brother tries to tell her that much of what she believes about God was wrong, and that if she would accept God’s love as it is, she would discover how happy her son is now. And here's what we hear of the exchange. She says,

“Oh, of course. I’m wrong. Everything I say or do is wrong, according to you.”

“But of course!” said the Spirit, shining with love and mirth so that my eyes were dazzled. “That’s what we all find when we reach this country. We’ve all been wrong! That’s the great joke. There’s no need to go on pretending one was right! After that we begin living.”


This is such a great quote because in it Lewis communicates an idea that Saul had to learn, which is that much of what we believe is true isn't necessarily true, and that we often are so wrong about God—God's intentions, God's love, and God's presence in our lives. We argue so much in life about what's right and what's wrong, and what Lewis is telling us is that whenever we get to the point where we accept with humility that much of what we believe in is wrong, we get to the point at which we are truly able to form a deep relationship with God as God is. In other words, when we hold our beliefs, but accept the possibility that they are wrong, that’s the point at which we start to become seriously open to God.

John Calvin also talked about this difficulty in knowing what is ultimately right in a very famous phrase of his. He said, “In essentials unity. In non-essentials liberty. In all things charity.” What’s interesting about this statement is that Calvin never quite listed what the essentials were. He recognized that there were some beliefs that Christians should hold dear as essential beliefs of our faith, but he knew that if he made a list of them, people would then use these beliefs as weapons against each other. He left it to us to get a determine together what the essentials should be, and he thought that list should be somewhat small. I believe that he would say that belief in one God, in the goodness of God’s grace, in the Trinity, Christ’s death and resurrection, and the power of the Holy Spirit would all be essentials. After that, there are many things we can disagree about, for example about the virgin birth, Jesus’ miracles, and some of the laws of the Old Testament. His belief was that if we disagree, we should have the liberty to disagree and not hold each other to absolutes. And he expresses this in his last phrase, “in all things charity.” He is saying that because we don’t always know truth, we should treat each other with charity and love when we are in disagreement over beliefs.

Finally, I want to share with you something that was said to me by a professor of mine at Duquesne University. Her name is Carolyn Gratton, and she told us one day in class that, “the mistake most people make is in thinking that as we grow spiritually, we are able to live more in certainty. What we find is that in reality we become more and more comfortable with ambiguity.” I think these words are profound, for they speak a deep truth. People of deep faith find that as they grow in faith, they are more accepting of the world as it is, people as they are, and God as God is. They become more comfortable with God as a mystery, and of our beliefs as providing only limited help in understanding that mystery.

Ultimately, all of these mystics remind us that what matters is not rightness or righteousness, but relationships. So, if a relationship with God is the key, what’s the role of belief? Theological beliefs guide us to a better relationship with God and each other. They give us pointers. They help explain our experiences, and they teach us how to forge a stronger relationship with God.

What Paul found in his experience was that before experiencing Christ, he was always right because he had the right belief. He was always right because he always did the right thing according to the law. He always believed in the right things according to scripture. Yet his experience of Christ led him to discover how wrong he was in his rightness. It taught him to relax his grip on his beliefs, and to make room for a relationship with God through Christ. He let go of his belief in law so that he could make room for love.

Where are you when it comes to beliefs? Are you always right, or do you reserve the right to be wrong. The test of our beliefs, in the end, is whether they lead us to love God, or to love something else

Amen.

"Re" Words

John 20:1-23
April 4, 2010 (Easter Sunday)

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, ‘They have taken the Lord out of the tomb, and we do not know where they have laid him.’ Then Peter and the other disciple set out and went towards the tomb. The two were running together, but the other disciple outran Peter and reached the tomb first. He bent down to look in and saw the linen wrappings lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the scripture, that he must rise from the dead. Then the disciples returned to their homes.
But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. They said to her, ‘Woman, why are you weeping?’ She said to them, ‘They have taken away my Lord, and I do not know where they have laid him.’ When she had said this, she turned round and saw Jesus standing there, but she did not know that it was Jesus. Jesus said to her, ‘Woman, why are you weeping? For whom are you looking?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’ Jesus said to her, ‘Mary!’ She turned and said to him in Hebrew, ‘Rabbouni!’ (which means Teacher). Jesus said to her, ‘Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, “I am ascending to my Father and your Father, to my God and your God.” ’ Mary Magdalene went and announced to the disciples, ‘I have seen the Lord’; and she told them that he had said these things to her.
When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, ‘Peace be with you.’ After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you.’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’


Have you ever had one of those “Aha!” moments, a moment that seems to pull back the curtain on life and helps you to really understand what life is about? I’m not talking about just a time when you figured something out, or finally understood a difficult concept, like a time when you figured out how a mathematical formula worked; when you understood how to cook everything so it all is finished at the same time; or when you understood how a car engine worked. I’m talking about a time in which it seems like God entered your brain and helped you understand God, the universe, and yourself.

I’ve had a number of them over the years. The very first one I had, embarrassingly enough, came at age 18 while I was going to the bathroom. I was just sitting there,… uh,… with nothing better to do than think. And for some reason I was thinking about life and why everything was the way it was. And suddenly, in an instant, I had a sense of the unity of everything. I had this “aha!” moment in which I realized that despite all the difficulties in the world, the world was still in God’s hands. I had this sense that nothing could be so wrong that God wasn’t at the center making things good. In that moment I realized that I didn’t have to always be consumed with fears about nuclear war, violence, poverty, the stock market, Armageddon, and my future. God was going to make everything okay. God is everywhere, everything is infused with God’s Spirit, and everything’s okay. That insight has stayed with me, and it changed the way I approached my life.

These kinds of insights are rare, but when we have them they have the power to change how we live our lives. I had one of those “aha!” moments last week that gave me an incredible insight into the nature of Christianity. And the “aha!” all had to do with the resurrection. I was driving along, not even thinking about Easter or the resurrection. I think that I was only thinking about a friend’s relationship with his wife, and wondering if they would eventually have a reconciliation. From there I began to think about a rebirth of their relationship, and I realized that all three of these words began with “re.” That led me to think about the resurrection, and an insight came to me in a rush. What’s the insight? I realized that the resurrection wasn’t just about Jesus coming back to life, but that the resurrection explained completely God’s nature. Simply put, I realized that God has a fascination with “re” words, and that God’s nature is to “re.”

