Jilted in Jerusalem
Commentary
Object:
If the lost is lost, it is not found. If it is found, it is no longer lost. It is either in the state of being lost or found, one or the other. At least this is true for a sheep or a coin. But, what about a person whose life is a bit more complex than that of a sheep or a coin? Martin Luther understood the state of being for the Christian as being simul iustus et peccator ("at the same time saint and sinner" -- simultaneously lost and found). This is a dialectic that reflects the reality of human life coram Deo.
On a timeline, one may be able to "date" one's salvation, whether that be described in terms of one's baptism (even as an infant) or in terms of being born again as an adult convert to the faith. Yet, there is a sense in which we struggle daily with our relationship with God, such that we are in constant need of repentance and forgiveness, confessing our lostness and at the same time rejoicing in our foundness by the grace of God. Luther described this when he asked the question about the significance of baptism into Christ Jesus: "It signifies," he wrote in his Small Catechism, "that the old creature in us with all sins and evil desires is to be drowned and die through daily contrition and repentance, and... that daily a new person is to come forth and rise up to live before God in righteousness...."
Today, Jeremiah deals with a nation that is lost. Paul reflects upon his own experience of being found by the Lord. Jesus tells two stories that describe the activity of God on our behalf, overcoming our propensity to be lost. Yes, we are lost. Yes, we are found. Thank God his hand is on us in both states of being. Jeremiah 4:11-12, 22-28
"Jeremiah was a bullfrog." So began a popular song decades ago. The prophet must have sounded much like a bullfrog croaking out the words of judgment that did not set easily in the ears of the people. "Was a good friend of mine," continues the song. No! Not Jeremiah. No friends, except perhaps Baruch, his faithful scribe. Jeremiah had to wear the burdensome prophet's mantel for about four decades, himself ending up in exile in Egypt, subject to the very judgment he pronounced against Judah.
Judah is tagged as "skilled at doing evil" (4:22). Even though they had the example of Israel (the northern kingdom) before them, they did not heed the warning. So, just as Israel was punished for her sins (3:6-8a), so too would Judah be subject to "a hot wind... out of the bare heights" (4:11). Yet, in an interesting turn, the word of the Lord is still preached to Israel, that if they repent, they could still be forgiven and experience some sense of restoration ("I will bring you to Zion," 3:12-14). Though the people have jilted God that is not the end of his relationship with them. God's judgment is but another expression of his ongoing hold upon the ones he has chosen.
Now, against Judah, God would unleash his "fierce anger" (4:26). God will be relentless in his pursuit of justice. Babylon, the new power broker on the world stage, will descend from the north (Dan being the northern most tribe will experience their thunder first; 4:15) under Nebuchadnezzar, who like a lion hungry for prey will pillage the land (4:7). However, this judgment will not be as severe as for the northern kingdom under the Assyrian onslaught. "Yet, I will not make a full end" (4:27), God declares. There will be a window of hope, though it will only be cracked open at this time. This demonstrates that God's wrath, as dreadful as it is, is still an expression of his love, which seeks his lost and erring children to bring them back into a right relationship. This "not making a full end" at this time is similar to what Paul refers to in Romans 2:4 when he lifts up the forbearance and patience of God against ungodliness (Romans 1:18--2:11): "Do you not know that God's kindness is meant to lead you to repentance?"
1 Timothy 1:12-17
Paul's memoirs are really written in his letters. They reveal what God has done in the life of Paul personally and what God has done through the life of Paul for others. Paul would never think of writing his own story; leave that to Luke in the book of Acts. But, Paul does not hesitate to take pen in hand and write to others to help their lives shine, just as he does with Timothy.
Paul refers to Timothy as "my loyal child in the faith" (1:2). Paul may not have been a biological parent to anyone, but he was a spiritual parent to many. Timothy has a special place in his heart, for there is no one else we are aware of that Paul refers to in such a compelling, fatherly way. In Philippians 2:20, Paul tells the Philippians regarding Timothy, "I have no one like him." (See also Philippians 2:22.) He uses the same modifier to underscore the specialness of Timothy: he is genuinely concerned for their welfare, just as he is the genuine offspring of Paul's mentoring.
