Actions Speak Louder Than Words

The scriptures referred to are mentioned in the text.

Small children tend to believe what adults or even older children tell them. They trust people and they trust in the power of words. And then comes the day when they realize that people can say one thing and do something else. Or do nothing. And as their heart breaks, they say, “But you promised!” And they learn they cannot trust everyone and they cannot always trust in words. They learn that actions speak louder than words.

In the first chapter of Genesis, there is no difference between God saying something and doing it. He said, “Let there be light!” and there was light. That's how he creates for the most part: he says it and it is so. Then he goes about separating things and putting them in order. God is active. His Word is active.

A peculiar thing happens, though, when humans are involved. God tells them not to eat the fruit of the tree of the knowledge of good and evil, saying, “for when you eat from it you will surely die.” (Genesis 2:17) Yet when they break this rule, the only prohibition in the world, they do not die—physically. You can argue that they die spiritually. But we see God act mercifully. The humans do become mortal. They are barred from eating the fruit of the tree of life. But God not only lets them live, he clothes them. That is grace, God's undeserved goodness towards us. It is the first of many times when God is merciful and gracious. When Cain kills his brother, God banishes him. When Cain worries that someone will now kill him in return, God puts a special mark on him that protects him. The first murderer doesn't deserve this. It is God's grace. (Genesis 4:10-15)

When God promises good things, he fulfills those promises. He promises Abraham that he will be the father of many nations and that the world will be blessed through him. (Genesis 12:2-3) And the Old Testament shows how God works through the descendants of Abraham all the way through David to carry this out. This climaxes in Jesus Christ, the descendant of David, the Son of God.

Last week we talked about how Jesus' death saved us from what our sin would ordinarily result in: spiritual death and exile from God's presence. But if Jesus' story simply ended with his atoning death, we wouldn't be here worshipping. Socrates was unjustly condemned to death and forced to drink poison. And while he gets a lot of respect as a philosopher, not a lot of people go around today saying they are followers of Socrates. There are many martyrs throughout history. We may honor them and quote some of their sayings but we don't radically change our lives. Their words have some power but their death shows that they were simply mortals, only a bit more insightful than others.

Jesus said a lot of things that people like, such as “Treat others as you would like them to treat you,” (Matthew 7:12; Luke 6:31) and “Love your neighbor as yourself” (Mark 12:31; Matthew 22:39; Luke 10:27). But Jesus also said things a lot of people don't like, such as “I am the way, the truth and the life. No one comes to the Father except through me,” (John 14:6) and “If anyone would come after me, let him deny himself and take up his cross and follow me.” (Matthew 16:24; Mark 8:34; Luke 9:23 and 14:27) These are just some of the things that many people wish Jesus never said. Because they demand that we do things that are hard. We are to follow only Jesus. And we must do so by denying all rights to ourselves, and carrying with us something that could mean our death and following in his footsteps. That's asking a lot of us—too much in the eyes of some.

So if we are going to go that far, we might ask Jesus to show us that he means those things. Actions speak louder than words.

And he does. Jesus asked his disciples to leave their homes and their families for his sake. (Matthew 19:29) And we see that Jesus left his hometown of Nazareth. (Matthew 4:13) He left his family (Mark 3:31-35). He had no home and often just camped out in the wilderness. (Mark 1:45; Luke 9:58) He does what he says we should do.

Jesus said, “Love your enemy and pray for those who persecute you.” (Matthew 5:44; Luke 6:27, 35) And he did. At the last supper before his death, he washed all the feet of all the disciples, including Judas. (John 13:2-5) He celebrated the first Lord's Supper, declaring the bread and wine his body and blood and giving them to all his disciples, including Judas. (Luke 22:14-21) And from the cross he said of those who were in the process of executing him, “Father, forgive them, for they don't know what they are doing.” (Luke 23:34) He does what he said to do.

Jesus said, “I am the resurrection and the life.” (John 11:25) And he raised the dead: Jairus' daughter (Matthew 9:18-25; Mark 5:22-43; Luke 8:41-55), the son of the widow at Nain (Luke 7:11-15), and Lazarus (John 11:1-44). And, after Jesus predicted his death and resurrection at least 3 times (Mark 8:31; 9:31; 10:32), God did indeed raise him from the dead. He did what he said he would. This confirmed that Jesus was more than just a philosopher or a prophet. This meant his words were more than just the ravings of a cult leader or would-be messiah. His resurrection vindicated all he had said. He was truly God's Anointed One. And more. He was God's Word made flesh.

And resurrection was a promise made long before Jesus. There aren't a lot of references to resurrection in the Old Testament but they are there. Job says, “As for me, I know that my redeemer lives, and in the end he will stand upon the earth. After my skin is destroyed, yet in my flesh I shall see God, whom I will see for myself, and whom my own eyes will behold, and not another.” (Job 19:25-27) Isaiah says, “Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy! For your dew is a dew of light, and the earth will give birth to the dead.” (Isaiah 26:19) Daniel says, “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (Daniel 12:2) And in Jesus we see that resurrection isn't just wishful thinking but a promise that our merciful and gracious God fulfills.

Of course there are skeptics. We don't have it on video. But that's true of everything in the ancient past. Everything we know about the historical past is based on archeology, which is the discovery and study of rubbish, ruins and remains, and on writings which have survived. And the earliest writings we have about Jesus, Paul's letters, were written only about 20 years after Jesus' crucifixion. And in every one of the letters that he wrote to the churches he proclaims that God raised Jesus from the dead. In his first letter to the Corinthians he gives us the earliest account of Jesus' resurrection appearances. “For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also.” (1 Corinthians 15:3-8) Did you notice him saying that of the 500 who saw the risen Jesus, most were still alive? That is in effect saying, “If you don't believe me, go ask any or all of them.” I think the reason the gospels were written later was because eyewitnesses to the risen Jesus, like Peter and Paul, were being martyred and people like John Mark, who worked with both men, decided he must write down what they remembered about Jesus' life and teachings. Matthew, Luke and John followed his lead.

Secular historians won't say that Jesus rose from the dead but some will admit it is hard otherwise to explain why the shameful death of a construction worker in a relatively unimportant part of the Roman empire didn't bring his movement to an end the way it did those of other leaders. It becomes even less understandable when you consider that the first people to say he was alive were martyred and that eventually it became dangerous even to say you were his follower. Yet the might of the largest, most merciless empire of the time could not crush this movement. Within 300 years even the emperor was a Christian. 2000 years later 2.3 billion or 31% of the people in the world say they are Christians.

God backed up Jesus' words with the most spectacular action imaginable: he raised him from the dead. And how did his followers respond? By taking action, telling everyone who Jesus is, what he did for us and what he can do in us through his Spirit.

