Freedom, Simplicity, Honesty, and Humility: the Human Side of Prayer

Matthew 6:9-13 “The Lord’s Prayer”

October 26, 2014

Preached at Newberg Friends Church, Newberg, OR

The simplicity of this prayer speaks honestly of the simplicity of our approach to God.  Acknowledge God as Father, acknowledge that God is immediately present, acknowledge that God is holy in character. Welcome the coming of God as King and present ourselves as ready to do God’s will. Ask simply for what we need for the day. Ask for forgiveness and to be able to forgive. Ask for protection from pain, trouble, and evil.

So simple, and all we need.  And at the same time, the apex of teaching from the Hebrew Bible, the Old Testament, about who we are in relationship to God. Jesus invokes the Psalms, the Proverbs, the Law, the Prophets, and personal stories in this simple prayer.  I think it will temporarily defamiliarize it for us and thus enrich our experience of it to hear the echoes from the sacred texts that Jesus read. I have adapted some of these to speak directly to God as prayers.

Our Father

Jesus's scriptures spoke of God as our Father.

Psalm 68:4-5 We sing to You, God, we sing praises to Your name; we extol You, the God who rides on the clouds, by Your name YAH, the One Who is and Who makes things happen, and we rejoice before You. A father of the fatherless, a defender of widows, are You, God, in Your holy habitation.  (NKJV, modified per Howard Macy)

Psalm 103 Bless the LORD, O my soul; and with all that is within me, I bless Your holy name! Bless the LORD, O my soul; I do not forget all Your benefits: the God Who forgives all my iniquities, Who heals all my diseases, Who redeems my life from destruction, Who crowns me with lovingkindness and tender mercies, Who satisfies my mouth with good things, so that my youth is renewed like the eagle’s. You, LORD, execute righteousness and justice for all who are oppressed…You, LORD, are merciful and gracious, slow to anger, and abounding in mercy. You will not always strive with us, nor will You keep Your anger forever. You have not dealt with us according to our sins, nor punished us according to our iniquities. For as the heavens are high above the earth, so great is Your mercy to those who fear You; as far as the east is from the west, so far have You removed our transgressions from us. As a father pities his children, so you, LORD, pity those who fear You. For You know our frame; You remember that we are dust. … LORD, You have established Your throne in heaven, and Your kingdom rules over all. (NKJV)

Isaiah 63:15-16 Look down from heaven, and see from Your habitation, holy and glorious. Where are Your zeal and Your strength, the yearning of Your heart and Your mercies toward us? Are they restrained? Doubtless You are our Father, though Abraham was ignorant of us, and Israel does not acknowledge us. You, O LORD, are our Father, our Redeemer from Everlasting is Your name. (NKJV)

Isaiah 64:8 O LORD, You are our Father; we are the clay, and You our potter; and all we are the work of Your hand. (NKJV)

In heaven

When we say “our Father in heaven”—what does that exactly mean?  I have always felt myself to be directing my prayer “up there” somewhere.  But Dallas Willard tells us in The Divine Conspiracy to look at the places in the Old Testament where God speaks “from heaven” which show us “that heaven is here and God is here, because God and his spiritual agents act here and are constantly available here” (69). Willard directs our attention to Jacob’s dream of the ladder going up to heaven in Genesis 28, and particularly this verse:  And behold, the Lord stood over and beside him and said, “I am the Lord, the God of Abraham your father and the God of Isaac…by you and your offspring shall all the families of the earth be blessed and bless themselves (AMP). Our Father who is in our atmosphere, in Whom we live and move and have our being, Who “speaks out of thin air” (Willard) is a more helpful way to understand “in heaven.” 

Hallowed be Your Name

The Name of God refers to the entire character of God, all God is known for.  The prayer we pray is that the person and character of God will be revered and known as holy. We very likely underestimate the grandness of God when we get used to being God’s family. Just to give us a picture that depicts that grandeur, here is a description from the prophet Ezekiel while in Babylon with the Jewish captives.  He saw “a whirlwind coming out of the north, a great cloud with raging fire engulfing itself; and brightness was all around it and radiating out of its midst like the color of amber, out of the midst of the fire…Above … was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness of a man high above it. Also from the appearance of his waist and upward I saw, as it were, the color of amber with fire all around within it; and from the appearance of His waist and downward I saw, as it were, fire with brightness all around. Like a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it. This was the appearance of the likeness of the glory of the LORD.  So when I saw it, I fell on my face, and I heard a voice of one speaking. (Ezek. 1).  Bright light, fire, wind, rainbow, and someone with a human shape towering above him on a toweringly high throne.  Hallowed be thy name, amen! Let us admire and tremble at Your greatness, O God, and treat You with respect and humility.

Immediately out of our awareness of the holiness of God, the perfection and wholeness of the same being who also gives us life and speaks to us out of thin air, comes the prayer that God’s kingdom come and God’s will be done on earth as it is in heaven.

What does God’s Kingdom look like in the Hebrew Testament?

Psalm 89:5-9, 11, 13-16, 19-22, 26, 35-37 The heavens will praise Your wonders, O LORD; Your faithfulness also in the assembly of the saints. For who in the heavens can be compared to the LORD? Who among the sons of the mighty can be likened to the LORD? God is greatly to be feared in the assembly of the saints; all those around You hold You in reverence. O LORD God of hosts, who is mighty like You, O LORD? Your faithfulness also surrounds You. You rule the raging of the sea; when its waves rise, You still them….The heavens are Yours, the earth also is Yours; the world and all its fullness, You have founded them. … You spoke in a vision to Your holy one, and said: …”I have found My servant David; with My holy oil I have anointed him … The enemy shall not outwit him, nor the son of wickedness afflict him… He shall cry to Me, ‘You are my Father, my God, and the rock of my salvation.’” (NKJV)

Here is one picture from the prophet Isaiah: Now it shall come to pass in the latter days that the mountain of the LORD’s house shall be established on the top of the mountains and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, who will teach us God’s ways, and we shall walk in God’s paths.” For out of Zion shall go forth the law, and the word of the LORD from Jerusalem. God shall judge between the nations and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore (Isaiah 2).