Paul met Timothy in Lystra (Acts 16) while Paul was on his second missionary journey. Timothy became his companion from then on, not only learning and growing in the faith, but also helping to plant the faith. He was with Paul when Paul wrote his letters to the Corinthians, Thessalonians, Philippians, and Colossians, as well as to Philemon. His name appearing with Paul's in the heading of the letters indicates that he would be well known among the recipients of the letters.
In the portion of Paul's letter that occupies our attention today, Paul packs several themes, any of which could be the basis of a relevant sermon for any modern-day Timothy. First, the note of thanksgiving is sounded loud and clear. Paul so often writes thankfully in his letters. More times than not, the thanksgiving is directed to God for other Christians (for example, Philippians 1:3-5) and for what God has done through Jesus Christ (for example, 1 Corinthians 15:57). Here, Paul is thankful for the physical, mental, and spiritual strength God has given him for his mission work. This thanksgiving begins with his conversion experience, when Jesus called him into service, even though Paul was undeserving.
Second, Paul's conversion was an experience revealing the mercy of God. Jesus' mission was to save the lost, the sinners, among whom Paul admits he was "the foremost" (1:15; the Greek word used here is one from which we derive the word prototype). He cites his persecution of the people of the Way (also in 1 Corinthians 15:9, Galatians 1:13, and Philippians 3:6). One would think this would disqualify him from any consideration by God to be of use in spreading the gospel. God, however, uses Paul to demonstrate all the more the magnanimity of his mercy.
Third, the purpose of his magnanimous mercy for Paul was to assure others that they could do nothing so horrible as to make God love them less. If God could love the likes of harassing, torturing, murdering Paul, he can certainly love the likes of anyone else. Such a love can virtually change the direction of one's life, just as it did for Paul. So, there is hope for anyone and everyone.
Fourth, in the midst of his letter with all it points, Paul pauses for a doxology (1:17). Paul is telling every reader that anytime is the right time to give praise to God. Luke 15:1-10
We turn now to the "Lost Chapter of the Bible." We were last here to observe how the lost son was found. Now, we are privileged to see how both a sheep and coin are sought, found, and rejoiced over. Together, all three parables pack quite a punch, instructing us on the nature and the activity of God.
Whether one lives in the country or in the city, works outdoors or indoors, these two parables cover familiar ground for both ancients and moderns, even postmoderns and neomoderns. Remembering that a parable is an earthly story with a heavenly meaning, it is not difficult to catch the message here, especially when Jesus provides the explanation himself. When the lost is found, there is much rejoicing. When a sinner (lost, turns from the Lord) repents (found, returns to the Lord), heaven rejoices.
There are three definitive actions taken by the shepherd in the field and the woman in the house. Discovering that something precious is lost (missing), they immediately seek for it. They do not stop until they find the object of their search. When they do find it, they rejoice -- and not alone, but with friends whom they invite in on the merriment. These actions reflect the nature and activity of God when it comes to God's relationship with the beloved of his heart.
God does not wait for his human creation to solve the problem of being lost. When it comes to our relationship with God, the problem of being lost is that we cannot solve it ourselves; we cannot find God on our own. Using a pastoral image that just begs for Jesus' parable as a follow-up, Isaiah writes, "All we like sheep have gone astray; we have all turned to our own way" (Isaiah 53:6). John, in one of his letters, pens, "In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins" (1 John 4:10). The initiation of action to restore relationship with God begins with God. It is God who is the seeker of the lost.
Consequently, it is God who finds the one who is lost. The lost may have tried to find the way home; the lost may have desired to be found. But, when indeed found, the lost claims no credit, but is simply thankful for the one who diligently searched. Such is the humility of the lost, who, like Paul, will only boast in weakness that the power of Christ, who came to seek and to save the lost (Luke 19:10), may be manifest (2 Corinthians 11:30--12:10).
There is joy as a result of the reunion between the seeker and the found. This joy is certainly apparent in the One who has been searching, reflected by heaven and the angels celebrating. In addition to this, it does not take much imagination to perceive a joy that would be in the life of the one who is found.
