SECOND SUNDAY AFTER PENTECOST
PRAYER OF THE DAY: All-powerful God, in Jesus Christ you turned death into life and defeat into victory. Increase our faith and trust in him, that we may triumph over all evil in the strength of the same Jesus Christ, our Savior and Lord.
These are tough times for the Duggar family. For those of you who might not be in the know, Jim Bob and Michelle Duggar, along with their nineteen children, are stars of the TLC network reality show, “Nineteen Kids and Counting.” The show focuses on the life of the Duggar family. Devout Independent Baptists, the Duggars have home schooled all of their children and limit their access to movies, television and gaming. They frequently discusses values of purity, modesty, and family. The Duggars reject all forms of birth control claiming that God alone should determine the number of children they have. They practice “chaperoned courtship,” monitoring the dating relationships of their children. The expectation is that physical expressions of affection, even hand holding, are to be avoided until engagement. Kissing and sexual conduct are to be foregone until marriage. The Duggars promote and practice family structure based on male hierarchy and female submission to male authority.
TLC portrayed the Duggars as the model of everything a wholesome Christian family ought to be. At its peak, Nineteen Kids and Counting averaged 2.3 million viewers. But this image began to crumble two weeks ago after a police report from 2006 surfaced showing that sexual molestation allegations had been made against the Duggars’ eldest son, Josh Duggar. According to the report, Josh, who was then fourteen or fifteen years old, molested five young girls, four of which were his own sisters. TLC promptly suspended the series.
I feel sorry for the Duggars. No parent should have to go through what they did with their son Josh. Certainly no little girl should have to endure molestation. Obviously, Josh has serious problems that need to be addressed, not only for his sake, but chiefly for the sake of all children with whom he might someday come into contact. This is a family deeply in need of prayer, care and support. That they happen to be celebrities does not make them any less human. I wish them only God’s comfort and healing presence.
That said, it sticks in my craw that for nearly a decade the Duggars, with the help of their TLC handlers, represented themselves as the paradigm of Christian family wholesomeness and virtue when they knew full well that incest and sexual abuse had been occurring under their own roof. I find it repulsive that Josh had the moxie to accept a leading position at the Family Research Council, a right wing parachurch organization that seems to conduct little research but lobbies and promotes extensively “family values” which, however defined, I am sure does not include incestuous predatory behavior by teenagers against their younger siblings. Be aware that Josh’s criminal conduct was brought to light in 2006, a good two years before the Duggar family took to the airwaves in order to help “others to see that the Bible is the owner’s manual for life.” Thus, for the better part of a decade the Duggars have been perpetrating a lie on the public. For that they ought to be ashamed.
Though I would not describe the Bible as a “manual for life,” it is (unlike the Duggars) brutally honest about the realities of family life. Our lesson from Genesis tells us that the first recorded marriage in the Bible is seeded with mutual blame, dishonesty and struggle for dominance. The next generation brought with it the first recorded murder-a fratricide. Biblical families are rife with incest, sexual abuse, violence and betrayal. According to our gospel lesson for this Sunday, even the “holy family” seems to have been a bit dysfunctional. Nevertheless, these same dysfunctional families are the arena for love, faithfulness, reconciliation and promise. Despite their brokenness, God finds ways to work redemptively through families to bring healing and peace.
Parents Jim Bob and Michelle Duggar write in their official response to the recent revelations about Josh, “We pray that as people watch our lives they see that we are not a perfect family. We have challenges and struggles everyday.” Well Jim Bob and Michelle, though I wish you had said this eight years ago, I am glad to hear you say it now. I hope you mean it. I hope that the brokenness in your own family moves you to look with greater empathy, understanding and acceptance for all of the other broken families in our country, especially the ones that look different than your own. I hope you can now see single parent families, families of same sex couples, even white bread families like my own that don’t adhere to your standards of behavior as arenas for God’s redemptive work. I hope that you will come to see that all families, whatever their makeup, share common needs, yearnings and dreams. Perhaps one day we can both sit at the same table and discuss how together we can strengthen our families by ensuring a living minimum wage for all workers, stable communities based on an economy driven by human need rather than corporate greed, and access to affordable health care-especially for our children. Perhaps, too, we can share insights into how we read the scriptures for wisdom and guidance in our parenting. Your experience has demonstrated that you do not have all the answers for what ails our family life. There is no shame in that. None of the rest of us have answers either. But working together in humility, mutual acceptance and trust in our God, we can build a healthier environment in which some of those answers might emerge.
