Faith for the world that is
Commentary
Object:
Who would not want the power of telekinesis? Obstacle in the way? Remove it with a thought. Nagging problem situation? Remove it with a thought. Great idea to implement? Make it happen with a thought. Rather be somewhere else? Make it happen with a thought.
Experience tells us that this is not the way life happens. So, what is Jesus doing with us by using such a preposterous illustration involving a sycamine (mulberry) tree? After we tarry in the mood of lamentation and glimpse what Timothy is up against, we may just begin to understand what Jesus would have us learn about faith for the real world.
Lamentations 1:1-6
There just are not enough Sundays in the year to explore all the riches of the Bible. This is the only exposure we have to Lamentations in this year's cycle. Last year there was only one text from this book of sorrows. (The book of Job fares about the same.) It is a short book and can be read in the time it takes to shed five tears.
Written toward the end of the Exile, probably by a young contemporary of Jeremiah, it laments the fall of Jerusalem and the destruction of the temple built by Solomon. The Holy City of the people of God and the holy seat of God have been ravaged by the lords of the earth. Now, the cry goes up to the Lord of heaven and earth, "Remember, O Lord, what has befallen us; look, and see our disgrace!" (Lamentations 5:1).
With beautiful imagery, the writer expresses the deep sorrow piercing the hearts of a lonely people, people who have become like a widow with no husband to comfort her (Isaiah 54:5 and Jeremiah 31:32). As a princess stripped of her crown weeps in isolation, the very roads to Zion mourn. Such is the distress of the nation. The leaders themselves are like stags meandering about looking for succor, but finding none.
It is time to feel the sorrow of God's judgment, "because the Lord has made her suffer for the multitude of her transgressions" (1:5). Even though the last line of the book ends with the possibility that God has "utterly rejected us, and [is] angry with us beyond measure" (5:22), the writer encourages the people to "pour out your heart like water before the presence of the Lord!" (2:19). These are moments for deep mourning.
Fortunately, there are other words in this book that express something deeper than the mourning for the turn of events. Lamentations 3:21-40 states confidently that love is the essential nature of God and that God will indeed respond with favor toward those who turn to him in repentance.
If this confidence were not aroused in the sufferer, then an attitude of cynicism could easily emerge. One's tears would then only wash the heart down the slippery slide of despair. Therefore, one cannot properly preach from the pericope without the "call to mind" of the goodness of God who "causes grief... [and] will have compassion according to the abundance of his steadfast love" (3:32).
2 Timothy 1:1-14
In the first letter to Timothy, we learned that he was in Ephesus, given instruction to guide the church there under advice from Paul. In the second letter, we learn that Paul is in Rome under arrest. His fourth missionary journey to the capital of the empire is coming to an end. His blood will seal the journey's completion. Paul is lonely and longs for Timothy (1:4). We also learn that not everything "comes up roses" in the early church.
Timothy is warned, "Guard the good treasure entrusted to you" (1:14). Not everyone could be trusted. Paul himself was abandoned in Asia by Phygelus and Hermogenes and others (1:15). Hymenaeus and Alexander committed such a horrible offense in the Christian community that Paul informed Timothy, "I have turned [them] over to Satan, so that they may learn not to blaspheme" (1 Timothy 1:20). Still, there was cause for hopefulness, for Paul asks Timothy to bring Mark with him when he comes to visit (2 Timothy 4:11). If this is the same Mark with whom Paul refused to begin his second missionary journey (Acts 15:36f), then this is an indication of reconciliation between the two.
Did Timothy need a pep talk? At the beginning of this second letter, Paul seems to indicate so. Timothy is told to "rekindle the gift of God that is within you" (1:6). No doubt, Timothy was a talented person to whom Paul thought he could trust the oversight of the Christian community in Ephesus. Yet, it may be that Timothy did not assume the leadership role as assertively as Paul wished. Paul refers to the faith that was exhibited in Timothy's grandmother, Lois, and his mother, Eunice, and then makes a comment on how there is no place for "cowardice" (timidity in RSV; 1:7. This is the only occurrence of this word in the New Testament. It can also mean "faint-hearted, despondent") in the work to which he had been called.
