Sermon preached on Sunday, Sept. 26, 2021, at Billtown Baptist Church, NS.
On Thursday, a new national holiday will be observed: the Day of Truth and Reconciliation, a day to remember indigenous peoples and the tragic events that happened to indigenous children in the residential schools.
In June of this year, while we were all trying to get by from the pandemic, we learned of an atrocity that, for many of us, made our problems seem so small. The unmarked graves containing 215 remains of indigenous children were found in Kamloops, BC. Others have been discovered.
While this shocked many of us, indigenous communities have been fighting for awareness of what took place in these schools for decades. To date, the Truth and Reconciliation Commission has identified 3 200 remains. They listed the names on a long red banner, and it was revealed in October of last year. Here is a picture of it, and as you can see, it goes around the room and out. It is so large. That’s how many. If you saw this as I did, I remember falling back in my chair, overwhelmed with the magnitude of this massacre.
These schools operated for over 150 years, the final ones being shut down in the 1990s. That means it is estimated that about 150 000 indigenous children went through these schools. The survivors face terrible mental health difficulties from these experiences. They estimate that the death toll to be somewhere around 5 000 children. In other words, there are many more graves yet to be discovered.
There were 137 of these schools throughout Canada run by churches. Most were Roman Catholic, Anglican, and United, but there were Baptist ones as well.
How do we wrap our heads around the fact that our nation, our churches, participated in something so cruel? How do we process the fact that these schools were operating in plain sight for over a century? It was not a conspiracy of a few individuals. There were reports, visits by other clergy, politicians, and townspeople. People knew. It was an act of systemic racism and genocide because it took many people, many laws and administrators, a whole culture of prejudice to do it. What words can we muster to talk about something so unspeakable?
I am going to suggest to you that we need to talk about God’s wrath. We cannot help but think about God’s anger, for if we don’t, the possibility that God is okay with these things, people doing these things to others, the alternative is worse: it makes God look uncaring and apathetic.
Many of us, however, have a toxic understanding of God’s wrath inherited from our fundamentalist upbringings. I am going to suggest to you that if we think rightly about the figures of hell and the fact God’s wrath actually flows from God’s love, we have a way of grasping this formidable failure of Christian morality. And yet, there is hope; there is hope for redemption and reconciliation.
In order to do that, I am going to read a text of bitter medicine. It comes from the prophet Jeremiah. Jeremiah 7:1-11, 17-20, 30-34 (abridged for time):
7 The word that came to Jeremiah from the Lord: 2 Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all you people of Judah, you that enter these gates to worship the Lord. 3 Thus says the Lord of hosts, the God of Israel: Amend your ways and your doings, and let me dwell with you in this place. 4 Do not trust in these deceptive words: “This is the temple of the Lord, the temple of the Lord, the temple of the Lord.”
5 For if you truly amend your ways and your doings, if you truly act justly one with another, 6 if you do not oppress the stranger, the orphan, and the widow, or shed innocent blood in this place, and if you do not go after other gods to your own hurt, 7 then I will dwell with you in this place, in the land that I gave of old to your ancestors forever and ever.
8 Here you are, trusting in deceptive words to no avail. 9 Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known, 10 and then come and stand before me in this house, which is called by my name, and say, “We are safe!”—only to go on doing all these abominations? 11 Has this house, which is called by my name, become a den of robbers in your sight? You know, I too am watching, says the Lord…
17 Do you not see what they are doing in the towns of Judah and in the streets of Jerusalem? 18 The children gather wood, the fathers kindle fire, and the women knead dough, to make cakes for the queen of heaven; and they pour out drink offerings to other gods, to provoke me to anger. 19 Is it I whom they provoke? says the Lord. Is it not themselves, to their own hurt? 20 Therefore thus says the Lord God: My anger and my wrath shall be poured out on this place, on human beings and animals, on the trees of the field and the fruit of the ground; it will burn and not be quenched…
30 For the people of Judah have done evil in my sight, says the Lord; they have set their abominations in the house that is called by my name, defiling it. 31 And they go on building the high place of Topheth, which is in the valley of Hinnom, to burn their sons and their daughters in the fire—which I did not command, nor did it come into my mind. 32 Therefore, the days are surely coming, says the Lord, when it will no more be called Topheth, or the valley of Hinnom, but the valley of Slaughter: for they will bury in Topheth until there is no more room. 33 The corpses of this people will be food for the birds of the air, and for the animals of the earth; and no one will frighten them away. 34 And I will bring to an end the sound of mirth and gladness, the voice of the bride and bridegroom in the cities of Judah and in the streets of Jerusalem; for the land shall become a waste.
