Perspective: Afraid of Jesus

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Afraid of Jesus

Listen!  I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me.

Revelation 3:20 (NRSV)

Don't get too close
It's dark inside
It's where my demons hide
It's where my demons hide

From "Demons" by Imagine Dragons

In the Gospel of Matthew, we read that one day, after Jesus sails across the Sea of Galilee with the Disciples, He is met by two men who are possessed by demons.  Matthew tells us that these men have become so violent that people have been avoiding the roads they stalk.  Aware of exactly who Jesus is, the demons become afraid and cry out, "What are you going to do with us, Son of God?  Have you come to torture us before the time of judgment?"  Seeing a herd of pigs in the distance, they start bargaining with Him, saying, "If you throw us out, send us into the herd of pigs."¹

Jesus grants the demons their request.  Commanding them to "go away," He casts them out of their two hosts and into the pigs, and then the possessed pigs run off a cliff and drown themselves in the sea.  The pig herders run into town and tell the townspeople what Jesus has done, and the townspeople confront Jesus and beg Him to leave.²

It appears that everyone is afraid of Jesus in this story.  The demons possessing the two men know that Jesus is the Son of God, so they are afraid of what He has the power to do to them.  The townspeople know that His exorcising the demons from the two men has cost the town a herd of pigs, so they are afraid of the additional havoc He might wreak in the area.  Jesus has saved two men from the demons tormenting them, and He has made it safe for people to travel throughout the area once again.  One would think that the townspeople would be grateful to Jesus, but they apparently find Him even more problematic than the violent demoniacs.

I think that this strange story presents us with a number of questions.

The townspeople presumably want Jesus to leave their area because His casting the demons out of the two men came at a great cost to the town, specifically a herd of pigs.  It appears that they would have put up with the violent demons in their midst as long as their economy remained intact.

What kind of violence are we willing to tolerate so that we may maintain our standard of living?  Consider all of the goods we enjoy every day that are manufactured in places with immoral labor practices or contain ingredients or components that are sourced unethically.  Consider how many people have died during this pandemic because people refuse to change their plans or allow themselves to be inconvenienced.  Loving our neighbors as Jesus taught us, be they across the globe or down the street, is not always easy, and it is not always economically advantageous.

What kind of insidious, invisible forces are we harboring in our lives and in our society?  In the past year, we have seen a number of "demons" at work in our midst.  The racism that is always lurking about in our society has once again been brought into the light.  Selfishness has continued to run rampant at a time when we all need to make sacrifices to keep ourselves and one another safe.  People have become possessed by their own delusions, embracing fictions when they don't like the facts they're presented.

Might we, like the townspeople in the story, be afraid of Jesus?  Though we want Him to save us, might we still be keeping Him at a distance, afraid of what He might do if we truly opened our hearts and our lives to Him?

 

May we have the courage to confront our demons and the courage to welcome the light of Christ into the dark corners of our lives.

Notes:

1. Matthew 8:28-31 (CEB)
2. Matthew 8:32-34 (CEB)

The Gadarene Demoniacs is an engraving made by Léonard Gaultier in the late 1500s.

Sermon: Prophets and Children

Delivered at Trinity United Methodist Church in Laurens, South Carolina on January 17, 2021

I share these thoughts hoping they are of help to someone else.
Comments are always welcomed.
If you find these thoughts helpful, please share.

Prophets and Children

Audio Version

Now the boy Samuel was ministering to the Lord under Eli.  The word of the Lord was rare in those days; visions were not widespread.

At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room; the lamp of God had not yet gone out, and Samuel was lying down in the temple of the Lord, where the ark of God was.  Then the Lord called, “Samuel!  Samuel!” and he said, “Here I am!” and ran to Eli, and said, “Here I am, for you called me.”  But he said, “I did not call; lie down again.”  So he went and lay down.  The Lord called again, “Samuel!”  Samuel got up and went to Eli, and said, “Here I am, for you called me.”  But he said, “I did not call, my son; lie down again.”  Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him.  The Lord called Samuel again, a third time.  And he got up and went to Eli, and said, “Here I am, for you called me.”  Then Eli perceived that the Lord was calling the boy.  Therefore Eli said to Samuel, “Go, lie down; and if he calls you, you shall say, ‘Speak, Lord, for your servant is listening.’”  So Samuel went and lay down in his place.