Paul affirms for Timothy, himself, and any Christian that God has extended "a holy calling" by virtue of his grace that gives the Christian a purpose in life (1:9). In Ephesians 2:10 and Titus 2:14, Paul gives some definition to this purpose in terms of living a life of good deeds in the name of Jesus. Foremost among these good deeds is bearing witness to the gospel of Jesus Christ, as in Paul's missionary enterprise and Timothy's congregational supervision.
Paul identifies with Timothy's apparent suffering in his role in Ephesus. He confidently refers Timothy to Jesus. "I know whom I have believed" (1:12), knowing that any confidence Timothy needs to recover in his ministry will come directly from the Lord. Any tribulation can be faced when one goes face-to-face with Jesus. Paul enjoins others to imitate him in this regard (1:13; see also 1 Corinthians 4:16, 11:1; 1 Thessalonians 1:6; Philippians 3:17).
Luke 17:5-10
Remembering that the gospels are "passion narratives with extended introductions," we notice that Luke piles in lots of material before he gets to the climax of the "orderly account" he is reporting "of the things which have been accomplished among us" (Luke 1:1-4). There are sayings of Jesus to record on such various topics as forgiveness (17:3-4), faith (17:5-6), servanthood (17:7-10), and the second coming (17:22 ff.). Conversations with the Pharisees (17:20-21), a ruler (18:18 ff.), and a tax collector (19:1 ff.) have to be noted. The healing of the lepers (17:11 ff.) and a blind man (18:35 ff.) will accent the divine power of Jesus caring for those in need. Then, there are the parables to explain in story format such matters as prayer (18:1 ff.), humility (18:9 ff.), and stewardship (19:11 ff.).
So much like the disciples to want more and more! Remember their discussion on who was the greatest (Mark 9:33-37)? Remember the "sons of thunder" and their request to have the honored position with Jesus in glory (Matthew 20:20-28 where their mother made the request; Mark 10:35-45 where they approach Jesus directly)? Here, the disciples ask for an increase in faith. They want to add to what they already have so as to be stronger in the exercise of their faith -- or more sure that they indeed have faith.
Apparently, more is better! Jesus begs to differ with them. He does not grant their request. Like prayer that is answered with a resounding "no," Jesus explains the nature of faith and then goes on to describe how it is applied.
The nature of faith is that it simply is. No better illustration could be used than that of the tiny mustard seed, which is smaller than some grains of sand. The size does not matter. What matters is that faith is anchored in the Lord. It is the Lord's strength that will accomplish what faith trusts will be the case.
How faith is applied is in service to others, as the pithy illustration that follows points out. A servant's task is never done, as Jesus explains. The servant comes in from a full day's work in the field not to eat right away, but to serve the master's meal. If the servant thinks that he has a compliment coming for this work, he is mistaken. He is doing what is expected of him. If the disciples wanted to ask for an increase of anything, it should not have been faith, but the energy to apply the faith in ongoing, never-ending service.
This serving aspect of faith, taking shape in action (viz., some accumulating substance that can be quantified), is punched out in triplicate at the end of the pericope in the form of three verb constructions constituting the last sentence. One can see this in the Greek and it is worth seeing. Verbs are action words; faith is an action directed in and through servant love.
The only two times the adjective "worthless" (17:10) is used in the New Testament is with the word for slave. In Matthew 25:30, the worthless slave who did not multiply the talent given him by his master is thrown into the outer darkness. In our pericope today, the slaves, that is the disciples, are to confess they are unworthy, useless, worthless. To get at the meaning of this it would be helpful to go to Romans 3:12, the only other New Testament reference for this word -- here appearing in verb form. Paul is quoting his Septuagint source in Psalm 14:3 and 53:3. Paul is describing how both Jew and Greek have become unfit, worthless for God due to sin. The sinner cannot stand before God with any appeal to righteousness. The humility of the disciple is to be so complete, that even in the performance of an assigned duty there is to be no pride or desire for gain. The Master's will is all that counts. When that has been satisfied, the disciple must only go on to the next task.
Application
We're talking real-world faith. Belief that actually helps one function in the marketplace, the home, the school, the job -- and even when everything is falling apart.