What should our response be? To take Jesus seriously and do what he said to do: love God and everyone else, whether neighbor or enemy. Love each other as he loves us. (John 13:34-35) And to go and make disciples of all nations, baptize them in the name of the Father and the Son and the Holy Spirit and teach them to obey everything Jesus commanded. (Matthew 28:19-20)

Unfortunately we have treated Jesus as if he were our mascot rather than our Master. We have not acted as his disciples but rather as dilettantes, showing mild interest in his teachings rather than serious intent to put them into practice. When what he said comes off as too idealistic for us, we treat him like a crazy uncle, a member of our kin, rather than our King.

God not only speaks to us but he acts. His Word took flesh and his words became actions. And so he doesn't want us to merely serve him with our lips but also with our lives.

Jesus' brother, James, says “Be sure you live out the message and do not merely listen to it and so deceive yourself.” (James 1:22) He also says, “Show me your faith without works and I will show you faith by my works.” (James 2:18) He may be remembering how his brother Jesus said, “Not everyone who says to me, 'Lord, Lord' will enter into the kingdom of heaven—only the one who does the will of my Father in heaven.” (Matthew 7:21) Every time we say the prayer Jesus taught us, we say, “May your kingdom come, may your will be done on earth as it is in heaven.” (Matthew 6:10)

Jesus said that God's will is that we put our trust in him. If your doctor says “Stop drinking and smoking or you will die” and you trust him, you do what he says. If you were in a burning building and a fireman said, “Follow me and I will save you,” and you decide to trust him, you would follow him no matter how scary the way he was leading you looked. Jesus says, “If anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it.” (Luke 6:23-24) If we truly believe in him, we will disown all rights to our way, take up our crosses daily and follow him.

Jesus said, “For this is the will of my Father—for everyone who looks on the Son and trusts in him to have eternal life, and I will raise them up at the last day.” (John 6:40) That's a huge promise. But Jesus can back it up. Actions speak louder than words. And on this day, many years ago, God raised Jesus from the dead. And when his followers saw him, the victim on the cross who had become the victor over death, they acted and turned the world upside down. (Acts 17:6)

Do we trust him? Are we willing to act on his promise? Are we willing to share our hope with a world drowning in despair? Are we willing to proclaim the good news not only with our lips but with our lives?

And what is that good news?

Christ is risen.

The Lord is risen indeed. Alleluia!

Good? Friday

One of the most riveting sermons I've ever heard was preached by the Rev. Pat Geerdes on this holiday years ago. I still remember the opening and closing lines of that sermon: “They call this Good Friday but to me it is the day of death.”

Today we commemorate the death of Christ, the execution of God Incarnate by those created in his image. So why do we call it Good Friday? Are we being ironic?

On that original Friday, the disciples would have been horrified at the thought of calling it good. They would have had a lot of feelings about it, none of them good.

Some of them would have been in shock. It would have seemed unreal. They would have been confused, unable to take it all in. Just a week ago, Jesus was hailed by crowds as he rode into Jerusalem. Now there were people screaming for Jesus' blood. How could things have changed so radically in so little time?

Some of them may have been devastated and depressed. They have lived with Jesus for 3 years. They had seen him heal the sick, cast out demons, multiply food, calm the winds, and walk on water. They were sure he was the Messiah. Now he's crying out, “My God, my God, why have you deserted me?” How could this happen? How could they have been so wrong?

Some of them felt guilty—guilty of not stopping his arrest, guilty of running away in the night when the best and wisest man they knew was hauled away by soldiers. Peter in particular would have been heartsick. He denied Jesus 3 times, the last time within Jesus' hearing. The Lord turned and looked at him. How could Peter forget that look? How could he go on, knowing that that was the last time they would see each other? Now he will never hear the words he heard Jesus say a thousand times to others, “Your sins are forgiven.” The big fisherman must have been wept bitter tears all that night and all this day.

Some must have felt grief-stricken. The beloved disciple was the only male disciple to risk being spotted and arrested by going to the cross. He sees his best friend, hanging naked and bloody on a tree, taunted by his enemies, treated with professional indifference by those detailed to oversee his death. He stands by his friend's keening mother, who is watching her child die in pain. Then Jesus looks up from his agony, shakes the blood and sweat from his brow, focuses on his mother and, struggling for breath, croaks, “Woman, behold your son.” A wail comes from deep within Mary. Jesus' eyes make an effort to seek the face of the pupil he especially loved. He takes another tortured breath and through cracked and bleeding lips says, “Here is your mother.” The disciple goes to Mary, who looks as if she is about to collapse. They cling to each other, seeking and giving the comfort they cannot share with the man they love.

At least one of the disciples reacted with despair. We don't know why Judas betrayed Jesus. Was it because of the money? John says that Judas, the treasurer, was stealing funds but we don't know why. And even though the price he was given was the equivalent of 4 months pay, he throws it away when he sees Jesus condemned. Why? Did he change his mind about wanting Jesus dead? Did he, as some suggest, think that by putting Jesus into the hands of his enemies he could force him to become the kind of Messiah everyone expected—God's warrior king? If so, how did Judas feel when Jesus told Peter to put up his sword, “For all who draw the sword will die by the sword. Do you think I cannot call upon my Father, and he will at once put at my disposal more than 12 legions of angels? But how then would the scriptures be fulfilled...?” As the soldiers dragged Jesus away, did it begin to dawn on Judas that he was mistaken about Jesus' messianic mission? When the Sanhedrin condemns Christ and takes him to Pilate, we are told that Judas is filled with remorse. Whatever his motivation, whether noble or not, he now sees it for what it is: evil and corrupt. An innocent man will die because of his actions. There is no justification for it. Sadly, his last act shows that he doesn't understand the gospel. In an inverted form of arrogance, he feels that his sin is too great for God to forgive. The truth is that he cannot forgive himself. He becomes his own judge, jury and executioner.

We do not know what the other disciples did. Did they react with anger? Did some of them try to find Judas and punish him? If so, they were too late.

Did some of them seek to forget? Did they buy some Passover wine and try to wash the reality of what happened from their minds?

Or did they simply succumb to the pain? Did they find some hole to crawl into, away from the ghastly spectacle outside the walls of Jerusalem, away from the people who arrested him and might arrest them?

