Surely, Not I!

SURELY, NOT I!

Matthew 26:20-50

I was marooned in a seemingly forsaken place, or so it felt. I did not know anyone. The place was isolated from life. The nearest village was miles away and I had to walk several kilometres to the nearest bus pickup point. There was no running water or electricity. The amenities of life I had so taken for granted were noticeably absent. Most traumatically, I was far away from home. I had chosen to come to this place to teach and the other teachers and students were nice enough. But there was no one to really talk to. I had never felt so lonely!

I began to look forward to the letters from family and friends. Those were moments of pure ecstasy and release. For a short time each week I could pretend that I was far away among people I really knew and in the hustle and bustle of the city life I knew so well. Those letters were my lifeline.

But all that changed one day. I looked at the envelope. The return address told me that it was from someone I really cared about. With great anticipation I ripped open the envelope and began devouring the contents of the letter. The mood and words in the letter began to depress me. And then a line jumped out at me and (if words could) grabbed me. It said: “You are a traitor!”

Me a traitor? How can this be? Why would someone I love so much say such a horrible thing to me? Impossible! Surely, not I!

I can now fully resonate with the disciples as, quite out of the blue, Jesus blurted out these words: “I tell you, the truth, one of you will betray me!” (vs 21)

In these words of Jesus, every disciple discovered that he was a potential traitor. In a generalising way that we would find abhorrent, Jesus had turned all of them into possible traitors. I can imagine the sense of shock and disbelief that hit the disciples. Their faces turned ashen grey. Their demeanour became sullen and downcast. Their joy at celebrating the beloved Passover totally deflated. I must confess that Jesus’ timing was really terrible. Even if what he said was true, could he not have waited till at least after the supper was over? Why ruin their robust appetite so dramatically? Yet there it was, “One of you will betray me!”

When Jesus uttered these words, the disciples’ world turned upside down. Now they began to think of themselves in an unpleasant new way. Every disciple suddenly thought of himself as a potential traitor. And each one took turn to vehemently disavow such a possibility. “Surely not I, Lord?” (vs 22) Even Judas Iscariot, the true traitor, made the same claim. “Surely not I, Lord?” (vs 25) Filled with a sudden rush of conflicting emotions, the embattled disciples could not be certain of their own motives. Perhaps some high speed introspection occurred. For, it must be recognised, how well do we really know ourselves? Is it possible that we might actually do such a dastardly act, given the right circumstances? I am certain that the disciples sensed this possibility, a feeling made all the more acute by their disavowal. Perhaps also, at the back of their minds was the suspicion that someone in the group could actually do this. Afterall, how well did they really know each other? How well do we ever really know those around us or even those we live with? Given the right set of circumstances, could somebody we love actually betray us?

Perhaps open betrayal was not the main failure of the disciples. Maybe Jesus, using such hyperbolic language, was giving them warning of a more incipient danger. While the specificity of only one traitor is made known, the disciples were warned that they could all potentially fail Jesus. He told them: “This very night you will all fall away on account of me.” (vs 31) Certainly it only takes one disciple to openly betray Jesus, but, are there other ways of letting Jesus down? As the story would pan out, when the mob came to arrest Jesus that night the disciples, without exception, fled. Jesus did not label all of them traitors, but he certainly warned that they were all potential failures. In the final analysis, did the eleven fail Jesus any less than Judas did?

The disciples’ position in this tragic episode was further compounded by their insistent claim of undying love for Jesus. First it was Peter who said: “Even if all fall away on account of you, I never will.” (vs 33). Peter went even further in his vain attempt to profess this undying love for Jesus. “”Even if I have to die with you, I will never disown you!” (vs 35). All the other disciples joined in this disharmonic refrain. All were equally anxious to prove that they could and would never let Jesus down (vs 35). Yet the events that transpired that night would reveal the disciples’ “betrayal.”

It is true that only Judas betrayed Jesus, but when it mattered most, all the disciples failed to be there for him. Jesus begged the disciples to pray for and with him (vss 33-39). That was the darkest hour of his life. As he began to feel the full impact of the sins of the world, Jesus felt the need for some seriously committed human fellowship. What Jesus needed most that night were his friends. To their disgrace, the disciples not only failed to grasp the enormity of Jesus’ struggles, they actually fell asleep just when he needed them most. Imagine the pain in Jesus’ voice as he asked them, “Could you not keep watch with me for one hour?” (vs 40, also vs 45) I am about to give my life for you! How about one hour, just one hour for me! Was the act of uncaring sleep any less a betrayal than the kiss of Judas?

Perhaps betrayal does take different forms and the most common form may simply exhibit itself in a lack of caring. Someone really needs us but we are asleep instead. We know we should be there for others but we find excuses for being elsewhere. We know we should stand by our friends but we find the experience too demanding. Maybe, just maybe, it really is easier to simply fall asleep. This is also true in our relationship with God. We do not have to run to the authorities to betray Jesus, we simply have to “sleep.”

But I dare say that the most difficult lesson for the disciples and for us is the simple fact that only a friend can betray someone. If someone is an enemy, animosity is the expected relationship. However, we do not expect our friends to turn against us. We certainly do not expect our loved ones to betray us. Whether you think of betrayal in the Judas sense or in the sense of the sleeping disciples, such an act can only be performed by friends. I imagine this was what pained Jesus even more deeply. To realise that the eleven failed him was far more hurtful than the selling out of Judas. As I read the episode, I sense that Jesus was fully prepared for Judas’ horrible act. I also sense a measure of surprise at the inability of the eleven to stand by him. I can almost feel the tremendous sadness in Jesus’ voice when he returned from prayer the third time and found the disciples still sleeping and asked them, “Are you still sleeping?” (vs 45)

When I first read this episode, I was filled with a sense of revulsion at both the treachery of Judas and the indifference of the eleven. Yet upon more careful reflection I have come to the realisation that, under the circumstances, I might have acted just the same. I might have been Judas or one of the eleven. I dare say that this is the most sobering introspection humanly possible.