The faith is simply in Jesus, who he is and what he has done for us. The confidence of faith is not in how great it is but that it is in the right One. "I know the one in whom I have put my trust," writes Paul in 2 Timothy 1:12. Jesus says faith in him is sufficient, even if it be compared only to a grain of mustard seed. He also said that this is exactly what the kingdom of God is like (Matthew 13:31-32). Because of who Jesus is and what he has done for us, we can live courageously (not faint-heartedly), having confidence in sorrow and confidence over sin and confidence beyond death.
Let's come at this from a slightly different direction -- doubt, the kissing cousin of faith. We can, and we do, doubt the value of the spiritual/religious enterprise. It may or may not be of ultimate importance; or it may be just a factor among many that makes us human while we spend a few brief moments on this indifferent speck of dust hurdling through mindless and heartless space.
Let's say we want to give the enterprise credence. We can, and we do, doubt the validity of any faith claims. Some sound more reasonable than others. Some cohere with our experience better than others. But, while we may think this about that, someone else is thinking that about this. Who is to judge, especially when the respective claims are quite contradictory?
Let's say that the spiritual dimension is the heart of life and that we agree upon the specifics of the faith that connects us to the beat of that heart. We can, and we do, doubt the veracity with which we hold these truth claims. Is it strong enough? What does it say about me when I see someone else who appears to be more in step with that beat than I am? What are the consequences of those times when I do not follow through with the logical and reasonable applications of faith?
It is at this point that the mustard seed image looks pretty good. For now one has to rely totally upon the grace of God to make out of God's words what God wills them to be in the life of the believer. That is the seed, trusting that it is ultimately up to God and resting in him, rather than in one's own efforts to "increase" in any way.
The remarkable thing is that when this happens there is a tremendous energy released to do what one is designed to do, purposed to do, by the will of God -- serve! So that when one comes in from the field, the work can still get done in the house. And, when that is done, there is more to do tomorrow somewhere else and that is all right, because that is exactly what we do as Christians -- serve! Even on sorrowful days. Even when our own sin gets in the way. Even though death wants to put an end to it.
Alternative Applications
2 Timothy 1:1-14. One of the delightful features of Paul's letters is how he personalizes his message through the lives of others, as well as his own experience. One cannot help but feel confident for Timothy in his need to "pull it together," because of the heritage he has in his grandmother and mother. As we look around today, we can see those who stand with us in the faith, whether they be from within our own families or people like Onesiphorus (2 Timothy 1:16-18), who render invaluable service to the community of faith, or like Barnabas, that "son of encouragement" who is there for others (Paul in Acts 9:26f and Mark in Acts 15:36f; see also Acts 4:32-37).
Like Timothy, we are each a "beloved child" of God and of those who have reared us in the faith (2 Timothy 1:2; also 1 Timothy 1:2 and Philippians 2:22), whether for a lifetime or since a more recent introduction to Jesus.
We all have a vital role to live out in relationship to local congregations and the communities in which they exist. That role is to manifest the goodness of God through our words and actions in ways that will point others to Jesus, so that they too may experience "the promise of the life which is in Christ Jesus" (2 Timothy 1:1).
A sermon could be built on the idea of "Spiritual Heritage" or on "Spiritual Mentoring."
Lamentations 1:1-6. One does not have to think too hard to name some of the many human hurts that are part of this life. Suicide, one of the top killers of youth today, appears to be a viable option when one becomes convinced "there is no one to comfort [me]" (Lamentations 1:17). Yet, it is one thing to mourn the sorrows of life; it is another to become mastered by them. Only the Lord is to be Master!
It is inevitable that hurt will happen in life. Consequential to the rebellion in the Garden, human destiny was set for bruising, pain, toil, sweat, and death. Hamlet brooded over "the thousand natural shocks that flesh is heir to" (Hamlet, Act III, sc. i), contemplating the worth of continuing to live. And, it is necessary that we should feel badly about these things. It is an indicator that we are indeed alive and have a conscience. Even more so, it is good that we should mourn our losses in life and bring our grief to God, for in so doing we are turning to the One who can "comfort all who mourn... to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit" (Isaiah 61:2-3).
Just as it was the prophet's role to look at the devastation of the day and see the righteous judgment of God, it is the believer's role today to look into the dark corners of life to see God hidden, yet present with power to work out his purposes, in and through us. When we turn to God and submit to his will, we then discover what love there is to receive us, sinners though we are, and shape us into being the people we can become in the hands of God.