Ezekiel shows us how God’s will is done in heaven: The living beings, the cherubim, four faces, four sets of wings, ready to rush off in whatever direction God tells them to do what God wants, accompanied by the wheels rimmed with eyes, which roll beside them wherever they go—that’s what it looks like in heaven.  Worship, listening, instant obedience.  In this prayer we commit to humility before God: we do not use God; God uses us.

Give us this day our daily bread

We have a picture of daily bread in the exodus narrative miracle of manna. In

Exodus 16, when the Hebrew people had left Egypt and were walking through the desert, they became hungry, and they murmured against Moses and God. God in graciousness sent them quail in the evening and manna bread to gather in the morning.  This prayer remembers the daily provision of God in the past and humbly requests similar provision in the present.  It is humble and temperate in what it asks for.

Forgive us our debts as we forgive our debtors

This prayer extends the principle that restrained vengeance: Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, wound for wound, stripe for stripe (Exodus 21:23-25).  This defines and limits what is owed for an injury. Jesus takes us into the territory of generosity by teaching us that our forgiving what is owed to us goes hand in hand with God forgiving what we owe to God.

Two clear examples of forgiveness from the Hebrew Testament: After Jacob defrauds Esau of his first-born blessing, Esau swears he will kill Jacob as soon as their father Isaac dies. Jacob flees the country.  When he returns decades later, Jacob hears Esau is coming to meet him. He sends ahead of him many gifts to placate Esau, and even places his wives and children ahead of him to receive Esau’s vengeance.  Jacob cannot evade the meeting, however, and to his surprise, Esau runs to embrace him and kisses him. They weep together.  Then Esau returns all Jacob’s gifts to him because Esau has all he needs already.  Esau deserves all kinds of credit for being a class-A forgiver (Genesis 33).

We can see forgiveness also operating in the life of David when he is on the run from Saul (I Samuel 24).  Saul has tried again and again to kill David, whose popularity and anointing are a threat to Saul’s kingship. David and his warriors/bandits hide out in wild places, and here is what David prays when he is hiding in a cave. Psalm 142: I cry out to the LORD with my voice, with my voice to the LORD I make my supplication. I pour out my complaint before You; I declare before You my trouble. When my spirit was overwhelmed within me, then You knew my path. In the way in which I walk they have secretly set a snare for me. Look on my right hand and see, for there is no one who acknowledges me; refuge has failed me; no one cares for my soul. I cried out to You, O LORD: I said, “You are my refuge, my portion in the land of the living. Attend to my cry, for I am brought very low; deliver me from my persecutors, for they are stronger than I. Bring my soul out of prison, that I may praise your name; the righteous shall surround me, for you shall deal bountifully with me.” (NKJV, adapted)

Saul pursues David to the wilderness of Engedi, and while there, goes aside into a cave to relieve himself, as the Amplified Bible puts it with some degree of restraint.  As Saul is in this unguarded moment, David and his warriors line the darkness at the back of the cave, watching.  David’s men whisper to him, “God has delivered your enemy into your hand. Kill him!” Instead, David cuts off a bit of Saul’s robe. When Saul reenters the light of day, David follows him out, bows to the ground, and shows Saul the bit of cloth.  “See, my father, see the skirt of your robe in my hand! Since I cut off the skirt of your robe and did not kill you, you know and see that there is no evil or treason in my hands.  I have not sinned against you, yet you hunt my life to take it. May the Lord judge between me and you, and may the Lord avenge me upon you, but my hand shall not be upon you….May the Lord be judge and judge between me and you, and see and plead my cause, and deliver me out of your hands.” And then Saul wept, and he replied to David, “You are more upright in God’s eyes than I, for you have repaid me good, but I have rewarded you evil…Therefore may the Lord reward you with good for what you have done for me this day.”

David’s honest prayer to God makes it possible for him to respond to Saul in a peace-making way, deferring judgment and justice to God. We have no need to hide our anger and even our hatred of our enemies from God, who sees our hearts.  Much better to express it to God as colorfully as we need to and then trust God to judge between us and those who have done us harm.

Lead us not into temptation

The very provision of God in the wilderness, the quail and the manna, was a trial of the wanderers. God said to Moses: I will rain bread from heaven, and the people will go out and gather it at a certain rate every day and I will test them, I will prove them, to see whether they will do as I direct them. God left the nations of Canaan in the land that the Israelites settled to test them, to prove them. Out of this context, Jesus teaches us to pray instead along the lines of the writer of Proverbs, who prays: Remove falsehood and lies far from me; give me neither poverty nor riches, feed me with the food allotted to me; lest I be full and deny You and say, “Who is the LORD?” or lest I be poor and steal, and profane the name of my God. (Prov. 3:8-9). Both abundance and scarcity test us, and each has its own temptations.

Deliver us from evil, from the Evil One

The Psalms are chock-full of prayers for deliverance from evil—from persons who want to harm us, from our own tendency to do evil, and from evil itself.

Psalm 25:19-20 Consider my enemies, for they are many; and they hate me with cruel hatred. Keep my soul and deliver me; let me not be ashamed, for I put my trust in You.

Psalm 17:13 Deliver my life from the wicked with Your sword, with Your hand…

Psalm 39:7-8 And now, Lord, what do I wait for? My hope is in You. Deliver me from all my transgressions; do not make me the reproach of the foolish.

