God's Wisdom Or The World?
Sermon
Sermons on the Second Readings
Series II, Cycle B
Once upon a time there was an old man who lived on the outskirts of town. He had lived there so long that no one knew who he was or where he had come from. Some thought that he had been a very powerful king, but that was many years ago. Others suggested that he was once famous, rich, and generous, but he had lost everything. Still others said that he was once very wise and influential. There were even some who said he was holy. The children in the town, however, thought he was an old and stupid man and they made his life miserable. They threw stones at his windows, left dead animals on his front porch, destroyed his garden, and yelled nasty words at him at every opportunity.
Then one day, one of the older boys came up with an idea to prove once and for all that those who thought he was a former king, or rich, famous, and generous, or wise and influential, and most especially those who considered him holy were all wrong. No, he truly was just a stupid old man. The boy knew how to catch a bird in a snare. He told his friends that he would catch the bird and together they would go to the old man's home and knock on the door. When the man would answer the boy would ask, "Old man, do you know what I have hidden behind my back?" Now he might guess that it is a bird, but with the second question I will get him. I will ask him if the bird is alive or dead. If he says dead, I will allow the bird to go free, but if he says the bird is alive, I will crush it to death with my hands. Either way he will prove he is only a stupid old man.
The children thought it was a great plan. Thus, the older boy caught the bird and together they went off to the old man's house and rudely knocked on the door. The man opened the door and seeing the large gathering of children realized something was up. The boy spoke quickly, "Old man, do you know what I have hidden behind my back?" The old man looked at the children one by one and out of the corner of his eye he saw a white feather fall to the ground. He answered, "Yes, I do. It's a white bird."
The children's eyes grew large. How could he know it was a white bird? Maybe the people in town were right all along. The older boy was not to be deterred from his goal and quickly asked the second question. "Well that was a good guess, but is the bird alive or dead?" Again, the old man looked with sad eyes at each of the children. Finally his eyes met those of the boy. He answered, "That depends on you; the answer is in your hands."1
Certainly the old man was filled with wisdom and knowledge. Not only could he "outfox" the children, especially the boy, at their own game, but he was wise enough to be able to teach them an important lesson at the same time. We have the choice to do good or evil. We have the chance to choose the wisdom of God or that of the world. Which will you choose?
The Hebrew Scriptures provide many examples of how the Lord laid before the human race distinct options that require humans to choose between God and the world. The Genesis account of creation related how God gave Adam and Eve all that they could possibly need or want, yet, they were not satisfied. Satan tempted them by claiming they could be like God, but in reality they were being asked to choose the world over God. They took the bait; they chose unwisely, seeking ambition over what they had been given. The end result was the disorder and wickedness in the world, what many contemporary theologians call the "original sin" as it is the common lot of all; none can escape from this reality. Later in the Pentateuch, God, in a conversation with Moses, places another fundamental choice before the great deliverer. We read in Deuteronomy: "I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, Isaac, and to Jacob" (Deuteronomy 30:19b-20). God is telling Moses that the choice for God is a choice for life; to choose the world is a formula for death. This fundamental choice is placed before the rulers of Israel and Judah numerous times by the many prophets sent by God. In short the message of the prophets is a basic choice. Isaiah, Jeremiah, Amos, Hosea, and all the others placed before the ruling elite the choice to follow God or the way of the world, manifest by false gods, such as Baal, or even more common, the false avenues of power, wealth, and prestige.
God did not simply place choices before the Hebrews, but showed the people how to make the wise and proper decision. When Jesse parades before Samuel his sons to see which one has been chosen by God to replace Saul, he does not even consider the youngest, David, because he is a youth and ruddy in complexion. In other words he does not "look the part." God, however, corrects this attitude saying to Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart" (1 Samuel 16:7). God is telling Samuel and Jesse that they must not look at what the world considers important when selecting a king, but what God deems valuable. As always the choice is clear -- the world or God.
Jesus, in his ministry, also provided many examples of the need to choose God over the world. We recall the story of the Pharisee and the tax collector. The former thought himself important because of his perceived righteousness, while the latter only beat his breast and admitted his sinfulness. Jesus is clear, "I tell you this man [the tax collector] went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted" (Luke 18:14). Humility comes from God; arrogance comes from the world. The parable of the man with a super abundance of wealth (Luke 12:13-21) is another example of making the choice between God and the world. All the man seems to be concerned about is where to store his great wealth; he seems totally oblivious to the source of his prosperity. Thus, his life will be taken. Jesus concludes, "So it is with those who store up treasure for themselves but are not rich toward God."