Now the Lord came and stood there, calling as before, “Samuel!  Samuel!”  And Samuel said, “Speak, for your servant is listening.”  Then the Lord said to Samuel, “See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle.  On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end.  For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them.  Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be expiated by sacrifice or offering forever.”

Samuel lay there until morning; then he opened the doors of the house of the Lord.  Samuel was afraid to tell the vision to Eli.  But Eli called Samuel and said, “Samuel, my son.”  He said, “Here I am.”  Eli said, “What was it that he told you?  Do not hide it from me.  May God do so to you and more also, if you hide anything from me of all that he told you.”  So Samuel told him everything and hid nothing from him.  Then he said, “It is the Lord; let him do what seems good to him.”

As Samuel grew up, the Lord was with him and let none of his words fall to the ground.  And all Israel from Dan to Beer-sheba knew that Samuel was a trustworthy prophet of the Lord.  The Lord continued to appear at Shiloh, for the Lord revealed himself to Samuel at Shiloh by the word of the Lord.

1 Samuel 3:1-21 (NRSV)

They say that love can heal the broken
They say that hope can make you see
They say that faith can find a Savior
If you would follow and believe
With faith like a child

From “Like a Child” by Jars of Clay

Nearly three years ago, on February 14 of 2018, a former student walked into Marjory Stoneman Douglas High School in Parkland, Florida with an assault rifle.  He killed seventeen people – fourteen students and three staff members – and wounded seventeen more.  In the days that followed, some of the students who survived the shooting began organizing public demonstrations, demanding that lawmakers take action to prevent such shootings from happening again.¹  It was clear that these students were angry, and, truth be told, they had a good reason to be angry.  They were living in age when mass shootings were all-too-common, and they had grown up knowing that school shootings were a very real possibility.  The shooting they had just survived only served to confirm their fears that the people in charge were not doing their jobs.  These students had had enough, so they took action.

Reactions to the student-led demonstrations were mixed.  Some people applauded the young activists for their passion, their drive, and their courage.  Others were a bit more dismissive, suggesting that the students had become puppets for a particular political agenda, as if young people have no thoughts of their own about serious issues.  Some even went so far as to concoct conspiracy theories about the students leading the protests, suggesting that they were not really students who survived the shooting but rather “crisis actors” who had been hired.  Writer David French rather astutely observed that adults only think that children are wise when they happen to agree with them.²

Gun control is obviously a very contentious issue in our nation – and it is also not the subject of my sermon – so I will not tell you whether or not I think you should agree with the young protesters.  What I will tell you is that, even if you do happen to disagree with them, you would do well not to dismiss them simply because they are young.  Scripture teaches us that it is not out of the realm of possibility that God would call children to be God's prophets.

In the First Book of Samuel, we read about a woman named Hannah.  Hannah wants more than anything to have a child of her own, specifically a son, but unfortunately she and her husband have not been able to conceive.  To make her situation even more painful, her husband's second wife, who resents her for her favored status in the household, mocks her for her infertility.  One day, while Hannah and her family are at the sanctuary in Shiloh, making their yearly offering to God, Hannah steps away from her family to pray.  She asks God for a baby boy, promising to give him back to God if God answers her prayer.  The high priest Eli, who initially thinks that Hannah is drunk, listens to her story and blesses her, saying, “Go in peace; the God of Israel grant the petition you have made to him.”³

After Hannah and her family return home, God answers her prayer.  She becomes pregnant and gives birth to a boy whom she names Samuel, which means “I have asked him of the Lord.”  Hannah later returns to Shiloh and presents her child to Eli.⁴  Samuel grows up in the sanctuary, serving God under the elderly priest's supervision.⁵

You might have noticed that Samuel is one of a handful of children in the Biblical story who are born to couples who struggled with infertility.  You might have also noticed that these children tend to grow up to fulfill special purposes.  Isaac, who is born to Abraham and Sarah in their old age, will be the son through whom God's promises to Abraham are fulfilled.  Joseph, who is born to Rachel and Jacob after they struggled for years to have children, will grow up to save many people during a famine as the governor of Egypt.  Samson, who is also born to parents who struggled with infertility, will grow up to fight Israel's oppressors, the Philistines.  John, who is born to the priest Zechariah and his wife Elizabeth in their old age, will grow up to become the “voice in the wilderness” who prepares the way for Christ.

Samuel, like these other children, will have a special purpose in life.  Not only has God heard Hannah's prayer and given Hannah the son she has desperately wanted, God is also going to honor her wishes that her son would be set apart for God's purposes.