What I have read to you is one of the most important judgment passages in the whole Bible. It is Jeremiah’s judgment sermon on Jerusalem that he delivers in the temple.
Jeremiah is called the “weeping prophet” because he was called by God to give the people the worst news in the whole Old Testament: Because of the sins of the people, Jerusalem will fall.
What could have led them to that point?
Jeremiah, in this temple sermon, says why. The people have become so lax in their walk with God that they turned to idols: the gods Baal, Molech, and Ishtar, whose title was the queen of heaven and was celebrated with ceremonial cakes that Jeremiah mentions.
Idolatry in the ancient world was really an attempt to barter with the gods, to get power and prosperity out of them, forgetting God is the only true God.
The way of God is a sharp rebuke of this: God is already on our side; we now just need to follow his way if we want good things in our lives because the right way is the best way. Goodness begets goodness, and God’s justice is good for everyone. We can’t manipulate God out of doing the right thing. We can’t butter him up with long prayers or church services. God simply says, repent and do good.
Justice is always hard work, especially compared to idols that offer a seductive bargain: if you give this to Baal or Molech, then you will be blessed without having to be a blessing to others. It sounds so much easier.
But the allure of idolatry is fatal: if you are trying to convince false gods of our delusions to do good to you, what is enough? Do you sacrifice more crops? Do you sacrifice more animals, even the ones you need to make it through till next harvest? Do you slash your body and bleed in the act of devotion like the prophets of Baal did in the time of Elijah? Or do you go even further and sacrifice the very thing, the very person you place hope for the future in, your own child, whom you love and care for?
This is what the people did. The idolatrous religions of Canaan demanded you sacrifice your child in the flames. With the growing worry of a new superpower in the east, the Babylonians, the Jews, after they prayed in the temple, took their children secretly outside the city to the valley. It is here, in the valley of Topheth, the valley of Hinnom, that the people did something unthinkable, a crime so terrible, God calls it an abomination. And he says that if the people tolerate the sacrifice of children in the flames, Jerusalem will have an ironically similar fate. Jerusalem will burn.
The people responded mocking Jeremiah: “We are God’s people. Jerusalem is where the temple is. That will never happen. God is on our side. We’re safe.”
The king, Zedekiah, ignores Jeremiah, and in his arrogance, breaks his alliance with Babylon, siding with Egypt, thinking God would protect him. After Jeremiah warns the king not to do this, God’s judgment was simply God saying, “Alright, have it your way.” The same callous hearts that sacrificed children was the same that sealed Jerusalem’s fate. Sin is its own punishment.
The brutal armies of Babylon came and laid siege. As the defences broke, the city was burned, and the people were pulled out of their homes, tortured, and killed. The corpses were set ablaze and left smouldering in the valley.
Jeremiah’s prophecy stated that there would be so much carrion and bitumen produced by the fire that he calls it a permanent, unquenchable fire.
In fact, writers like Philo and Josephus 600 years later speak about how the effects of the flames were still visible in the valley. The scorched soil, Philo says, permanently had sulphur in it, a lasting reminder of the inescapable inferno.
1. Places Reveal
In indigenous spirituality, their culture is not a written culture but an oral culture. For them, places are revelatory, for the land holds memory; the land tells a story, stories that are told and retold down through the generations. In that regard, their culture is closer to ancient Israel than ours, and perhaps we can understand our Bible better if we are willing to learn from them that places reveal things.
When my family and I were on vacation on Manitoulin Island, Ontario, we stayed at cottages owned by an indigenous family in the unceded village of Wikwemikong. Each day we would explore a different part of the island. It has beautiful beaches, breathtaking trails, waterfalls, as well as villages with little cafés and shops. One day we drove into Wikwemikong. We were looking for a hiking trail, and as we drove just outside the village, there stood these eerie ruins.