What am I talking about? I realized that almost every major concept in Christianity has to do with the simple prefix, “re”, which means “anew” or “afresh.” When it comes to the world and to us, God it seems to give God pleasure to see renewal, revival, and reinvigoration. The center of Christianity is resurrection, which means bringing about life from death, possibility from nothingness, and fullness from emptiness. Out of resurrection comes to possibility of other “re” words, such as:
• Redemption, which means achieving a new possibility from what was lost.
• Reconciliation—the healing of a relationship with God or another that was broken.
• Rebirth—a new way of life that is filled with the spiritual.
• Repentance—owning up to our faults and giving them to God.
• Renewal—being made afresh.
• Restoration—getting back what was once lost or taken away from us.
• Recovery—in addiction terms, obtaining once again a life full of hope and potential.
• Reassurance—the knowledge that God is with us no matter what
• Responding to God’s grace, which eventually leads us to Christian responsibility
• Receive—to accept God’s grace and Spirit in our lives
• Revival—to experience a renewed vitality to our lives because we have spent time in:
o Reflection—taking time for prayer and listening to God’s voice; and
o Retreat—taking time away from the hurry of life to attend to God.
• Reform—the process of transforming our lives to that they become new in God’s way.
• Religion—the practice of traditions and rituals that open us up to God.
• Respect—treating others with love and compassion, even enemies.

I certainly don’t want to give the impression that if a word begins with “re,” then God is automatically interested in it. For example, I’m not sure that God cares that much about refinancing, although I suppose if it makes our lives better, God would be in favor of it. Also, I don’t know how much God cares about referees, other than to say that God loves them just like God loves people in general. I don’t think God is all that interested in rebuttals, especially immature ones that have to do with trying to prove that God doesn’t exist. I don’t know that God cares that much about rebellions, although I suppose that God does care about rebellions against those who want to keep people from God. I’m pretty sure that God isn’t that interested in rebates. And when it comes to regurgitation, I’d say that God’s interest in it only has to do with wanting us to be healthy.

I was reminded of all these “re” words this week in remembering a strange but interesting encounter I had three years ago in Pittsburgh. I was teaching a weeklong class at Pittsburgh Theological Seminary, and, as is my custom, I teach in the morning, and then have the students do exercises until late afternoon, after which we come back together for discussion. During their times alone or in groups doing the exercises, I tend to sit in a coffee shop in Highland Park called Tassa D’oro and do work.

So there I was sitting in the coffee shop, and I kept overhearing the conversation at the next table, which was filled with some rough-looking, older men. The conversation was kind of strange because I kept hearing a combination of foul language and theological concepts. In other words, I would hear things like this: “Yeah, and when I was bleeping saved, I discovered God’s grace working all through my bleeping life.” Unfortunaely, they weren’t using the word “bleeping.” Their word-choice was saltier. After a while, I couldn’t help but lean over and ask them what they were doing. One of them, Joe Bellante, said, in a very Italian, mafioso, Godfather-style voice, “We’re having a Bible study.” I then told them I was a pastor, and Joe said to me that he was a pastor, too. Then another man, Sal Greco, told me that Joe’s life was an amazing story, and that he had once been part of the Pittsburgh mafia. I started to ask questions, at which point Sal pulled out a book titled, Left for Dead, which he said was a book he wrote about Joe’s conversion from a mafia collector and enforcer to a Christian and a pastor. He gave me the book, which both he and Joe signed. Joe’s story is a fascinating one, and it’s one that reflects all those “re” words I spoke about.

What changed Joe was sitting in a hospital bed for weeks on end after having been shot by one of his good friends, Santo. It was back in 1972, and Santo had gotten some bad information that Joe had been paid to kill Santo. To keep Joe from killing him, Santo called up Joe and asked him to help him collect money from someone who had borrowed from the mob and wasn’t paying up. Joe agreed, and met Santo in East Liberty. Joe followed Santo’s car, driving through Point Breeze, onto Penn Hills, and eventually to a deserted lot in a wooded area near some buildings. Santo stopped his car and walked back to Joe, motioning for him to wind down his window. As Joe did so, Santo pulled out a gun and shot Joe twice—once in the face and once in the throat. He tried a third shot, but his gun jammed. He saw the headlights of an approaching car, turned and ran to his car, and peeled out of the lot. Joe laid there in a pool of blood, already plotting his revenge. As he lay there, fighting to stay conscious, two men ran up to his car. They said they were FBI agents and asked Joe to tell them who shot him. Joe wouldn’t tell them, mainly because he believed in the mafia code of omerta, which is that you don’t rat on the mob, even if it means your own death. After Joe refused, the agents told Joe that help was on the way, and they sped away to find Santo.

Joe was rushed to the hospital, where surgeons worked on him for six hours. Lying in the hospital room, he had a lot of time to think. He worried that Santo would try to kill him there, but eventually concluded that there were too many police and FBI agents around. He fantasized about how he would get revenge, but interspersed with those thoughts were reflections on his life and how he lived it. As he reflected, he slowly came to the realization that he had not lived as God had wanted him to live.

He thought back to his childhood, and about how his life of crime had started early. He remembered at age twelve coming up with a scheme to rip off money from the owner of a corner newspaper store for whom he worked. All week, after school, Joe would sell papers, placing the money in a big bucket. On Friday afternoons, the owner, Smitty, would collect the money. So Joe and his friend Vinnie came up with a plan. Late on Friday afternoon, before Smitty came by, Vinnie would come by the stand and Joe would give him the money. Vinnie would then hit Joe with his fist to leave a red mark on his face. Then Joe would tell Smitty that two big teenagers had ripped him off.

It worked so well that the next week they did it again, but to make it look more realistic, Vinnie hit Joe over the head with a stick, leaving a large, tangible bump. Afterwards Joe told Vinnie that he thought they should change the split of the money from 50/50 to 60/40 in Joe’s favor because Joe was suffering all the physical pain. The third week Vinnie hit Joe with a brick, leaving a cut. At this point, Smitty caught on and fired Joe.

As Joe got older, he engaged in more schemes so that by the time he was in his early twenties he was a skilled racketeer. Joe also saw himself as a tough guy. He lifted weights for two hours every day, and all through school he had made it a practice each year to pick a fight with the toughest guy in school, all so that he could be seen as the toughest.