To get the full impact of this encounter between God and God’s human creatures, we need to go back a chapter to where God, determining that it is “not good” for the “Adam” (“earth creature”) to be alone, draws from Adam a partner. Here for the first time Adam is referred to as “man” or “ish” in contrast to the “isha” or woman. Significantly, they are at this time both naked and unashamed of their nakedness. Genesis 2:25. We are told that the serpent was more cunning than all the other creatures God had made. Genesis 3:1. There is a clever play on words here that gets lost in translation. The Hebrew words for “naked” and “cunning” are “arumim” and “arum” respectively. Thus, the knowledge offered through the cunning (arum) of the serpent manifests itself first by revealing to Adam and Eve that they are naked (arumim). Genesis 3:7.
Our understanding of this text is clouded by our cultural association of nudity with sexual immorality. The eye opening shock experienced by Adam and Eve had less to do with sex and more to do with the sheer terror of exposure, a terror that could not exist if all indeed were clearly exposed. But I suspect that Adam is even now concocting his plan to throw Eve under the bus when confronted by God over the matter of the forbidden tree. Eve, too, is formulating her defense and would prefer to keep that strategy to herself. This new “knowledge” Adam and Eve have obtained discloses in a poignant way how little they can know of each other, which is truly terrifying given their growing lack of trust.
What we see in this story is a reflection of relationships in general as well as of marriages in particular. “There are no secrets between us,” I often here couples say. But of course that is never the case. I doubt most couples share between them all of their fantasies and daydreams. Most of us have experiences in our past we prefer to keep secret. We tell small, inconsequential lies to one another in order to bring comfort or avoid hurt. So too with less intimate relationships. We weigh how much to share with any given friend, keeping back those things we think might cause him/her to think less of us. In social settings we steer conversation away from topics that we think might give rise to argument, awkwardness or embarrassment. We develop “filters” to prevent us from speaking all that is on our mind because we know how destructive that can be to our relationships.
The portrayal of God in this story is quite remarkable. God comes not as the unbearable presence atop the fiery mountain in Sinai, nor as the overwhelming presence enthroned in the heavens we met in last week’s lesson from Isaiah. God comes strolling onto the scene enjoying the evening breeze just as any one of us might do in the cool of the evening. Adam and Eve are nowhere to be seen. Vs. 8. God must call them out of hiding. Vs. 9. God interrogates his creatures on their odd behavior. “Why ever would you hide from me?” Vs. 10. Of course, God knows what is wrong. God’s creatures now have secrets from God (or so they think). They don’t want to be naked in front of God anymore than they want to be naked before each other. There can be but one explanation for their unusual conduct: “Have you eaten from the tree of which I commanded you not to eat?” vs. 11.
Now it is clear that the humans cannot hide their nakedness any longer-at least not from God. Rather than giving God a straightforward “yes” to the inquiry about the tree, Adam moves immediately to his defense. “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.” Vs. 12. The woman explains, “The serpent [whom you made and put in the garden] tricked me, and I ate.” Vs. 13. If the serpent had an excuse, we don’t get a chance to hear it. God evidently feels he has taken enough evidence to enter judgment on this case.
Judgment is first pronounced upon the serpent. Henceforth, the serpent will be cursed even within the animal world, doomed to crawl on its belly eating dust for the rest of its days. Vs. 14. Furthermore, there will be enmity between the serpent and humanity that will continue throughout the generations to come. Vs. 15. In my opinion, we read too much into this text when we construe the “crushing” of the serpent’s head in this verse as the victory of Christ over Satan. The serpent is not a demonic figure in this narrative. It is one of God’s good creations. Though “cunning,” it is not inherently evil. Yet its presence in the garden and the role it plays in this story tells us that there is an element of randomness in God’s good creation. God made a world loaded with potential for good, but the potential for tragic and unintended consequences exists as well.
Perhaps the greatest difficulty I have found in preaching this text is the baggage it has accumulated over the last century in the still active campaign of “creationists” to defend their interpretation of this text as an historical, geological, astronomical and biological account of origins in the face of all we have learned from the sciences. Even our own theological language characterizing this story as “the Fall” mischaracterizes the narrative truth. This is not the story of a pristine beginning spoiled by a stolen apple. When the text is read in that way, we are left with a host of imponderables. Who is the serpent? Where did he come from? Why did God put him in the garden to begin with? It does not help to identify the serpent with the devil. That only kicks the metaphysical can further out into the cosmos. For now we must ask where the devil came from.