This was the site of one of the residential schools. This was the old building of the Wikwemikong Residential school that operated from 1840 to 1963.
I read an account of these schools by a woman named Ida Embry. She tells of how every fall she would be forced to go to this school, her and her sister. The children were beaten severely with a thick leather strap for things such as simple as trying to talk to another in their native language. The children were referred to by number, not name. The curriculum openly taught them to despise their parents in an attempt to rid them of indigenous thinking.
Why did these schools exist? The first Prime Minister of Canada, John A. MacDonald, was one of the first initiators of the schools and said the schools needed to cut off contact between the child and their family in order to get rid of the “savage” in them. He believed this was his Christian duty to Christianize the world. These actions are a part of a long history of Christian imperialism and colonialism, where Christians felt it was their responsibility to take indigenous land from them and impose a Christian order onto their society no matter the cost. Put another way: it did not matter the sacrifice.
The people of Jeremiah’s time sacrificed children in the flames of the valley of Topheth to idols in order to gain divine favour. I am going to suggest to you that Canadian society has engaged in its own child sacrifice. Only the children were not Canadian children, nor was the land ours to do it on.
But they were sacrificed to idols. These were sacrifices to the idols of power, empire and colonization, cultural superiority and racism, idols that led Christians to believe their faith automatically made them the good no matter what they did, and that the mission of the Gospel could be accomplished by doing very things Jesus was categorically against.
Part of me wondered, why didn’t they level this evil place to the ground? But, this place stood as a reminder. Places reveal if we listen.
I have known a few survivors of these schools. I got to know them in Toronto, where I was the coordinator of a soup kitchen, as well as in Sudbury, where I pastored for five years.
The stories these children of God have told me have kept me up at night. The crimes of these schools are so terrible we don’t even want to think about them. They are so jarring; they are an existential threat to who we think we are as Christians and Canadians, what we believe about ourselves, and our responsibility to each other.
Are Christians always the good guys of history? No, not always. Is it possible that Christians can use the Bible and their beliefs to motivate horrific acts of hate? Yes, we have.
I am going to suggest to you, however, that if we don’t dwell in these painful places, repent, and learn what is necessary to rectify these injustices, we will never display a faithful witness in Canada fully. But more than that, we will never learn to love in a way God wants us to, to love the stranger as ourselves, to love the victims of our foolish beliefs. The God of Scripture loves the forgotten of this world and us also too much to let us get away with this.
We forgot about those unmarked graves. God did not. Those schools, those graves, are our Topheth. Putting it that way is certainly startling, but we must understand something else:
2. God’s Anger Intends to Heal
I apologize if you came this morning with the expectation of a cheerful sermon, but let’s think about these things more today because I have realized that when we understand God’s anger correctly, God is trying to heal us, not hurt us.
What is Topheth? It has many names in the Bible: the Valley of Hinnom or Gehenna. Here it is called Topheth. It is a valley that stretches outside the city down to the Dead Sea, which also had a nickname that is a part of this land of judgment: the Lake of Fire. Perhaps you recognize that one from the Book of Revelation.
As I said, the effects of these moments of judgments on Jerusalem linger to this day, and that is why the fire was called the “unquenchable flame” or the “eternal fire.” When we understand the geographic figure of Topheth, of the valley of Gehenna, the Lake of Fire, we also understand what God is doing a bit better with what Christians have called hell.
The word, “hell,” is a European term that does not do a very good job at translating nearly a dozen places of judgment in the Bible. The doctrine of hell has been really one of the most misunderstood and abused ideas in the church. I will suggest to you it is because we have forgotten that it comes out of this history of the land.
I remember as a boy coming home from church being shaken by a sermon a pastor preached that if you don’t stay on the straight and narrow path, I will go to hell for eternity. I remember crying that night, terrified that I just would not be good enough, terrified of the thought friends and family or anyone could be trapped there.
Maybe you have had similar experiences. Perhaps you are like many modern Christians that just choose to ignore hell. Some of us are content to say, God is love, and therefore God never gets angry, and when we come to a passage of the Bible that says differently, we more or less just skip it and go on our merry way.