He was hired by the mob in his early twenties to become a collector and enforcer, which meant that he would go out and collect money from people who had borrowed from the mob and hadn’t paid it back. It always surprised Joe that people would think that the mob would forget a loan. Joe’s visits to them typically involved breaking their fingers and arms, threatening them with death, or threatening their families until they found the money. It was interesting that people who said they didn’t have the money usually came up with the money within 24 hours after being hurt or threatened.

Joe became very successful in his career, mainly because he was a principled mobster. He never had more than one drink per night, always kept his nose clean, and exercised religiously. He also gained a reputation for being very effective. The book says that Joe collected from some very well-known Pittsburgh figures from the 1960s and early 1970s, including a prominent DJ, a successful businessman, and others. He collected from the DJ by throwing the man all over the room, and from the businessman by hanging him outside his window by the feet.

Joe’s lifestyle was very strange. He lived on steaks, canolis, veal parmegian, and pie. He drove cadillacs and wore expensive suits, but also paid for everything in cash. When sitting in a restaurant, Joe would always take a corner table and sit with his back to the wall so that he could see every entrance, exit, and window. Joe had to be suspicious of everyone, but at the same time had to show that he was never afraid.

Sitting in his hospital bed, day after day, he thought about his life and what it all meant. He wondered what God wanted him to do. When he was finally released from the hospital, he tried to go back to his life of crime, but he couldn’t. Eventually he went to his mob boss and asked to be released from he mob. In a moment of what could only be seen as God’s grace, the boss agreed. No one ever leaves the mob alive. But Joe did.

From there he turned his life around. He became involved in church and in ministry to at-risk teens. He coached football and baseball for Peabody High School. His first marriage ended, but he remarried to a woman who was instrumental in helping him turn his life around. Eventually, he became ordained as an Assemblies of God pastor, and now serves as the chaplain for the Peabody High School football team. And hundreds of Pittsburgh inner-city kids owe their lives to Joe, having had their lives turned around because of his influence. Joe is also part of a weekly Bible-study at Tasso D’oro in Pittsburgh.

Let me finish by telling you what happened to Joe and Santo. About fifteen years later he received a phone call from Santo, who wanted to meet. He wanted to come to Joe’s house. Joe said okay, and then told his wife to take the kids and be away for a couple of hours, and to call before coming back home. Santo showed up at the appointed time, and they met on the front porch. Santo asked to come in. Joe was extremely nervous, but showing no fear invited Santo in. Joe got Santo a beer. Then Santo started talking, all the while Joe wondered when he would pull out his gun and shoot Joe.

He told Joe about how he shot him because he thought Joe was out to hit him. He realized later that he had gotten bad information. He then spent time in prison, and had just been released. Joe told Santo that he had wanted to get revenge, and that he had actually tracked Santo to his hiding-place at his mother’s house. He told him that at one point he had a gun in his hand, and saw Santo through the window eating dinner, but when it came time to shoot he couldn’t. Soon afterwards he changed his life.

He then told Santo that he forgave him, and that in a funny way if Santo hadn’t hot Joe, Joe never would have found God. Paradoxically Santo’s attempt to kill Joe had saved Joe. Joe had been resurrected. He said to Santo that he forgave him because he knew that God had forgiven him, and if God could forgive Joe, then Joe could forgive Santo.

When I think of Joe Bellante’s life, it reminds me that even people who are alive can be resurrected. You see, the point of resurrection isn’t just to give someone life again. It is to give us a renewed life that is transformed and reformed. Jesus was resurrected to show us that life can be recreated in a way that frees us from being restricted by the laws of nature. He came back to show us that if we are ready to repent and to receive God’s grace, like Joe Bellante, we can become revived—literally given a renewed life. But the key to this resurrection is both realizing we need it, and repenting so that we can receive it.

Christianity is always about resurrection, redemption, reconciliation, revival, rebirth, and renewal. The question for us is whether we are truly open to this kind of resurrection of our lives.

Amen.

Discovering the Prophets: Micah

Micah 6:1-8
March 28, 2010

Hear what the Lord says:

Rise, plead your case before the mountains,

and let the hills hear your voice. 

Hear, you mountains, the controversy of the Lord,

and you enduring foundations of the earth;

for the Lord has a controversy with his people,

and he will contend with Israel.

‘O my people, what have I done to you?
 I
n what have I wearied you? Answer me! 

For I brought you up from the land of Egypt,

and redeemed you from the house of slavery;

and I sent before you Moses,
 Aaron, and Miriam. 

O my people, remember now what King Balak of Moab devised,

what Balaam son of Beor answered him,

and what happened from Shittim to Gilgal,

that you may know the saving acts of the Lord.’


‘With what shall I come before the Lord,

and bow myself before God on high?

Shall I come before him with burnt-offerings,

with calves a year old? 
Will the Lord be pleased with thousands of rams,

with tens of thousands of rivers of oil?
Shall I give my firstborn for my transgression,

the fruit of my body for the sin of my soul?’

He has told you, O mortal, what is good;

and what does the Lord require of you

but to do justice, and to love kindness,

and to walk humbly with your God?


Micah is my man. Over the past number of weeks we’ve been focusing on many of the other minor prophets (fyi: minor prophets are called that only because their books tend to be so small—7-14 chapters—as opposed to the major prophets like Isaiah and Jeremiah, whose books can go on for 67 chapters). Often they were speaking to people who had been engaging in the worship of Ba’al in order to appease the Assyrians, whose armies were ready to attack if the nations of Israel and Judah didn’t pay tributes to maintain their independence and worship the Assyrian gods. Micah, though, is different from many of those prophets. In many ways he is closer to Isaiah and Jeremiah because he wasn’t just worried about armies poised to attack. He was worried about people who said they were God’s chosen, but were acting like people who had abandoned God.

You know Micah much better than you think because you’ve heard him quoted before. For instance, you recognize this:
“they shall beat their swords into ploughshares,

and their spears into pruning-hooks;

nation shall not lift up sword against nation,

neither shall they learn war any more.”


Also, Micah is responsible for a prophecy that is traditionally read on Christmas Eve:
“But you, O Bethlehem of Ephrathah,

who are one of the little clans of Judah,

from you shall come forth for me

one who is to rule in Israel,
whose origin is from of old,

from ancient days. 