What a tremendous relief it must have been when the disciples heard these words from Jesus: “Rise, let us go! Here comes the betrayer.” (vs 46). A huge load must have rolled off their shoulders. They were not traitors after all!

The eleven disciples discovered that they were not traitors. While this must have been good news they surely were saddened to learn that Judas, one of them, was the traitor (vss 46-48). They must have watched in dismay the manner of his betrayal and this must have sent shudders through their spines as they contemplated the possibility that it could have been one of them. Perhaps this made their innocence all the sweeter. What good news it must have been for them.

Furthermore, they also learned about divine acceptance in the midst of human failure. Jesus said to them (when he could have just as easily abandoned them to their own devisings), “Rise, let us go!” Throughout this encounter we witness a God who would not let his people go. Earlier that night Jesus had assured the disciples of his abiding presence with them (vs 32). He would not abandon them even if they should fail him. Jesus had encouraged them to “watch and pray.” (vs 41) He had sought to protect them from themselves and from their potential failures.

Most significantly, he had engaged them in mission when he asked them to get up and go with him. Their failure to be there for him was not used against him. Their potential treachery was not measured against them. The only thing Jesus cared about was to keep them engaged with him and with his mission. This was love at its very best. This is a picture of a God who refuses to give up on his people. We may fail him and we may even betray him. His style dictates that he never leaves us alone or treats us as we deserve.

That fateful night the disciples not only saw love at work, they witnessed grace at work as well. When Judas and the mob arrived at Gethsemane to forcefully arrest Jesus, the betrayer planted a kiss on Jesus as a sign of guilt. In such a dark relational hour, Jesus still referred to Judas as “Friend.” (vs 50) Imagine the disbelief of the eleven! Friend? How could Jesus call him friend? Why reward a traitor with such empathy? But that is the way of Jesus. That is the way of God. That is grace!

Every disciple of Jesus needs to learn this all important lesson: God’s grace is greater than our failures. It is because of grace that we have hope. It is because of grace that we have salvation. It is because of grace that we have eternal life. Everything that the gospel brings, every piece of good news we possess, is made possible because of grace. We should think of grace as God calling us friends even when we betray him. Grace is the glue that binds us to Jesus. Grace is the unbreakable bond between a Father and his children. Grace is the power of God to redeem the unworthy, the unloving, and the treacherous.

God’s grace is encapsulated in a simple Hebrew word that appears in some rather significant promises. The word is ‘zb, which means “to leave, to abandon, to forsake.” This word can be applied to different levels of abandonment. At its simplest level it means “to leave,” whereas at its most advanced level it means “to forsake” or “to betray.”

When it comes to the advanced form of abandonment, God makes these promises:

Ps 27:10 says that your mother and father may abandon you, but the Lord will take you up.

Ps 37: 25, 33 promises that God will not abandon his people to their enemies.

The most important text in my estimation is Deut 31:6, 8. In this passage God makes an astounding promise: “I will never fail you or abandon you.” The two types of “betrayals” present in Gethsemane will never be seen in God. Unlike Judas, Jesus will never betray us. Also, unlike the eleven, Jesus will never fail us. There never will be a time when he will not be there for us.

This is why every believer can say with assurance that we may fail him, but Jesus will never fail us. We can say that we may even betray him, but Jesus will still call us friend. “Surely not I, Lord!” The only guarantee is that it is surely not HIM!

Beyond the Obvious

BEYOND THE OBVIOUS: FAITH’S SECRETS

Hebrews 11:1-16

At the beginning of each year, the Queen of the United Kingdom bestows certain New Year’s honours on people who have made special contributions to their respective fields. Some receive the MBE, others the OBE. In doing so these individuals are being recognised for their accomplishments and contributions.

In the USA, sports governing bodies conduct a similar exercise. From year to year famous players are inducted into a Hall of Fame relevant to that sport. Again, to find a name in the Hall of Fame speaks volumes concerning the standing of the player.

In Hebrews 11 we encounter faith’s Hall of Fame. In this roster we read the names of truly famous biblical characters such as Abraham, Moses, and David. The list is an extended one, as we would expect. Most of the names speak for themselves. However, there are a few names whose inclusion into this Hall of Fame raises a few eyebrows.

One such name is that of Rahab. We cannot help but ask: Why is Rahab in faith’s Hall of Fame? What is her claim to fame?

Rahab’s story is recorded in Joshua 2. That record itself lends credence to the ‘dubiousness’ of her inclusion in the list of Hebrews 11. Josh 2:1 tells us who Rahab was, a prostitute in Jericho. The term ‘inn keeper’ may suggest that she ran a brothel. We ask, “How could a prostitute be placed alongside Abraham?”

Josh 2:2-7 describes her assistance to the Israelite spies sent by Joshua. The story says that she hid the spies among some rooftop flax and then deliberately misled the king’s soldiers who ended up on a wild goose chase. We must ask ourselves: Was this an act of courage? Was this treason against her own country? Was this an act of revenge against a city that surely ostracised her as we do those in her profession today?

Josh 2:8-13 provides an account of her apparent profession of faith. She told the spies that she is convinced that God had given the city of Jericho to the Israelites. Yet we cannot help but wonder: Was this an expression of commitment and faith or was it self-preservation and fear at work?

We must restate our original question: Did Rahab really deserve to be in faith’s Hall of Fame?

Heb 11:31 emphatically answers: “By faith the prostitute Rahab . . . was not killed with those who were disobedient.” Rahab had faith! Her faith qualified her for Hall of Fame status. What an amazing proposition! That’s all it took. That’s all it ever takes.

Nevertheless, a question begs to be answered. What was this faith that Rahab had?

Confidence in Unconfirmed Reality

Heb 11:1 reads: “Now faith is being certain of what we hope for and certain of what we do not see.” Faith is confidence in unconfirmed reality. Rahab faced an uncertain future. I am certain that she must have asked herself, “what if Jericho does not fall to the Israelites?” Rahab had heard about the amazing victories of the Israelites as they marched relentlessly towards Jericho. But all their victories so far had been largely fought against the desert tribes. Jericho was their first true test against a fortified city. Jericho was renown for its massive fortifications and double ramparts. The city was well-defended and well-stocked. It could last a fairly lengthy siege. Furthermore, the Israelites had no siege-warfare training. They had no weaponry capable of taking such a city. Why did Rahab think they could take Jericho?