Many of us are content to think of hell as a place under the ground ruled by cartoonish devils dressed in red and with horns and pitchforks. It looks a lot more like European mythology than Hebrew memory. Many of us modern people are content to think of this version of hell in the same way we think of unicorns or leprechauns.
I did this for a time, but I just could not get around how Jesus uses this language. Jesus uses this figure of Topheth and Gehenna to warn people.
Jesus says in the Sermon on the Mount that when we refuse to reconcile with others, we are in danger of going into Gehenna.
Jesus also says that when we refuse to deal with sin, it would be better to cut off our arms or eyes that cause us to stumble than have our whole bodies go into the unquenchable fire (that’s language from Jeremiah’s Topheth).
The fact that these scriptures exist and are even statements of Jesus breaks through our assumptions about what love is and what judgment means. Love is not about turning a blind eye to how we harm others, but neither is judgment about God giving up hope on us.
I never understood why Jesus, who has died for the sins of the whole world, who is perfect and has self-sacrificial love towards sinners, who reflects the heart of God, who Paul tells us, “desires all people to be saved” – I could never understand why Jesus gives these warnings. Not sweet, gentle, never hurt a fly, Jesus?
Then I became a father. As you already know, Meagan and I have five very busy boys. Being a dad is really the greatest privilege and responsibility one can really have. It is your job to do what is best for them and try to stir them towards the best future. But we all know we can’t control our kids, and sometimes our kids make terrible decisions. Sometimes this fact is exasperating, and it makes us, parents, angry. Angry because we love them so much. I can tell you the things that make me the angriest as a parent is when my kids hurt each other and don’t care. It is in those moments, as parents, we plead for our kids to stop. We word our warnings in the strongest possible terms in some hope our kids will take the consequences of their actions seriously.
One time my one son was about to hit their brother, and I said, “You do that, and you are dead meat.”
Another time they were really rude to one another, and I said, “You keep acting like this, and I am just going to take away TV forever.”
Have you ever said anything like that to your child? These are called hyperboles. A hyperbole is a statement purposely worded so strong it will grab the other person’s attention. Jesus uses hyperboles all the time. God’s wrath is his outcry so loud and so strong that God hopes it will break through our stubbornness and apathy.
Let me suggest to you that the images of hell work something like this. What seems to be happening here is that these memories from Jeremiah’s day, of fire, permeant, and unavoidable destruction, become pictures of the end, and God uses these to warn the people about the course they are on.
He does this, sadly, because we so often use heaven and salvation as a big cop-out. We tell ourselves that God loves us so much he will fix all that when we get to heaven. I don’t have to do what is right; God forgives me; I’m good. When that happens, God, like in the Book of Revelations, holds up this moment of the valley of Topheth (which in that book is called the lake of fire) and says, one way or another, you will have to deal with this. I love you too much to just let you avoid it. If you don’t deal with this evil, this sickness in our soul, what makes you think you can participate in the fullness of eternal life I have for you?
3. But Hope is Real
God’s judgment is often those moments God steps back and allows us to feel and see the consequences of our decisions. When we fixate on these moments, however, we are tempted to believe God gives up hope on us, that God has chosen some to be saved and others not, or that God does not actually love all people and want to save them. But the prophet Jeremiah says this in his book, Lamentations, chapter 3:
22 Because of the Lord’s great love we are not consumed,
for his compassions never fail.
23 They are new every morning;
great is your faithfulness…
31 For no one is cast off
by the Lord forever.
32 Though he brings grief, he will show compassion,
so great is his unfailing love.
33 For he does not willingly bring affliction
or grief to anyone.
Notice that Jeremiah warns the people with the figures of unquenchable fire but also comforts them, saying God’s love never fails, and ultimately God rejects no one. No one is cast off by the Lord forever. It even says that when he does bring punishment, he does so reluctantly, unwillingly. The prophet Ezekiel says God takes no pleasure in punishment. The prophet Isaiah actually depicts God as weeping as he judges the people, feeling their pain. That sounds a lot more like a loving father trying with everything he’s got to turn his children from hurting themselves and each other towards something better.
The images of Topheth, Gehenna, and the Lake of Fire are God mirroring our brutality back at us. But make no mistake, God is not brutal or pleased with torture, nor does he give up hope in us or ever stop loving us. Isaiah depicts God’s judgment fire like it is the fire that purifies polluted ore into precious metal. Malachi imagines the fire judgment of God burning the sickness of sin away like a strong soap cleansing infection.