Therefore he shall give them up until the time

when she who is in labor has brought forth;

then the rest of his kindred shall return

to the people of Israel.
And he shall stand and feed his flock in the strength of the Lord,

in the majesty of the name of the Lord his God.

And they shall live secure, for now he shall be great

to the ends of the earth; 
and he shall be the one of peace.”


Micah is certainly the most quoted of all the prophets, if you look at the ratio of quotes to a book. At least three chapters of Micah are quoted regularly by Christians and Jews, which isn’t bad considering that there are only seven chapters in his book. So who is this Micah, and why is he so remembered?

We only know a little bit about Micah. We know that he was from the small village of Moresheth, which is several miles from Jerusalem. He lived at about the same time as our prophet from last week, Hosea, meaning that he was a prophet in the last two decades of Israel’s existence. The difference was that Hosea was a prophet in the northern kingdom of Israel, while Micah was primarily in Judah, prophesying in Jerusalem, although he did periodically preach in Israel’s capitol city of Samaria. The southern kingdom of Judah would last another 180 years before the Babylonians destroyed it. Since Micah was not preaching to people about to be attacked by the Assyrians, his message was different. He still preached a message that the Assyrians would be God’s hand if the people didn’t keep their focus on God, but Micah was more concerned with something else. He was concerned with how the people of Judah applied their faith to life.

Micah looked at the nation of Judah, and he saw injustice all around. And there were three primary sources of injustice. First, he saw the wealthy as acting unjustly to the poor. A system had been growing in Judah in which wealthy landowners found ways to unjustly take more of their neighbor’s land illegally, but because of their wealth they could get away with it. They would find ways to obtain small pieces of land, throwing the poor owners off it, and often leaving them in poverty. The poor, having no land to make a living off of, were often reduced to becoming servants or slaves to the rich. Micah made himself very unpopular by speaking out against the rich, saying that they were going against God’s will by oppressing the poor in order to make their wealth.

Micah didn’t just go after the rich, but he went after the courts because they were working in conjunction with the rich. The courts had stopped being fair in their justice by siding with the rich because the rich would give them bribes, especially when it came to land being taken illegally. Also, in something that is reminiscent of our justice system today, the rich were not as accountable to the law as the poor. Today the rich get off because they can afford better attorneys, but back then they got off by offering bribes. Basically, Isaiah said the judges were hating what is good and loving what is evil.

Judges in ancient Israel and Judah were held to a much higher standard. The tradition of judges went back a seven-hundred years, while the tradition of kings only went back three-hundred years. Originally, judges governed the lands of Israel. People learned to naturally get along, and the judges were there to settle disputes. Judges were to be people of impeccable faith and integrity. It was only with the advent of King Saul that people turned to a king and his court to rule them. But judges were still to be people of faith and integrity who settled disputes as God’s hand in the world. The judges of Micah’s day, with some exceptions, had forgotten about God’s will and were focused on their own wallets.

Meanwhile, Micah also had devastating words for his fellow prophets. He complained that too many of them were prophesying for money, prophesying only what the wealthy wanted them to say. They pretended to be God’s prophets, but instead were only prophets for profit. For Micah, the rich were the problem because they were oppressing the poor and leading the people away from God.

This gets right to the heart of what I really love and respect about Micah—he was a prophet who spoke truth despite the political and economical beliefs of his time. What’s fascinating about Micah is that he managed to preach in such a way that he ticked off both the liberals and the conservatives of his day. How? By being irritatingly liberal and conservative both. In other words, his preaching wasn’t confined to a political ideology. It was faithful to God. He was very much like Jesus, who had a similar talent in ticking off liberals and conservatives.

Do you know who the conservatives and the liberals were in Jesus’ time? Take a guess before answering. The conservatives were the Sadducees. They were conservative because they were trying to preserve the old ways. For them, the center of all worship was the Temple in Jerusalem. Also, they were literalists when it came to scripture. They believed that there could be no interpretation of the law, only literal observance. The Pharisees were the liberals. What made them liberal? The fact that they believed in interpreting the law and applying it in new ways to fit life. The center of their worship wasn’t the Temple, but the synagogue. In fact, did you know that the Pharisees were the ancestors of all modern Jewish worship? The Sadducees lost their power and their raison d’etre when the Romans destroyed the Temple around 65 A.D. Since Temple worship and sacrifice was no longer possible, their influence was no longer needed, and they died as a movement. Jewish worship shifted to synagogue worship, which is also the grounding of Christian worship and serves as the template for the Christian worship service. Again, Jesus, during his time, managed to outrage both the Sadducees and the Pharisees so much that they agreed on one thing, which was the Jesus should be killed.

Micah had the same approach. His message was both liberal and conservative. If you listen to his basic message and applied it to today, you would find that he would appeal to both modern liberals and conservatives. Like modern-day evangelicals citing that we are a Christian nation, he had a message that Israel was a Jewish nation first, and that the people needed to be grounded in God. He also supported a message of personal morality and responsibility, much in the way that modern evangelicals do. Yet Micah also sounded very liberal when he preached against the wealthy and for the poor. Like modern-day progressives, he would have supported a very anti-poverty message, including doing anything to relieve the plight of the poor, including land redistribution. Sounds kind of socialist to me. Actually, sounds very much like God to me. Micah wasn’t the only prophet to sound this kind of message. Most of the other prophets spoke like this.

You can see Micah’s emphases in our passage for this morning, for Micah gives a basic message that cuts right to the core. He says,
He has told you, O mortal, what is good;

and what does the Lord require of you

but to do justice, and to love kindness,

and to walk humbly with your God?

Micah makes three powerful points that we need to pay attention to. He makes his points by telling the people what God really wants. He tells them that God doesn’t want all the sacrifices of animals and oil that they had been offering for thousands of years as much as God wants a sacrifice of their hearts. He asks, “Will the Lord be pleased with thousands of rams,
 with tens of thousands of rivers of oil?” In other words, do we think that what God wants is for us to keep doing what is wrong and then offer animals and oil to pay for our sins? What God wants is for us to transform our hearts and our actions in three ways.