Psalm 116:3-5 The pains of death surrounded me, and the pangs of the grave laid hold of me; I found trouble and sorrow. Then I called upon the name of the LORD: “O LORD, I implore You, deliver my soul!” Gracious is the LORD, and righteous; yes, our God is merciful.

Psalm 23:4 Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and Your staff, they comfort me.

My hope today is that we will sense the richness of the stories and poetry and prophecy that echo through this simple prayer, and that we will pray with greater freedom, simplicity, honesty, and humility as a human creature addressing a divine Creator, a God Who chooses to be in loving and tender relationship with us and Who is near to us at all times, Who hears our wails and our hurrahs, and Who is close enough to hear our whispers and even what we cannot speak.

The Keeper of the Loaf, the Distributer of the Bread of Life

I am geekily interested in language, in words, and I took a year-long course in Old English (also called Anglo-Saxon) during graduate school.  This language underlies Modern English (which the KJV and Shakespeare’s plays are written in and which we are still modifying) and is akin to German and Dutch. 

Folks were translating the Vulgate (late 4^th/early 5^th century Latin) into Anglo-Saxon as early as the 7^th century AD, and one of the words they translated was the Latin word we understand as Lord—Domine or Dominus.  You can see in that word the root of dominate.  The word these ancient Anglo-Saxons used to translate it was generally Driht (or Dryht) or Drihten, which meant the leader of a people or an army.  This word didn’t survive the Norman invasion and modifications of the language that made Old English into Middle English.

John Wyclif’s translation (with which he probably had some help) was into Middle English in the 15^th century.  In that version the word is “lord” as it continues to be into the KJV and Modern English

The Hebrew words translated “lord” are “the one who is” (Yahweh); the ruler or master (‘adonay); ruler, superintendent, proprietor, husband, owner (‘adown). The Greek word is primarily “owner, master, supreme being, controller, decider” (kyrios). In the KJV and many subsequent translations, Yahweh is translated as LORD, all caps. By the way, Howard Macy, a friend of mine who knows Hebrew (see more at http://howardmacy.com/), told me, "One of the understandings of this word is causative. That is, YHWH is the one who causes to be, who is the mover and shaker, etc....the God who makes things happen."

“Lord” comes from the Old English (Anglo-Saxon) word “hlaford.” This means loaf-keeper or loaf-guardian. The culture surrounding the hlaford was the tribal culture of these ancient Germanic people; extended family groups called sippes elected the most accomplished warrior to be their hlaford; this chief gathered warriors around him bound by ties of loyalty that included the vow to die prior to their hlaford in any battle. They would give their lives to protect him.  In exchange, the hlaford hosted the band of warriors (gave them bread) and distributed treasure gained from battles. The hlaford also prevented or mediated feuds that developed between or within sippes.

As a bit of side information, the word “lady” comes from Anglo-Saxon meaning “loaf-kneader”—which shows how language changes in connotation and even denotation over time.  By the time the Bible was translated into modern English, “ladies” had little to do with kneading bread.

My imagination is taken by the cultural issues of translation. First, the original translation from Latin into Anglo-Saxon emphasized the Lord of Hosts—the leader of a people.  I think this helps us remember that we are part of the hosts, the people, of whom God is the leader.  The military mindset of Anglo-Saxons may trouble the peace-lovers among us, but we remember early Quakers participating in the Lamb’s war rather than the English Civil War. We need to be so taken up with the business of our leader that we don’t have time to kill each other over religion and politics, separately or combined.

The other aspect that grabs my imagination is in the actual etymology of “Lord”—the loaf guardian.  This reminds me of Jesus as the divine Loaf, the Bread of Life, who gave his body for our redemption. As we gather, we expect our Lord to give us bread, and as we “ingest” our savior, Jesus’s life and spirit transform us. Again, in the heart of this word Lord is the loyalty of great warriors to the very best warrior, the strongest, the most valiant, and the smartest one of all. We are challenged to lay down our lives, to present our bodies as living sacrifices, for the sake of our Lord. 

Sources of information (besides Howard, of course):

Oxford English Dictionary http://www.oed.com/view/Entry/110299?rskey=iF046E&result=1#eid

 Etymology:  Old English hláford , once hláfweard (Ps. civ. 17; Thorpe's ‘to hálf-wearde’ is a misprint: see note in Greek-Wülck.), repr. a prehistoric form *hlaiƀward- , < *hlaiƀ (Old English hláf ) bread, loaf n.¹ + *ward (Old English weard ) keeper (see ward n.¹). In its primary sense the word (which is absent from the other Germanic languages) denotes the head of a household in his relation to the servants and dependents who ‘eat his bread’ (compare Old English hláf-ǽta, lit. ‘bread-eater’, a servant); but it had already acquired a wider application before the literary period of Old English The development of sense has been largely influenced by the adoption of the word as the customary rendering of Latin dominus.

http://www.sacred-texts.com/bib/vul/

http://www.blueletterbible.org

http://homepages.bw.edu/~uncover/oldrieveintro.htm

Loving God

I want to open with a fable from a children’s books called Fables. I think of this story every time I sing the song “Oceans”: "You call me out upon the waters. The great unknown where feet may fail. And there I find You in the mystery, In oceans deep my faith will stand."

The Lobster and the Crab

On a stormy day, the Crab went strolling along the beach. He was surprised to see the Lobster preparing to set sail in his boat. “Lobster,” said the Crab, “it is foolhardy to venture out on a day like this.”

“Perhaps so,” said the Lobster, “but I love a squall at sea!”

“I will come with you,” said the Crab. “I will not let you face such danger alone.”

The Lobster and the Crab began their voyage. Soon they found themselves far from shore. Their boat was tossed and buffeted by the turbulent waters.