We often fixate on these dire warnings, but these warnings must always be coupled with the promises of restoration: We can’t understand redemption without both.
Jesus uses these punishment images of Gehenna, but we must never forget that Jesus went on then and accepted Gehenna’s punishment on our behalf.
With these warnings, how do we know there is hope for us with these atrocities in Canada’s past? We can have confidence because God in Jesus Christ was the child of God sacrificed for our sin. He was deemed expendable by the religious authorities, who wanted to keep their power. He was arrested, taken, beaten, and brought outside the city, to a place in the valley of Topheth, a place called Golgotha, the place of the skull, the place of death.
It is there that God counted the murder of his son as a sacrifice for the sins of those murdering him. He died praying for forgiveness for the very people who killed him.
If we have any doubt that God loves sinners, even when we have done the very worst of things, we can look at Jesus and know, he has gladly taken the hells we have made, the ones we are trapped in, and he chooses to bear them on the cross.
But that does not mean we get off the hook for the wrongs done in our world, in our history, and in our society. It does something different. It says there is hope that we can overcome them. The God of second chances forgives us and is now giving us opportunities to make it right, to learn and to repent, to heal and to restore: others and ourselves.
If there is no darkness that cannot be overcome by resurrection light, there is no wrong of the past that cannot be amended with God’s forgiving, reconciling future. But God gives us a choice: confront the hells we have made, unmake them with God’s gracious help, or the hells we have made for others will become our own.
But there is always hope because our God is a God of hope, a God that was pierced with the nails of hopelessness itself on the cross so that all the graves that Death and Sin have scarred God’s earth with might one day be emptied into Jesus’ eternal life.
Jeremiah reflects on the valley of Topheth later in his book, in the light of God’s promises to one day save his people, give them a new covenant, and place the law of love in their hearts, renewing them, and he says this in Jeremiah 31: 38-40:
“The days are surely coming, says the Lord, when the city shall be rebuilt for the Lord… The whole valley of the dead bodies and the ashes… shall be holy to the Lord.”
One day, these places of brutality and judgment will be healed and holy. The places of our greatest failures can be sites of forgiveness.
Let me suggest to you that if these graves of the residential schools are Canada’s Topheth, the hells we have made, it is a place of warning if we forget what happened there. But it will also be a place of hope if we remember the stories these places tell. It will be where we must look for how to repent fully, authentically, where God is sending us to carry out the work of reconciliation, where we as the church in Canada will find a new sense of Christ’s hope, a hope he has for us all.
If we treat these graves of these precious children as holy, letting their family’s laments be our laments, their battles for justice be our battles too, letting go of the idols of power and self-preservation, the arrogance that the face of Christ can only be found in faces that look like ours, these mentalities that centuries of Christians have held on to before us, to our own determent and destruction, if we do this – if we do this, God promises we will see glimpses of nothing short of heaven on earth, holy ground, the inbreaking of what Peter called the hope of the restoration of all things.
Sermon preached at Wolfville Baptist Church, Sunday, Oct. 20th, 2019.
It is a privilege to be here with you this morning.
It is also a great privilege to be able to have my friend and colleague, Melody Maxwell, leading the service with me. The irony should not be lost on us all that while she is “interning” here for her ordination, she is a great teacher to all of us. Not only the students, but I myself have learned much from her.
I am the Assistant Professor of Theology at Acadia Divinity College up the hill from you, I have been there now just over a year. My wife and five boys have absolutely loved settling into life in the Annapolis valley.
I can’t decide which I like better the people or the food. Its harvest time – you know that is a very really struggle. I had to ask myself recently whether I wanted to go out and see friends or stay in and enjoy a caramel apple pie from Sterlings. The struggle is real.
Perhaps I don’t have to choose most times. It was over delicious food with great people that I came to be speaking here by the way. Pastor Scott had my family over for dinner and as we talked and ate – Scott and I obvious geeked out and talked about theology – he asked me to come speak while he was away.