The people of the first covenant reaffirmed their faith continually by remembering how God led them out of Egypt; he could certainly lead them out of any Exile then (sixth century BC). The people of the new covenant reaffirm their faith continually by remembering how God redeemed them from sin and death through the cross of Christ; he can certainly lead them out of any exigency today (twenty-first century AD). Our testimony, along with the writer of Lamentations, is that God always has the last word, and that it is a good word.
Preaching the Psalms
Schuyler Rhodes
Lamentations 3:19-26
It's one thing to praise God when times are good. It's another thing altogether to lift up praises to God when the world is falling apart. This writer is homeless. Destitution and deprivation stalk like thieves in the night, but still the voice echoes the resolute love of God. How many of us could withstand such suffering and retain our faith? How many of us could have our well-being snatched away and still turn to God with a grateful heart?
It's not easy, but people do it. A Jesuit priest, who was locked away and tortured by the minions of the Argentine dictatorship shared that the one thing that kept him going was his praise of God. Laying on the cold concrete and absorbing the blows and the hatred, he kept repeating this verse. "The steadfast love of the Lord never ceases, his mercies never come to and end." Dietrich Bohnhoffer, who was executed by the Nazis, had a "Morning Prayer," he shared with his fellow inmates in prison. In the prayer he asks for the ability to focus on God. He prays for God to pull him from bitterness and weakness, and at the end of the prayer, in a prison where he is to be hanged, he says, "Lord, whatever this day may bring, your name be praised."
The call comes from this scripture and it comes clearly. The time has come for people of faith to step together into a deeper faith. From well-fed routines and unthinking lives, God calls us to a praise that echoes throughout the landscape of life. Are we grieving the loss of a loved one? Let us give praise to God. Are we suffering from illness? Let us give praise to our Maker. Are we shattered and broken from conflict? Let our lips praise God whose mercies never cease.
It's time to lay down our narrow agendas and to release the tyranny of our own desires. The time is ripe for us to step into a life that is one long hymn of praise. So that coming or going we give our hearts to God in praise. Living or dying we shout a loud Alleluia to the Lord.
Let us praise our God without ceasing. Let us offer ourselves as a living sacrifice, holy and acceptable.
Experience tells us that this is not the way life happens. So, what is Jesus doing with us by using such a preposterous illustration involving a sycamine (mulberry) tree? After we tarry in the mood of lamentation and glimpse what Timothy is up against, we may just begin to understand what Jesus would have us learn about faith for the real world.
Lamentations 1:1-6
There just are not enough Sundays in the year to explore all the riches of the Bible. This is the only exposure we have to Lamentations in this year's cycle. Last year there was only one text from this book of sorrows. (The book of Job fares about the same.) It is a short book and can be read in the time it takes to shed five tears.
Written toward the end of the Exile, probably by a young contemporary of Jeremiah, it laments the fall of Jerusalem and the destruction of the temple built by Solomon. The Holy City of the people of God and the holy seat of God have been ravaged by the lords of the earth. Now, the cry goes up to the Lord of heaven and earth, "Remember, O Lord, what has befallen us; look, and see our disgrace!" (Lamentations 5:1).
With beautiful imagery, the writer expresses the deep sorrow piercing the hearts of a lonely people, people who have become like a widow with no husband to comfort her (Isaiah 54:5 and Jeremiah 31:32). As a princess stripped of her crown weeps in isolation, the very roads to Zion mourn. Such is the distress of the nation. The leaders themselves are like stags meandering about looking for succor, but finding none.
It is time to feel the sorrow of God's judgment, "because the Lord has made her suffer for the multitude of her transgressions" (1:5). Even though the last line of the book ends with the possibility that God has "utterly rejected us, and [is] angry with us beyond measure" (5:22), the writer encourages the people to "pour out your heart like water before the presence of the Lord!" (2:19). These are moments for deep mourning.
Fortunately, there are other words in this book that express something deeper than the mourning for the turn of events. Lamentations 3:21-40 states confidently that love is the essential nature of God and that God will indeed respond with favor toward those who turn to him in repentance.