This creation story is best understood as descriptive of what now is rather than an explanation for why it is. To the extent that there is a “why” lurking in the narrative, it consists only in acknowledging that God creates a world filled with creatures loaded with potential. Human inquisitiveness, cunning essential to survival, knowledge that is both promising and dangerous are all woven into the fabric of creation. The creation of the “earth creature” or what we might call the emergence of self-consciousness and differentiation from the animal world is a good development, enabling the human to serve as God’s steward and gardener for the earth. Yet this same development brings with it the temptation to exploit, dominate and control. In a sense, each generation is Adam and Eve. We are born into a world with certain givens. There is inherent randomness. We inherit a history of violence, injustice and cruelty that continues to make itself felt. It is in this sense that we can speak of what is often (and inaptly) called “original sin.” Yet there are endless opportunities also for enacting compassion, justice and peace.
If you were to read further in the chapter, you would discover that judgment is not the last word in this story. Though the consequences of their transgression are not reversible, God nevertheless sends Adam and Eve from the garden with clothing made by God’s own hand, covering the nakedness that so terrifies them. Genesis 3:21. God has not given up on the human creatures. There is more to this story which is only beginning to unfold.
This psalm is one of seven “penitential psalms” (the others being Psalm 6; Psalm 32; Psalm 38; Psalm 51; Psalm 102; and Psalm 143) so named by Flavius Magnus Aurelius Cassiodorus Senator, a statesman, writer and scholar of the sixth century. It is characterized by Hebrew Scripture scholars as a “lament” containing all of the essential elements of its type:
- Initial Appeal to Yahweh, vss. 1-2.
- Portrayal of inward distress, vss. 3-4
- Expression of confidence, vss. 5-6
- Witness of praise to the community, vss. 7-8.
See Anderson, Bernard W., Out of the Depths, The Psalms Speak for us Today, (c. 1983 by Bernard W. Anderson, pub. by The Westminster Press) p. 97. The Hebrew word “mimmaamkym” “From out of the depths” is a term that is equated with “sheol” or the abode of the dead. For the Israelite there was no “after life.” The concept of resurrection from death came only much later in Israel’s thinking. Consequently, death was the end of any meaningful life. To be in sheol was to be separated from the realm of life and therefore from the Lord of Life. There is no praise of Israel’s God in sheol. Consequently, the psalmist must have been in very deep distress, though we cannot tell what his or her specific complaints were.
According to Anderson, supra, the “word ‘depths’ [mimmaamkym] reverberates with mythical overtones of the abyss of watery chaos, the realm of the powers of confusion, darkness and death that are arrayed against the sovereign power of God.” Ibid. Perhaps, but the point seems to be that the psalmist feels as utterly distant from God who is “enthroned upon the cherubim” (Psalm 99:1) as any creature can be. This distance is due, in part at least, to the psalmist’s sin. Though clearly in some sort of deep trouble, the psalmist knows that s/he is in no position to claim God’s help and salvation. Nevertheless, the psalmist is able to “hope in the Lord” and encourages all Israel to do the same because, “there is forgiveness with thee, that thou mayest be feared.” Vs. 4. It is worth repeating here that the New Testament did not invent forgiveness. God has always been and always will be forgiving toward his people Israel and toward his people engrafted into the covenant with Israel through baptism into Jesus Christ. If that were not the case, if God did in fact “mark iniquities” (vs. 3), there would be no point in prayers such as this.
The psalmist is resolved to “wait for the Lord.” Vs. 5. S/he knows that answers to prayer are not instantaneous. Prayer requires a willingness to wait and watch for the answer. Jesus also told his disciples “Ask, and you will receive; seek and you will find; knock and the door will be opened to you.” Matthew 7:7-8. Thus, asking is only the beginning. One must then seek the answer and be willing to knock on what appears to be a closed door.
“My soul waits for the Lord more than the watchmen for the morning.” Vs. 6. This is a striking image. In Jerusalem, watchmen took their post after sunset to keep a look out for approaching enemies. They were the ancient world’s equivalent of early warning systems. It was a tedious job on a long winter’s night and one can well imagine the watchman, who had no clock or wrist watch, scrutinizing the horizon for signs of the sunrise signaling that his lonely vigil was finally coming to an end.