Let us put ourselves in their place. The bottom has fallen out of their universe. Dying on the cross alongside Jesus is their faith in a good and just God. Dying on a gnarled tree, stripped of branches and covered in gore, are their hopes for the coming of the kingdom. Dying on the side of the road are the dreams of a new era for mankind. The nails that pinion his arms and legs paralyze them. The blood that runs in rivulets from his wrists and ankles and brow and back drains them of all energy to fight. The spear that pierces his heart stops their ability to feel anything but the emptiness of their hearts. As his body is wrapped and laid in a tomb, they tie up their expectations and put them on a shelf to molder unseen.

In Jerusalem this night, scattered among the festive pilgrims, are a small group of individuals whose 3 year journey has come to a dead end. The laughter of their neighbors celebrating the Passover only deepens their misery. They cannot think of tomorrow and the next day. All they see is an endless night of regrets, recriminations, and everlasting loss. For them it would be blasphemy to call this Good Friday for on this day, all that was good died.

It would take something huge and unexpected to change their minds.

This was originally preached on April 18, 2003. It has been slightly updated. 

The Good Death

The scriptures referred to are mentioned in the text.

After you've read a number of biographies, you start to hate finishing them. It's not exactly like reading a good work of fiction which you wish would never end. It's that you know it will end with the death of the subject of the biography. It's heartbreaking to read of the long drawn-out declines and final illnesses of such brilliant persons as Isaac Asimov and C.S. Lewis. It's even more dismaying to read of the self-destructive ends of young talented people like John Belushi. And you really dread to read of the assassinations of such reformers as Gandhi or Lincoln or Martin Luther King. So you usually finish even the best biographies a bit depressed. And many biographers know that and make the last chapter of their subject's life the briefest. After all, it's the person's accomplishments during his or her life that are important.

It therefore goes against the grain to structure a life story around the death of the hero. Yet each of the gospels devotes at least half of its length to the foreshadowing and then the unfolding of Jesus' trial and death. The week before his death at Passover gets a lot of attention as well. But why this reversal of the usual story of someone's life? Why concentrate on Jesus' terrible and shameful death by a method reserved for traitors, criminals and slaves?

Crucifixion was not exclusive to the Romans. The Celts, Indians, Persians, Greeks and other ancient peoples practiced forms of it. There is even evidence that the Jews used it before the time of Herod the Great. It was one of the worst ways to die. Yet by itself it did not harm any of the major organs, nor did it cause excessive bleeding. (The nails plugged the wounds.) Attached to a tree or some upright, his or her arms nailed or tied to a cross beam, the victim was left to die of a combination of exposure, shock, hunger, exhaustion and suffocation. In addition, the victim was stripped naked and the execution was done by the side of a major road, both to humiliate the victim and to warn anyone who contemplated committing the same offense. Often the bodies were not buried but left to the indignities of birds, beasts and decay. Small wonder Paul says that the proclamation of Christ crucified “is to Jews a stumbling block and to Greeks an absurdity.” (1 Corinthians 1:23)

Again, why would the church concentrate on the ignoble end of its founder? That actually begs the question, though: was it in fact his end? Without the events of Easter, I doubt whether Jesus' movement would have survived his death, at least not any longer than those of other would-be messiahs, of whom there are more than most people would suspect. But we will be looking at the significance of the resurrection next week. Right now we're going to concentrate on the meaning of Jesus' death.

When a great person dies at the hands of his enemies, the usual response is outrage. Abraham Lincoln was not all that popular as president. But his shooting on Good Friday, just days after winning the Civil War, combined with his being the first American president ever assassinated, made him the equivalent of a secular saint. It made the search for John Wilkes Booth one of the most extensive manhunts in history. Despite orders to capture Booth alive, an over-zealous soldier shot him as he fled a burning barn. Everyone who had any connection with Booth, including his landlady, was tried as a conspirator and half of them were hung. Dr. Samuel Mudd, who happened to set Booth's broken leg, was imprisoned right here at Ft. Jefferson in the Dry Tortugas.

I remember feeling similarly outraged as a child watching the crucifixion scene in the old Hollywood movie The Greatest Story Ever Told. I wanted the first century equivalent of the cavalry to arrive and rescue Jesus. I wanted an army of angels to come down and magically dissolve the nails and fly him to the ground. I wanted God to strike down the soldiers and mockers in a manner similar to the last scene in Raiders of the Lost Ark (although that film hadn't been made yet.) If I had been writing the story of Jesus, I certainly wouldn't have made his death the centerpiece of the tale.

But from the beginning of Christianity, the death of Jesus was central. It is mentioned 4 times in the 5 short chapters of the earliest piece of Christian writing we have, Paul's first letter to the church in Thessalonika. (1 Thessalonians 1:10; 2:15; 4:14; 5:10) What's more is that we are given the reason for his death: “For God has not destined us for punishment but for gaining salvation through our Lord Jesus Christ, who died for us...” (1 Thessalonians 5:9-10)

Now how is that possible? Jesus didn't die in battle, saving his fellow soldiers. He was condemned for sedition, for proclaiming himself the Messiah, the long awaited king of the Jews, an affront to the Roman emperor. He was handed over to the Roman authorities by the religious leaders after they had found him guilty of blasphemy. We know from John's gospel that at the root of this action was the fear on the part of the Jewish leaders that Jesus would lead a popular uprising. They knew the Romans would put that down with extreme prejudice, possibly using it as an excuse to destroy the nation of Judea. (John 11:48-50) But these are the official, legal, religious and political reasons that Jesus died. In what sense can it said that he died for us?

Ancient peoples did not have detailed knowledge of how our blood keeps us alive. But they knew that it, along with breath, was essential to life. “The life of the flesh is in the blood,” says the Bible and it's still accurate. (Leviticus 17:1) Oxygen, nutrients, clotting factors, immune factors and more are circulated throughout the body via the blood. If you lose too much blood, you'll die. So blood was a potent symbol of life. And because it was so precious, the spilling of blood in the form of animal sacrifice was a nearly universal practice, from Japan all the way through Europe and to the Celts in Britain. Usually it was done to feed the pagan gods. In ancient Judaism, however, animals were sacrificed to atone for sin. According to a popular commentary on the Torah, the person offering the sacrifice realized that the rebellion against God inherent in his sin means he personally should be the sacrifice, but that God in his mercy is accepting the animal in his place. It's also appropriate because the person, when he was sinning, essentially forgot his human soul and became an animal.

During the exodus, on the Day of Atonement, the high priest took 2 goats. One was sacrificed as an offering for sin. Its blood was sprinkled on the mercy seat, the place between the cherubim on the ark of the covenant, which symbolized the presence of God in the tabernacle. The priest then laid his hands on the second goat, transferring the sins of the people onto it. It was then driven out of the camp into the wilderness, taking the people's sins with it. This was the sin-bearer or scapegoat. Thus the people were taught that the penalty for their sin was death and exile, but God mercifully accepted the goats in the place of his people.