If this confidence were not aroused in the sufferer, then an attitude of cynicism could easily emerge. One's tears would then only wash the heart down the slippery slide of despair. Therefore, one cannot properly preach from the pericope without the "call to mind" of the goodness of God who "causes grief... [and] will have compassion according to the abundance of his steadfast love" (3:32).
2 Timothy 1:1-14
In the first letter to Timothy, we learned that he was in Ephesus, given instruction to guide the church there under advice from Paul. In the second letter, we learn that Paul is in Rome under arrest. His fourth missionary journey to the capital of the empire is coming to an end. His blood will seal the journey's completion. Paul is lonely and longs for Timothy (1:4). We also learn that not everything "comes up roses" in the early church.
Timothy is warned, "Guard the good treasure entrusted to you" (1:14). Not everyone could be trusted. Paul himself was abandoned in Asia by Phygelus and Hermogenes and others (1:15). Hymenaeus and Alexander committed such a horrible offense in the Christian community that Paul informed Timothy, "I have turned [them] over to Satan, so that they may learn not to blaspheme" (1 Timothy 1:20). Still, there was cause for hopefulness, for Paul asks Timothy to bring Mark with him when he comes to visit (2 Timothy 4:11). If this is the same Mark with whom Paul refused to begin his second missionary journey (Acts 15:36f), then this is an indication of reconciliation between the two.
Did Timothy need a pep talk? At the beginning of this second letter, Paul seems to indicate so. Timothy is told to "rekindle the gift of God that is within you" (1:6). No doubt, Timothy was a talented person to whom Paul thought he could trust the oversight of the Christian community in Ephesus. Yet, it may be that Timothy did not assume the leadership role as assertively as Paul wished. Paul refers to the faith that was exhibited in Timothy's grandmother, Lois, and his mother, Eunice, and then makes a comment on how there is no place for "cowardice" (timidity in RSV; 1:7. This is the only occurrence of this word in the New Testament. It can also mean "faint-hearted, despondent") in the work to which he had been called.
Paul affirms for Timothy, himself, and any Christian that God has extended "a holy calling" by virtue of his grace that gives the Christian a purpose in life (1:9). In Ephesians 2:10 and Titus 2:14, Paul gives some definition to this purpose in terms of living a life of good deeds in the name of Jesus. Foremost among these good deeds is bearing witness to the gospel of Jesus Christ, as in Paul's missionary enterprise and Timothy's congregational supervision.
Paul identifies with Timothy's apparent suffering in his role in Ephesus. He confidently refers Timothy to Jesus. "I know whom I have believed" (1:12), knowing that any confidence Timothy needs to recover in his ministry will come directly from the Lord. Any tribulation can be faced when one goes face-to-face with Jesus. Paul enjoins others to imitate him in this regard (1:13; see also 1 Corinthians 4:16, 11:1; 1 Thessalonians 1:6; Philippians 3:17).
Luke 17:5-10
Remembering that the gospels are "passion narratives with extended introductions," we notice that Luke piles in lots of material before he gets to the climax of the "orderly account" he is reporting "of the things which have been accomplished among us" (Luke 1:1-4). There are sayings of Jesus to record on such various topics as forgiveness (17:3-4), faith (17:5-6), servanthood (17:7-10), and the second coming (17:22 ff.). Conversations with the Pharisees (17:20-21), a ruler (18:18 ff.), and a tax collector (19:1 ff.) have to be noted. The healing of the lepers (17:11 ff.) and a blind man (18:35 ff.) will accent the divine power of Jesus caring for those in need. Then, there are the parables to explain in story format such matters as prayer (18:1 ff.), humility (18:9 ff.), and stewardship (19:11 ff.).
So much like the disciples to want more and more! Remember their discussion on who was the greatest (Mark 9:33-37)? Remember the "sons of thunder" and their request to have the honored position with Jesus in glory (Matthew 20:20-28 where their mother made the request; Mark 10:35-45 where they approach Jesus directly)? Here, the disciples ask for an increase in faith. They want to add to what they already have so as to be stronger in the exercise of their faith -- or more sure that they indeed have faith.
Apparently, more is better! Jesus begs to differ with them. He does not grant their request. Like prayer that is answered with a resounding "no," Jesus explains the nature of faith and then goes on to describe how it is applied.