Repentance is the one action that is called forth in the lost. Where there is repentance, there is the willingness to be found. Repentance in this case would simply be to acknowledge one's lostness and to turn toward the One who comes to find the lost and lead them home. Repentance will recognize Jesus as the one who was sent to find the lost sinner, for the sins of the lost sinner will be seen on him, of whom it has been written, "The Lord has laid on him the iniquity of us all" (Isaiah 53:6).
Application
The prophets were good at taking catastrophic events and using them as mirrors to reflect the people's sins and to elicit repentance. We use them differently. As we get better at predicting and surviving catastrophic events, they become fodder for new television shows that feed our voyeuristic tendencies. But can we use them to reflect a need to change our behavior? When hard times befall us, can we not ask what God would have us learn through the particular experience?
How would Jeremiah interpret the meaning of such events of this past century as they have affected America? The two world wars, the Great Depression, the Dust Bowl, the Cold War, nuclear weaponry and nuclear accidents, killing pollution in the air and on the land and in the water and in the food chain, devastating hurricanes and tornadoes and earthquakes and volcanic eruptions? We are vulnerable at times like these. We search for meaning, especially when the foundations of life are shaken. Would even the juxtaposition of these events with questions about our relationship with God (even if we do not come up with crystal clear answers!) deepen our understanding of our lives and where we need to grow and go?
As we gain deeper insight into such events vis a vis our relationship with God, we can be better equipped to perceive the movements of God in the ever-changing, present swirl of occasions. Those times can reveal the hand of God judging us, calling us to repentance and shaping us into being the people God wants us to be in the world today.
In contrast to the litanies of innocence that we hear today from people who have been caught with their hands in the cookie jar ("I admit to no wrong-doing."), Paul publicly confesses his sins.
Recent encouraging examples of this kind of courageous forthrightness have been Commander Scott Waddle of the USS Greenville that carelessly sank a Japanese boat killing several youth, and former US Senator Bob Kerrey whose team of Navy Seals slaughtered women and children in Vietnam. God was able to take the likes of Paul and turn him around into an instrument of good for the gospel. So, God can do the same for anyone. There is hope for all who may think that they have done something so horrible that God could never love and forgive them or want them to do something important for them.
There is a little saying that echoes Paul's spirit as revealed in his heart-to-heart letter to Timothy. "I ain't what I ought to be and I ain't what I'm gonna be; but, I sure ain't what I used to be." No wonder Paul interjects a doxology in the midst of this missive. The confidence that Paul expresses in 1 Timothy 1:15, both in understanding the gospel and in applying it to himself, is worth memorizing and repeating as a daily Christian mantra that can keep one centered in the heart of the gospel. Then, in the midst of any activity, the Christian can break forth in doxology, as in 1 Timothy 1:17. Imagine what the work place would be like, the neighborhood, the home, if Christians would be ebullient with such praise and then share the reason when people near enough to notice ask, "What's that all about?"
Every congregation struggles over how to deal with sinners in their midst. Not that the rest are without sin, but that there are those who have publicly and socially "fallen from grace." How to relate to them? For example:
* the person who is convicted of white-collar crime, but since it is a first offense is fined and put on probation
* the father who is guilty of molesting his daughter and will spend the next four years in the state penitentiary
* the youth who is arrested at a party where drugs and sex were readily available
* the neighbor who spreads endless derogatory gossip about everyone such that no one likes to be engaged in conversation with the person for more than a passing "Hello."
Jeremiah's words tell us that there is a judgment that must be endured. Paul's experience tells us that conversion and restoration is a real possibility. And when we are among the found, Jesus' parables model a way for us to relate to those still lost.
We must never give up hope for anyone, for God does not give up on us. God is never finished with us while we live. Therefore we should never be finished with anyone. As Paul reminds us to imitate God (Ephesians 5:1), Christians should be active in seeking the lost, to find them and restore them to the kingdom. The "action hero" we would emulate is Barnabas, who knew how to embrace those who were faltering and lift them up with encouragement, as he did with Paul (Acts 9:26 ff.) and Mark (Acts 15:36 ff.). When this happens, there should be much celebration, to model to the world how to really party. Such a celebration will exude joy and love, reflected in reconciled relationships. It will be in a communal setting for many to experience, just as the shepherd and the woman called their friends together to rejoice.
