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                    <text>Freedom’s Gift: Grace
From the Lent sermon series: Freedom: Costly and Conflicted
Text: Isaiah 42:3; Luke 23:34
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent V, March 12, 1989
Transcription of the spoken sermon
He will not break a bruised reed, or snuff out a smoldering wick. Isaiah 42:3
Father, forgive them; they do not know what they are doing. Luke 23:34

Of all the remembrances of Jesus recorded in the Gospels, none is more startling
than the prayer of Jesus on the cross,
Father, forgive them, for they do not know what they are doing.
There is perhaps no other word or action of Jesus that so embodies his
understanding of God, of himself, of humankind. There is no clearer expression
of his freedom, freedom to live out his own truth, freedom for God and freedom
for others, than this prayer for the forgiveness of those who were crucifying him.
Father, forgive them... With these words, we are shocked into awareness of how
little we have learned the gospel and how poorly we have mediated the radical
grace of God. Father, forgive them... Words that contradict every natural impulse
of our being.
Jesus modeled out a magnificent freedom, a freedom that transcended outward
circumstances, enabling him to live a life of active love and grace rather than
anxious and hostile reaction. Impaled on a cruel Roman cross, he was yet free.
Taunted and spat upon and held in derision, he responded with grace, absorbing
the evil and not responding in kind, thus breaking the vicious cycle of vengeance.
Well, you say, but Jesus was different. Was he really? Is not the mystery of the
incarnation, of God-with-us-in-Jesus, the story of God present in a genuinely
human life? The freedom Jesus lived which issued in such grace was not some
“given” of divine nature. No, it was a freedom won, a freedom costly and
conflicted. To be sure, it was the result of his rootedness in God. Remember the
scene at his baptism -the voice from heaven claims him, the Spirit descends upon
© Grand Valley State University

	&#13;  

�Freedom’s Gift: Grace

Richard A. Rhem

Page 2	&#13;  

him. This was, to be sure, God’s beloved Son. But, for all that, there was nothing
magic about the process of Jesus gaining a sense of identity and vision for
ministry.
In the Wilderness he struggled with the Tempter – what kind of ministry would
he carry out and how would he do it?
John the Baptist had designs for him. John hoped he would fulfill Malachi’s
prediction of the return of Elijah who would bring fire, the judgment of refining
fire, to the earth, signaling the end of the world, the damnation of the wicked and
the vindication of the righteous.
Jesus had to overcome the obstacle of John’s expectation.
Coming from the struggle in the wilderness, Jesus announced a ministry
patterned after the Servant of Isaiah - a ministry of healing and liberation and
Good News.
John was concerned and confused. He sent his disciples with the question, “Are
you the one who is to come, or should we look for another?”
Without argument or offense, Jesus simply pointed to his work. He went on to
affirm John and John’s ministry but it was also clear that he was saying, “John, I
am the one you were hoping for, but my mission is one of grace, not judgment.”
He announced his ministry of grace and healing in his hometown synagogue and
the radical grace far transcending the narrow exclusiveness of Jewish religion
was an offense to the hometown crowd. If John was confused, they were angry,
ready to lynch him on the spot.
But again, his inner strength and calm assurance rooted in God’s call enabled him
to move through the hostile crowd unharmed.
When the religious leaders called him mad, beside himself, his mother and
brothers set out to seize him and bring him home. But, once again, without anger
or breaking of relationship, he simply lived out of his own vision and truth and
said, “My mother and my brothers and my sisters are those who do the will of
God.”
The masterful freedom with which Jesus lived was costly and conflicted. He lived
out of an inner vision and thus was able to embody the grace of God in all
circumstances of his life.
The grace of God Jesus mediated is the only power for human transformation.
There are other ways and means of controlling and coercing human behavior, but
only grace as the active outflowing of God’s love really changes persons from the
inside out. This was what Jesus’ whole ministry was about - the promiscuous