The pre-eminent sacrificial animal was the lamb. On the first Passover, it served 2 purposes: nutrition and protection. It provided a meal for the Hebrews on the eve of their emancipation from slavery in Egypt and their journey towards the promised land. And its blood, smeared on the doorposts and lintels of a house, made sure the inhabitants were passed over by the tenth and last plague to strike Egypt: the death of the firstborn. This was the last straw that forced pharaoh to let God's people go. After that dark night, freedom dawned.

John the Baptist called Jesus “the Lamb of God who takes away the sin of the world.” (John 1:29) Paul called Jesus “our Passover.” (1 Corinthians 5:7) Both identify Jesus with the Passover lamb, who both nourishes life and saves life. In the Eucharist or Communion, Jesus feeds his people. By the spilling of his blood, he saves people from death and frees them from slavery to sin. Like the animal sacrifices in the temple, God mercifully accepts Jesus' death in our place. (1 Peter 3:18) And like the scapegoat, he bears our sins away into exile. I think this is what is signified when he says, “My God, my God, why have you deserted me?” (Mark 15:34) Into what deserted place did the Son of God go that he could no longer sense the Father's presence and love? It is, in any meaningful sense, hell. God Incarnate entered the hell of betrayal and hatred and pain and official indifference and political expediency and legal sleight of hand and humiliation and abandonment and fear and despair and death in order that we might be delivered from all that.

How else could God confront the depths of evil? How otherwise could he get to the bottom of it but to hurl himself into its maw? What else could he do to atone for the sins of the whole world?

Jesus' death was not a pitiful coda to his life. It was the reason he was born. He entered hell so that we might enter heaven.

But that sounds barbaric. Who wants someone else to suffer for them? We do. Whenever the burdens of this world get too much for us to bear we want to take it out on others. When we have been hurt, we wish to hurt others. When we feel that we have been injured, we lash out at others. And sadly, we are seeing people do more than lash out with words only. Daily we hear of people looking for scapegoats and making others suffer and even die for the injuries they perceive were done to them.

As people feel their hopes are crushed, they go after others. Desperate people snap and seek to make someone else pay for the loss of their jobs, the loss of their dreams, the loss of their family life. They shoot up schools, offices, mosques, synagogues and churches. They want to inflict pain for pain, fear for fear, death of the soul for death of the soul. They seek to make someone, anyone, however innocent, pay in blood for the evil done to them.

But Jesus has already done that!

From the cross Jesus cried, “It is finished!” (John 19:30) Literally, in Greek, “It is paid!” It is over: the cycle of violence, the knee jerk reaction to loss and uncertainty, the cold fear in the pit of the stomach, the howling despair, the misdirected rage. It is over. Let it go. Let it die with me, Jesus is saying. It is finished.

The punishment, the reckoning, that is.

But God is not content merely to defeat evil. He once pronounced the world and everything in it good. He is determined that it will be good again. God's plan to set the world right has just begun.

And we'll talk about that next week.

This was originally preached on April 5, 2009. It has been slightly updated. 

Prayer Versus God's Plan

The scriptures referred to are mentioned in the text.

When asked why we pray, a wise man replied, “Because we can't help it.” When someone we love is sick or injured, when we find ourselves in desperate situations, when despair threatens to engulf us, most of us instinctively turn to prayer. When our loved one gets better, when our crisis is over, some of us spontaneously thank God. When we encounter the beauty of creation, on either a visual or a conceptual level, a few of us praise God. And a very small number simply pray every day.

The question from our sermon suggestion box is about prayer. But it is not about the psychological reasons for prayer but the theological reasons. Specifically, “If God has a plan, why do we pray?” If God is carrying out a program, why do we bother to ask him for anything or try to persuade him to do anything? If it is in his plan, he will do it. If not, he won't. Our desires do not enter into it. Right?

There is a certain logic to this position. If God is truly in charge and if he knows everything, how can we hope to influence his actions? Aren't we being egocentric to even think he would alter his plans simply because we asked him to?

Yet the Bible, the very book that reveals both God's omniscience and omnipotence, tells us to pray. (Philippians 4:6) It tells us that God does answer prayer. (Matthew 6:6) It even makes some rather breathtaking promises. Jesus tells us, “I will do whatever you ask in my name, so that the Father may be glorified in the Son.” (John 14:13) That's a rather spectacular statement. How can it be true?

Before we answer that question, we must first deal with the original one: “If God has a plan, why do we pray?” Though the word “plan” never appears in the Bible, there is obviously a design or overall plot to the story of God and humans. Close to the beginning we are told that sin has caused a breach between God and us. Humanity tries and fails to bridge that gap and God takes the initiative. God chooses a people through which he will bless all of humanity. (Genesis 12:2-3) He educates these people about his nature. (Psalm 103)

The Bible starts with all humanity and then narrows the focus onto the descendants of Abraham, and then to the descendants of Isaac, not Ishmael, then the descendants of Jacob, not Esau, then the descendants of Judah, not the other 11 sons of Israel, then the descendants of David and finally comes to Jesus, in whom God reveals his love and his holiness, his justice and his mercy. Jesus' death atones for our sins and with his resurrection, his nature is bestowed upon the apostles. Through them we see the blessing of what God has done in Jesus is given to Jews and then Gentiles, and then spreads throughout the Roman empire and then onto the whole world. That is how God has worked and is working to redeem humanity.

So the question is: just how detailed is the plan? Does God have every tiny little thing nailed down? If so, then prayer would seem to be futile. But if God's plan was that minutely worked out, human beings would be reduced to mere pawns. On the other hand, if sin and evil are the result of our misusing our free will, and he is going to all this trouble, not to mount a puppet show, nor to coerce us but to woo us, then you would expect him to give us some role to play in this story. If God wants us to learn to act virtuously, he needs to give us some space in which to act.

Look at it this way. If you merely want to get your child from the car to the house, you can carry him. But if you also want him to learn to walk, you have to let him make the journey himself. Of course, the route he takes may be fraught with danger—not bumping into the car door, avoiding the anthill, navigating the stairs. And as he gets older, his path may become as circuitous as Billy's in one of those Family Circus Sunday comics, where he traverses the whole neighborhood rather than simply going from the car to the house. But he won't learn to walk if you keep him strapped to you like a papoose. God wants us to learn to walk with him. (Micah 6:8)

So God must leave some part of his plan to us. Think of a movie or TV production. With many millions of dollars on the line, a director cannot leave much to chance. But why hire gifted actors if you don't let them use their talents and insights? Jeremy Brett played what many think was the definitive Sherlock Holmes in the British TV series that ran in the 1980s and 90s. To get the authenticity right, the actor carried a copy of the original stories with him. As the series got popular, Brett worried about how his portrayal would affect the children watching. In the early stories we see that Holmes uses cocaine, just as in the books. In one of the later written stories Watson tells us that he did wean the detective from the drug. So when they were filming a story where Watson has taken Holmes to the seaside to recover, and they come upon a plot to murder people using a dangerous drug, Brett insisted they film a brief scene where, wordlessly, Holmes buries his syringe, and symbolically his drug habit, in the sand on the beach. It's not in the original story nor was it in the script but the director let the actor do this small scene because it was perfectly in line with what we know of Holmes.