I am reminded of what holocaust survivor Corrie Ten Boom once said: “Although the threads of life often seem knotted, I know by faith, that on the other side of the embroidery there is a crown.” Rahab had this confidence in unconfirmed reality. She had faith!

Reliance upon Unproved Knowledge

Rahab claimed that she knew about all the amazing exploits of Israel. This apparently convinced her that God was on their side. Let’s reflect for a minute. Rahab’s knowledge was all hearsay. She told the spies that “we have heard” what the Lord has done for Israel (Josh 2:10). However, she had no direct knowledge of any of the things she had heard. Her faith appears to be based on the reports of others. What if the reports were wrong? Did Rahab wonder about this?

Yet we cannot help but admit that our own faith works very much the same way. We are dependent upon indirect knowledge. We have placed our faith on the reports of others. These reports are recorded in the Bible but many people have found it difficult to accept their veracity. The simple truth is that we cannot prove any of the truly crucial facts of the biblical record. We believe in a creator God and in creation (Gen 1:1), but how do we validate this truth? Can we put God into a test tube, conjure up a formula, and then claim that we know? The Bible promises that Jesus is returning for his people and that he is right now preparing special residences for them (John 14:1-3). Yet none of us has been to heaven and none of us has seen any of these so-called mansions. We believe that Jesus lived, died and was raised for our sins, yet none of us has ever seen the risen Christ.

Christian writer William Ward reminds us: “Faith is knowing there is an ocean when you have seen the brook.” Rahab saw the brook. We can also see the brook. Faith is reliance upon unproved knowledge for “by faith we understand . . .” (Heb 11:3)

Allegiance to Unverified Relationship

We sense Rahab’s apprehension when she referred to God as “the Lord your God.” (Josh 2:11) Might she be asking herself, “what if this God does not accept me?”

All relationships in our world are verified in one way or another, usually by means of a piece of paper which certifies belongingness. And so we have birth certificates, marriage certificates, baptismal certificates, affidavits, passports, identification cards, driver’s licences, educational diplomas, and professional certifications. Each of these documents is designed to validate a relationship and verify its existence. So concerned are we with such verifications that we even issue death certificates. In a world obsessed with verified relationships, I ask, “Where is our verification for a relationship with God?”

Heb 11:6 reminds us that “without faith it is impossible to please God, because anyone who comes to him must believe that he exists . . .” Our allegiance to God is based upon faith and not upon some certificate.

As the allied soldiers swept through war torn Germany near the end of World War II, some troops came upon a bombed out house totally reduced to rubble. As they cleared the rubble, they discovered a somewhat intact basement. On the basement wall, an obvious hiding place of a holocaust victim, were etched a star of David and the following words: “I believe in the sun even when it does not shine; I believe in love even when it is not given; I believe in God even when he does not speak.”

This holocaust victim, like Rahab, had learned a simple truth: Faith is an allegiance to unverified relationship.

Trust in Unsubstantiated Promise

Concerning those in faith’s Hall of Fame we read: “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance.” (Heb 11:13) Imagine that! All that they had were promises.

Rahab had only the second-hand promise of the spies. “Our lives for your lives,” they assured her. (Josh 2:14) What if the spies could not keep their promise? What if Joshua had overruled the spies? What if God had not accepted their promise? Rahab’s redemption was precariously contingent upon this promise of the spies.

As we stroll through faith’s Hall of Fame, we are struck again and again by the fact that all these men and women of faith trusted God’s promises and acted accordingly even when those promises were not immediately fulfilled. They, like Rahab, chose to trust God because he gave his word. As the late Mother Teresa once said, “God did not call me to be successful, he called me to be faithful.” Faith is trust in unsubstantiated promise.

Faith is only faith if it extends beyond the obvious. It enables us to have confidence in unconfirmed reality. It is reliance upon unproved knowledge. It is allegiance to unverified relationship. It is trust in unsubstantiated promise. This was Rahab’s faith. This is why Rahab is included in faith’s Hall of Fame. People who have such faith show that they are looking for a country of their own (Heb 11:14).

They realise that they are pilgrims in this world and faith gives them eyes to see the reality of God and his kingdom. With such faith they are perennially involved in the ‘pursuit of God’.

The ultimate compliment to such faith is this: “Therefore God is not ashamed to be called their God.” (Heb 11:16) That is why God is not ashamed to include Rahab in faith’s Hall of Fame. This can be your faith as well. You too can be in faith’s Hall of Fame.

Trust His Heart

TRUST HIS HEART

Hosea 11:1-11

If we wish to know God’s will we can refer to his law. If we wish to understand his mind we can study his revelation. But how do we handle his heart?

I have but one intention today: To usher you into the presence of Almighty God and allow you to feel his pulse, to sense the rhythm of a heart powerful enough to sustain a universe yet sensitive enough to touch one fragile creature.

What does God feel? What really matters to him? What makes him happy? What saddens him? Perhaps in becoming cognizant of the pulsing of his cosmic heart we may discover its rhythm in our own hearts.

Our prism for understanding the heart of God is Hosea 11. The prophet ministered during the 9^th/8^th century BC. That was an age of apostasy, an age of open rebellion against God by his special elect people, Israel. Prophet after prophet was sent in a futile attempt to stem the tide of sin and evil that was propelling Israel to its ultimate doom.

By virtue of his personal experience, Hosea, more than any other person, understood perfectly the heart of God. His wife, Gomer, had proven to be as unfaithful a spouse as could be found. It appears that at least two of their children were not Hosea’s. Gomer’s trysts finally led her to leave her husband and children. She eventually ended up in a slave market. Following instructions from God, Hosea went to the market, bought his wife back, and restored her to her rightful place as his wife. Through his eyes we will now gaze into the heart of God.