The scripture that the lectionary presented for us today – in other words I did not choose this scripture, it was the scripture of today in the lectionary, the reading plan a lot of churches in their daily reading – it is one that I think is deeply needed for our world today, for our church today, or us, right here, right now.
Luke chapter 18:1-8: ‘Then Jesus[a] told them a parable about their need to pray always and not to lose heart. 2 He said, “In a certain city there was a judge who neither feared God nor had respect for people. 3 In that city there was a widow who kept coming to him and saying, ‘Grant me justice against my opponent.’ 4 For a while he refused; but later he said to himself, ‘Though I have no fear of God and no respect for anyone, 5 yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.’” 6 And the Lord said, “Listen to what the unjust judge says. 7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?”’
1. What is Prayer?
Why pray? What is prayer?
It is a question that a certain Court of Appeal had to ask as it would have it in British Columbia in 1980. A man accused of arson sat before the court, and as the court deliberated on the evidence as to whether this man did in fact burn down a building, the man, distraught, bowed his head and whispered a prayer. However, in bowing his head, he accidentally leaned into the microphone in front of him, to which the whole court heard him pray, “Oh God, let me get away w this just this once.”
The judge initially discounted this as evidence because a prayer was something private, a conversation between a person and their god, and therefore could not be used. This decision was revoked upon appeal as illegitimate, and so, well, lets just say our boy the arsonist had his prayer answered, just not the answer he wanted.
What is prayer?A court had to think about that and so often we don’t think about what it is. Prayer is talking to God. Prayer is acknowledging God, thanking him, praising him, confessing to him, even listening to him.
Nearly all religions have prayer in it. Ancient Greek religion and philosophy at the time of the New Testament spoke about prayer, with an interesting difference. The Greek believed prayer was important.
Similar to many Christians, they believed prayer helped you become a better person. It is a old proverb that often we pray hoping to change God only to find God has changed us in the process. That is very true.
But the ancient Greeks didn’t believe you could convince the gods to do anything on your behalf. Why? The gods were up there and we were down here. The gods really were not all that concerned about humans and imploring them based on some grand moral cause was seen as pointless because the gods there not moral. They were selfish and aloof. If anything you prayed because if you did not pray, then the gods might be offended at your lack of devotion.
Prayer in the ancient world was like paying a phone bill for a phone that does not work out of fear that if you don’t pay that they will take away your heat and hydro as well.
The Hebrew people, the people of the Old Testament, believed something different. God was a God of love, of redemption, a God that made this world out of his sheer generosity, and is intimately involved with it. Prayer was able to do something, it was able to be answered because God was a relational God, promising to make right what has gone wrong. Our God makes and cares, reveals and listens, relates and rescues.
There is an old philosophical problem that if God knows all things, why would you need to ask him what you need and if he is in deed good, would he be doing that anyway? The only answer to this we see in the implicit logic of Scripture is that God longs for relationship, God will to relate to us, to act with us, and not just by himself.
God did not make himself to be the battery of a clock work universe with you and me as mindless, involuntary cogs and gears. No, the world – we are are invited to be something more like God’s dance partners, invited to dance to the music of redemption, and this dance takes relationship, communication, free will, and vulnerability.
Just as there simply cannot be any good relationship without time spent with one another, without communication, without listening to another, there simply cannot be a Christian life without prayer. Prayer is to faith what communication is to love, and so, prayer is as vital to the Christian as breath is to living.
Jesus reminds us of the need to pray always. 1 Thes. 5:16 says to “pray without ceasing.” Why? Because at every moment God is with you; God is near you; God loves you.
Our God is God Immanuel, God with us. He has stepped into history, the eternal one into time, the infinite one into finite space, and he became flesh, in Jesus he took on our form, “in the likeness of sinful flesh” says Paul, (God had bound himself to our fate to say, “I will come through for you for I have literally put skin in this game”), and so he has shown that there is no barrier or distance between us and him.
God is the very root of our being, the very spark that gives us life, the energy that gives us vitality, the air that gives us breath. He knows us perfectly, and yet he wants to hear from us. He does not want to be a spectator to your life, but an active part. He is what causes our hearts to beat, and yet he is gentle enough to knock and ask to be invited it.