A good actor knows that often it is the little details that reveal character: a look, a gesture, an inflection. While God doesn't allow us to dictate the direction of the story, perhaps he leaves us places where we can ad-lib. We need to stay in character, of course. Jesus rejected James and John's suggestion that they call down fire from heaven on a town that didn't receive him. (Luke 9:52-55) That wasn't in line with his Spirit or his mission. So we must ask ourselves “What would Jesus do?” But, within limits, God lets us suggest in prayer how certain parts can be done and how some subplots may unfold. Like a director, the final decision is God's, but our input is welcome.

This might also explain why Jesus makes such extravagant promises in regards to the answer to prayer. God will grant anything—as long as it is in accord with his design and in the spirit of his endeavor to redeem us and the rest of his creation. (1 John 5:14-15) The Bible never says you will get anything you ask for, period. The promises about prayers are always qualified. We must ask in Jesus' name. (John 15:16) We must ask in faith. (Matthew 21:22) 2 or 3 must be in agreement. (Matthew 18:19) God will give us what we need but not everything we desire. We cannot expect to receive the things we ask for out of selfish motives. (James 4:3) We are also told that our anger does not produce God's righteousness so we must not ask in that spirit. (James 1:2) Jesus even tells us not to approach God if we have a bad relationship with someone. “So when you are offering your gift at the altar, if you remember that your sibling has something against you, leave your gift there before the altar and go; first be reconciled to your sibling and then come and offer your gift.” (Matthew 5:23-24) We cannot be in God's will if we are at odds with our brothers and sisters, just as we cannot ask for his forgiveness if we withhold our forgiveness from others. (Matthew 6:14-15)

So does God answer prayers? Of course. Sometimes the answer is “Yes.” Still God can't say “yes” to all prayers, even to what seem to be relatively harmless requests. In an episode of 3^rd Rock from the Sun, Tommy, an alien trapped in the body of a teenage human, is on his high school basketball team. When at a game his coach prays for victory over their rivals, Tommy notices that the other team is also praying. “So we're praying that our god will beat their god?” he asks. “No,” says his coach. “We're praying to the same God.” Dumbfounded, Tommy asks, “Does anybody else see the conflict of interest here?” God cannot grant mutually exclusive or inherently impossible prayers.

Sometimes God's answer is “Not yet.” Jesus tells us to be persistent in prayer. (Luke 11:5-10) We need to remember that God's timetable is not ours. (2 Peter 3:8-9) Sometimes other things have to happen first. Sometimes we need to get ready or be made ready for what we ask. Sometimes we need more spiritual maturity. I think that's the case in the story of Adam and Eve. Why was the tree of the knowledge of good and evil there in the garden in the first place if it was never to be used? I think God didn't want them to have that knowledge yet for the same reason we are not explicit with our children as to why they are not to get into a car with strangers. You aren't going to tell a little kid that the reason is that the person may rape and kill them. They are not ready to handle that. Just so, Adam and Eve were not yet ready to handle the knowledge of exactly how God's gifts could be misused for evil and to harm each other. Had they obeyed, there may have been a day when God knew they could handle it. So we may need to exercise patience. (Hebrews 10:36) Because the answer might be “Not yet.”

Sometimes God's answer to a request may be “Yes, but not in the way you think I'll do it.” Because God knows what we need better than we do, he may answer in the spirit of what we ask but not in the way we want it done. We may ask for someone to love or for wealth and, rather than find a spouse or win the lottery, we may find that he has instead enriched our lives with friends or family. Joseph had dreams of being in charge of his brothers. He never thought that he would first become a slave and then a prisoner and finally end up as second-in-command of Egypt, keeping his family and many others from starving during a famine. Just because it is not exactly what we asked for doesn't mean that it is not his answer to our real needs.

God's answer to a request might be, “Actually, I have something else in mind for you.” Paul was a brilliant rabbi and a zealous Pharisee. He never imagined that he would see Jesus, the resurrected founder of the heretical sect he was trying to wipe out. He never thought that he would become not only a follower of Jesus but his apostle to the Gentiles. We often have an idea of what God's will for us is but he might have a surprising and much better mission in store for us.

Sometimes God's answer is “No.” As we said, we cannot expect God to grant us what is contrary to his Spirit, nor things that go against his plan. But sometimes he doesn't grant what seems to us to be a perfectly reasonable, holy and loving prayer. The most famous example of this is found in the story of Jesus in Gethsemane on the night he was betrayed. He did not want to be beaten and whipped and stripped and nailed to a cross. He prayed 3 times that God not make him go through all that. But he ended each prayer saying “Not my will but your will be done.” (Matthew 26:39-44) It turned out there was no other way that God could save us from the evil we have done, so Jesus accepted God's will. It was hard. On the cross he cried, “My God, my God, why have you abandoned me?” (Mark 15:34) I think that was what he dreaded the most: taking on the separation from God that should be ours as the result of our rejecting God. I think this is what the Apostle's Creed means when it says “he descended into hell.” To be separated from the one who has loved you from all eternity is hell. But Jesus accepted that because he trusted that this was God's way of absorbing all the evil of his creatures and transforming them into his children again. Jesus knew that even his most heartfelt desire as God's beloved Son could not veto God's loving plan to save us.

Perhaps God's reason for saying “No” is beyond understanding, the way your dog doesn't understand why you are not giving him a piece of your chocolate. He doesn't know that it could make him very sick. Or perhaps the suffering which God is not relieving is like the pain a baby experiences when he gets his immunization shots. He may even be feverish and achy the next day. The baby doesn't know that this is protecting him from the even worse pain and suffering of a disease that could otherwise leave him with brain or organ damage or just kill him. To the baby the shots seem to be both painful and unnecessary. We need to trust God just as the infant does its mother, even after she took him to the man with the hypodermic needles.