In verses 7-8 the focus changes from the psalmist’s personal prayer to an admonition directed to all Israel to hope in the Lord. As we saw in Psalm 51, Israel frequently took ancient prayers of individuals and adapted them for use in public worship as prayers for the whole people. In this case, an Israelite who lived after the Babylonian destruction of Jerusalem may well have found in this individual’s plea for personal help a reflection of Israel’s post exilic distress. Having lost the line of David, the Temple, and her land, Israel was likewise “crying out from the depths.” Like the individual, Israel turned to the Word of the Lord and God’s promises for comfort and hope, knowing that with her God was forgiveness. Vs. 4.
For a brief but thorough introduction to Paul’s Second Letter to the Church in Corinth, see the Summary Article by Mary Hinkle Shore, Associate Professor of New Testament at Luther Seminary, St. Paul, MN. In short, Paul’s relationship with the church at Corinth deteriorated significantly between the writing of I Corinthians and II Corinthians. It appears that there were some individuals or groups within the church at Corinth that were challenging Paul’s apostolic authority, undermining his leadership and questioning his fitness as a preacher. Following his first letter, Paul made what he describes as a “painful visit” to the church. II Corinthians 2:1. This visit did not accomplish whatever it was he had intended. Not wanting to make another such visit, Paul wrote a “severe letter” to the church in Corinth out of “much affliction and anguish of heart.” II Corinthians 2:4. Though we cannot be certain, many commentators believe that at least part of this “severe” letter is contained in II Corinthians 10-13. E.g., Godspeed, Edgar J., An Introduction to the New Testament, (c. 1937 by University of Chicago Press) pp. 61-62. Whatever the case may be, it is evident that Paul was concerned about the effect his letter would have upon the church and so sent his associate, Titus, to Corinth in order to deal with the fallout. (It is also possible that Paul sent the letter along with Titus). Paul became so preoccupied with the problems at Corinth and the potential impact of his letter that he cut short a preaching tour in Troas and traveled to Macedonia in search of Titus. There Paul finally caught up with his associate who brought him a very favorable report from Corinth. II Corinthians 7:5-13.
Paul’s severe letter had evidently done its work. The congregation gave its full support to Paul. Paul’s opponents were disciplined by the congregation so severely that Paul had to write and urge the church to reach out to them with forgiveness and “reaffirm” their love for these errant members. II Corinthians 2:5-11. It is this third letter from Paul to Corinth from which our lesson comes.
Our reading begins with Paul’s lose citation to Psalm 116:10: “I kept faith, even when I said, ‘I am greatly afflicted.’” To make sense of this, you need to go back and read II Corinthians 4:7-12 where Paul speaks about the afflictions he has endured as a missionary of the gospel of Jesus Christ. These include being “persecuted” and “struck down.” Notwithstanding these afflictions, the Spirit continues to give Paul the courage to “speak out.” Vs. 13. Paul is convinced that, though he is always “carrying in the body the death of Jesus” (II Corinthians 4:10), the God who “raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence.” Vs. 14.
For this reason, says Paul, “we do not lose heart.” Vs. 16. Even though our “outer nature” is wasting away, “our inner nature is being renewed every day.” Vs. 16. The former is evident. We experience the aging process that diminishes our bodily health and strength. We see our achievements fade into insignificance. Our friends move away, die or become estranged through time and circumstance. The universe, we are told, is expanding and doomed to run out of steam. The latter is not evident. Based solely on the empirical evidence, no one can assert that we are being renewed even as we are in the process of dying or that this expanding universe is being transformed into a new heaven and earth. This reality is only illuminated by the resurrection of Jesus from death. It is for that reason we dare to believe God is at work bending each subatomic particle of the universe and turning all of its energies toward redemption. In the words of Rick Barger, president of Trinity Lutheran Seminary, “If the tomb had not been empty on Easter Sunday, we’d have nothing to talk about.”
This passage is incredibly good news for social workers who spend their energies helping people crawl out of horrible situations only to fall back in again. It is good news for teachers struggling to provide a quality education to underprivileged children in underfunded, poorly run and neglected schools. It is good news for pastors of churches that continue to struggle notwithstanding their enormous efforts to build them up. We do not look only to what is seen in the light of the status quo. We view everything in the light of Jesus’ resurrection which demonstrates that the universe is bent toward the kingdom of God and that life in conformity with that kingdom is eternal.