The Pain of God

The first discovery we make is the pain of God. We first meet God’s pain in Gen 6:5. As God looked down upon a world so overcome by evil that it was virtually irredeemable, we read, “God’s heart was filled with pain.” This pain of God is analogous to Eve’s childbirth pains and Adam’s pain in toiling the ground. The same Hebrew word is employed in all three episodes.

We can sense God’s pain through the agony of the Father in the parable of the lost son (Luke 15) as one son rudely demands his share and leaves home and another son angrily accuses the father of unfairness and favouritism. Again we hear God’s pain in the voice of Jesus as he wept over rebellious Jerusalem (Luke 19:41-44). “O Jerusalem! If only you knew . . . !”

I imagine that every time his children slalom down the precipice of sin, God’s heart convulses with agonising pain. As the apostle Paul put it, each time any of us sins, Christ is again put through the agony of crucifixion. Here in Hosea 11, God cries out, “My heart is troubled within me!” (vs 8) God is in pain. His heart is in pain. He is in pain because of us!

The Perplexity of God

Our second discovery concerns the perplexity of God. Again, as God pondered the fate of the antediluvians in their headlong pursuit of evil, we read, “God regretted he had made mankind” (Gen 6:5). Lest we trivialise this statement unduly, consider this: A good God had created a perfect world which then openly rejected his governance. I think that we find here a statement of divine perplexity.

We also encounter this divine perplexity in the Song of the Vineyard, Isaiah 5:1-7. As God reflected on the unbending rebellion of Israel, he is driven to ask, “What more could have been done for my vineyard than I have done for it?” I invite you to feel the perplexity of God in the classic courtroom drama of Micah 6. In utter desperation, the Lord asks his people, “What have I done to you? How have I burdened you?”

Here in Hosea, God again agonises over the maddening conduct of Israel. Hear the exasperation of God: “When Israel was a child I loved him . . . I taught Israel to walk . . . I healed them . . . I led them with cords of kindness . . . I lifted the yoke from their neck and bent down to feed them. But the more I called to Israel, the further they went from me . . . My people are determined to turn from me!” (vss 1-7)

God muses, “Israel, how can I give you up? How can I let you go?” (vs 8) Promises galore! Threats of judgements abound! Yet God’s people seemed intent on being contrary. No wonder even the Lord is perplexed!

The Purpose of God

Our third discovery pertains to the purpose of God. Despite the pain and perplexity, God’s purpose remains singular and steadfast. “I cannot give you up!” (vss 8-9) he says. A century later, God repeats his intention in Jeremiah 29:11-12. “I know the plans I have for you; plans to give you hope and a future.” God had promised Israel that they would be his treasured possession (Exodus 19:5-6). The promise was repeated to the Church (1 Peter 2:9-10). God would not abandon his purpose.

Here’s the clincher: “God is not willing that anyone should die, but for all to come to repentance.” (2 Peter 3:9) He would endure pain, he would camouflage his perplexity, in order that he may accomplish his purpose. God’s intention is always salvific!

The Passion of God

Our fourth discovery is about the passion of God. Behind the veil of divine purpose lies the heart of a God driven by passion for his creation and for his people. This is the God who proclaimed on Mount Sinai: “The Lord, the Lord God, merciful and gracious, full of compassion . . .!” (Exodus 34:6-7) This is the God who said to Israel, “I did not choose you because of your numbers or greatness . . . but because I love you.” (Deuteronomy 7:7-9) Here in Hosea, this God assures Israel: “All my compassion is aroused.” (vs 8)

About this God it is written that he “loves the world so much that he gave his only Son . . .” (John 3:16). And, due solely to this divine act of giving, we discover that there is nothing in the entire universe that can “separate us from the love of God that is in Christ Jesus our Lord!” (Romans 8:38-39)

Such passion compels God to co-exist with a disobedient race. Such passion enables him to attempt saving a world full of ingrates. Such passion leads him to offer his very life for a people filled with unmitigated hatred for him. God’s heart beats with a deep passion for you and me!

In the words of a song:

God is too wise to be mistaken;

God is too good to be unkind;

So when you don’t understand,

And you can’t see his hand,

And you don’t know his plan,

Trust his heart!

God’s heart feels great pain because of us. God’s heart is sometimes perplexed by our conduct. God’s heart is driven by a singleness of purpose for our salvation. God’s heart is filled with an undying passion for our well-being. Trust his heart. Feel its steady pulse. Sense its constant rhythm. God’s heart beats for you and me. Trust his heart!

The Art of Grace

THE ART OF GRACE

John 7:53-8:11

At a meeting of church professionals, several issues were discussed, especially as these issues impinged upon the church’s ability to govern itself. One of the issues concerned gender relations and the propriety or impropriety of sexual relationships. A pastor in the group insisted that such conduct must be brought to the attention of the local church board. A lady in the group challenged this premise. “What about stealing?” she piped in. “Should that also be brought to the church board?” Unperturbed, the pastor insisted on his view and made this most stirring comment: “Such mistakes are mundane. The church is not concerned with them. The church is only interested in sex!”

While such remarks may not make the grade with everyone, is it possible that they actually reflect the subconscious, if not conscious, belief of many in the church?

John 7:53-8:2 A Story Begins

Prior to this episode, Jesus had survived a slugfest with the religious leaders of his day. In their total frustration with his soaring appeal, they had planned to silence Jesus forcefully. However, their plans had been rudely derailed. This story begins by telling us that they all returned home that day to lick their wounds and prepare for another battle.

Meanwhile, Jesus went to the Mount of Olives. This hill was located just outside Jerusalem and offered sufficient distance and solitude from the hackles of the mob. When dawn came, Jesus returned to his task at the temple, and in doing so rendered himself vulnerable to yet another attack by his detractors.

John 8:3-9 The Duplicity of the Religionists

As expected, it did not take long for Jesus’ protagonists to arrive. Unlike the previous day, there was no frontal assault on Jesus. Instead they launched a backdoor strategy.

Teachers of the Law and Pharisees (vs 3)

The identity of his detractors is made quite clear. The teachers of the law were the theologians of their day. They were the experts on the Torah. They spent all their lives and time studying the Torah, expounding on the Torah, dissecting its most elemental teachings. They were the exegetes of Jesus’ day.