Although God has a plan and although we cannot fully comprehend certain parts of it, we mustn't think that God does not listen to us or that our prayers do not count. If anything, we are not bold enough in asking. The book of Hebrews says, “Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help.” (Hebrews 4:16) As Paul points out, since God “did not withhold his own Son, but gave him up for all of us, will he not, with him, also give us everything else?” (Romans 8:31)

Originally preached on April 2, 2006. There has been some updating.

Popular Ain't Always Good

The scriptures referred to are Ephesians 2:1-10 and John 3:14-21.

Someone defined a politician as a person who goes after people's votes by promising to protect both the rich and the poor from each other. Politicians know that if you want to win votes, it's more important that your policies are popular than that they are consistent or make sense or actually work. No matter how much debt the country is in, you will never hear a politician say that he will raise your taxes, just as he will never say he will cut defense spending, despite the fact that the US spends more on defense than China, Russia, India, Saudi Arabia, Britain, Germany, France, South Korea, Japan and Ukraine combined.

Senator Harry Truman from Independence, Missouri got noticed for chairing a committee to reduce waste and inefficiency in the military and was selected by FDR to be his vice president. When Roosevelt died, Truman succeeded him as president. People may say they revere Truman but he wouldn't be elected today. Even in his own time he came so close to losing that one major newspaper didn't bother to wait for the final vote tally and printed a story that his opponent, Thomas Dewey, had won. The most famous photo of Truman is him holding up the erroneous headline and beaming at the irony of it.

Truman's problem was that he was outspoken. His nickname was “Give Hell Harry.” Truman said he just told people the truth and they thought it was hell. Harry Truman wouldn't make it in today's world of polls and spin doctors.

Did you know that the art of public relations was invented by Sigmund Freud's nephew? He took his uncle's insights, which are that people are (1) motivated by their subconscious and (2) avoid uncomfortable truths, and weaponized them. Whereas Freud sought to help people face unpleasant truths about themselves, his nephew realized that, as T.S. Eliot put it, “mankind cannot bear too much reality.” Public relations is all about giving people attractive alternatives to harsh truths. So tobacco companies ran ads saying 9 out of 10 doctors recommended their cigarettes. Rock Hudson's agent had his secretary marry the star rather than disillusion fans who saw Hudson as the perfect romantic foil to Doris Day or Susan Saint James. And we baby boomers watched public safety films that assured us that nuclear war was survivable as long as you “duck and cover.”

Nothing's changed. We are told that the economy is healthy so long as the stock market shows that large companies and rich people are making lots of money, despite how hard things are for the average person. We are told that our for-profit healthcare system is the best in the world, though we rank 30^th among nations for healthcare quality and 66.5% of bankruptcies in the US are due to medical bills. Diet plans tell us that this superfood or this regimen will help us lose weight when it usually boils down to eating less and exercising more.

We live in a consumer society. We tell people what they want to hear so they will vote for us, or buy our products, or go to our churches. God forbid we say anything unpopular, no matter how true it might be. People don't want to hear a jeremiad, which is a tale of woe and condemnation. It gets its name from the prophet Jeremiah.

Jeremiah would have liked to say things that pleased everyone but he was called by God to preach to his people in the twilight of the kingdom of Judah. Egypt and Babylon were major powers in the Middle East at that time and they were fighting over the corpse of the Assyrian empire. After the death of the righteous king Josiah, Judah was ruled by puppets of either Egypt or Babylon. Jeremiah, who probably had a hand in the religious reforms of Josiah, felt compelled to warn these new kings, the priests and the people that they were straying from God's ways. He also counseled against opposing Babylon, which got him branded as a traitor. (Jeremiah 15:10) King Jehoakim was so displeased that he cut the scroll of Jeremiah's prophecies into strips and burned them, piece by piece. (Jeremiah 36:23) God told Jeremiah to write them down again.

Jeremiah not only told the truth to earthly powers, he was also honest with God. He asked God why his people had to suffer. We get an answer in 2 Chronicles 36:15. “The Lord God of their ancestors continually warned them through his messengers, for he felt compassion for his people and his dwelling place.” God knows you can't make a bad situation good by lying about it. To solve a problem you start by being perfectly honest about it.

One of my favorite shows was House M.D. and not just because the main character was based on Sherlock Holmes (who in turn was actually based on a real doctor, Joseph Bell.) The fictional Dr. Gregory House, if you remember, was a brilliant diagnostician with the world's worst bedside manner. His chief complaint was that everyone lies and that, in doing so, they are keeping from him the very information that might save their lives. House was merciless in his quest for truth and his success rate was astounding. The truth is, though, that in the real world his lack of tact and disdain for legal niceties would get him fired faster than a politician's speechwriter if he was too honest. But it is true that if you hide unpleasant details from your doctor, you can get the wrong diagnosis and thus the wrong treatment. God can sometimes be blunt. He has little use for the games we play or the ways we diminish and deny our harmful thoughts, words and deeds. But we ignore or water down or add to his words at our own peril. (Deuteronomy 4:2; Proverbs 30:5-6; Revelation 22:18-19)

Speaking of adding to God's word, there is another famous person associated with Independence, Missouri. But unlike Harry Truman, Joseph Smith told people what they wanted to hear. Smith told men that they all could receive prophecies from God, because, if they were good Latter Day Saints, they would become gods of their own worlds after death. He also told them they could have as many wives as they wanted. These doctrines, not found in the Bible, caused problems precisely because they were so popular (with his male followers, that is.) But if every man could be God's spokesman, you suddenly had all kinds of contradictory prophecies. More troubling to Smith was that if every man was a prophet, his position in his own church ceased to be unique. So Joseph Smith had another revelation that only he could have revelations.

But the genie was out of the bottle and the Mormon church has continued to splinter as various men decided they were God's mouthpiece. Today there are numerous small western towns from Mexico to Canada ruled by Mormon fundamentalist “prophets” who dissent from the official Church of Jesus Christ of the Latter Day Saints. These men all believe the church should never have abandoned the polygamy doctrine. However, according to Jon Krakauer in his book Under the Banner of Heaven the plural marriage commandment “very nearly shattered the church, brought about Joseph Smith's death at the hands of a lynch mob, and has been reverberating through American society ever since.” Krakauer's investigation of these communities shows that girls as young as 14 are pulled out of school to marry men 2 or 3 times their age, that these men have absolute authority over their wives and that multiple marriages can so complicate family relationships that a woman can become the stepmother of her own stepmother. So, women, appreciate your rights and that your husband only has one wife—you.