Preaching the Psalm
Schuyler Rhodes
Psalm 14
Has anyone noticed that atheism is fashionable these days? Declarations of "godlessness" can be heard from all corners of American culture. Phrases like, "I don't believe in organized religion," or "God just seems so judgmental," lead the way to a disregard of anything godly and an increasing devotion to the narcissism that has cannibalized our society. Then of course there are people who are clearer. They are able to say "I don't believe in God. That's it." Indeed, in one notable American city there is a very verbal atheist who complained because he wasn't invited to be a member of the interfaith organization in that town. His claim had something to do with being discriminated against. How, one has to ask, could a person who doesn't believe in God claim to be excluded from an organization whose one uniting principle is that its members believe in God?
Too funny, perhaps, but this is a true story. The psalm indicates here that those who say there is no God are "fools." In our relativistic, anything goes culture; such a judgment would be frowned upon. We may not agree with those atheists, but to label them as fools? Isn't that a little extreme? The operating assumption in the psalm, however, is that anyone who takes a moment to observe the universe must conclude that divine hand is engaged in the process. Even the once anti-religious scientific community is now coming to this point of view. There is some prime mover, some supreme energy, some God.
Aside from the ontological arguments we can muster, this psalm is imbued with a deep trust in a cosmic justice that can and will be meted out to those who "eat" God's people "as they eat bread." This is a God who takes sides. It comes down to simple choice. Which side are we on? The answer for us is clear. We stand in awe of One who is mighty, the one who creates and destroys, the One who executes justice.
It seems to this writer that our belief and trust in this God of justice helps us to lean into justice ourselves. Are we afraid of this mighty God? Maybe a little. Is it a terrible thing to understand that there are consequences for bad acts? God's judgment and justice help us to know where it is we need to stand in this life. But if you are without God, how would you know? If there is something larger than one's own ego, what restrains us from following the dictates of that ego?
If we look at the shambles of our economy and the ruin of the environment, the answer to this question seems clear. Could it be that people who have no sense of something or someone larger themselves are innately dangerous? Could it be that the psalmist has it right?
On a timeline, one may be able to "date" one's salvation, whether that be described in terms of one's baptism (even as an infant) or in terms of being born again as an adult convert to the faith. Yet, there is a sense in which we struggle daily with our relationship with God, such that we are in constant need of repentance and forgiveness, confessing our lostness and at the same time rejoicing in our foundness by the grace of God. Luther described this when he asked the question about the significance of baptism into Christ Jesus: "It signifies," he wrote in his Small Catechism, "that the old creature in us with all sins and evil desires is to be drowned and die through daily contrition and repentance, and... that daily a new person is to come forth and rise up to live before God in righteousness...."
Today, Jeremiah deals with a nation that is lost. Paul reflects upon his own experience of being found by the Lord. Jesus tells two stories that describe the activity of God on our behalf, overcoming our propensity to be lost. Yes, we are lost. Yes, we are found. Thank God his hand is on us in both states of being. Jeremiah 4:11-12, 22-28
"Jeremiah was a bullfrog." So began a popular song decades ago. The prophet must have sounded much like a bullfrog croaking out the words of judgment that did not set easily in the ears of the people. "Was a good friend of mine," continues the song. No! Not Jeremiah. No friends, except perhaps Baruch, his faithful scribe. Jeremiah had to wear the burdensome prophet's mantel for about four decades, himself ending up in exile in Egypt, subject to the very judgment he pronounced against Judah.
Judah is tagged as "skilled at doing evil" (4:22). Even though they had the example of Israel (the northern kingdom) before them, they did not heed the warning. So, just as Israel was punished for her sins (3:6-8a), so too would Judah be subject to "a hot wind... out of the bare heights" (4:11). Yet, in an interesting turn, the word of the Lord is still preached to Israel, that if they repent, they could still be forgiven and experience some sense of restoration ("I will bring you to Zion," 3:12-14). Though the people have jilted God that is not the end of his relationship with them. God's judgment is but another expression of his ongoing hold upon the ones he has chosen.