First, he says that we should do justice. This does not mean merely putting bad people into prison. When Micah speaks of justice, he’s talking about social justice. He’s talking about being a people who do what’s right for the poor. He’s talking about being a people who allow for the creation of wealth, but do so in a way that makes all people equal, giving everyone equal opportunity. He’s not against rich people, per se. He’s against poverty and policies of wealth that depend upon the poor for the rich to become richer. He is telling us today that we have to be about social justice in caring about the poor, the disadvantaged, and doing whatever we can to raise the poor up to the point at which they can live good lives.

He also tells us to love kindness. He’s not just saying that we should be nicey-nice. He’s talking about a fundamental way of living based on love in which we act in love even to our enemies. Jesus is more direct about this when he says, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.” This is the kind of kindness Micah is talking about. He is saying that we should not just be kind, but love it so much that it becomes foundational. I think that Micah would look at our culture today, at its’ way of discourse in which people who disagree political threaten each other and throw bricks through windows, and say that we have fallen far away from God. He would look at our culture and say, “Why do you call yourselves a Christian nation, and then hate to act like Christians?” Micah is advocating a way of living in which we treat each other with love and respect, no matter what.

Finally, he says that we should walk humbly. He does not mean that we should be weak. He means that we should walk in a way in which we seek God’s way and God’s will above all else. Humble people are strong people because they do what God wants regardless of the pressure they feel from others. They resist ideologies, and instead follow God’s will. Humble people have one goal in mind: to do and speak what God wants. Micah is telling us today that we have to get off our own beliefs so that we can follow God’s beliefs. That we need to get off of our own will to do what God’s will.

Micah was a powerful prophet in his time, but I also think that he is a powerful prophet in our time. The question is whether we are still listening.

Amen.

Discovering the Prophets: Hosea

Hosea 3:1-5
March 21, 2010

The Lord said to me again, ‘Go, love a woman who has a lover and is an adulteress, just as the Lord loves the people of Israel, though they turn to other gods and love raisin cakes.’ So I bought her for fifteen shekels of silver and a homer of barley and a measure of wine. And I said to her, ‘You must remain as mine for many days; you shall not play the whore, you shall not have intercourse with a man, nor I with you.’ For the Israelites shall remain many days without king or prince, without sacrifice or pillar, without ephod or teraphim. Afterwards the Israelites shall return and seek the Lord their God, and David their king; they shall come in awe to the Lord and to his goodness in the latter days.

I need to apologize to all of you this morning. I have to apologize because several weeks ago, when I talked about the prophet Jeremiah, I said that he was the strangest prophet of all of them. I now realize that I was wrong. After having spent the past week studying Hosea, I now realize that Hosea was much stranger. Jeremiah was plenty strange, but not when you compare him to our prophet for today. Hosea is a weirdly fascinating prophet.

Unlike most prophets, who are known for what they say, Hosea was known as much for what he did. You see, he used his life as a grand metaphor for what was going on in the nation of Israel, and what he did shocked people, as you can tell from our passage above.

Let me give some background to Hosea to help you get a sense of his life and ministry. Hosea lived and prophesied in the last two decades of Israel’s existence. Again, let me review what I’ve spoken about several times in talking about the prophets. If you remember, Ancient Israel was one nation under kings Saul, David, and Solomon, but after Solomon’s death it became divided in two. Around 922 B.C., the northern half became a nation called Israel, while the southern half became a nation called Judah. The capital of Judah was Jerusalem, and the capital of Israel was Samaria. The northern nation of Israel lasted almost exactly 200 years until the Assyrians attacked it and destroyed it in 722 B.C. The nation of Judah lasted until the Babylonians destroyed Jerusalem in 597 B.C. Hosea was a prophet of the northern nation of Israel in its last days, and he preached a message that the Assyrians were going to destroy Israel according to God’s will.

The funny thing about Hosea is that he had a funny way of prophesying. He didn’t start his ministry by going out and preaching. Instead, he let his life become a metaphor for Israel, and then later he preached to Israel, using his own life as an allegory for the state of Israel’s relationship with God. The primary problem for Israel was that the kings and the people, afraid of the Assyrians who demanded that they worship the Assyrian fertility god, Ba’al, as their price for independence, were now worshiping Ba’al. And the worship of Ba’al was diametrically opposed to the worship of Yahweh, or God. While the worship of Yahweh centered around making sacrifices in the temple in Jerusalem, or one in Samaria, there was also an emphasis that real worship meant living according to the law. The focus of Jewish life was faithfulness in all things to Yahweh. The worship of Ba’al was different. The focus was on fertility rituals, which meant worship where priests and priestesses copulating in worship services was the center of worship. What the Israelites tended to do, in order to hedge their bets, was to worship Yahweh throughout the year, and then to engage in the fertility rituals of Ba’al in the spring. Hosea stood against the worship of Ba’al, so his life became a metaphor for God’s relationship with Israel, and their fascination with Ba’al—what Hosea called Israel’s adultery.

Hosea was instructed by God to find a prostitute and marry her. At least that’s what our modern translations of Hosea says—that she was a prostitute. The translation isn’t quite accurate. Hosea didn’t just go out and find a prostitute. He married a woman named Gomer, who was a particular kind of prostitute. She was employed in the service of the temple of Ba’al in Samaria. Her role was to be available to act out the fertility rites of Ba’al. She was sort of a temple concubine whose role it was to be available to men chosen to engage with her sexually in order to entice Ba’al to bring fertilizing spring rains.

Hosea marries her and instructs her to no longer be in the employ of Ba’al. This is an allegory for the fact that Israel has been unfaithful to God, but God is willing to call them back and love them, as long as they stay faithful. Apparently Hosea loves Gomer very much, and they have three children. Hosea is led by God to give the three children very strange names. The first boy is named Jezreel. That doesn’t seem so strange, but you’ll see why it is in a moment. The first girl is named Lo-Ruhamah, which means “Not Pited.” The second boy is named Lo-Ammi, which means “Not My People.” What odd names to give them, but there’s a reason.

He names the first boy Jezreel because it was in the village of Jezreel that great violence took place 100 years earlier. Israel had been ruled by King Ahab and his queen, Jezebel. Both had driven the nation of Israel to worship Ba’al, and the great prophet Elijah, had challenged them by showing up the priests of Ba’al in a duel. The duel took place on the top of Mt. Horeb, where Elijah built a fire and had the priests of Ba’al build a fire. All 400 priest called on Ba’al to magically light their stack of logs, but nothing happened. Elijah poured buckets of water on his stack of logs, and then called on Yahweh to light his fire. The fire roared to life. This angered Jezebel and Ahab, who tried to kill Elijah, and intensified their persecution of Jews who insisted on worship of Yahweh alone.