The interesting thing is that the supposed basis for the idea of polygamous marriage was those of the biblical patriarchs. And yet none of those marriages are depicted as harmonious. Barren Sarah offers Abraham her handmaid, which was a custom of that time and place. But then she harasses the poor woman when she gets pregnant as planned. (Genesis 16:3-6) David's dynasty was threatened by the intrigues of his wives and heirs. And sex must have become a chore for Jacob as each of his 4 wives angled to be his favorite by trying to provide him with the most sons. The passage in Genesis in which Jacob fathers 12 kids in 29 verses in a rapid fire “birthathon” comes across as a farce. (Genesis 29:31-30:24) But look closer and you see resentment, jealousy and competition rather than cooperation. Men, read this and appreciate your one wife.

As usual, what is touted as fundamentalism becomes, as one scholar calls it, a radical superficialism. That is, the reading of the scriptures of the religion becomes literal but shallow. Nuances, distinctions and context are glossed over. Furthermore most fundamentalists tend to overemphasize some aspects of the faith while ignoring others. Krakauer documents how often in the Mormon splinter groups their polygamy leads to actual incest and other forms of sexual abuse. Some of these Mormon fundamentalists also justify violating other very explicit Mormon commandments against drinking and taking drugs. Krakauer's book began with the horrific murders of a bright young Mormon woman and her infant daughter by her husband's fundamentalist brothers. Her crime: knowing the Book of Mormon well enough to stand up to her radicalized brothers-in-law. When these “mouthpieces of God” could not answer her very appropriate questions, they decided to shut her up. Permanently.

Joseph Smith added to God's revelation in the Bible and his LDS church is one of the fastest growing faiths today. Other people try to attract followers by subtracting from God's word. The Jesus Seminar is a group of religion professors who determine what parts of the gospels are historical by voting with colored marbles. They have concluded that Jesus said only 18% of what is attributed to him. Many of the individual members of the Jesus Seminar have put out books with their own recontructions of what the Jesus of history, as opposed to the Christ of faith, was like. This so-called scientific approach has yielded a different Jesus for each scholar. As Harry Truman said of economists, if you laid all these scholars end to end they'd all point in different directions.

Dr. Luke Timothy Johnson points out that their common methodology consists of first dismissing various objectionable parts of the oldest documents we have on Jesus, that is, the New Testament writings. Then they fill in the gaps with speculation, some based on history and culture and some on their personal interpretations. Small wonder that each writer finds a Jesus who reflects his own views: an apocalyptic preacher, an enigmatic philosopher, a social reformer, or just another rabbi. Johnson notes that in each case the reconstructed Jesus is so unremarkable that it makes you wonder why anyone bothered to crucify him or why his movement is still growing 2000 years later. Dr. Johnson points out that the Jesus who changed history was not one of the variants found in these scholars' books but the one found in the gospels. It's the entirety of the Jesus in the Bible—his teachings, life, death and resurrection—who has inspired so many to follow him.

Whether we add to or subtract from the Bible the results are the same: we create a God in our own image. He has our prejudices and our moral, political and social outlook. Such a God may be comforting but he is unlikely to tell us anything we don't already know or confront us with anything we don't wish to face. Such a God doesn't so much forgive us our sins as excuse them. Or turn them into virtues. One politician claiming to be a Christian says he has never asked God for forgiveness. He just tries to do better. If so, why did Jesus go to the cross for him? Or did he? Perhaps this politician, like many so-called Christians, finds the image of Christ crucified a bummer. Perhaps he worships the “Buddy Christ” that Kevin Smith so astutely introduced in his satirical movie Dogma. With his big smile, friendly wink and cheery “thumbs up” the Buddy Christ is the smiley face of today's positive thinking form of theology.

You see this inoffensive, nice guy Jesus more and more. We don't really want to hear about sin or self-denial or judgment or hell. We only want to hear about love—but movie love, not real love. We don't want to hear about dealing with imperfection or pain or sacrifice or having to forgive the one you love or asking for forgiveness from them—much less loving our enemies, though that's what God does when we oppose him. We don't want those truths. We don't want reality. We want fantasy.

So those of us who take the Bible seriously, in all its complexity, are now called fundamentalists, with the same vehemence that conservatives use for the term liberals or liberals use for the term conservatives. People try to force Christians into one of two camps: those who overemphasize God's righteousness and those who overemphasize God's compassion. Christians who do not fall into those neat superficial categories are marginalized or ignored, rather like those who, in politics, are neither right-wing or left-wing. Because nuance is so hard to reduce to a snappy sappy bumper sticker slogan or a stirring rallying cry.

Jeremiah, who records more of his personal feelings than any other prophet, would understand. He didn't want to tell people bad news. (Jeremiah 20:9) But if you don't know how bad things are, how will you recognize or understand the good news that they can be fixed? How can you understand redemption without grappling with sin? How can you appreciate how essential God's grace is to our salvation if you haven't acknowledged how impossible it is to save yourself by your own efforts? How can you see the importance of light if you haven't found yourself groping around in the darkness? How can you understand the joy of Easter without facing the pain and horror of Good Friday? So how can we know God's love and forgiveness and transforming power and then preach popular views rather than the good news?

Originally preached on March 26, 2006. There has been some updating. 

Outside In

The scriptures referred to are Exodus 20: 1-17 and John 2:13-22.

Judaism says God gave them two bodies of law. One is the written law, which is found in the Torah or first five books of the Bible. The second is the oral law, the tradition of commentary on the Torah and its application to specific situations, which was eventually written down in the Talmud. An example of how the two work is found in Exodus 23:19, where it says, “Do not boil a young goat in its mother's milk.” There is no explanation of why one would or shouldn't do this. Rabbis call such commandments for which there is no apparent reason chukim. Modern scholars think that this may have been a Gentile practice and so Israel had to be different. Over the years, rabbis felt the best way to avoid this was to never eat meat and dairy at the same meal. An observant Jew could never eat a cheeseburger. And to further prevent the mixing of the two, Orthodox Jews have two sets of dishes, one for dairy and one for meat.

When I was studying in Israel 50 years ago, a rabbi there jokingly explained to us Christian students how they got two sets of laws with this story: Long ago, God drew up his laws and went about trying to find a nation that would accept them. He went to one nation and asked, “Would you want my set of laws?” The people of that nation asked, “What's in your laws?” “Well,” God says, “they say, 'Thou shalt not steal.'” “Sorry,” said that nation, “but our whole culture is based on stealing. We stole the land we're on. We steal from the poor and defenseless and give it to the rich. We steal each other's ideas and take credit for them. We don't want your laws.”

So God went to another nation and asked, “Would you want my set of laws?” Those people asked, “What's in your laws?” “Well,” God says, “they say, 'Thou shalt not covet.'” “Sorry,” said that nation, “but our whole culture is based on coveting or desiring what others have. We have a consumer economy and to keep people buying more stuff we have to keep inflaming their greed. We don't want your laws.”