“Crab!” shouted the Lobster above the roar of the wind. “For me, the splashing of the salt spray is thrilling! The crashing of every wave takes my breath away!”

“Lobster, I think we are sinking!” cried the Crab.

“Yes, of course, we are sinking,” said the Lobster. “This old boat is full of holes. Have courage, my friend. Remember we are both creatures of the sea.”

The little boat capsized and sank.

“Horrors!” cried the Crab.

“Down we go!” shouted the Lobster.

The Crab was shaken and upset. The Lobster took him for a relaxing walk along the ocean floor.

“How brave we are,” said the Lobster. “What a wonderful adventure we have had!”

The Crab began to feel somewhat better. Although he usually enjoyed a quieter existence, he had to admit that the day had been pleasantly out of the ordinary.

We are out on the ocean in a storm here in Northwest Yearly Meeting. We do not agree on our understanding of the Bible, sexuality, membership, and leadership. We argue about Leviticus and Romans, Faith and Practice, authority and discernment, covenant and evangelism.  These arguments come between us as the brothers and sisters of Jesus. Sometimes I want to come to Jesus and ask him, “Which of us gets to sit at your right hand and call the shots for the rest?” Jesus’s answer to James and John remains the answer to us today, and it is, “Whoever wants to be greatest in God’s Kingdom must learn to serve all other people.” These words are just as hard to hear now as they were then.

 All we can see are the holes in our boat, and the stormy waves on our ocean.  But I want to say today, “Courage, my friends.  Our little boat is afloat in the love God has for us. Remember we are at home in God’s love.” Whether our boat floats or sinks, we are surrounded by God’s love. I have a hard time believing this when my love for God is conditional. But when  I am energetically  loving God with all my heart, I have zest for the adventures life brings. I think this is true for you, too.

I have been thinking about what it means to love the LORD our God with all our hearts. Jesus said this is the first and greatest commandment. What this means to us is that God is the focus of our whole lives, and that learning to love God unconditionally is our life’s work.  Jesus said this one commandment takes in and fulfills all the other God-focused commandments in the Law and the Prophets.

It seems that Jesus had some favorites among the books of the Hebrew testament, and that one of these is Deuteronomy.  The commandment to love God comes from Deuteronomy 6:5, and the phrase “love the LORD your God” repeats 8 additional times in Deuteronomy. Here are those passages.

Love the LORD your God and watch and wait for, treasure, observe, preserve, guard what he has given you to take care of, what he has assigned to you, his judgments concerning you, the work he has commissioned you to do  (Deut. 11:1)

Love the LORD your God and hear and obey what God has told you to do, to love and be a friend to the LORD your God, and to do the work God has given you with all your inner self—body, emotions, mind and will, (Deut. 11:13)

Your job is to hear and obey the LORD your God in all God tells you to do, to love the LORD your God, to walk on God’s road, to stick tight to God; the LORD has driven out all these peoples who are in your face, and you have dispossessed peoples bigger and stronger than yourselves   (Deut.11:21, 22)

If a prophet or dreamer of dreams gives you a sign of wonder, works a miracle, and then says to you, Let us go after other gods, gods you haven’t known, and let us serve them, do not hear and obey the words of that prophet or dreamer; the LORD your God is testing you to know whether you love the LORD your God with all your inner self—body, emotions, mind and will. You continue to walk right behind the LORD your God, respect, honor, and be in awe of God, and hear what God tells you to do and do what God says, and continue to do the work God has given you and stick tight to God. (Deut. 13:1-4)

When you have done all that I God have given you to do this day, to love the LORD your God, and to walk every day on God’s road, then you will add three more cities of refuge for the accidental killer, besides these three given today. (i.e., you will increase the opportunities for mercy rather than vengeance.) (Deut. 19:9)

And the LORD your God will have reshaped your and your children’s inner selves—body, emotions, mind and will—to love the LORD your God with all your inner self and all your identity, giving you life. (Deut. 30:6)

For this commandment I God command you this day is not extraordinary or beyond your power or difficult to understand; not remote from you; …my word, my speaking is exceedingly near you, in your mouth and in your whole inner being, so that you know what to do. See, I have set before you today life and happiness or death and misery, commanding you today to love the LORD your God, to walk on his road, to keep what he has given you to take care of, to fulfill what he has assigned to you, to respect his judgments concerning you, to do the work he has commissioned you to do. You will live and will be great, and the LORD your God will bless you and give you the land to which you are going. (Deut. 30:11, 14-16)

I expect you know that “heart” means far more than the physical organ, more than “I heart God,” more than a feeling of warm emotion toward the deity. The Hebrew words for heart (Leb, Lebab) refer by metaphor to the center of the self, the soul, the senses, affections and emotions, to how one thinks and acts, to one’s will and purpose, intellect and wisdom; the includes reflection and memory, resolution, and determination.  The heart is the complexity of the self, the complexity of mind and body together, it is who you and I are.

Our purpose on earth is to love God with our whole hearts, our whole selves, and to do the work God has given us to do. This is our foundation and our goal. We throw ourselves into loving God. We are God’s fans, loyal through winning and losing seasons.

God made us for this relationship. We aren’t our whole selves outside of relationship with God.  That’s why it is so crucial that we have nothing else sneaking in between us and God and that we recognize that we are human and God is God.  Jesus taught us by example and word that we are treasured by God as the best of all possible Fathers treasures his children, and that out of our relationship with God comes everything else.  Jesus taught us how God loves us and how we can love God back.