Now, against Judah, God would unleash his "fierce anger" (4:26). God will be relentless in his pursuit of justice. Babylon, the new power broker on the world stage, will descend from the north (Dan being the northern most tribe will experience their thunder first; 4:15) under Nebuchadnezzar, who like a lion hungry for prey will pillage the land (4:7). However, this judgment will not be as severe as for the northern kingdom under the Assyrian onslaught. "Yet, I will not make a full end" (4:27), God declares. There will be a window of hope, though it will only be cracked open at this time. This demonstrates that God's wrath, as dreadful as it is, is still an expression of his love, which seeks his lost and erring children to bring them back into a right relationship. This "not making a full end" at this time is similar to what Paul refers to in Romans 2:4 when he lifts up the forbearance and patience of God against ungodliness (Romans 1:18--2:11): "Do you not know that God's kindness is meant to lead you to repentance?"
1 Timothy 1:12-17
Paul's memoirs are really written in his letters. They reveal what God has done in the life of Paul personally and what God has done through the life of Paul for others. Paul would never think of writing his own story; leave that to Luke in the book of Acts. But, Paul does not hesitate to take pen in hand and write to others to help their lives shine, just as he does with Timothy.
Paul refers to Timothy as "my loyal child in the faith" (1:2). Paul may not have been a biological parent to anyone, but he was a spiritual parent to many. Timothy has a special place in his heart, for there is no one else we are aware of that Paul refers to in such a compelling, fatherly way. In Philippians 2:20, Paul tells the Philippians regarding Timothy, "I have no one like him." (See also Philippians 2:22.) He uses the same modifier to underscore the specialness of Timothy: he is genuinely concerned for their welfare, just as he is the genuine offspring of Paul's mentoring.
Paul met Timothy in Lystra (Acts 16) while Paul was on his second missionary journey. Timothy became his companion from then on, not only learning and growing in the faith, but also helping to plant the faith. He was with Paul when Paul wrote his letters to the Corinthians, Thessalonians, Philippians, and Colossians, as well as to Philemon. His name appearing with Paul's in the heading of the letters indicates that he would be well known among the recipients of the letters.
In the portion of Paul's letter that occupies our attention today, Paul packs several themes, any of which could be the basis of a relevant sermon for any modern-day Timothy. First, the note of thanksgiving is sounded loud and clear. Paul so often writes thankfully in his letters. More times than not, the thanksgiving is directed to God for other Christians (for example, Philippians 1:3-5) and for what God has done through Jesus Christ (for example, 1 Corinthians 15:57). Here, Paul is thankful for the physical, mental, and spiritual strength God has given him for his mission work. This thanksgiving begins with his conversion experience, when Jesus called him into service, even though Paul was undeserving.
Second, Paul's conversion was an experience revealing the mercy of God. Jesus' mission was to save the lost, the sinners, among whom Paul admits he was "the foremost" (1:15; the Greek word used here is one from which we derive the word prototype). He cites his persecution of the people of the Way (also in 1 Corinthians 15:9, Galatians 1:13, and Philippians 3:6). One would think this would disqualify him from any consideration by God to be of use in spreading the gospel. God, however, uses Paul to demonstrate all the more the magnanimity of his mercy.
Third, the purpose of his magnanimous mercy for Paul was to assure others that they could do nothing so horrible as to make God love them less. If God could love the likes of harassing, torturing, murdering Paul, he can certainly love the likes of anyone else. Such a love can virtually change the direction of one's life, just as it did for Paul. So, there is hope for anyone and everyone.
Fourth, in the midst of his letter with all it points, Paul pauses for a doxology (1:17). Paul is telling every reader that anytime is the right time to give praise to God. Luke 15:1-10
We turn now to the "Lost Chapter of the Bible." We were last here to observe how the lost son was found. Now, we are privileged to see how both a sheep and coin are sought, found, and rejoiced over. Together, all three parables pack quite a punch, instructing us on the nature and the activity of God.