One night, while young Samuel is trying to sleep, he hears someone calling his name.  Naturally, he thinks that Eli is calling him, so he gets up, runs to Eli, and says, “Here I am, for you called me.” Eli tells Samuel that he did not call him and then tells him to go back to bed.  Samuel leaves Eli, lies down, and tries to go to sleep, and again he hears someone calling his name.  Again, he thinks that Eli is calling him, so he gets up, runs to Eli, and says, “Here I am, for you called me.”  Again, Eli tells Samuel that he did not call him and then tells him to go back to bed.  Again, Samuel goes back to where he was, lies down, and tries to sleep.

Samuel does not realize that God is the One calling him, but God keeps on calling.  For a third time, God calls, “Samuel!  Samuel!”  Once again, Samuel gets up and runs to Eli.  At this time in Israel's history, very few people are hearing from God, but it occurs to Eli that just maybe God is calling Samuel.  He tells Samuel to go back to bed and tells him that, if he hears someone calling his name again, he should answer, “Speak, Lord, for your servant is listening.”  When Samuel goes back to bed, God stands near him in the sanctuary and says, “Samuel!  Samuel!”  Samuel does as Eli has instructed him and says, “Speak, for your servant is listening.”  God then reveals to Samuel that judgment is coming to Eli and his family.

Eli and his two sons, Hophni and Phineas, are priests.  Priests are mediators between God and humanity.  In other words, they represent their people before their God, and they represent their God before their people.  When people bring offerings for God, priests perform the ritual sacrifices, thereby representing the people to God.  Through the rituals they perform, they show people something about what their God is like, thereby representing God to the people.⁶  The priesthood is a position of authority and influence, and it not a profession one should take lightly.

Eli's sons are bad priests, and they are bad men, generally speaking.  They have used their positions of authority to benefit themselves and exploit other people.  When people bring sacrificial offerings to the sanctuary, Eli's sons help themselves to portions of the meat that are not meant for them.⁷  They also like to have their way with the women who serve God at Shiloh.⁸  Eli is complicit in his sons' wrongdoings.  He is aware of what his sons have been doing, but, aside from giving them what was doubtlessly a stern talking-to,⁹ he has done nothing to stop them from abusing their positions as priests.

God does not place people in positions of power so that they may benefit at other people's expense.  If God does indeed place people in positions of power, then God's intention is that they use their power in the service of God and other people.  Power of any kind, requires responsibility.  When people use the influence and authority entrusted to them in selfish, destructive ways or fail to use such things responsibly, they will face judgment, like Eli and his sons.

At a time when the grown-ups in charge are failing to do their jobs, God calls a child to be a prophet.  People wonder why kids can't just be kids, but the truth is that kids can't just be kids when adults just won't be adults.  Samuel lies awake all night, thinking about what God has told him, knowing that Eli will want to hear it all in the morning.  When morning dawns, Eli calls for Samuel and demands to hear everything God said to him.  Samuel tells Eli about the judgment that will befall him and his family, and Eli accepts his fate, saying, “It is the Lord; let him do what seems good to him.”

As Samuel grows up, he continues to speak on behalf of God, and the people of Israel find him trustworthy.  Despite what people commonly think, a prophet's job is not to tell the future.  A prophet's job is simply to tell the truth.  Prophets reveal to people what God has revealed to them.  If they do speak of the future, they do so to bring people hope amid difficult times or to warn people what will happen if they fail to heed what God is saying to them.¹⁰

Samuel is not the only young person in the Bible God calls to speak on behalf of God.  God calls a boy named Jeremiah, saying, “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.”  Jeremiah objects, saying, “Truly I do not know how to speak, for I am only a boy.”  God replies, “Do not say, ‘I am only a boy’; for you shall go to all to whom I send you, and you shall speak whatever I command you.”  God then touches Jeremiah's mouth, saying, “Now I have put my words in your mouth.”¹¹  Paul writes in a letter to his young protege Timothy, “Don’t let anyone look down on you because you are young.”  Paul encourages Timothy to be a leader, a teacher, and an example for the congregation in his care, reminding him of the spiritual gifts the elders discerned in him.¹²

The prophet Joel speaks of a day when God pours out God's Spirit upon all people.  On that day, Joel says, sons and daughters will prophesy, young people will see visions, and older people will dream dreams.¹³  As Christians, we believe that Joel's prophecy was realized on the Day of Pentecost,¹⁴ which some people describe as the birthday of the Church.  In the Church, we need both the dreams of the elders and the vision of the youth.¹⁵

Is there perhaps something about children that makes them inherently prophetic, something that might give them an advantage in receiving the truth God reveals?