One aspect of loving God is remembering God’s work in our lives and in the lives of others.  Rehearse these things, say them over to yourself and to your children, remember how you were once enslaved and imprisoned and how God led you out through water and desert, through chains and locked doors to freedom. Remember when God spoke to you, even though you saw no one. Let’s take a few minutes to think about at least one of God’s redeeming works in our lives.  Write it down. Share it with someone. (Deut. 4:9)

A second aspect to loving God is trusting God.  Job, the perfect human in the Hebrew testament, says, “Though God slay me, yet will I trust in him; I will set my journey before him, and he will save me, because he will see I am not godless or a hypocrite” (Job 13:14, 15). Trust means waiting for God, hoping for God to show up, accepting God’s justice for ourselves, and accepting God’s mercy for others.  It means leaning on God with our whole selves, instead of leaning on our own understanding or wisdom, and learning from God the path God has for us, which God will lead us along (Proverbs 3:5, 6).  Trust in God at all times, people, pour out your inner selves before God; God is a shelter for us (Psalm 62.8).  Let’s pause right now and choose to trust in God; write a note to God that tells what you are waiting in hope and confidence for God to do for you, or perhaps for us. When we leave here this evening to enjoy each other’s company over ice cream, tell someone what you are trusting God for.

A third aspect of loving God is seeking God.  If we have let something else creep in between us and God, we just need to seek God again, with our whole selves, all our heart and all our soul (Deut. 4:29).  The Hebrew word here translated “seek” has in it so many ways of seeking: consult, inquire, investigate, study, follow, require.  David, the adulterous and murderous king of Israel, is named a man after God’s own heart because he seeks God. We can see him seeking God in Psalm 51:  “Create in me a clean heart, O God, and repair my spirit so it is stable…The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” Many of David’s psalms are personal appeals to God for God to show up, or personal expressions of praise and loyalty to God. Jesus reiterates the continuousness of our seeking in his words to seek first the kingdom where God rules; to ask, seek and knock, and to keep on asking, seeking and knocking.  Take a moment now to ask God a question or to consult God for guidance.  Write it down so you remember that you did this when God responds. 

God promises to be found when we seek wholeheartedly. The author of Hebrews (11:6) echoes the promise of Deut. 4:29: God IS; believe this and seek with your whole heart and throughout your whole life for God, and God will reward you.

A fourth aspect of loving God is obeying God.  What does the LORD our God require of us? To revere and respect the LORD our God, to walk on God’s road, to love God, and to serve—to obey—the LORD our God with all our heart and all our soul.  Jesus said we are his friends when we do what he tells us. Jesus said, I do only what I hear from my Father. God’s word is near to us, in our mouths, and in our hearts, and we need to do what we know is the next right thing to do. This is the existential, risky edge of loving God: listening and doing what God says.  Now, in this moment. Take a few minutes to listen to God right now.  Ask God what you need to do next.  Write it down, and share it sometime this evening with someone who will help you remember do it.

How do we know that we are not loving God well? Many inner conditions and outer behaviors tell us that our love for God is not unconditional. We are discouraged when we face difficulty and we fear when we face opposition. We say that God does not see us and will not act, so we take matters into our own hands. And we forget God’s work on our behalf and are proud as if we were the source of our success; we forget God’s generosity to us and are hard-hearted to the poor and without hospitality to the stranger. We want more and more rather than being content, and we are twisted and crooked in our inner selves.  When we are not obeying God’s present instructions, we are afraid of God, we see God as wrathful, and we become preoccupied with other people’s sins and errors.  We become meticulously obedient in small things to hide how we are missing the mark elsewhere. We hold others to a higher standard than we do ourselves, and we bind burdens on others we will not carry ourselves or help them carry. We tithe our money and avoid the hard work of discerning what is right, of being ready to help those in misery, and of trusting in the character of God.

If in this stormy time, we have come to realize that we are having a hard time remembering God’s good work in us, that we cannot trust God, that something has crept in between us and God to delay or derail our seeking God, that we are not doing today what God wants us to do, this is a good time to run toward God to say we’re sorry.  This is a good time for us to pray for one another and to pray for ourselves to see clearly that God loves us so wholeheartedly; we will respond to that vision with love that takes our whole lives to express. Seeing God’s love clearly and loving God wholeheartedly gives us hope and a future.

Hearing vs. Listening: How Saul (Paul) Came to Change His Mind

Preached at Vancouver First Friends Church
Feb. 22, 2015

Jesus said to those around him several times, “You who have ears to hear, hear!” He echoes the words of God to Ezekiel, “Son of man, you dwell in the midst of a bitter, disobedient, rebellious family, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a bitter, disobedient, rebellious house” (Ezek 12:2). Not all have ears to hear, and not all with the ability to hear actually listen so that what is said enters their hearts.

Jesus also echoes Deut. 29, where Moses says to all Israel, “Your eyes have seen all the LORD did in the land of Egypt to Pharaoh, and to all his servants, and to all his land; the great testings which your own eyes have seen, the signs, and those great miracles: yet the LORD has not given you a heart to perceive and understand, and eyes to see, and ears to hear, up to this day.” Then Moses called on Israel to enter into the covenant wherein they know that God is the LORD their God. “Now choose life, so that you and your children may live and that you may love the LORD your God, listen to God’s voice, and hold fast to God. For the LORD is your life…”

God gives people hearts to perceive and understand, eyes to see, and ears to hear. Further, when God gives the ability to hear, we need to take into our inner selves the truth that we have one God and no other, that we will listen and do what God tells us to do.

Saul hears but doesn’t listen

We have an excellent example of hearing without listening in the life of Saul, also known as Paul, the apostle to the Gentiles. Saul enters the story as an enemy to the Gospel. Saul may in fact have been one of the Jews who hauled Stephen in before the priests; Acts 6 mentions people from Saul’s home province as disputing with Stephen and being unable to win. Their frustration moved them to get people to witness falsely that Stephen had spoken against Moses and against God and had said that Jesus would change the customs which Moses had given them.

