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DonateOctober 3, 2001 |
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Lamentations 1:1-6
Psalm
137
2 Timothy 1:1-14
Luke 17:5-10
Lamentations
In the Lamentations text, Judah has
gone into exile, and the prophet portrays her as "weeping bitterly in
the night," with "none to comfort her." "Her enemies
prosper, for the Lord has caused her grief because of the multitude of her
transgressions." We can identify with the grief in the text, given
September 11th, but it would be hard to identify with the
further step. Nonetheless, part of Israel’s greatness was that they
always interpreted their afflictions in light of their relationship to
God. Israel was a buffer state between the great nations, and as those
nations grew strong, they habitually conquered the smaller states,
occupied the land, and relocated the people. Rather than simply accepting
this situation as given, Israel searched for spiritual meaning. Often, as
in this passage, they read the affliction as a consequence of their own
failings. What would happen if we did the same? A process view suggests
that it is an interrelational world in which actions have effects. Have
our own national policies contributed in some way to the great hatred so
fiercely demonstrated against us? If so, this in no way validates the
terrorists: evil in response to evil is evil. Do we, like the terrorists,
respond to this evil by lashing out with an intent for further
destruction? What is a Christian response to evil? The text suggests that
national self-examination belongs to a time of national grief.
Paul’s letter suggests that Timothy was greatly troubled by Paul’s imprisonment and danger, almost to the point of losing faith. This, too, is a text that speaks to our current situation, since many have questioned the presence and power of God, given September 11th. Paul’s response to Timothy might well be adapted to our own time. First, Paul reminds Timothy of his heritage. The story of God’s power for us in Christ has been passed down through the generations—grandmother and mother for Timothy, but for us there are 2000 years of the generations! Suffering is a part of that history. God’s call is not to an avoidance of suffering, but to strength and love in the midst of suffering. Second, Paul retells the gospel story, framing the power of God as a power of love . Third, Paul prays for Timothy. Thus Paul’s imprisonment and execution is not a reason for losing faith, but an example of enduring faith. This endurance is itself the gift of God.
The Luke text gives Jesus’ response to the disciples’ request that Jesus increase their faith. This request follows Jesus’ teaching that we not provide stumbling blocks to one another, that we be watchful and forgiving of one another. Jesus’ response to the request is cryptic. First he tells them that even a tiny bit of faith would grant them powers to do great things. Then he gives the parable: Even though a slave has been working in the fields all day, when he comes in he is given yet another chore, fixing the evening meal for the master. Does the master thank the slave? No, says Jesus, the slave has simply done what he was supposed to do. Even so with us: doing good is not the result of extra faith and merit, rather, doing good is what is expected of us. The application of the text would seem to be that regardless of our situation, doing good is the "order of the day." It is the norm, and it follows from even the slightest faith. To preach on this passage is to probe the question: Why is it that faith yields good works? Why is doing good the norm? Does the text mean that no matter what our circumstances—whether trivial or tragic—we are to tend to the good?
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