© Grand Valley State University

�Freedom’s Gift: Grace

Richard A. Rhem

Page 3	&#13;  

proclamation of the prodigal love and grace of God. The portrait of Jesus’
ministry in the Gospels makes that clear.
The Gospel portraits of Jesus portray the radical grace which was his hallmark.
Just after reporting the question of the imprisoned John and Jesus’ response,
Luke tells the story of the dinner party given by Simon, the Pharisee. Without
questioning Simon’s motivation in inviting Jesus, it is clear that he wanted to see
firsthand this teacher who was causing such a stir with his gracious ministry and
who seemed to have so little regard for the punctilious religious observances
which securely bound the sect of the Pharisees. Could Jesus really be a prophet?
Was he someone that must be taken seriously or was he just another upstart
itinerant preacher? He got his answer, but not as he expected. During dinner a
prostitute came in off the street because she learned Jesus was there. She
intended to anoint his feet with oil of myrrh, but her emotions overtook her and
she began to weep, her tears falling on Jesus’ feet. She wiped the tears with her
hair, kissing his feet and anointing them with the ointment – a scene of great
tenderness and deep emotion, but a scene hardly in place in Simon’s house or on
such an occasion.
Embarrassed though he was, the rules of hospitality must prevail. Simon endured
the scene. But at least his question about Jesus was answered. This was no
prophet for, if he were, he would have known the immoral character of this
woman and would hardly have tolerated such a display of bad taste. Jesus
surmised Simon’s surmisings and proceeded to tell a story of two debtors, one
owing a small amount and the other a large amount. They were alike, however, in
that neither one had anything with which to pay. The creditor therefore freely
forgave them both their debts. Jesus’ question to Simon, “Which one will love
him most,” was given the obvious response by Simon: “I should think the one
that was let off most.” Jesus said, “You are right,” and then proceeded to apply
the story to the present situation. Simon, Jesus pointed out, had been proper in
his behaviour but had failed to offer the kind of courtesy and care that bespoke
deep kindness and love.
The woman, however, had been a veritable gusher of emotion, revealing the
deepest level of love. The application was obvious: Simon had little sense of
gracious forgiveness; he loved little. But the woman whose sins were many had
experienced grace and, consequently, loved deeply.
Certainly Luke used this incident to illustrate Jesus’ ministry of grace and he set
it against the background of John’s question, “Are you the one or should we look
for another?” The story illustrates the vision of ministry Jesus was living out, a
ministry not of judgment but of grace, a ministry not to call the righteous, but
sinners to repentance. Luke is the evangelist who recorded Jesus’ inaugural
message in his hometown – a Good News message. Here he shows that ministry
in action, a ministry that offers grace and thus transforms human life. Jesus knew
that only grace transforms; only grace changes persons.

© Grand Valley State University

�Freedom’s Gift: Grace

Richard A. Rhem

Page 4	&#13;  