When Stephen is given a chance to speak in his own defense, this is what he says:

Acts 7:1-60

1)   Stephen reviews the high points of Israel’s history

2)   Stephen reminds the Jews of what God directly said at two moments in the history,

A)   God promised Abraham that his descendants will possess the land after a period of slavery in a country not their own, and gave him the covenant sign of circumcision

B)   God called Moses to deliver Abraham’s descendants from slavery; God sent him to rule and judge the same people who had earlier rejected his authority as a ruler and judge

3)   Stephen reminds his audience of what the prophets Amos and Isaiah said to the people of Israel: “You have turned to idols and I will send you into exile in Babylon”; and “I do not live within creation or any house you build for me.”

4)   Stephen brings it home to his audience with a prophetic word: you are stiff-necked people, uncircumcised in your inner self and in your ability to hear.

A)   You are just like the ancient Hebrews who turned to idols.

B)   You always resist the Holy Spirit.

C)   You and your fathers persecute every prophet God sends you.

D)    And you have betrayed and murdered the Messiah.

E)    Even though you are the ones who received the law from God’s direct messengers, you have not obeyed it.

5)   Then Stephen said out of the fullness of the Holy Spirit, “I see heaven open and Jesus standing at God’s right hand.”

6)    Unsurprisingly, this was Stephen’s last sermon. They were infuriated and began to stone him. As he died, he prayed, “Lord Jesus, receive my spirit” and “Lord, do not hold this sin against them.” (clear echoes of what Jesus Himself had said on the cross).

In this sermon are several lessons for Saul: You are not right—you have attached God to the land, the law and the temple and are worshiping the creation rather than the Creator; you are blind and deaf to the actual presence of God in your midst through Jesus and the Holy Spirit; you are in agreement with those who betrayed and murdered Jesus and now you resist the Holy Spirit.

Saul took none of this into his heart but instead reacted against it with violence.

I mentioned to a friend that I was thinking about Saul’s conversion into Paul, and she said, “Was he converted?” and that made me think about conversion in general. The inner meaning of convert is “to turn around” or “to cause to return” and literally this does not apply.  Saul continued to journey toward Damascus, continued to believe in the God of Israel. So I wondered whether “repent” might apply; the Latin root of repent includes the idea of regret or penitence, but we don’t see that in this story. However, the Greek of the New Testament uses the word metanoia, which means essentially to change the direction of the inner self, to change attitudes and conduct. This is a good picture of what happened to Saul. Because of the direct encounter with Jesus, he changed how he saw everything, how he heard. He changed his mind.

Saul listens and changes his mind

Acts 7:58, 8:1-3; 9:1-9:31

Saul was already a believer in the one true God and was zealous against those he perceived to be traitors to that belief (“I am a Jew, born in Tarsus, a city in Cilicia, but brought up in Jerusalem at the feet of Gamaliel, taught the law of the fathers with strictness and thoroughness, and I was zealous for God, as are you all today” Acts 22:3).

Saul was moved by the spectacle of the stoning of Stephen to embark on his own purifying mission; he was pleased by Stephen’s death; he agreed with those who stoned him. (“And when the blood of Your martyr Stephen was shed, I also was standing by, and consenting unto his death, and I guarded the clothes of those who killed him” Acts 22:20). Saul condoned and encouraged violence.

Saul imprisoned people to preserve the purity of the faith (“I persecuted followers of the Way to their death, binding and delivering both men and women into prisons” Acts 22:4).

When Saul met Jesus, he did not recognize him (“And I answered, Who are You, Lord?” Acts 22:8).

When Jesus met him personally, Jesus said that Saul was persecuting him personally (“And he said to me, I am Jesus of Nazareth, whom you are persecuting” Acts 22:8).

Saul’s subsequent physical blindness made obvious his previous spiritual blindness (“I could not see for the glory of that light” Acts 22:11).

But remember, he was a devout believer in the God of the Hebrew testament and was working to preserve and purify that faith (“And I said, Lord, they know that I imprisoned and beat those who believed on You in every synagogue” Acts 22:19).

Thus we learn that a zealous defense of the truth and the true God may coexist with spiritual blindness to how God is presently at work. We also learn that persecuting those who love and follow Jesus is the same as persecuting Jesus.

The road from blindness to sight for Paul ran through the community he had persecuted—that very community had to risk reaching out to Paul in order for his healing to take place (“And there was a certain disciple at Damascus named Ananias; and said the Lord said to him in a vision, Ananias…Arise and go into the Straight street, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prays and has seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard from many about this man and how much evil he has done to Your saints at Jerusalem: and here he has authority from the chief priests to bind all that call on Your name” Acts 9:10-14; “And one Ananias, a devout man according to the law, having a good report of all the Jews who lived there, came to me, and stood, and said to me, Brother Saul, receive your sight. And the same hour I was able to see him” Acts 22:12-13).

Jesus incapacitated Saul thoroughly enough to halt Saul’s persecuting activities, and then Jesus worked with Ananias to overcome Ananias’s justifiable prejudice and fear. Saul never returned to his condoning of violence.

After recovering his physical sight, Saul threw himself so zealously into defending the followers of Jesus that his life was in danger. The believers sent him home to Tarsus and then enjoyed a time of peace. Saul’s trait of zealousness didn’t much change but his direction in life did. Instead of being the defender of the Law and the Temple, he brought to the Gentiles the good news of Jesus, in whose resurrection power we also live. Instead of putting people into prison, Paul told us how Christ’s resurrection sets us free. 