The grip of the house of Ahab was broken at the village of Jezreel. God anointed a new king to rise up. His name was Jehu, and he was a leading commander in the army of Ahab’s son, Ahaziah. At Jezreel, Ahaziah was killed, and Jehu went on to kill Jezebel and all of her 70 sons. Jehu restored a worship of Yahweh alone, and for many years afterwards Israel was faithful. But over time Jehu’s descendents moved back to a worship of Ba’al. By calling his son Jezreel, Hosea was saying that a massacre of Israel was coming.

He named his daughter Not Pitied as a way of saying to the people of Israel that when the massacre comes, they will not be pitied. They will suffer for their infidelity, and God won’t pay attention to their wailing.

Finally, he named his other son Not My People as a way of telling them that while he had chosen the Jews to be God’s people, they would no longer be the chosen ones. God would choose another people, and they would be left to suffer life without God’s blessings.

Over time Hosea used his family as an example of Israel, showing that God had taken back Israel after its infidelity under Ahab and Jezebel, but they had persisted in pursuing other gods. He preached about how the Assyrians would be God’s sword, how God would turn away from them as they suffered. This is what we think of as the classic Old Testament wrathful God who is willing to destroy people who have been sinful or unfaithful.

The problem with this view is that it really isn’t complete. Yes, God often speaks through the prophets as the wrathful, vengeful God, but in the end the prophets almost always return to speaking of God as a softie. God may judge us, but in the end God always turns around and treats us with gentleness and compassion.

As the Assyrians stand poised on the border ready to destroy Israel, God has Hosea speak a new message. He tells him to say that Jezreel no longer means a coming massacre, but now means a restoration of the relationship between the Israelites and God, just as Jehu restored Israel to a worship of God. The name “Not Pitied” will now mean “Pitied,” for God will look upon the people of Israel and love them. And the name “Not My People” will now mean “My People,” for God will always look upon the Israelites as God’s chosen.

Then we get to our passage for this morning where God has Hosea demonstrate the love God will show them. We are left to understand that Gomer has gone back into the employ of the temple of Ba’al. She does so not because she is hungry or poor. Hosea has provided for her. But she misses the finery of the temple. There she wore beautiful robes. She had sparkling jewelry. And she loved the taste of the sweet raisin cakes. Those raisin were an especial abomination to the faithful of Israel because they were baked in the shape of a phallus. Hosea goes to the temple and actually purchases his wife back by paying the price for a slave, which was fifteen shekels. He also adds a barrel of wine and a bushel of grain. When he brings her home he tells her that she is not to be sexually active with other men or with him. He will love her, but she has to prove that she is trustworthy. Much like Israel shall be without a king, she will be without someone to love her. But if she proves she is trustworthy, then she will be loved again. This becomes an allegory of God with Israel. They will be tested, but in the end God will love them. This leads Hosea to say the following right before the nation is attacked and destroyed by the Assyrians:

I will heal their disloyalty;
I will love them freely,
for my anger has turned from them. 

I will be like the dew to Israel;

he shall blossom like the lily,

he shall strike root like the forests of Lebanon. 

His shoots shall spread out;

his beauty shall be like the olive tree,

and his fragrance like that of Lebanon. 

They shall again live beneath my shadow,

they shall flourish as a garden;

they shall blossom like the vine,

their fragrance shall be like the wine of Lebanon.

The story of Hosea is a story of judgment, but also a story of love. Hosea we get three basic messages from Hosea. First is a message of love. No matter what we do, including our rejectingGod, God will always love us. That is fundamental. Even when we think that God is going to turn away from us, or we believe that God has turned away from us because of the life we are living, God hasn’t. God will always turn back. I’m not sure we always believe that. There are many among us who believe that they’ve done terrible things in their lives that God will never forgive. Hosea reminds us that, yes, we’ve all done terrible things that deserve God’s judgment, but God always has a soft heart. God will always be there to love us, if we are willing to return to God. And even though God will allow us to suffer the consequences of our actions, God will always work to redeem our lives

A second message is that the worship of other gods is always the path to ruin. This isn’t only a message from Hosea, but also one from most of the other prophets. And you see it in life today. The difference is that today the other gods we worship aren’t Ba’al. Our gods are things like money, possessions, power, politics, fame, celebrities, and sports. You can see how powerful the worship of money and power is. We all have dreams that if we can just live the lottery we would finally be happy. But if that’s the case, why do the majority of people who win the lottery end up unhappy? They get all their possessions, and they become miserable. You can see how powerful the worship of fame and celebrity are by the most popular magazines out there. They are magazines like People and Us. Millions of these magazines are sold each week, magazines that profile the rich and famous. And we can’t get enough. But reading them is also a shallow affair. It’s mindless while killing the spirit. Also, we worship sports, devoting so much of our lives to games that in the end don’t mean anything. Don’t get me wrong, I love sports. I cheer on the Steelers and Penguins as they win championships, and I take pity on the Pirates. I love Pitt football and basketball. I love sports, but not to the point at which they rule my life. We let sports now rule our lives. Think about when you were a kid. It used to be that sports didn’t start until after church. Now you have to fight your kids over whether to go to church or to a practice or game on Sunday morning. And too often sports win. We worship these gods, and just as the worhip of Ba’al led people away from God, these modern false gods lead us away from God.

Finallly, Hosea has a message of commitment. By taking his wife back he is telling us that ultimately commitment is the path to both God and happiness. This is a tough message for modern lives. We are an incredibly commitment-phobic people, and we are getting worse every year. For example, look at the state of community service organizations such as Kiwanis, the Elks, Boy and Girl Scouts, and many others. They all have suffered major losses in membership over the years because no one wants to make a commitment to organizations. Look at the state of marriage. At present, 57% of all marriages will end in divorce. So what do people do to prevent the potential of divorce? They move in together. The problem with that is that 80% of all relationships where couples move in together end up in a split, and that includes those who end up marrying each other. They have an 80% chance of divorce. We see the fear of commitment in the church. When I started as a pastor over twenty years ago, if a person visited a church six times, she or he would join. Now, people don’t join until they’ve been visiting for over three years, and many never join. Heck, you’ve experienced this lack of commitment whenever you’ve invited people to a party. How many of you have asked people to rsvp, only to find that very few do. Why don’t they rsvp? Because they don’t want to make a commitment to your party in case something else comes along. We are commitment-shy.