P. T. Forsyth once said, the greatest answer to prayer is prayer itself. What he meant is that God answers prayer, but the fact of prayer of this kind speaks of the beautiful reality that God listens and loves, a God who is with us and for us.
I know this from pastoring. It was often my privilege to lead a person in their first prayer. Often I would have coffee with someone that I met in the community and I could explain to them that God loves them and that God was always waiting to listen to their cares in prayer, they just needed to voice them. Often the prayers were wonderfully simply, “Um, hey God, its me Josh…um, you’re great. I need help. Thanks in advance…bye.” It’s funny but we sometimes we have over complicated prayer and made it too formal. I love a prayer that is intentionally worded to speak to my heart, but I know God sees that prayer is just as beautiful.
Do you know you can talk to God at any moment? Do you know you can tell him anything? God is the kind of God that delights in hearing what is on your heart. Tell him.
2. Sometimes we can lose heart
Jesus tells us to continue to pray and not lose heart. Is he saying that we need to pray in order to not lose heart? That prayer teaches us to hope as we acknowledge God, remind ourselves of who Christ is and what he has done?
As I have said, it is true, we often come to prayer longing for change in the world or in God perhaps, all to find that God is using prayer to change you: to have a heart of hope, to have a character more confirmed to his, to be comforted by his presence.
Or, and I think this is the more likely reading, is he saying that as the disciples continue, they will pray for many things in a world that is dark they may get discouraged? Have you every prayed for something, something you knew had to be good and if God is good he should obviously want to do this good thing?
Perhaps you prayed for a clear path in the midst of confusion and complexity, all to find that the option that you thought that seem like God’s best option for your life was not what ended up being the case.
I know of a couple that felt called to be missionaries in another country. They were educated, they raised money, they learned new languages and sold their home. Yet when they arrived in their new place of ministry one of their children got fatally ill, and they had to come home permanently, shocked with grief and having to adjust to a life they never foresaw, they wondered how could this be in God’s plan for them as opposed to being out on the mission field? The path seemed so clear, the option obvious.
Perhaps you have prayed for a spouse to change or a marriage to mend.
Perhaps you prayed for a friend or family member struggling with cancer. All to see the cancer slowly over take them.
When I was in college, both my parents died of cancer. My mom had been battling breast cancer since I was in high school, then suddenly my father got pancreatic cancer my third year of college, and he died five months after that, two weeks after I graduated. My mother two years after that, after the cancer that we though she had beaten came back suddenly.
I know God heals in miracles. I have seen what I can only explain as miracles, and yet I don’t know why my parents died where others lived.
Perhaps you have gone through something similar.
Perhaps you have looked at this world, this broken world, and you have prayed for healing and peace and reconciliation and liberation, as I have, all to feel like this world is growing darker.
As we hear of shootings and crises in immigration, news of economic strive that our churches are all feeling the pinch of, or of global warming or the latest dire news about the Kurds, fighting for their lives and loosing their homes, all messages delivered to us in our newsfeed accompanied by articles and memes spouting a new hate, a new irrationality, a new indifference and apathy that has caused me sometimes to wonder in prayer, “Where are you God in all this? Why aren’t things getting better?”
It is easy to look at this world and lose heart. It is easy to pray and feel discouraged.
3. The Parable of Persistence
Jesus knows this. And so, he is telling his disciples, who will face persecution, who will face the oppression and tyranny of the Roman Empire. This disciples will see many of their family members disown them, many of their friends get martyred, all to come to martyrdom themselves, most of the disciples executed for their faith in Jesus. Jesus knew that they are going to see things that would discourage them.
Jesus knows his disciples will pray, they will pray for things that they knew were good, and yet they will see things happen that are disheartening. Jesus knows this.
Jesus does something unexpected, odd even, but brilliant here, he comes into that hopelessness and gives us an analogy in this parable that reminds us that there is hope, that there is always hope. He gives us to the situation of a widow who keeps coming to a cruel judge for justice.
The persistence of the widow – someone with little power or wealth or status, nothing in her but the God-given will to see something better – succeeds where there is no reason for her to succeed other than by her persistence.
The judge, cruel but also apathetic, so apathetic that in the face of persistence, he allows justice as a path of least resistance, in order to not get worn out. Evil is its own demise.