This speaks a truth about knowing the Law and hearing sermons: they do us little good by themselves. This speaks a second truth: when we refuse to listen, we justify our refusal and become violent against those who are listening. This speaks a third truth as well: meeting Jesus personally, which is possible every day of the week, and every day of our lives, blows away what we think we know and moves us to change our minds. Then, like Paul, we can be apostles of the Good News of Jesus.

Loving God Wholeheartedly

Preached June 22, 2002, still seems worth saying

When I was a little girl, I wanted to be God’s person and to love God.  I also wanted to be safe and loved and have friends and power and a lot of other things, too.  I’ve spent my whole life working on the process of getting all these in order, because I know that the most important of them is loving God. Loving God wholeheartedly is a journey for me, and I believe someday it will be a resting place.  

Jesus identified the two great commandments (Matthew 25):  the greatest is loving God with one’s whole heart, mind, strength and the second is loving one’s neighbor. This particular sermon is about loving God.  We’ll approach this through two stories:  Adam and Eve and the rich young ruler, all of whom failed to love God wholeheartedly. 

Genesis 2 and 3 tells the story of the Garden of Eden, a place where God put fruit trees, a river, the tree of life, and the tree of the knowledge of good and evil.  God told Adam that he was free to enjoy all things in the garden except one; God warned Adam that in the day he ate from the tree of the knowledge of good and evil, he would die. God made animals as companions for Adam, and Eve as his helper and partner; when Adam saw Eve, he said, “Shazzam!” He recognized that she shared his essential characteristics.  The innocence of Eden is symbolized in the fact of their unashamed nakedness before each other and God, who came to visit them in the garden.

It seems clear that from the beginning what God wanted from humans was—and is—for them to choose to love God.  The Old Testament and New Testament are full of images for the relationship between God and humans that emphasize the personal loving intimacy God wants: Husband and wife, mother and infant, father and son, hen and chicks, friends. Interestingly, however, when God made humans and called them very good, giving them the earth to care for and enjoy, God also gave humans freedom.  One aspect of freedom is the ability to imagine things being different from the way they are and to choose that option over the facts of the present. Another aspect of freedom is to look at all the evidence of surrounding love and choose something else.

In the New Testament, Matthew 19:16-26, we read about the encounter between a rich young man and Jesus.  The young man asked the question we all have:  “What good deed must I do to have eternal life.” Jesus replied to him, “If you want to enter into life, keep the commandments.”  Intelligently, the young man asked another question:  “Which ones?”  Jesus narrowed the various commandments of the Old Testament down to the following:  “Don’t murder, don’t commit adultery, don’t steal, don’t say false things; honor your parents, and, last but not least, love your neighbor as yourself.”  These are all quotations from the Jewish law, the last from Leviticus 19:16. The young man said, “I’ve kept all these; what do I still lack?”  Jesus said, “If you want to be perfect, sell your possessions and give the money to the poor; this means you know your treasure is in heaven; then come, follow me.” 

This young man has a life marked by innocence and pleasant circumstances.He has done no harm and has also done active good in his world.  But he feels that something is lacking.  He wants to make sure he has a good life for eternity. Jesus tells him one thing he can do to be perfect (or complete), which will make sure his eternity is happy.

There are some obvious differences between these two situations.  Adam and Eve were in paradise with only one prohibition; the rich young man was in an occupied country with diverse social classes and ethnic groups and had a lot of prohibitions.  Adam and Eve’s test was to keep from doing something; the rich young man’s test was to do something radical. 

What seems similar, however, is important. In both cases, people had so much going for them, so much to be thankful for, so many advantages.  In both cases, people wanted to make sure they had everything they could possibly want. In both cases, the people were willing to risk losing their relationship with God because they wanted something else more than they wanted that relationship.  Adam and Eve decided they wanted to be like God, to be the ones who separate good and evil, even if that separated them from God.  The rich young man wanted to live a good life and the good life, and was willing to do one more good thing to ensure a good future life, but he wasn’t willing to focus his desire on wanting God.  God has seen that for the world to be good, for love to be real, the option must exist for people to choose something else.  Even though God set things up so that humans can be satisfied only by knowing God intimately, God also embedded in the nature of the universe the possibility that humans can choose against relationship. The universe has gaps, dangers, prohibitions, and so on, which make that choice real.

God challenged Adam and Eve to enjoy everything around them including God except one thing.  Adam and Eve chose the knowledge of good and evil over knowing God intimately and left the Garden in sorrow.  Jesus challenged the rich young man to risk everything that made him comfortable and safe on a relationship with Jesus.  The young man went away in sorrow, because he was rich. In some ways the choices are opposite, but at the core all three faced the question of whether they were willing to trust in God’s love for them and love God unconditionally or whether they needed to take matters into their own hands. 

What does it look like to love God wholeheartedly and unconditionally? St. Paul in I Corinthians 13 gives us a picture of love that we can try on here.  If we love God, we are patient with God, kind to God (kindness meaning the sort of generosity and loyalty we feel for family in its root); we aren’t envious of God; we don’t boast to God; we don’t assume we know more than God, and we don’t treat God like an inferior with no feelings. If we love God, we don’t insist on our own way; we aren’t irritable or resentful toward God; we don’t enjoy getting away with doing wrong, but we rejoice when God tells us the truth and helps us live truly. Our love for God bears all things, believes all things, hopes all things, endures all things.  This love never ends.

All good gifts around us are sent from heaven above.  The world is intricate, homey, grand, and improbable—all reasons we might want to love the one who made it and put us here. However, it’s as if the story of Adam and Eve or the rich young man is reenacted in each human being.

Even though so much around us is good, we often do not love God wholeheartedly.  We want something more than we want to love God. We do not trust in God’s goodness and wholehearted love for us, and we are therefore open to the temptation to trust ourselves instead.  “What good deed can we do to have eternal life?”