The Pharisees were orthodox religionists. They formed a tightly knitted bunch of men whose religion bordered on the fanatical. They lived in communes and kept away from the rest of the people. The tag, Pharisee, means, “separated ones.” They referred to themselves as chaverim, the brotherhood, and called everyone else ha‛am or laos, the people. They saw themselves as the epitome and guardians of the holiness quest.

Sexual issues were an apparent obsession with these gentlemen. And they saw in this a perfect foil for the gospel of grace that Jesus taught. In an apparent case of entrapment, they brought a woman caught in adultery before Jesus. Their cause seemed so just! “Teacher, we have caught this woman in adultery!” (vs 4)

Their shameless duplicity however is clear for all to see. It takes two to commit adultery, yet no mention is made of the woman’s partner. Where was he? Was he influential? Was he one of them? How do you catch someone in adultery? Were they peeping Toms? We cannot help but smell a rat in this case. Jesus apparently did!

“In the Torah,” they said, and here they were probably thinking of Deut 22, “Moses commanded us to stone such women!” Again we must ask what about her partner? The command in Deut 22 required both partners to be stoned. Their duplicity is revealingly transparent.

Their true intent is evident in the next sentence. “What do you say?” John’s observation in vs 6 is quite insightful. They were using this question as a trap in order to have a basis for accusing him. As the Irish would say, what blarney! They were certainly interested in sex but for a purpose. Redemption, grace, love, kindness were all forgotten in their pursuit of this one goal. They had entrapped the woman, now they were intent on Jesus’ entrapment.

They were certain that they had Jesus in an unbreakable steel snare. If he said they should stone her, they could turn around and accuse him of contradicting his own gospel. If he said they should not stone her, he could be accused of undermining the Torah, and which self-respecting Rabbi could afford to do that?

Jesus was not about to be outwitted by such narrow-mindedness. Instead of speaking to them, he stooped down and began to scribble on the sand. I would love to know what he wrote down. Some holy imagination might help. Maybe he scribbled gibberish. Maybe he listed sins. Maybe he spelled out what cold-hearted religion looked like. Maybe he simply drew pictures of men and women misbehaving.

At first his opponents did not notice his scribblings. Verse 7 tells us that they continued to press Jesus for an answer, at which time Jesus stood up and spoke: “Whoever is without sin, let him throw the first stone.” Simple yet simply magical! Had they not already done that by how they had treated the woman? Could any of them, in the presence of others who knew them, seriously presume that they were sinless? By saying this, was Jesus not placing the burden of proof back on their shoulders? Did he not also unveil their duplicity?

Having spoken his piece, Jesus stooped down again and continued scribbling. This time his opponents made the effort to discover what he was doing. Verse 9 reveals so much. One by one they quietly slipped away from the scene. What did they read? Did they see themselves in his list? Did their conscience go into overdrive? We can only guess! The end result is captivating. Jesus was left alone with the woman.

John 8:10-11 The Guilt of the Woman

“Woman, where are those who accuse you?” “There is no one, sir.” Probably still trembling from her close shave with death and still overcome with the horror of her ordeal, the woman could not help but wonder whether Jesus was about to harangue her for her sin. Instead, what transpired dumbfounded her. In a tone that bore no trace of criticism yet was revealing of great knowledge, Jesus simply said, “I do not condemn you. Go and sin no more!”

That woman’s sigh of relief could be heard for miles around. Did she jump? Did she scream? Did she go running down the street proclaiming her redemption? What a blessed experience that must have been!

The Art of Grace

In this brief encounter, we observe the art of grace. Jesus could have taken the path of rigid holiness but that would have ended tragically. He could have taken the path of indulgent love but that would have brought untold disasters. Instead he chose the path of grace. Grace tempers the rigidity of holiness and strengthens the hand of love. Grace avoids the sanctimony of holiness and the indulgence of love.

Jesus made it clear that the action of his detractors was as much sin as the action of the woman. Both stood in the same boat. Their obsession with sexual issues only served to fuel their hatred of Jesus. Neither sin is better or worse in God’s eyes. Jesus could have easily exposed their hateful duplicity. He could also have exposed the woman’s adultery. We would have done that. After all, sin I sin, is it not? But that would not be grace.

Jesus held both his opponents and the woman accountable for their actions. He did not for a moment flinch from his duty of holding all of them responsible for what they did. The men were made conscious of their sins and so was the woman. However, neither party had their sins exposed to public view. Neither the men nor the woman were left to rue the possibility of damaging revelations. Jesus did not make anyone lose face. He simply created an environment in which every one could find a healing resolution.

This is the art of grace: to be willing to hold ourselves, and others, accountable for our actions and yet be able to accomplish this without exposing anyone concerned to the sanctimonious religiosity of a church interested only in sex!

When confronted with someone who has truly failed are we salvific or exploitative? Do we seek fatal exposure or redemptive healing? Exercising grace is when we are most like our heavenly father. Perhaps we can barge our way through the walk of faith insisting that people live up to the mark or else . . . ! Perhaps we can skimper along on that walk of faith indulging every whim and fancy of our brothers and sisters! There is a third option. We can learn the art of grace. We can learn to say, “I do not condemn you. Go and sin no more.”

Jesus refused to expose either the guilt of the woman or the hateful duplicity of his protagonists. He refused to condemn either party. He ensured that both parties were given ample opportunities to savour the salvific grace of God. You and I can be vessels of such grace. To do so we must experience God’s artful grace and then strive to practise this art. When we have truly learned the art of grace, then we can honestly say that we have the mind of Jesus (Phil 2:5)

God Must Be Crazy!

God Must Be Crazy!

Hosea 11:1-11

At this stage in my life I believe that God is crazy. Some of you reading this will say to me, “You are crazy for saying such things about God.” I will answer you by saying that if you do not think so after reading this sermon then you are the one who is crazy.