Whether one lives in the country or in the city, works outdoors or indoors, these two parables cover familiar ground for both ancients and moderns, even postmoderns and neomoderns. Remembering that a parable is an earthly story with a heavenly meaning, it is not difficult to catch the message here, especially when Jesus provides the explanation himself. When the lost is found, there is much rejoicing. When a sinner (lost, turns from the Lord) repents (found, returns to the Lord), heaven rejoices.
There are three definitive actions taken by the shepherd in the field and the woman in the house. Discovering that something precious is lost (missing), they immediately seek for it. They do not stop until they find the object of their search. When they do find it, they rejoice -- and not alone, but with friends whom they invite in on the merriment. These actions reflect the nature and activity of God when it comes to God's relationship with the beloved of his heart.
God does not wait for his human creation to solve the problem of being lost. When it comes to our relationship with God, the problem of being lost is that we cannot solve it ourselves; we cannot find God on our own. Using a pastoral image that just begs for Jesus' parable as a follow-up, Isaiah writes, "All we like sheep have gone astray; we have all turned to our own way" (Isaiah 53:6). John, in one of his letters, pens, "In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins" (1 John 4:10). The initiation of action to restore relationship with God begins with God. It is God who is the seeker of the lost.
Consequently, it is God who finds the one who is lost. The lost may have tried to find the way home; the lost may have desired to be found. But, when indeed found, the lost claims no credit, but is simply thankful for the one who diligently searched. Such is the humility of the lost, who, like Paul, will only boast in weakness that the power of Christ, who came to seek and to save the lost (Luke 19:10), may be manifest (2 Corinthians 11:30--12:10).
There is joy as a result of the reunion between the seeker and the found. This joy is certainly apparent in the One who has been searching, reflected by heaven and the angels celebrating. In addition to this, it does not take much imagination to perceive a joy that would be in the life of the one who is found.
Repentance is the one action that is called forth in the lost. Where there is repentance, there is the willingness to be found. Repentance in this case would simply be to acknowledge one's lostness and to turn toward the One who comes to find the lost and lead them home. Repentance will recognize Jesus as the one who was sent to find the lost sinner, for the sins of the lost sinner will be seen on him, of whom it has been written, "The Lord has laid on him the iniquity of us all" (Isaiah 53:6).
Application
The prophets were good at taking catastrophic events and using them as mirrors to reflect the people's sins and to elicit repentance. We use them differently. As we get better at predicting and surviving catastrophic events, they become fodder for new television shows that feed our voyeuristic tendencies. But can we use them to reflect a need to change our behavior? When hard times befall us, can we not ask what God would have us learn through the particular experience?
How would Jeremiah interpret the meaning of such events of this past century as they have affected America? The two world wars, the Great Depression, the Dust Bowl, the Cold War, nuclear weaponry and nuclear accidents, killing pollution in the air and on the land and in the water and in the food chain, devastating hurricanes and tornadoes and earthquakes and volcanic eruptions? We are vulnerable at times like these. We search for meaning, especially when the foundations of life are shaken. Would even the juxtaposition of these events with questions about our relationship with God (even if we do not come up with crystal clear answers!) deepen our understanding of our lives and where we need to grow and go?
As we gain deeper insight into such events vis a vis our relationship with God, we can be better equipped to perceive the movements of God in the ever-changing, present swirl of occasions. Those times can reveal the hand of God judging us, calling us to repentance and shaping us into being the people God wants us to be in the world today.
In contrast to the litanies of innocence that we hear today from people who have been caught with their hands in the cookie jar ("I admit to no wrong-doing."), Paul publicly confesses his sins.
Recent encouraging examples of this kind of courageous forthrightness have been Commander Scott Waddle of the USS Greenville that carelessly sank a Japanese boat killing several youth, and former US Senator Bob Kerrey whose team of Navy Seals slaughtered women and children in Vietnam. God was able to take the likes of Paul and turn him around into an instrument of good for the gospel. So, God can do the same for anyone. There is hope for all who may think that they have done something so horrible that God could never love and forgive them or want them to do something important for them.