We tend to think that if we had their chances we’d make better choices, but the evidence is against us.  Think about all that we have that we would put in the category of blessings.  The fact that our bodies and our cars and gravity and the general peacefulness of our state and town have allowed us to be here are things we generally take for granted. When I read in Oliver Sacks’s book The Man Who Mistook His Wife for a Hat about the varieties of ways the brain can malfunction, I began to sense the enormous blessing it is when so much in the brain goes right for such long periods of time.  When I consider how many distracted people are driving cars, I am amazed that so few of them run into each other.  When I think about how much evil humans can do and how often they choose to do good instead, I can see that we are surrounded by evidence of God’s love and can even see its traces in ourselves when we choose kindness over cruelty or forgiveness over resentment.

St. Paul said that God is the one in whom we live and move and have our being, and that in him all things hold together.  Why don’t we label all the things that go right as evidence of God’s love for us? When so much is good, why do we find it difficult to love God wholeheartedly? Instead, we focus on negatives—what we can’t have, what we can’t get rid of.

I’m not talking primarily to those who don’t love God because they have never wondered, considered, or believed that there is a God.    

Some of us suspect or believe that there is a God, but God is above it all; God doesn’t want or need our love, and God isn’t paying attention to us.  God sees us, if God is looking this way, at best from a distance. It’s hard to get interested in loving a God like that. It’s like loving a force field. I hope that if there is anyone reading this who is like either of these, he or she might be moved to say: “God, if you’re out there somewhere, let me know.”

Even those who believe in a personal God need to realize that there is a sense in which God transcends our whole experience of life, the universe, and everything. We can’t pin God to a board and examine every aspect of the nature of God so that we can predict God’s next move. God remains mysterious, even when we have the Bible and countless records of people who have experiences they attribute to God’s activity in their lives.

We may even prefer to believe that God is distant and uninvolved on a daily basis because we see that sometimes bad people live well and long while good people suffer and die young.  If the universe tells us that God is all powerful, and our experience tells us that bad things happen to good people, it becomes very difficult to want a close relationship with a God who doesn’t act like a superhero, at least not predictably.  It is more difficult to hold together the idea that God is all powerful with the ideas that God is all good and all loving than it is to believe only one of the options.

We may find it hard to love God wholeheartedly because we think God is expecting a lot from us but doesn’t look out for us very well.  We are astonished and feel betrayed when something goes wrong, especially when we’ve tried to be good.  It is little comfort to believe in a personal, involved God who doesn’t use power and love to prevent all sorrow, pain, untimely death, destruction, and evil. 

Another barrier to loving God is that we know we’ve done something God won’t like and therefore God can’t or won’t love us.  When we do something we know in our stomachs is wrong, we become afraid of being found out, we’re ashamed, and we hide.  Sometimes we hide by creating smokescreens of self-justification; sometimes we hide in activities that distract us from thinking.  There are lots of ways to hide from God, and while we’re hiding, we’re not loving God wholeheartedly.

We may find it hard to love God because God allows our own actions and the actions of others combined with the laws of nature to have consequences that are terrible.  Though I think God works hard to distract people from doing wrong by attracting them to good things, when people choose to be abusive, hateful, murderous, or even when they do harm out of ignorance or carelessness, God permits horrors to occur. 

I want to acknowledge all these difficulties, these barriers in the way of loving God wholeheartedly.  We may see God as distant, or unfair, or untrustworthy. In fact, even when our own lives are happy, when we see others suffer, we may doubt that God is both loving and powerful. At one point in my own life, I was angry with God to the point of despair.  A friend said, “You know, sometime you’ll just have to forgive God.”  Despite the preposterous sound of this, I said, “I forgive you, God, for not living up to my expectations.” It was helpful.

I want to point out the ends of the stories we started with to suggest why we can trust in God’s love.

If the Bible is reliable about God, it’s clear that God wants to get personal: for instance, God’s idea of paradise is to visit Adam and Eve in person and give them everything they need, including the freedom to choose something else; Jesus wants nothing more than for that rich young man to come with him. Furthermore, after Adam and Eve choose knowledge over God, the response is not immediate death, though something dies, I think; instead, the evidence of the story is that God continues to love them: God provides clothing and food and occupation for them, promises them children, and continues to be available to them in relationship. In fact, Eve acknowledges this when she has her first child, saying, “I have produced a man with the help of the Lord.” God also brings them into the open and makes them tell what they’ve done. Even though they blame others for their own fall, being partly honest is better than hiding, and those who can be honest and take responsibility will find it easier to believe that God still loves them.  God continues to love them, and that includes allowing them to experience the consequences of their choice to know good and evil.

Similarly, Jesus makes clear that God remains committed to the human, even when the human makes the wrong choice.  The gospel of Mark includes the detail that Jesus loves the rich young man. When the rich young man hangs his head and walks away, Jesus says, “It will be hard for a rich person to enter the kingdom of heaven. It is easier for a camel to go through the eye of a needle, in fact.” The disciples, astounded, ask, “Who then can be saved?”  Jesus replies, “For mortals it is impossible, but for God all things are possible.” God still intends to work on or with the rich young man.

The greatest commandment is to love God with our whole selves—heart, strength, mind.  What Jesus said about the rich young man is true for all of us: with mortals it is impossible.  Our main difficulty in loving God is our own dividedness.  Is loving God something we really want to do more than anything else?  If we do want to love God, we can tell we are moving in the right direction when patience, kindness, contentment, humility, courtesy, honesty, and commitment are what we want to share with God. We give evidence of loving God when we act or refrain from action just because we think that’s what God wants from us.  We can choose to move toward loving God, and God will take our choices and make them add up to love. As Jesus concluded, with God all things are possible.