In 1981, a movie, in Afrikaans, was released and it carried a very captivating title, “The Gods Must Be Crazy.” The movie tells the story of Xi, a Junt-wasi tribesman (bushman) who lived in the Kalahari. Xi and his little clan went about their lives in harmonious pursuit of the basic necessities. One day, a careless bush pilot tosses a coca-cola bottle out of his little airplane. The bottle fell in the clearing that doubled as home for Xi and his people. The tribe was astonished to see this shiny object that fell from heaven and assumed that it was a gift from the gods. However, as they explored various possibilities, they could not find any use for the bottle. Yet everyone in the tribe wanted to possess the bottle. This brought disharmony to the tribe. Xi concluded that this must be some kind of trick from the gods, and that it was a rather bad trick. So he picked up the bottle and went in search of the end of the earth so he could return the bottle to the gods.

Is God crazy because he delights in playing dirty little tricks on his people? Is God some sort of a cosmic trickster? Is this why God is crazy?

On December 26, 2004, the world awoke to the havoc caused by the so-called Asia Tsunami. A 9.0 earthquake in the Indian Ocean unleashed a watery fury such as the world had never witnessed before. In a few hours the tidal waves had lashed the coastal areas of 12 countries and, according to the latest count, taken the lives of over 200,000 people. One month later and the death toll is still rising, and the dead are still being recovered. People of all the great religions of the world are now left to ponder the reasons (if any) for such mayhem and destruction.

Maybe God is crazy because he is capricious and sadistic and enjoys watching humanity suffer. Is this why God is crazy?

In the first three chapters of the book of Hosea, we read the story of a man, Hosea, who marries a woman named Gomer. Hosea’s wife proves to be very unfaithful. The couple has three children but it appears that none of them belonged to Hosea. Gomer is not satisfied with one man and her life is punctuated by one fling after another. Finally, she tires of her family and abandons her children and her husband. She becomes a prostitute. It did not take long for Gomer to get into financial trouble and she ends up in the slave market. Hosea goes to the market and, using a fairly large investment, buys Gomer back and restores her as his wife. The odd thing about this story is that Hosea did all of this because God commanded him to.

Could it be that God is crazy for sometimes making people do incredibly irrational things? Is this why God is crazy?

I think that none of these reasons measures up to the craziness of God as portrayed in Hosea 11. The first thing to note about this chapter, are the many special things God had done for Israel. God actually lists his actions on behalf of his people.

“When Israel was a child, I loved him” (vs 1). God loved Israel as a father loves his children. This love drove God to deliver Israel from slavery in Egypt. “. . . out of Egypt I called my son” (vs 1). Like a father, God was there to assist Israel in their development. “It was I who taught Israel to walk, taking them by the arms; . . . it was I who healed them” (vs 3). Picture if you can God, like a father, sitting by the bedside of his sick child keeping watch through the night, waiting for the fever to break. He gave them love and unburdened them. “I led them with cords of human kindness, with ties of love; I lifted the yoke from their neck and bent down to feed them” (vs 4). God did everything he could think of to make life better for Israel.

Like a rebellious teenager, Israel flaunted the goodness of God, tossing it back in his face. Their response was that of a genuine ingrate. When God called to them, they attempted to run away instead (vs 2). “They sacrificed to the Baals and they burned incense to images” (vs 2). They rejected his love and looked for it elsewhere. They were consciously ignorant of all his providence (vs 3). Finally, God has to deal with the ultimate rejection. “My people are determined to turn from me” (vs 7). Israel was willingly ungrateful and turned their back on all that God was doing for them.

Any father who has had to contend with a rebellious teenager in his family can commiserate with God. Amidst this glaring ingratitude and rebellion, an exasperated God vents his frustration and anger. He informs Israel that he must punish them. This meant being conquered by foreign nations; it meant that their cities would be destroyed; and that their plans would be terminated (vss 5-6). As we read this denouncement of God, we are filled with a sense of foreboding. We have to ask, how angry is God? What hope is there for Israel? How can anyone come face to face with such divine rage and survive?

To our surprise we discover that wherever God’s rage exists, his anguish is not far behind. Again, like a father, God’s exasperation is tinged with agony. In vs 8 we read some rather strange and unexpected words from God. “How can I give you up, Ephraim? How can I hand you over, Israel? How can I treat you like Admah? How can I make you like Zeboiim?” Admah and Zeboiim were among the cities that went up in smoke along with Sodom and Gomorrah in the great conflagration narrated in Genesis 19. While the anger of God demands the punishment of recalcitrant Israel, his heart agonises over such a fate. Upon further reflection, God repents. He changes his mind. This could not happen! He could not do this to his own! “My heart is changed within me; all my compassion is aroused. I will not carry out my fierce anger, nor will I turn and devastate Ephraim. For I am God, and not man” (vss 8-9).

This anguish of God is also depicted in other biblical texts. In the Song of the Vineyard (Isa 5:1-7) God agonises over the unfruitfulness of Israel. He recounts all the hard labour he had performed to ensure that Israel was a fruitful vineyard. He even planted the choicest variety of grape. However, when he went to harvest the grapes all he could find were sour grapes. God wonders what more he could have done for Israel. Days before his death, Jesus likewise is filled with anguish over the fate of Jerusalem, a city that would not respond to the divine touch and hurtled uncaringly towards its own destruction.

Neither the hurt nor the rejection nor the ingratitude nor the rebellion could keep God from his beloved Israel. Such love is truly unfathomable. To love as God does is to be truly crazy. The Bible assures us that God is so insanely in love with his people that he will do anything for them. “For God loves the world so insanely that he gave his only Son . . .” (John 3:16). God is crazy because he is irrationally in love with us. He could make do without us. He does not need us. He could wave his creative wand and completely replace us with far superior beings. Instead he persists in loving us along with the hurt, rejection, and rebellion that are our “thanks” to him.

Anyone who would love as God does is truly crazy. A God who would love such as you and me is indeed crazy. Yet this is the most comforting thought in the universe: God is crazy about me. Our prayers should be that we may somehow learn to reciprocate his love.