It has been said that prophets have a certain untimeliness about them.  In other words, they are not products of their time.  As effective outsiders, they are able to see the world around them a bit more objectively than those of us who are fully immersed in the world might see it.  Children possess both the innocence of having yet to grow accustomed to the way the world works and also the naivety to imagine a world that works differently.  Consider how often children ask their parents and grandparents why something is the way it is, and consider how often their parents and grandparents are at a loss to provide good answers for them.

In the Gospels, we read that one day some parents bring their children to Jesus so that He may bless them.  The Disciples try to stop them, presuming that Jesus has more important things to do.  Jesus says to the Disciples, “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs.  Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.”¹⁶  According to Jesus, the Kingdom of God, the place where God reigns, is a place for the childlike.  The Prophet Isaiah describes a kingdom where wolves live with lambs, where cows and bears graze together, and where lions eat straw with cattle.¹⁷  In this kingdom, those who have been mortal enemies learn to live together in peace.  Isaiah states that “a little child shall lead them.”  Perhaps children know something about living in harmony with others that the rest of us have forgotten.

In the Gospel of Mark, we read that, when Jesus first begins His public ministry, He proclaims, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”¹⁸  The Greek word metanoia, which is translated into English as repentance, originally described a change in the way one thinks.¹⁹  In the Christian faith, we use it to describe a change of mind and heart that results in a change of behavior.  In the Gospel of John, we read that, when a religious leader named Nicodemus meets with Jesus by night, Jesus says to him, “I assure you, unless someone is born anew, it’s not possible to see God’s kingdom.”²⁰  If one cannot see the Kingdom of God without being born anew, then perhaps part of being born anew is seeing with newborn eyes.  If God is doing something new, as Jesus suggests when He proclaims that “the kingdom of God has come near,” then we must not be too set in our ways, and we must be willing to look at everything in a new way.  We must have the humility and open-mindedness of children.

May we listen to the prophets in our midst, no matter how young or old they happen to be.  May we listen with open minds and also with discernment.  May we recognize the gifts of the children among us, and may we encourage them to cultivate their gifts and use them in the service of God and other people.  May the children among us live boldly and use their gifts courageously.  May we all cultivate childlike humility and wonder within ourselves, remembering that, as Jesus says, the Kingdom of God belongs to the childlike.

Amen.


Notes:

1. Wikipedia: “Stoneman Douglas High School shooting”
2. https://twitter.com/DavidAFrench/status/965678855636836359
3. 1 Samuel 1:1-18 (NRSV)
4. 1 Samuel 1:19-28 (NRSV)
5. 1 Samuel 2:11
6. Rob Bell and Don Golden.  Jesus Wants to Save Christians: A Manifesto for a Church in Exile.  2008, Zondervan.  pp. 30-31
7. 1 Samuel 2:12-17
8. 1 Samuel 2:22
9. 1 Samuel 2:23-25
10. I have heard Brian Zahnd say things like this in his sermons at Word of Life Church, but I don't have any specific references.
11. Jeremiah 1:4-10 (NRSV)
12. 1 Timothy 4:10-14 (CEB)
13. Joel 2:28-29
14. Acts 2
15. I once heard A.J. Sherrill highlight this in a sermon at Mars Hill Bible Church, but again I don't have a specific reference.
16. Mark 10:13-16 (NRSV)
17. Isaiah 11:6-7 (NRSV)
18. Mark 1:14-15 (NRSV)
19. Wikipedia: “Metanoia (theology)”
20. John 3:1-3 (CEB)

Samuel Relating to Eli the Judgements of God upon Eli's House was painted by John Singleton Copley in 1780.

Perspective: New Year's Reminders

I share these thoughts hoping they are of help to someone else.
Comments are always welcomed.
If you find these thoughts helpful, please share.

New Year's Reminders

I know the experience of being in need and of having more than enough; I have learned the secret to being content in any and every circumstance, whether full or hungry or whether having plenty or being poor.  I can endure all these things through the power of the one who gives me strength.