This parable has taken place many times over in the pages of history. People of little power or status or wealth, succeed against all odds, against terrible apathy and evil, why? Perhaps nothing other than persistence, that we can see God behind.
Look to history, we see Martin Luther nailing his 95 theses to the door of Wittenberg, brought in arrested before inquisitors, having to escape for his life, writing books hidden away in a tower, all by his persistence he sparked the reformation, what some have called the most powerful social movement of the last half millennia.
We see examples like the persistence of William Wilberforce, who against the wickedness of the slave trade with all its corrupt wealth, was able to write and persist and convince the English world of the evil of slavery.
Look at Emily Stowe, a Christian Quaker, the first female physician and first advocate of women’s suffrage in Canada. Facing sexism, she persisted in advancing her ideas creating the first associations for advancing women in education, in difference professions, and in arguing for the right to vote. She persisted!
Look at Gandhi in India, a person who used hunger strikes and the forms of non-violent resistance, leading a movement against the British who subjugated India and so he successfully persisted in seeing India become independent and free. In the face of imperial power, he won hearts without shedding a drop of blood.
Look at Martin Luther King, in the face of the racist bigotry of segregation, King used again nothing other than non-violence, intellect, faith and persistence in his civil rights campaigns. While he was attacked, stabbed, threatened and eventually assassinated, through his efforts the apathetic heart of President Johnson was moved and the whole American people with him.
King once said that “the arch of the moral universe is long, but it bends towards justice.”
And I can name many more, whether Dorothy Day or Desmond Tutu, or perhaps today we see the example of Greta Thunberg.
Jesus chooses a parable, it is a situation his disciples will know. They will live this parable.
Jesus is perhaps saying, remember that change is possible, a new world is possible, and that is why we can keep praying.
While the disciples did not see the end of persecution nor did they get to live out their lives in quiet, dying in peace, they did see justice: they saw the kingdom coming; they saw the Gospel proclaimed; they saw the Spirit moving; they saw hearts changed.
In all these instances and many more, while history has its darkness, its valleys, it also has its peaks, its beacons of light, its triumphs. Do not forget them! And do not forgot that with God all things are possible!
Why is change possible? Because God is not a tyrant like the unjust ruler, and if a despot can be moved, there is nothing with God who loves us and cares for us that can’t be moved.
How can God not want the best for us if he is the God that died for us?
How can we not have hope when the forces of evil could not keep our Lord Jesus Christ buried in the tomb?
How can we not persist when we see his Spirit moving?
4. Will we be found faithful?
So the text says,’7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?”’
Perhaps sometimes we pray: “God solve all this sickness and poverty and war and ignorance. Do something about it!” And God says, “I am going to do something about it: I am going to send you.”
God surprises us some days with unexpected miracles, other days he tells us that we have everything we need already.
We pray longing for the kingdom, but we also praying knowing as Jesus says just a few verses earlier: the kingdom of God is among us. It is within us.
Sometimes we pray for the hand of God to intervene; Sometimes God reminds us that we are his hands and feet. We are his body.
When we pray for the end of poverty, God stirs us towards generosity.
When we pray for the end of war, God moves in us reconciliation.
When we pray for healing, God gives us compassion.
When we pray for liberation, God gives us persistence.
If you are wondering today why the path of the world has taken a step back, when you cry out to God longing for the kingdom, for justice, can you consider the possibility that the God is calling you to step forward?
Here is another odd truth: you are the widow of this parable. The widow was a person, as I said, without status, wealth, or power. You can say to yourself I am not strong enough, not smart enough, not financially stable enough, too young, too old, to make a difference. Yet God can use you to be the difference we long for in this world!
Do not lose heart, persist in prayer.
The question I want to leave you with then is Jesus’ Wolfville Baptist Church, will Jesus find you faithful? Will he find us faithful?
Will he find us speaking honesty in a world that does not want truth.
Will he find us being humble in a world of arrogance.
Will he find us being loving in a world that has stopped caring.
Will he find us being generous in a world of greed.
Will he find us being gentle in a world of violence.
Will he find us being just in a world that is cruel.
Will he find us confronting the powers of darkness by the light of his Holy Spirit?
Will he find us being faithful?
Let us take up that invitation today right now, and let’s pray with persistence…