So God went to yet another nation and asked, “Would you want my set of laws?” Those people asked, “What's in your laws?” “Well,” God says, “they say, 'Thou shalt not commit murder.'” “Sorry,” said that nation, “but our whole culture is based on murder. One whole sector of our economy is based on devising ever more efficient ways to murder more and more people. We also export these devices to other nations. Our news is dominated by murder and much of our entertainment is based on simulated murder. We don't want your laws.”

God went to nation after nation but they all had reasons to reject his laws. So finally he went to the Jews and asked, “Would you like my set of laws?” And they said, “How much are they?” Surprised, God said, “They're free.” “In that case,” said the Jews, “we'll take two!”

Well, we got two doses of the Ten Commandments today. We recited them in the penitential order and heard them again in today's passage from Exodus. That's good because we don't hear all of them that much otherwise. For a supposedly Judeo-Christian culture, I doubt that out of a hundred people you could find even a handful who could recite more than three of them.

We pay lip service to the Ten Commandments and some people want them displayed in the courtroom and the classroom. But let's face it: we are like the cultures in the rabbi's story. We systematically violate all the commandments. We make idols out of politicians and singers and sports figures and movie stars. We worship material things, like when we line up for the latest smartphone. We misuse God's name, not only by swearing but by saying he endorses all kinds of terrible things. We disrespect mothers, fathers and all in authority. Of all of the rich Western nations, we are the most violent with a shockingly high murder rate. Adultery destroys countless families and our idolized celebrities and politicians regularly commit the act with very little censure. We have discovered that many of our wealthiest corporations have gotten that way by cheating, stealing and lying. Politicians and lawyers regularly triumph over their opponents by saying or implying false things about them. And, yes, much of our economy is based on coveting what others have: their homes, their possessions, their lifestyles, bodies and talents. Is it any wonder that other religions think that our so-called Christian nation is hypocritical?

And it doesn't help our cause if we point out their own inconsistencies. It simply makes it look as if our morals are no better than anyone else's. We are to be a light to the world. But we not only hide it under a basket but under a garbage can, overflowing with the rubbish of our lives. (Matthew 5:14-15)

We don't need the Ten Commandments on our walls; we need them in our hearts and in our lives. And if we wear crosses, they shouldn't be worn as magical talismans but as labels to identify our content and uses. We demand truth in labeling of food and yet people regularly wear crosses while doing the very things that caused Jesus to be nailed to his.

Of course it is hard to keep the commandments. Paul knew that. When he was a Pharisee, he tried to keep all 613 commandments found in the Torah. And he couldn't do it. Not because he couldn't remember them all but because something in his nature rebelled against them. His sinful nature even used the commandments to tempt him to new sins, the same way that telling your kids not to do something gives them ideas they didn't have before. In Romans 7, Paul gives us a raw and honest look at the psychological dilemma of the good person gone wrong. “I do not understand my own actions,” he writes. “For I do not do what I want, but I do the very thing I hate...For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind....” (Romans 7:15, 22-23)

Can you see yourself in Paul's portrait of his own predicament? Have you ever found yourself about to step into sin despite the fact that you knew better? Have you ever, knowing that you would hate yourself afterwards, nevertheless let yourself be drawn into an act, a statement or an attitude which was unChristian?

I found a certain documentary riveting in spite of the fact that it is just an old woman talking. It is a feature length interview of Hitler's secretary. With the camera unblinkingly focused on her face, she recounts what it was like to work for and even socialize with one of history's greatest monsters. And as she talks, she must confront her complicity in his evil. To her credit, she does not make excuses. But neither can she say why she didn't do what was right. The documentary ends when she is overwhelmed by the realization of what her unreflective subservience made possible and she can't go on. She died hours after the film's premiere.

There are many pressures that try to suppress the good in us: our own desires, our assurance of our own infallibility, the urge to belong and go along, the desire for approval, the fear of rejection and missing out. We each have our own Achilles' heel, our specific weaknesses that trip us up again and again as we try to follow in Christ's footsteps. What are we to do? Or as Paul puts it, “Wretched man that I am! Who will rescue me from this body of death?” (Romans 7:24)

“Thanks be to God through Christ Jesus our Lord,” Paul answers. (Romans 7:25) The fact is that we cannot tread the path of Christ on our own. We need a guide, a rescuer, a trustworthy companion. And we find all those in Jesus. As the writer of Hebrews tells us, “Because he himself suffered when he was tempted, he is able to help those who are being tempted.” (Hebrews 2:18) Our God is not up there, far above the battle. He lived here in this tempting and sinful world and was assaulted by its allures from infancy on. Again the book of Hebrews reminds us, “For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.” (Hebrews 4:15) And now he is here among us, a divine presence in our lives, in our minds and in our hearts, not forcing us to do what's right but offering us help if we ask.

I am, of course, speaking of the Holy Spirit, who works unobtrusively around us and in us—if we let him. If we think about him less than the Father and the Son it is because he works backstage, so to speak. Anyone who has ever been in a stage play knows how invaluable the backstage personnel are. Without them there would be no play. The curtains would not open, the lights would not come on, the props would not be where they should be, the makeup would not be right, the costumes would not be good, the sound cues would not play when they should and no one would remind us of when to enter the stage. And yet most people do not realize how much is done by these hardworking, creative, invisible people. The Holy Spirit is like that. He is always at work behind the scenes to provide us with what we need when we need it. He even prompts us to say our lines. (Mark 13:11) Without God's Spirit, we would be stumbling in the dark, groping for what we must do or say next.

The Ten Commandments are really treaty stipulations. They spell out our part of the covenant God makes with us in return for freeing us from our self-destructive sins. Jesus summarized them in two commandments: to love God with all one's being and abilities and to love our neighbors with the same consideration we show ourselves. (Mark 12:29-31) And Jesus' definition of who is our neighbor is vast. It includes whomever we come into contact with, whether family, friend, stranger or enemy. (Luke 10:29-37; Matthew 5:44) That's a tall order and one we cannot hope to fulfill without divine help.

And just as we are always surrounded by people whom we should see as our neighbors, that divine help is also there. In fact, he is always with us. (Matthew 28:20) In today's gospel Jesus refers to his body as a temple, and we too are temples of the Holy Spirit. (1 Corinthians 3:16) The love that moves the universe lives in our hearts. (John 14:17) He helps us make God's laws a part of us. (Ezekiel 36:27; Jeremiah 31:33) And there is no end of the good we can do if only we access the power we possess from our gracious God. (John 14:12)

Originally preached on March 23, 2003. There has been some updating.