In the story of the rich man, traditionally known as Dives, and the beggar Lazarus (Luke 16:19-31) we recall how Dives seemed unconcerned about the beggar until it was too late. He made his choice and so, too, will his family have the opportunity to choose, God or the world. All the synoptic evangelists (Matthew 19:16-30; Mark 10:17-31; Luke 18:18-30) report the story of Jesus' encounter with the rich young man who was challenged to divest himself of his wealth. Again, in essence it is a choice between God and the world. Jesus provides a great challenge to those who are attached to the world: "Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to pass through the eye of a needle than for someone who is rich to enter the kingdom of God." Jesus continued, "For mortals it is impossible, but for God all things are possible" (Matthew 19:23b-24, 26b). Clearly Jesus is telling his disciples that they must choose God and not the world.
Lastly, Jesus himself was given the challenge of choosing the world or God. After his baptism, he chose to go to the desert to prepare himself for his public ministry (Matthew 4:1-11; Mark 1:12-15; Luke 4:1-13). There Satan tempted him with the three great challenges that have always faced humanity: power, wealth, and prestige. In each case Jesus rejected the world, saying that the things of God were more important. We must choose the same.
James, as one of the select disciples of Jesus, took seriously his Master's challenge and passed it on to his readers, including you and me. He begins this passage by basically asking the people how they understand wisdom and understanding. In a rhetorical manner he answers his own question by suggesting there are two possible responses. One form of wisdom is characterized by envy, selfish ambition in one's heart, boastfulness, and lack of sincerity. This is earthly, unspiritual, and devilish; it is an understanding of life that creates disorder and wickedness of all kinds. James, as a contemporary of Jesus, wrote from personal experience of what such an earthy attitude had done in Christ's ministry.
There is, however, a second form of wisdom, the pattern of life that comes from God. This is what James wishes to emphasize. He provides some powerful words to describe the wisdom of God. First, he says it is pure, peaceable, and gentle. God's wisdom is not tainted by the world, but rather seeks the good for all. Next, he suggests that God's wisdom is willing to yield and is full of mercy. God's wisdom, in other words, watches over the individual. Where the world's wisdom often unceremoniously "runs a person over," God's wisdom yields and gives people freedom. And, when one makes a mistake, God forgives, where the world is often very unforgiving and intolerant. James says God's wisdom is without a trace of partiality or hypocrisy. In other words, God is inclusive, not exclusive like the world. In the world, social Darwinism continues suggesting that the powerful, rich, and beautiful should dominate others. God's wisdom does not differentiate; all are God's children. Finally, the apostle says that those who demonstrate the wisdom of God will manifest peace and yield a harvest of righteousness.
James next addresses what happens when we make friendships with the world. Conflicts and disputes are the general problem. If we make alliances with the world, the tendency is great to covet and when we cannot obtain what we wish, we even use force and violence to achieve our perceived needs. We engage in disputes with others. We seldom if ever ask God for what we need, only what we want. And, if we do ask for our needs, we ask wrongly. Possibly James recalled Jesus' promise that all our needs would be met: "Ask, and it will be given you; search, and you will find; knock and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for anyone who knocks, the door will be opened" (Luke 11:9-10). Thus, it is clear that God will meet all of our needs. We may not receive it when we planned or in the manner we thought. We must also remember that our needs and desires are not always the same. God will, however, meet all of our needs.
James does provide the proper means to choose God over the world. First, we must submit to God. Submission does not violate our free will; we should choose to make God and God's wisdom the pattern of our lives. Next we are told to resist evil and Satan will flee and to draw close to God and God will draw close to us. We must, therefore, seek the wisdom that God can provide and then all other things will fall in place.
James' message that contrasts two forms of wisdom is an excellent example of the dilemma we have in exercising one of the greatest gifts given us by God, namely the opportunity to choose. Animals have no choice; even the most intelligent of God's creation operates on instinct. They are programmed to do whatever they do. However, humans are given free will. God does not demand compliance; we are never placed into handcuffs or a straightjacket so as to force our actions.
Free will, that quality along with the ability to think, which separates us from the rest of God's creation, always must be used judiciously and wisely. Thus we might ask, why does the world suffer? Why do pain, problems, and suffering exist in such abundance? We all believe that God is all-good, all-love, full of compassion, and all-powerful. This is how we define God. Thus, the question bears repeating, why does our world suffer? Why do wars exist and people die in innocence? Why do people in positions of public trust commit acts that cause others not only to lose faith in the individual, but in the system as well? Why do people fight one another and the only question between them is the color of their skin, their political preference, or religious belief?