Philippians 4:12-13 (CEB)

A time to gain, a time to lose
A time to rend, a time to sew
A time for love, a time for hate
A time for peace, I swear it's not too late

From "Turn! Turn! Turn!" by The Byrds
(Based on Ecclesiastes 3:1-8)

For more than six years, I have used the Revised Common Lectionary Daily Readings as my Bible reading plan.  The Revised Common Lectionary is a three-year cycle of Bible passages that is used by many churches.¹  In the Daily Readings, three or four passages are listed for each day: a Psalm or another poem from the Hebrew Bible, another passage from the Hebrew Bible, and one or two New Testament Passages.  Every day, I read one of the passages listed for the day, and I record my thoughts in my journal.  If two or more days have successive passages, I might read all of them at once.

I've noticed that for all three years in the Lectionary cycle, the same four familiar passages are listed for New Year's Day.  This year, I thought it would be good idea to take a look at each of them and consider what threads might be running through them and what kind of message they might offer us at the beginning of a new year.

"A Time for Every Matter" (Ecclesiastes 3:1-13)

The first of the four passages tells us something about the nature of time itself.  In the third chapter of Ecclesiastes, which was made popular when it was set to music by the Byrds, we read that "for everything there is a season, and a time for every matter under heaven."  For example, there is "a time to be born, and a time to die."  There is "a time to weep, and a time to laugh."  There is "a time for war, and a time for peace."²  Every season, whether it is good or bad, inevitably comes to an end, and then another season begins.


"A Little Lower Than God" (Psalm 8)

The second passage, the Eighth Psalm, reminds us of the purpose of humanity.  One night, the Psalmist David looks up at the sky and sees the moon and the stars, and he begins to feel small and insignificant.  "What are human beings that you are mindful of them, mortals that you care for them?" he asks God.  He then remembers the story of creation and proclaims, "Yet you have made them a little lower than God, and crowned them with glory and honor.  You have given them dominion over the works of your hands; you have put all things under their feet..."³

The creation stories in the Bible tell us that God created human beings in the very Image of God so that they may steward and cultivate everything else God has created.⁴  To bear the Image of God is to resemble God in some way.  One thing human beings share in common with God is the power to make an impact on the world.  In other words, God has given humanity the authority to continue God's creative work by shaping the world God created.


"The Least of These" (Matthew 25:31-46)

The remaining two passages take us beyond this current age and into the age to come.

Toward the end of the Gospel of Matthew, Jesus tells a story about His future return to earth to reign as King.  People of all nations will be gathered before Him, and He will separate them "as a shepherd separates the sheep from the goats."  He will turn to those on His right, the "sheep," and say, "Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me."  When they ask Him when they ever saw Him in need and helped Him, He will say, "Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me."⁵

The King will then turn to those on His left, the "goats," and say, "You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me."  When they ask Him when they ever saw Him in need and neglected to help Him, He will say, "Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me."⁶

This story reminds us that there are consequences for how we use our God-given power to make an impact on the world around us - or how we fail to use it.  We can make the world a better place for the people around us; we can make the world a worse place for the people around us; or we can sit on our hands and do nothing at all.  This story also reminds us that, whatever we choose to do, Christ takes personally how we treat people who are in need.


"All Things New" (Revelation 21:1-6a)

At the end of Revelation, we read another vision of the age to come.  We read that heaven and earth are made new, that the holy city descends from heaven to earth, and that God takes up residence with humanity.  God wipes away people's tears, and mourning, crying, pain, and death come to an end.  God announces, "See, I am making all things new."⁷  In this vision of the future, we see that God's intention is to redeem this broken world and to bring an end to suffering.

Knowing God's intention for the future of this world should affect the choices we make in the world today.  Notice that, in the previous passage, the people who alleviated the suffering of others are rewarded, while the people who did nothing to help the suffering are punished.


So what do these four passages have to say to us at the beginning of a new year?  They remind us that, in whatever season we find ourselves, as human beings we have the God-given power and authority to make an impact on the world around us, and they remind us that God calls us to use whatever influence we have to alleviate the suffering of others.  The seasons change, but our purpose remains the same.


Notes:

1. The Revised Common Lectionary Daily Readings can be found here: http://www.commontexts.org/publications/
2. Ecclesiastes 3:1-8 (NRSV)
3. Psalm 8:3-6 (NRSV)
4. Genesis 1:26-28; Genesis 2:7-8, 15
5. Matthew 25:31-40 (NRSV)
6. Matthew 25:41-46 (NRSV)
7. Revelation 1:1-5 (NRSV)

The photograph of the calendar has been released to the public domain.  The photographer is in no way affiliated with this blog.