This lack of commitment kills us spiritually, but being willing to make a commitment is the path back to God. Hosea reminds us that God has made a commitment to us, and that God will always honor God’s commitment. The question is to what extent will we make the same kind of commitment to God?

Hosea has a lot of messages for us, but three stand out. If we are willing to return to God, no matter what we’ve done, God has a soft heart for us. But we have to be willing to give up all those other gods that we worship—false gods like money, possessions, power, celebrity, and sports. And the path back to God comes from our commitment to God. When we make a commitment to God, our lives become blessed with love.

Amen.

Discovering the Prophets: Jonah

Jonah 1:1-17
March 7, 2010

Now the word of the Lord came to Jonah son of Amittai, saying, ‘Go at once to Nineveh, that great city, and cry out against it; for their wickedness has come up before me.’ But Jonah set out to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish; so he paid his fare and went on board, to go with them to Tarshish, away from the presence of the Lord.
But the Lord hurled a great wind upon the sea, and such a mighty storm came upon the sea that the ship threatened to break up. Then the mariners were afraid, and each cried to his god. They threw the cargo that was in the ship into the sea, to lighten it for them. Jonah, meanwhile, had gone down into the hold of the ship and had lain down, and was fast asleep. The captain came and said to him, ‘What are you doing sound asleep? Get up, call on your god! Perhaps the god will spare us a thought so that we do not perish.’
The sailors said to one another, ‘Come, let us cast lots, so that we may know on whose account this calamity has come upon us.’ So they cast lots, and the lot fell on Jonah. Then they said to him, ‘Tell us why this calamity has come upon us. What is your occupation? Where do you come from? What is your country? And of what people are you?’ ‘I am a Hebrew,’ he replied. ‘I worship the Lord, the God of heaven, who made the sea and the dry land.’ Then the men were even more afraid, and said to him, ‘What is this that you have done!’ For the men knew that he was fleeing from the presence of the Lord, because he had told them so.
Then they said to him, ‘What shall we do to you, that the sea may quieten down for us?’ For the sea was growing more and more tempestuous. He said to them, ‘Pick me up and throw me into the sea; then the sea will quieten down for you; for I know it is because of me that this great storm has come upon you.’ Nevertheless, the men rowed hard to bring the ship back to land, but they could not, for the sea grew more and more stormy against them. Then they cried out to the Lord, ‘Please, O Lord, we pray, do not let us perish on account of this man’s life. Do not make us guilty of innocent blood; for you, O Lord, have done as it pleased you.’ So they picked Jonah up and threw him into the sea; and the sea ceased from its raging. Then the men feared the Lord even more, and they offered a sacrifice to the Lord and made vows.
But the Lord provided a large fish to swallow up Jonah; and Jonah was in the belly of the fish for three days and three nights.

You know, there’s a funny thing about the Book of Jonah. Pretty much everyone knows who the prophet Jonah was and knows the basic story, but very few people really know what the story means and why its so important. So this morning I want to introduce you to Jonah so that you can learn why the story of Jonah was considered to be a major part of the Old Testament.

So let’s begin with who Jonah was. The fact is that we don’t know much about Jonah. What little we do know doesn’t tell us much. We know that Jonah did not write the book of Jonah, and we know it for a very simple reason. The story is told in a biographical way, not an autobiographical way. Also, it’s language uses words and phrases common to the 6th century B.C., yet the prophet Jonah lived during the 8th century B.C. in the northern kingdom of Israel. Last week I mentioned that after the reign of Solomon, the nation of Israel was split in two, with the southern kingdom of Judah (which contained Jerusalem) being led by descendants of Solomon, and the northern kingdom, Israel, being led by non-descendant kings. The Assyrians, who would eventually take over and destroy the northern kingdom in the 7th century, were constantly attacking it. Other than what the Book of Jonah says, we don’t know much about him, although Isaiah says that he was a great prophet.

The story begins with God calling on Jonah to travel east to the city of Ninevah to tell it’s citizens that unless they change their ways, God was going to destroy them. Jonah is a man who has spent his life listening for and following God’s call. So what does he do? He immediately gets up and heads west to the city of Tarshish. We really don’t know where that city was, although it probably was in what is today Spain, or on the island of Sardinia. Either way, he was trying to get as far away from Ninevah as possible. Why did Jonah head toward Tarshish? Simply put, he didn’t want to preach to the Ninevites lest God save them. He wanted God to destroy them.

You see, Ninevah was the capital city of the Assyrian Empire, the same empire that was constantly sending armies to attack Israel. They were the sworn enemies of the northern kingdom, and for good reason. Within a hundred years they would sack the kingdom and disperse the population throughout their empire as slaves. Unlike with the Babylonian exile two-hundred years later, when the Babylonians destroyed Judea, took their population into exile, and let them return fifty years later, those enslaved by the Assyrians never returned. We have a name for these people. We call them the “Lost Tribes of Israel.” The Mormons believe that these dispersed Jews eventually became the Indians of North America. That belief seems ludicrous to most of us Christians and also to Jews, but hey,… we’re not Mormons. At any rate, Jonah knew what the Assyrians could do to Israel, and he wanted to prevent it by having God destroy Ninevah. To ensure Ninevah’s destruction, Jonah promptly headed west.

Finding a ship in the port city of Joppa, he set sail westward. This is where the story becomes very familiar. He goes into the hold of the ship, and promptly falls asleep. A storm suddenly rises up and smashes the ship from side to side. Storms in the Mediterranean can be very powerful, as you may have noticed last week from the cruise ship off the coast of Spain that was hit by three huge waves that killed two passengers and injured many others. Jonah’s ship was in was tossed to and fro, yet Jonah slept. The crew of the ship was in a panic. They knew there was a real possibility that the ship would sink, and so they started praying to their gods to spare them. Nothing worked. Eventually they cast lots, which is the practice of shaking a cup with small bones or sticks of different lengths, throwing them onto a table, and then interpreting the configuration of the bones to discern what God, or the gods, wanted. They cast their lots and realized that it was Jonah who was causing the storm. So they woke him up to ask him what he had done to his God to cause the storm. Jonah tells them, and asks them to throw him overboard in order to still the storm.