Carpe Diem

Carpe Diem

Eccl 11

Qoheleth, the Preacher, had made a thorough investigation of life. He had looked at life as seen by those who live without hope in God. He had confronted the pessimism and futility of life. He had experienced the emptiness and meaninglessness of life. Ultimately, questions that demand an answer arose: How do we counter the overpowering pessimism of life? How do we fill up that which is empty? How do we discover meaning in that which is futile?

In Ecclesiastes 11, Qoheleth provides the answer. He tells us that we should celebrate life, that we should seize the day. Carpe diem!

Negatively, this means that we should recognise those things that ward off our enjoyment of life.

First, there is a great uncertainty about life. We “do not know what disasters may come upon us” (11:2b) or what action of ours will succeed (11:6b). Life brings its share of disasters and crises. There are unexpected twists and turns. We are faced with the absence of any absolute guarantee.

Second, there is a degree of inevitability about life. When clouds are full of moisture, precipitation occurs. When a tree is cut down, it will remain where it falls (11:3). Life’s inevitability may be due to genetic composition and this is what makes us tick. It may be due to cultural disposition and this is what conditions us. It may also be due to the tyranny of time and this is what limits us.

Third, life’s enjoyment is limited by the speculation that surrounds life. “Whoever watches the wind will not plant; whoever looks at the clouds will not reap” (11:4). We often speculate about the effects of the past and reminisce about the “golden yesteryear” and regret the “lost moments.” We speculate about the precariousness of the future and see the future as either a “glorious vision” or simply a “dim tomorrow.” We even speculate about the distress of the present and we view it as “potential opportunity” or “torturous today.”

Fourth, life is inhibited by ignorance. We “do not know the path of the wind, or how the body is formed in a mother’s womb” and we “cannot understand the work of God” (11:5). Our ignorance may be due to insufficient knowledge, what we do not know. It may be due to our ignorance about the mysteries of life, what we cannot comprehend. It is certainly our ignorance about God and his work, what we cannot explain.

Last, we are unable to enjoy life because of the realism of life. We all know, that one day we will get old or that we may have to face God’s judgement (11:8-9). Since we cannot change the future, we often feel that our lives are inconsequential. In the words of an old song, “Que serah, serah; what ever will be will be.” Life often appears empty and we all dread the thought of having to give an account of our lives.

Positively, carpe diem means that we must learn to live above life’s limitations.

Qoheleth urges us to live enterprisingly rather than timidly. He says, “Cast your bread on the waters, for after many days you will find it again” (11:1). He is saying that we should always attempt great things even when that may seem out of place. Vincent van Gogh once said: “Man is not on this earth merely to be happy, nor even to be simply honest. He is there to realise great things for humanity, to attain nobility and to surmount the vulgarity in which the existence of individuals drags on.” We should also attempt unexpected things and view life as an adventure. We should not be content with stereotypes and status quo but rather we should grasp every possible opportunity to grow. We should not be content with mediocrity but rather strive to excel. As an old Burmese proverb states: “He who aims at excellence will be above mediocrity; he who aims at mediocrity will be far short of it.” We should carry an optimistic mind-set because we can look out of our windows and see either the stars or the mud.

Qoheleth encourages us to live generously rather than miserly. We should live to give, not to hoard. In Living on the Ragged Edge, 317, Charles Swindoll writes: “Don’t put your bread in deep freeze, it’ll dry out. Don’t store it up in the pantry or seal it in the baggie, it’ll mould. Don’t hoard it, thinking that it needs protecting, release it.” As my Dad used to say, we should live with an open hand rather than a clenched fist. We should live to bless rather than to want blessing for “we make a living by what we get out of life, but we make a life by what we give.”

Qoheleth tells us that we should live diligently rather than slovenly. He says, “sow your seed in the morning, and at evening let not your hands be idle” (11:6a). We should perform every task as though it is the most important task we will ever do. We ought to grasp every opportunity as though it is the only one we will ever have. We should use every moment as though it is the only one we will ever see. We should treasure every friendship as though it is the only relationship we will ever know. As someone once said: “The heights of great men reached and kept, were not attained by sudden flight; for they, while their companions slept, were toiling upward in the night.”

Qoheleth wants us to live joyfully rather than ruefully. He says that we should enjoy all the years of our lives (11:8), that young people ought to take pleasure in their youthfulness (11:9a), and that we should banish all anxiety and troubles (11:10). We should enjoy life to the hilt. We should take pleasure in every moment we’ve got. We should live with a carefree attitude. We should not only pursue happiness, we should also create happiness. In the words of J M Barrie, “Those who bring sunshine into the lives of others cannot keep it from themselves.”

Qoheleth reminds us that we should live godly lives rather than pretentious ones (11:5b, 9c). We should remember that God cares, that he is always at work in our lives. We should take care how we live because God watches over us. We should recognise that we are ultimately accountable to God for our lives. We should live assured that God has our best interest at heart.

In a far country lived a band of minstrels who travelled from town to town, presenting music to make a living. They were not doing well and times were hard. There was little money for common folk to come and listen and attendances were falling. The band met one evening to discuss their plight.

“I see no point for opening tonight,” one said. “To make things worse, it is starting to snow. Who will venture out tonight?”

“I agree,” another disheartened singer said. “Last night we performed for just a handful. Fewer will come tonight. Why not give back their meagre fees and cancel the concert? No one can expect us to go on when just a few are in the audience.”

“How can anyone do his best for so few?” inquired a third. Turning to another sitting beside him, he asked, “What do you think?”

The man, older than the rest, looked at his troupe: “I know you are discouraged. I am too. But we have a responsibility to those who might come. We will go on. And we will do the best job we can. It is not the fault of those who come that others do not. They should not be punished with less than the best that we can give.”

Heartened by his words, the minstrels went ahead with their show. They gave their best performance ever. When the small audience had left, the old minstrel called his troupe together. In his hand was a note, handed to him by one of the audience.

“Listen to this my friends!” There was something electrifying in his tone of voice, which made them turn to him in anticipation. Slowly the old man read: “Thank you for a beautiful performance.” It was simply signed, “Your King.”

Qoheleth says that we should celebrate life. We do so by recognising those things that inhibit the enjoyment of life and by learning to live above life’s inhibitions. Carpe diem!

Late, Yet On Time!