What would you do if you learned that your adult son was acting erratically, not eating properly and getting himself into trouble with the authorities? Upon hearing these very reports about Jesus, his mother and brothers did what I believe any loving family would do. They organized an intervention. It was their intent to “seize” Jesus and take him home by force if necessary. They might have succeeded but for the crowd around Jesus they could not penetrate. Failing to reach Jesus, they send word that they desire to speak with him. His response must have been a blow to their hearts, particularly to his mother. “Who are my mother and brothers?” Vs. 33. “Whoever does the will of God is my brother, and sister, and mother.” Vs. 35.
As I have noted in previous posts, there is no shortage of organizations under the Christian franchise devoted to preserving the “traditional family.” One such organization is Focus on the Family whose self described mission is “to cooperate with the Holy Spirit in sharing the Gospel of Jesus Christ with as many people as possible by nurturing and defending the God-ordained institution of the family and promoting biblical truths worldwide.” Of course I think sharing the Gospel is critical and know well that success on that score requires cooperation with the Holy Spirit. I am not necessarily opposed to promoting biblical truths either, though I suspect I might not agree with Focus on what those truths are. The real sticking point, though, is the “God-ordained institution of the family.” According to Focus, the ideal family is “one man and one woman committed to each other for life, raising their children in a loving, supportive home.” That, however, is not what Jesus just told us. Marriage is not the foundation of family and blood lineage does not define its boundaries. Baptism is the foundation of family and trumps all other relationships, including marriage. See Luke 18:29-30. For disciples of Jesus, water is thicker than blood. Church is the only “God ordained” family there is. Focus on the Family is therefore focusing on the wrong family.
That is not to say that families and households are not important. To the contrary, they are. I agree with Focus that “our culture increasingly disparages family life,” though I believe poverty, inadequate wages, increasing demands for employee productivity, requirements for worker mobility, lack of job security, lack of access to adequate health care and erosion of quality educational opportunities have a lot more to do with that than marriage equality-the culprit blamed by Focus. Does anyone really believe that marriage of the gay couple across the street poses a greater threat to his/her family’s well-being than losing a job or health care coverage? If Focus is truly committed to the welfare of families, I would recommend to its board of directors a campaign against late stage capitalism. Somehow, I don’t think that would fly.
Sandwiched in between the two ends of this episode with Jesus’ family is the allegation of the scribes that Jesus is possessed by Beelzebul who enables him to cast out demons. Jesus responds by pointing out the faulty reasoning of the scribes. Vs. 22. Why would Satan give Jesus power over his own legions? If in fact “Satan is cast[ing] out Satan,” his kingdom is imploding. That can only mean the Kingdom of God is at hand-just as Jesus has been saying. Vss. 23-25. Jesus goes on to say that no one can plunder a strong man’s house unless he first binds the strong man. Thus, Jesus can only do what he is doing because he has, in fact, bound Satan. Vs. 28.
Finally, we have that ever troublesome verse about blasphemy against the Holy Spirit for which one “never has forgiveness, but is guilty of an eternal sin.” Vs. 28-29. That verse has been a torment to many people over the centuries, not the least of whom was the father of Soren Kierkegaard who confided to his son that he once cursed God for the dreariness of his life while living as an impoverished serf. What does it mean to blaspheme the Holy Spirit? In the first place, it is important to note that this admonition is not addressed to the public but to the specific scribes who equated Jesus’ exorcism of demons with the work of demons. Unable to deny that Jesus has truly freed people from the power of Satan and unwilling to ascribe any good to Jesus whatever the evidence may show, they resort to nonsensical arguments in order to discredit Jesus. These particular scribes are hardened in their opposition to Jesus. They are not doubters, skeptics or even indifferent to Jesus. They have made up their minds and formed their opinions about Jesus. They refuse to allow the facts to confuse the issue.
To the few folks I have met over the years (and there have been a few) concerned about whether they might have committed the unforgivable sin of blaspheming the Holy Spirit, I have simply told them that their concern in that regard is a pretty clear indication that they have not. I am fairly convinced that the persons (if any) who are actually guilty of this sin don’t much care and never lose a night’s sleep over it. In sum, if you are worried about having committed this unforgivable sin, you haven’t. If you have committed blasphemy against the Holy Spirit, you are not the least bit worried about it and you are probably not reading this blog anyway.