This shows something really interesting about Jonah. Even in disobeying God he is the ultimate prophet. Like all the prophets he fears nothing because he knows God is with him. He’s able to sleep like a baby through a horrific storm. He trusts in God, even though he is disobeying. Also, he has incredible integrity in that he owns up to his transgression, and even asks them to throw him overboard. And the final thing is that he is the kind of prophet that when he speaks, people listen and are transformed, as you’ll see in a moment.

At first the crew refuses to throw him overboard. They may be rough sailors, but they aren’t murderers. They row harder against the storm, but to no avail. Finally, they agree to throw him overboard, but with much regret. They also pray to God, not their gods, to save them. And as soon as Jonah is thrown overboard the storm stills. The great fish then swallows Jonah. Most people make the mistake of saying that a whale swallowed him, but that’s wrong. First it’s wrong because the Bible says “fish,” not “whale.” Second, there are no whales in the Mediterranean. He remains in the belly of the fish for three days.

This part of the story causes problems for many people because it really is impossible for a human to remain in a fish’s gullet. All the digestive juices would have killed him if, in fact, there was a fish large enough to swallow him other than a great white shark. I think that when people get caught up in obsessing about whether it happened or not, they miss not only the point of the Book of Jonah, but much of the Bible. The Bible, despite what many fundamentalists and literalists believe, is not a book of history. It is a book that uses history to tell us about what God has done and is doing in the world. I’m fairly certain that there was a great prophet named Jonah. I’m fairly certain that he was called to preach to the Assyrians in Ninevah. I’m fairly certain that his preaching had some impact on them. At the same time, details are added to the story to communicate symbolically and metaphorically God’s will in life. Being in the belly of the fish taught something powerful about God, a message that makes use of the number 3. When you see the number 3 in the Bible, it often stands for a time of being transformed by God. For example, Jesus dies and three days later is resurrected. Jesus’ ministry was for three years, and during that time God transformed the world. Jonah spent three days in the belly of the fish, and afterwards he was transformed. Unfortunately his transformation was a smelly one, as he was spit out covered with fish goo.

From there he goes to Ninevah, and it takes him three days to walk across the city as he preaches. And much to his dismay, the city is transformed over those three days. The people hear his words, repent, tear their clothes in grief, and wear sackcloth, which is basically burlap (very itchy, and perfect for doing penitence). When he’s done, Jonah goes to a hillside overlooking the city, hoping that God will still destroy the city, but nothing happens. Jonah sits, seething in anger.

Overnight, God causes a great broom bush, a bush with a fan-like leaf that offers shade, to grow up around Jonah. Jonah, feeling the heat, is happy for this. Then, the next night God causes a worm to attack the tree and to kill it. It dies, and once again Jonah is struck by the heat, and becomes angry at God for killing the tree. It’s at this point that God speaks. God says to Jonah, in essence, “How can you be angry at my destroying a tree that I created to do with as I will?” He goes on to basically say, “Who are you to decide what I should do with my creation? Who are you to tell me which people I should love, and which I should hate? Who are you to decide whether or not I should spare the Assyrians?” And the story basically ends there.

So what are we to make of a story like this? I think we could spend a lifetime with it and cull wisdom for life. But I want to share two points that I think are prominent among the lessons.

First, the story of Jonah teaches that life spirals downward when we don’t follow God’s call. The story of Jonah uses a pretty powerful metaphor for this. Think about what direction (I don’t mean west) Jonah moves in after he refuses to follow in God’s direction. He goes down to Joppa, down to the docks, down onto the ship, down into the hold of the ship, down into the water, and then down into the belly of the fish. In the belly of the fish he realizes just how downward his life has gone, all because he didn’t follow God’s call. And in that belly he prays, offering to serve God and God’s will.

Our lives are the same when it comes to doing God’s will. God is calling us in life to serve and live in a certain way. When we do, life becomes full of blessings. But when we don’t, our lives spiral downward. It doesn’t take much evidence to show this. Think about the times your life has been at its worst, and think about what your relationship with God was like. Were you following God, or ignoring God? Most people find that their worst times were also the times they were furthest from God. That’s the story of Jonah in a nutshell. The Ninevites could have ignored God’s calling and been destroyed, but they didn’t, and life was restored. Jonah’s life was good, but as soon as he ignored God, his life spiraled downward. When I think of this I think of alcoholics and AA. Their lives spiral downward to rock bottom, but when they join AA and turn their lives over to God (the higher power), life gets better. The enduring lesson of Jonah is to look at our lives and recognize that as long as we ignore God, our lives spiral downward.

A second point is that to follow God’s will we have to give up our will. I think that the chronic spiritual battle in human life is between God’s will and our will. For too many of us the battle is won in the short-term by us, which often leads to point number 1. But if we are willing to let go of our will, and to let God’s will work through our lives, great things can happen. But they can only happen if we are willing to give up our will.

I’ve experienced this first-hand in my own struggle to become a pastor. This is not the career I would have chosen for myself, and it was one that I actively fought with God about. Yet when I finally relented and said “yes” to God, my life became immeasurably better. But I had to give up my will in order to discover this fact. For those of you who know Steve Cramer, who was a member of Calvin Church and is now a pastor at Crossroad Presbyterian Church, you’ll recognize the same dynamic. Steve says that for twenty years he grappled with God’s will. He sensed God was calling him to be a pastor, and he kept saying no. It’s not that his life was bad because of his saying no. He would simply say that his life was never completely fulfilled. But when he let go of his ego, everything became possible. I think he would tell you now that his life is fulfilled in a way that he never could have anticipated in all those years of saying no.

Now I certainly don’t want to give you the impression that saying yes to God leads inevitably to becoming a pastor. It doesn’t. But each of us is called by God to follow in some way, whether large or small. The question is whether we are willing to give up our will in order to do God’s will.

So I want to leave you with two questions to reflect on. Which direction is your life going, up or down? And if it’s going down, to what extent are you willing to give up your will for God’s will?

Amen.