The basic answer to these challenging questions is personal choice, our free will to choose the wisdom of the world or that of God at any time in any way. Søren Kierkegaard, the famous nineteenth-century existentialist philosopher and theologian, once wrote, "Faith is a matter of choice, our personal decision in finding God." This personal decision, our free will, is why the world suffers. It is free will that allows the drunk to drive and kill others. It is free will that allows people in public service to break the law and thus lower the integrity of the system. It is free will that places certain members and groups in society on the fringe and does not allow them to participate. Free will moves us closer to or further from God. As Kierkegaard wrote, it is our decision; faith is our choice. As God said it to Abraham, "I place before you death and life; thus choose life."
Too often we willingly choose the world and, thus, death, but if we wish we can choose the wisdom of God and life. Yes, we must use our gift of free will wisely, to always choose God's wisdom over that of the world. Often we hesitate; we are unsure how far we can go or how much we are willing to risk. Thus we balk and miss opportunities.
A little story illustrates how our tendency to hesitate can lead to loss. Three wise men were encouraged to experience what others called the cave of wisdom and life. They made careful preparations for what would be a challenging and arduous journey. When they reached the cave, they noted a guard at the entrance. They were not permitted to enter the cave until they had spoken with the guard. He had only one question for them, but he insisted that they answer only after talking it over amongst them. He assured them they would have a good guide to lead them through the various regions of the cave. His question was simple, "How far into the cave of wisdom and life do you wish to go?" The three travelers discussed the question and then returned to the guard. They said, "We do not want to enter very far. We only want to venture far enough to say we have been there." The response of the guard manifested none of the disappointment that he felt as he summoned a guide to lead them into the cave. Then he watched as they set out to make the return trip back to their own land.
The children in the story were wrong; the old man was not a nasty and dumb person. On the contrary, he was a man of great wisdom and prudence who, at the same time, was a great teacher. Let us consider the options that stand before us. Let us have the courage to go forward, confident of God's presence with us. May we always choose wisely the wisdom of God. If we can our reward in heaven will be great.
____________
1.ÊParaphrased from "The Answer's in Your Hands," in William J. Bausch, A World of Stories for Preachers and Teachers (Mystic, Connecticut: Twenty-Third Publications, 1999), pp. 219-220.
Then one day, one of the older boys came up with an idea to prove once and for all that those who thought he was a former king, or rich, famous, and generous, or wise and influential, and most especially those who considered him holy were all wrong. No, he truly was just a stupid old man. The boy knew how to catch a bird in a snare. He told his friends that he would catch the bird and together they would go to the old man's home and knock on the door. When the man would answer the boy would ask, "Old man, do you know what I have hidden behind my back?" Now he might guess that it is a bird, but with the second question I will get him. I will ask him if the bird is alive or dead. If he says dead, I will allow the bird to go free, but if he says the bird is alive, I will crush it to death with my hands. Either way he will prove he is only a stupid old man.
The children thought it was a great plan. Thus, the older boy caught the bird and together they went off to the old man's house and rudely knocked on the door. The man opened the door and seeing the large gathering of children realized something was up. The boy spoke quickly, "Old man, do you know what I have hidden behind my back?" The old man looked at the children one by one and out of the corner of his eye he saw a white feather fall to the ground. He answered, "Yes, I do. It's a white bird."
The children's eyes grew large. How could he know it was a white bird? Maybe the people in town were right all along. The older boy was not to be deterred from his goal and quickly asked the second question. "Well that was a good guess, but is the bird alive or dead?" Again, the old man looked with sad eyes at each of the children. Finally his eyes met those of the boy. He answered, "That depends on you; the answer is in your hands."1
Certainly the old man was filled with wisdom and knowledge. Not only could he "outfox" the children, especially the boy, at their own game, but he was wise enough to be able to teach them an important lesson at the same time. We have the choice to do good or evil. We have the chance to choose the wisdom of God or that of the world. Which will you choose?