Late, Yet On Time!

Isaiah 40:28-31

Have you noticed that God is frequently late? As I’ve grown older in faith, I’ve become more aware that God follows a different time, almost as if he runs by a different clock. He is frequently late.

For the sceptical among you, allow me to elaborate. Some people are uncomfortable to speak about God in rather common ways. There is a degree of artificiality about our faith that does not permit many to see God in ways that are natural to life. Consequently, some cannot bring themselves to speak of God in ways that may appear common or negative. For those of you who are so inclined, I ask for your indulgence as we examine the evidence.

When God appeared to Abraham in Genesis 18, it was with the intention to tell Abraham that he and Sarah were to finally have a son. Unfortunately, Abraham was 99 years old at the time, and Sarah was 89 years old. Both knew that it was already too late. They knew that it was physiologically impossible for them to have a child. The irony of the situation was not lost on Abraham and Sarah because they both burst out laughing. I can just imagine them saying, “God, it’s simply too late!” God was late.

The 80-year old Moses had lived in exile for 40 years when at a burning bush he was startled by God. The dreams and hopes he had had 40 years prior to this had most likely evaporated. His people, the Israelites, had been in bondage, slaves of Egypt, for over a hundred years (or more). During this period a death decree had been proclaimed against the Israelites, and the resulting pogrom led to the death of hundreds or thousands of infant male Israelites. Moses himself had been miraculously preserved from this decree. Why does God come at this late hour to attempt a deliverance of his people? Is it possible that Moses’ hesitancy was partially driven by his doubts about God’s sense of timing? I think I can almost hear Moses mutter, “God, you are late!” God was late.

Job had experienced monumental tragedies. He had lost all his material possessions; all his children had perished violently; his wife might have walked out on him; his friends had turned into ardent accusers. Slowly but surely, Job began to sink into despair and despondency. That’s when God appeared to Job. Wasn’t it too late? Can you hear job lament, “God, you’re too late”?

Mary and Martha watched their brother, Lazarus, fall ill, his life force deteriorate, and die. They had sent desperate messages to Jesus to come and help but he did not. Four days after Lazarus’ burial, Jesus appeared. Can you feel the pain of the sisters when they saw Jesus? Out of desperation, they cried, “Lord, if you had been here, you could have helped Lazarus. But you are too late!” When Jesus asked that the tombstone be rolled away, Martha protested, “Lord, he’s been in there for four days!” Again, God was late.

Arguably, the most commonly asked questions of faith have little to do with God’s existence or providence. The most troubling questions for God’s people inevitably have to do with his sense of timing. Far too frequently, God is late. And so God’s people are often left to cry out, “When, O Lord? How long, O Lord? Why were you not here when we needed you? Why did you not come? Why are you so late?” How many of us have asked these questions? When, in 1996, while on a Bible camp, my best friend went swimming in the sea and did not return alive, I was compelled to ask these questions. And I still do!

Yes, God is frequently late. Yet at this juncture I am struck by a totally paradoxically truth. God may be frequently late, but he is always on time! How can that be, you ask? Again you must allow me to elaborate

I would like to take you back to some important passages of Scripture, passages that enable us to grasp God’s sense of timing. We must do this in order to deal with this incredibly paradoxical truth: God is frequently late, but he is always on time!

In Isaiah 55:8-9 God reminds us of a fundamental truth. He says, “My thoughts are not your thoughts, neither are your ways my ways . . . As the heavens are higher that the earth, so are my ways higher than your ways and my thoughts than your thoughts.” This tells me that God operates on a different thought level. He has a vantage view that I am incapable of having.

2 Peter 3:8 says, that “with the Lord a day is like a thousand years, and a thousand years are like a day.” Obviously, God runs by a different clock. He functions on a totally different time scale. His time is not our time.

In Jeremiah 29:11, God makes a wonderful promise. “For I know the plans I have for you; plans to prosper you and not to harm you, plans to give you hope and a future.” You see, God functions at a very different level of intentionality. Unlike you and I, he has only good plans. This is further corroborated by Romans 8:28. Paul writes, “We know that in everything, God works for the good of those who love him, who are called according to his purpose.” This forces a conviction upon us that says that whatever happens to us fits a design. God is in control of our lives and he alone knows what is truly for our best.

Abraham and Sarah thought that God had appeared too late, but because God came, Isaac was born. Moses may have entertained similar thoughts about God’s timing, but because he came the Israelites were delivered from Egypt and we are left with the story of the Exodus, the greatest tale of deliverance in human folklore.

When God came to Job, a tenfold restoration ensued. All the losses that Job experienced were more than amply compensated.

Mary and Martha were certain that Jesus was too late. However, he came and because he did, Lazarus was raised from the dead.

In each of these stories, and others like them, God is quite obviously late. That is what we see. That is the human perception of his actions. That is the view we are allowed to have. If we examine our own lives we will notice all the times that God was late, or that we were certain he was. This view of reality is the most trying one for God’s people. We frequently struggle to make sense of all this.

Nevertheless, the curtain has been drawn aside for us. We do have a preview of God’s side of the reality. He is always on time. God’s intentionality toward and heart for his people mean that he is always on time. From his vantage place and with his love always directed at us (his people), he can, and does, ensure that he is truly on time, regardless how our clocks read.

Yes. God is frequently late, but he is always on time!

Armed with this truth, we can now turn to the most important lesson of faith. Isaiah 40:31 states: “Those who wait upon the Lord shall renew their strength; they shall rise up on wings like eagles. They shall run and not be wearied; they shall walk and not faint.” Faith discovers its strength, not in the busyness of life or in the preponderance of effort, but rather in the tranquillity of soul that enables us to tune in to God’s frequency. For it is in waiting upon the Lord that we learn the lesson we most need.

God is frequently late, but he is always on time. Therefore, wait on the Lord and you shall find strength.

In the words of a song about Lazarus:

When he’s four days late and all hope is gone,

Lord, we don’t understand why you’ve waited so long.

But his way is God’s way; it’s not yours or mine;

And isn’t it great, when he’s four days late,

He’s still on time.