There is a little saying that echoes Paul's spirit as revealed in his heart-to-heart letter to Timothy. "I ain't what I ought to be and I ain't what I'm gonna be; but, I sure ain't what I used to be." No wonder Paul interjects a doxology in the midst of this missive. The confidence that Paul expresses in 1 Timothy 1:15, both in understanding the gospel and in applying it to himself, is worth memorizing and repeating as a daily Christian mantra that can keep one centered in the heart of the gospel. Then, in the midst of any activity, the Christian can break forth in doxology, as in 1 Timothy 1:17. Imagine what the work place would be like, the neighborhood, the home, if Christians would be ebullient with such praise and then share the reason when people near enough to notice ask, "What's that all about?"
Every congregation struggles over how to deal with sinners in their midst. Not that the rest are without sin, but that there are those who have publicly and socially "fallen from grace." How to relate to them? For example:
* the person who is convicted of white-collar crime, but since it is a first offense is fined and put on probation
* the father who is guilty of molesting his daughter and will spend the next four years in the state penitentiary
* the youth who is arrested at a party where drugs and sex were readily available
* the neighbor who spreads endless derogatory gossip about everyone such that no one likes to be engaged in conversation with the person for more than a passing "Hello."
Jeremiah's words tell us that there is a judgment that must be endured. Paul's experience tells us that conversion and restoration is a real possibility. And when we are among the found, Jesus' parables model a way for us to relate to those still lost.
We must never give up hope for anyone, for God does not give up on us. God is never finished with us while we live. Therefore we should never be finished with anyone. As Paul reminds us to imitate God (Ephesians 5:1), Christians should be active in seeking the lost, to find them and restore them to the kingdom. The "action hero" we would emulate is Barnabas, who knew how to embrace those who were faltering and lift them up with encouragement, as he did with Paul (Acts 9:26 ff.) and Mark (Acts 15:36 ff.). When this happens, there should be much celebration, to model to the world how to really party. Such a celebration will exude joy and love, reflected in reconciled relationships. It will be in a communal setting for many to experience, just as the shepherd and the woman called their friends together to rejoice.
Preaching the Psalm
Schuyler Rhodes
Psalm 14
Has anyone noticed that atheism is fashionable these days? Declarations of "godlessness" can be heard from all corners of American culture. Phrases like, "I don't believe in organized religion," or "God just seems so judgmental," lead the way to a disregard of anything godly and an increasing devotion to the narcissism that has cannibalized our society. Then of course there are people who are clearer. They are able to say "I don't believe in God. That's it." Indeed, in one notable American city there is a very verbal atheist who complained because he wasn't invited to be a member of the interfaith organization in that town. His claim had something to do with being discriminated against. How, one has to ask, could a person who doesn't believe in God claim to be excluded from an organization whose one uniting principle is that its members believe in God?
Too funny, perhaps, but this is a true story. The psalm indicates here that those who say there is no God are "fools." In our relativistic, anything goes culture; such a judgment would be frowned upon. We may not agree with those atheists, but to label them as fools? Isn't that a little extreme? The operating assumption in the psalm, however, is that anyone who takes a moment to observe the universe must conclude that divine hand is engaged in the process. Even the once anti-religious scientific community is now coming to this point of view. There is some prime mover, some supreme energy, some God.
Aside from the ontological arguments we can muster, this psalm is imbued with a deep trust in a cosmic justice that can and will be meted out to those who "eat" God's people "as they eat bread." This is a God who takes sides. It comes down to simple choice. Which side are we on? The answer for us is clear. We stand in awe of One who is mighty, the one who creates and destroys, the One who executes justice.
It seems to this writer that our belief and trust in this God of justice helps us to lean into justice ourselves. Are we afraid of this mighty God? Maybe a little. Is it a terrible thing to understand that there are consequences for bad acts? God's judgment and justice help us to know where it is we need to stand in this life. But if you are without God, how would you know? If there is something larger than one's own ego, what restrains us from following the dictates of that ego?
If we look at the shambles of our economy and the ruin of the environment, the answer to this question seems clear. Could it be that people who have no sense of something or someone larger themselves are innately dangerous? Could it be that the psalmist has it right?