The Hebrew Scriptures provide many examples of how the Lord laid before the human race distinct options that require humans to choose between God and the world. The Genesis account of creation related how God gave Adam and Eve all that they could possibly need or want, yet, they were not satisfied. Satan tempted them by claiming they could be like God, but in reality they were being asked to choose the world over God. They took the bait; they chose unwisely, seeking ambition over what they had been given. The end result was the disorder and wickedness in the world, what many contemporary theologians call the "original sin" as it is the common lot of all; none can escape from this reality. Later in the Pentateuch, God, in a conversation with Moses, places another fundamental choice before the great deliverer. We read in Deuteronomy: "I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, Isaac, and to Jacob" (Deuteronomy 30:19b-20). God is telling Moses that the choice for God is a choice for life; to choose the world is a formula for death. This fundamental choice is placed before the rulers of Israel and Judah numerous times by the many prophets sent by God. In short the message of the prophets is a basic choice. Isaiah, Jeremiah, Amos, Hosea, and all the others placed before the ruling elite the choice to follow God or the way of the world, manifest by false gods, such as Baal, or even more common, the false avenues of power, wealth, and prestige.
God did not simply place choices before the Hebrews, but showed the people how to make the wise and proper decision. When Jesse parades before Samuel his sons to see which one has been chosen by God to replace Saul, he does not even consider the youngest, David, because he is a youth and ruddy in complexion. In other words he does not "look the part." God, however, corrects this attitude saying to Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart" (1 Samuel 16:7). God is telling Samuel and Jesse that they must not look at what the world considers important when selecting a king, but what God deems valuable. As always the choice is clear -- the world or God.
Jesus, in his ministry, also provided many examples of the need to choose God over the world. We recall the story of the Pharisee and the tax collector. The former thought himself important because of his perceived righteousness, while the latter only beat his breast and admitted his sinfulness. Jesus is clear, "I tell you this man [the tax collector] went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted" (Luke 18:14). Humility comes from God; arrogance comes from the world. The parable of the man with a super abundance of wealth (Luke 12:13-21) is another example of making the choice between God and the world. All the man seems to be concerned about is where to store his great wealth; he seems totally oblivious to the source of his prosperity. Thus, his life will be taken. Jesus concludes, "So it is with those who store up treasure for themselves but are not rich toward God."
In the story of the rich man, traditionally known as Dives, and the beggar Lazarus (Luke 16:19-31) we recall how Dives seemed unconcerned about the beggar until it was too late. He made his choice and so, too, will his family have the opportunity to choose, God or the world. All the synoptic evangelists (Matthew 19:16-30; Mark 10:17-31; Luke 18:18-30) report the story of Jesus' encounter with the rich young man who was challenged to divest himself of his wealth. Again, in essence it is a choice between God and the world. Jesus provides a great challenge to those who are attached to the world: "Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to pass through the eye of a needle than for someone who is rich to enter the kingdom of God." Jesus continued, "For mortals it is impossible, but for God all things are possible" (Matthew 19:23b-24, 26b). Clearly Jesus is telling his disciples that they must choose God and not the world.
Lastly, Jesus himself was given the challenge of choosing the world or God. After his baptism, he chose to go to the desert to prepare himself for his public ministry (Matthew 4:1-11; Mark 1:12-15; Luke 4:1-13). There Satan tempted him with the three great challenges that have always faced humanity: power, wealth, and prestige. In each case Jesus rejected the world, saying that the things of God were more important. We must choose the same.
James, as one of the select disciples of Jesus, took seriously his Master's challenge and passed it on to his readers, including you and me. He begins this passage by basically asking the people how they understand wisdom and understanding. In a rhetorical manner he answers his own question by suggesting there are two possible responses. One form of wisdom is characterized by envy, selfish ambition in one's heart, boastfulness, and lack of sincerity. This is earthly, unspiritual, and devilish; it is an understanding of life that creates disorder and wickedness of all kinds. James, as a contemporary of Jesus, wrote from personal experience of what such an earthy attitude had done in Christ's ministry.
There is, however, a second form of wisdom, the pattern of life that comes from God. This is what James wishes to emphasize. He provides some powerful words to describe the wisdom of God. First, he says it is pure, peaceable, and gentle. God's wisdom is not tainted by the world, but rather seeks the good for all. Next, he suggests that God's wisdom is willing to yield and is full of mercy. God's wisdom, in other words, watches over the individual. Where the world's wisdom often unceremoniously "runs a person over," God's wisdom yields and gives people freedom. And, when one makes a mistake, God forgives, where the world is often very unforgiving and intolerant. James says God's wisdom is without a trace of partiality or hypocrisy. In other words, God is inclusive, not exclusive like the world. In the world, social Darwinism continues suggesting that the powerful, rich, and beautiful should dominate others. God's wisdom does not differentiate; all are God's children. Finally, the apostle says that those who demonstrate the wisdom of God will manifest peace and yield a harvest of righteousness.