The nature of faith is that it simply is. No better illustration could be used than that of the tiny mustard seed, which is smaller than some grains of sand. The size does not matter. What matters is that faith is anchored in the Lord. It is the Lord's strength that will accomplish what faith trusts will be the case.
How faith is applied is in service to others, as the pithy illustration that follows points out. A servant's task is never done, as Jesus explains. The servant comes in from a full day's work in the field not to eat right away, but to serve the master's meal. If the servant thinks that he has a compliment coming for this work, he is mistaken. He is doing what is expected of him. If the disciples wanted to ask for an increase of anything, it should not have been faith, but the energy to apply the faith in ongoing, never-ending service.
This serving aspect of faith, taking shape in action (viz., some accumulating substance that can be quantified), is punched out in triplicate at the end of the pericope in the form of three verb constructions constituting the last sentence. One can see this in the Greek and it is worth seeing. Verbs are action words; faith is an action directed in and through servant love.
The only two times the adjective "worthless" (17:10) is used in the New Testament is with the word for slave. In Matthew 25:30, the worthless slave who did not multiply the talent given him by his master is thrown into the outer darkness. In our pericope today, the slaves, that is the disciples, are to confess they are unworthy, useless, worthless. To get at the meaning of this it would be helpful to go to Romans 3:12, the only other New Testament reference for this word -- here appearing in verb form. Paul is quoting his Septuagint source in Psalm 14:3 and 53:3. Paul is describing how both Jew and Greek have become unfit, worthless for God due to sin. The sinner cannot stand before God with any appeal to righteousness. The humility of the disciple is to be so complete, that even in the performance of an assigned duty there is to be no pride or desire for gain. The Master's will is all that counts. When that has been satisfied, the disciple must only go on to the next task.
Application
We're talking real-world faith. Belief that actually helps one function in the marketplace, the home, the school, the job -- and even when everything is falling apart.
The faith is simply in Jesus, who he is and what he has done for us. The confidence of faith is not in how great it is but that it is in the right One. "I know the one in whom I have put my trust," writes Paul in 2 Timothy 1:12. Jesus says faith in him is sufficient, even if it be compared only to a grain of mustard seed. He also said that this is exactly what the kingdom of God is like (Matthew 13:31-32). Because of who Jesus is and what he has done for us, we can live courageously (not faint-heartedly), having confidence in sorrow and confidence over sin and confidence beyond death.
Let's come at this from a slightly different direction -- doubt, the kissing cousin of faith. We can, and we do, doubt the value of the spiritual/religious enterprise. It may or may not be of ultimate importance; or it may be just a factor among many that makes us human while we spend a few brief moments on this indifferent speck of dust hurdling through mindless and heartless space.
Let's say we want to give the enterprise credence. We can, and we do, doubt the validity of any faith claims. Some sound more reasonable than others. Some cohere with our experience better than others. But, while we may think this about that, someone else is thinking that about this. Who is to judge, especially when the respective claims are quite contradictory?
Let's say that the spiritual dimension is the heart of life and that we agree upon the specifics of the faith that connects us to the beat of that heart. We can, and we do, doubt the veracity with which we hold these truth claims. Is it strong enough? What does it say about me when I see someone else who appears to be more in step with that beat than I am? What are the consequences of those times when I do not follow through with the logical and reasonable applications of faith?
It is at this point that the mustard seed image looks pretty good. For now one has to rely totally upon the grace of God to make out of God's words what God wills them to be in the life of the believer. That is the seed, trusting that it is ultimately up to God and resting in him, rather than in one's own efforts to "increase" in any way.
The remarkable thing is that when this happens there is a tremendous energy released to do what one is designed to do, purposed to do, by the will of God -- serve! So that when one comes in from the field, the work can still get done in the house. And, when that is done, there is more to do tomorrow somewhere else and that is all right, because that is exactly what we do as Christians -- serve! Even on sorrowful days. Even when our own sin gets in the way. Even though death wants to put an end to it.
Alternative Applications
2 Timothy 1:1-14. One of the delightful features of Paul's letters is how he personalizes his message through the lives of others, as well as his own experience. One cannot help but feel confident for Timothy in his need to "pull it together," because of the heritage he has in his grandmother and mother. As we look around today, we can see those who stand with us in the faith, whether they be from within our own families or people like Onesiphorus (2 Timothy 1:16-18), who render invaluable service to the community of faith, or like Barnabas, that "son of encouragement" who is there for others (Paul in Acts 9:26f and Mark in Acts 15:36f; see also Acts 4:32-37).