James next addresses what happens when we make friendships with the world. Conflicts and disputes are the general problem. If we make alliances with the world, the tendency is great to covet and when we cannot obtain what we wish, we even use force and violence to achieve our perceived needs. We engage in disputes with others. We seldom if ever ask God for what we need, only what we want. And, if we do ask for our needs, we ask wrongly. Possibly James recalled Jesus' promise that all our needs would be met: "Ask, and it will be given you; search, and you will find; knock and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for anyone who knocks, the door will be opened" (Luke 11:9-10). Thus, it is clear that God will meet all of our needs. We may not receive it when we planned or in the manner we thought. We must also remember that our needs and desires are not always the same. God will, however, meet all of our needs.
James does provide the proper means to choose God over the world. First, we must submit to God. Submission does not violate our free will; we should choose to make God and God's wisdom the pattern of our lives. Next we are told to resist evil and Satan will flee and to draw close to God and God will draw close to us. We must, therefore, seek the wisdom that God can provide and then all other things will fall in place.
James' message that contrasts two forms of wisdom is an excellent example of the dilemma we have in exercising one of the greatest gifts given us by God, namely the opportunity to choose. Animals have no choice; even the most intelligent of God's creation operates on instinct. They are programmed to do whatever they do. However, humans are given free will. God does not demand compliance; we are never placed into handcuffs or a straightjacket so as to force our actions.
Free will, that quality along with the ability to think, which separates us from the rest of God's creation, always must be used judiciously and wisely. Thus we might ask, why does the world suffer? Why do pain, problems, and suffering exist in such abundance? We all believe that God is all-good, all-love, full of compassion, and all-powerful. This is how we define God. Thus, the question bears repeating, why does our world suffer? Why do wars exist and people die in innocence? Why do people in positions of public trust commit acts that cause others not only to lose faith in the individual, but in the system as well? Why do people fight one another and the only question between them is the color of their skin, their political preference, or religious belief?
The basic answer to these challenging questions is personal choice, our free will to choose the wisdom of the world or that of God at any time in any way. Søren Kierkegaard, the famous nineteenth-century existentialist philosopher and theologian, once wrote, "Faith is a matter of choice, our personal decision in finding God." This personal decision, our free will, is why the world suffers. It is free will that allows the drunk to drive and kill others. It is free will that allows people in public service to break the law and thus lower the integrity of the system. It is free will that places certain members and groups in society on the fringe and does not allow them to participate. Free will moves us closer to or further from God. As Kierkegaard wrote, it is our decision; faith is our choice. As God said it to Abraham, "I place before you death and life; thus choose life."
Too often we willingly choose the world and, thus, death, but if we wish we can choose the wisdom of God and life. Yes, we must use our gift of free will wisely, to always choose God's wisdom over that of the world. Often we hesitate; we are unsure how far we can go or how much we are willing to risk. Thus we balk and miss opportunities.
A little story illustrates how our tendency to hesitate can lead to loss. Three wise men were encouraged to experience what others called the cave of wisdom and life. They made careful preparations for what would be a challenging and arduous journey. When they reached the cave, they noted a guard at the entrance. They were not permitted to enter the cave until they had spoken with the guard. He had only one question for them, but he insisted that they answer only after talking it over amongst them. He assured them they would have a good guide to lead them through the various regions of the cave. His question was simple, "How far into the cave of wisdom and life do you wish to go?" The three travelers discussed the question and then returned to the guard. They said, "We do not want to enter very far. We only want to venture far enough to say we have been there." The response of the guard manifested none of the disappointment that he felt as he summoned a guide to lead them into the cave. Then he watched as they set out to make the return trip back to their own land.
The children in the story were wrong; the old man was not a nasty and dumb person. On the contrary, he was a man of great wisdom and prudence who, at the same time, was a great teacher. Let us consider the options that stand before us. Let us have the courage to go forward, confident of God's presence with us. May we always choose wisely the wisdom of God. If we can our reward in heaven will be great.
____________
1.ÊParaphrased from "The Answer's in Your Hands," in William J. Bausch, A World of Stories for Preachers and Teachers (Mystic, Connecticut: Twenty-Third Publications, 1999), pp. 219-220.