Like Timothy, we are each a "beloved child" of God and of those who have reared us in the faith (2 Timothy 1:2; also 1 Timothy 1:2 and Philippians 2:22), whether for a lifetime or since a more recent introduction to Jesus.
We all have a vital role to live out in relationship to local congregations and the communities in which they exist. That role is to manifest the goodness of God through our words and actions in ways that will point others to Jesus, so that they too may experience "the promise of the life which is in Christ Jesus" (2 Timothy 1:1).
A sermon could be built on the idea of "Spiritual Heritage" or on "Spiritual Mentoring."
Lamentations 1:1-6. One does not have to think too hard to name some of the many human hurts that are part of this life. Suicide, one of the top killers of youth today, appears to be a viable option when one becomes convinced "there is no one to comfort [me]" (Lamentations 1:17). Yet, it is one thing to mourn the sorrows of life; it is another to become mastered by them. Only the Lord is to be Master!
It is inevitable that hurt will happen in life. Consequential to the rebellion in the Garden, human destiny was set for bruising, pain, toil, sweat, and death. Hamlet brooded over "the thousand natural shocks that flesh is heir to" (Hamlet, Act III, sc. i), contemplating the worth of continuing to live. And, it is necessary that we should feel badly about these things. It is an indicator that we are indeed alive and have a conscience. Even more so, it is good that we should mourn our losses in life and bring our grief to God, for in so doing we are turning to the One who can "comfort all who mourn... to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit" (Isaiah 61:2-3).
Just as it was the prophet's role to look at the devastation of the day and see the righteous judgment of God, it is the believer's role today to look into the dark corners of life to see God hidden, yet present with power to work out his purposes, in and through us. When we turn to God and submit to his will, we then discover what love there is to receive us, sinners though we are, and shape us into being the people we can become in the hands of God.
The people of the first covenant reaffirmed their faith continually by remembering how God led them out of Egypt; he could certainly lead them out of any Exile then (sixth century BC). The people of the new covenant reaffirm their faith continually by remembering how God redeemed them from sin and death through the cross of Christ; he can certainly lead them out of any exigency today (twenty-first century AD). Our testimony, along with the writer of Lamentations, is that God always has the last word, and that it is a good word.
Preaching the Psalms
Schuyler Rhodes
Lamentations 3:19-26
It's one thing to praise God when times are good. It's another thing altogether to lift up praises to God when the world is falling apart. This writer is homeless. Destitution and deprivation stalk like thieves in the night, but still the voice echoes the resolute love of God. How many of us could withstand such suffering and retain our faith? How many of us could have our well-being snatched away and still turn to God with a grateful heart?
It's not easy, but people do it. A Jesuit priest, who was locked away and tortured by the minions of the Argentine dictatorship shared that the one thing that kept him going was his praise of God. Laying on the cold concrete and absorbing the blows and the hatred, he kept repeating this verse. "The steadfast love of the Lord never ceases, his mercies never come to and end." Dietrich Bohnhoffer, who was executed by the Nazis, had a "Morning Prayer," he shared with his fellow inmates in prison. In the prayer he asks for the ability to focus on God. He prays for God to pull him from bitterness and weakness, and at the end of the prayer, in a prison where he is to be hanged, he says, "Lord, whatever this day may bring, your name be praised."
The call comes from this scripture and it comes clearly. The time has come for people of faith to step together into a deeper faith. From well-fed routines and unthinking lives, God calls us to a praise that echoes throughout the landscape of life. Are we grieving the loss of a loved one? Let us give praise to God. Are we suffering from illness? Let us give praise to our Maker. Are we shattered and broken from conflict? Let our lips praise God whose mercies never cease.
It's time to lay down our narrow agendas and to release the tyranny of our own desires. The time is ripe for us to step into a life that is one long hymn of praise. So that coming or going we give our hearts to God in praise. Living or dying we shout a loud Alleluia to the Lord.
Let us praise our God without ceasing. Let us offer ourselves as a living sacrifice, holy and acceptable.