Breathing the heady atmosphere of freedom that comes from surrender to the
gracious God, Jesus was able to mediate grace that transformed persons.
Whoever the woman was that wept over his feet, this was not the first time she
encountered him. Somewhere, sometime his words of grace had found their mark
in her soul. Perhaps he caught her eye or mediated grace in a touch that healed.
She knew the forgiveness of sins and her outburst of love was the consequence.
Jesus’ freedom in God enabled him to mediate grace.
But what is at stake is bigger than the transformation of persons; grace mediated
out of freedom alone can save the world. How tragic that the Church has never
been able to live by radical grace for very long. Throughout the history of the
Christian tradition there have appeared those who have glimpsed that grace,
experienced the freedom grace bestows and out of that freedom proclaimed the
grace of God in all its radicality. We think of Paul - the Pharisee who lived
blamelessly according to the legal prescriptions of Jewish religion until grace
broke upon him with all its liberating power, setting him free to announce the
Kingdom’s Good News. And Martin Luther’s experience of grace gave him the
inward strength and freedom to stand against the whole establishment of the
Christian Church much as Jesus did in his day.
Still, for the most part, the Church has fallen back into the bondage of religious
observance, legal prescription and self-righteous performance. There has been all
too little joyous celebration of Good News, all too much gloomy demand and
threatening coercion. The Church has not been a haven for the broken and
battered, the fearful, the guilty, the crippled and the captive. Too often, it has
crippled and cramped and burdened and broken. Rather than letting grace flow
in a mighty tide, the impression the religious community has made on the world
at large is one of self-righteousness, judgmental disgust and militant
condemnation.
Religion has bad press in the world and it has richly deserved it, for it has been
characterized by binding and breaking rather than by the commission of the
Servant of the Lord in whom Jesus found his identity and vocation. Isaiah speaks
of the Servant anointed with God’s Spirit who
... will not break a bruised reed, or snuff out a smouldering wick.
Rather, the Servant is called,
To open eyes that are blind,
to bring captives out of prison,
out of the dungeons where they lie in darkness.
Reflect for a moment on religion in these waning years of the twentieth century.
What a surprising phenomenon it is. With what resurgence it has stormed into
center stage. As the century opened, one might have thought that the classic
Protestant liberalism would alone survive, accommodated as it was to the

© Grand Valley State University

�Freedom’s Gift: Grace

Richard A. Rhem

Page 5	&#13;  

dominant culture; there seemed only a narrow gap between enlightened Western
civilization and the Kingdom of God. Then the terrible disruption of violence and
war shattered the easy optimism of the liberal vision. Yet, near mid-century,
Dietrich Bonhoeffer could speak out of the chaos of a Nazi concentration camp of
“a world come of age.” But what do we see? An angry, militant fundamentalism
under various names, yet one in spirit, whether Christian, Jewish or Islamic.
In my mind it is not at all clear that the world is more endangered by the threat of
nuclear war than by the threat of zealous religion. It even seems more likely to me
that the next great human catastrophe will evolve from some form of religious
fanaticism than from a nuclear confrontation.
Let me remind you of the recent book by Charles Colson, Kingdom in Conflict,
where he imagines a scenario in which a fundamentalist Christian is elected
president and, because of his literal reading of certain Old Testament prophecies,
fails to act to stave off an attack by a fanatical right-wing group of Jews on the
Dome of the Rock - the sacred shrine of Islam in Jerusalem. It is an imagined
scenario, but highly conceivable.
Of course, the most obvious representative of the religion of coercion and legal
prescription is the Ayatollah Khomeni. I confessed in a previous message the
anger that rises in my being when I see the totalitarion grip he holds on the
masses and the vile hatred he breathes into their hearts. But the Ayatollah is only
a radical example of what religion always tends to be - controlling, coercing,
prescriptive, demanding, burdensome and binding. The Ayatollah has a book
from the prophet who got the word straight from God. In that sense he differs
little from the fundamentalist Jew or Christian. The book binds. Thus, when the
book says he who defames the prophet must be killed, Khomeni without qualm of
conscience says Salman Rushdie must die because his novel Satanic Verses
defames the prophet of Islam.
Is it any different than the established Judaism of Jesus’ day, which said we have
a law and according to that law, he must die?
It is all of a piece - all cut from the same cloth.
But, Jesus was free of the bondage of religion, free of the coercive legalism and
ritualism of the religious institution. Jesus was rooted in God and therefore free
from every human bondage and, in that freedom, mediated God’s grace to all
without condition - the grace alone that can bring redemption to a broken world
torn by ideological strife and religious hatred.
Rushdie must die, demands the Ayatollah. He defamed the prophet; kill him.
Protect your religion; protect your prophet; protect your God.
See Jesus on the cross in anguish experiencing the very worst hell that
humankind can create. As they mock him, taunt him, jeer and spit upon him, he

© Grand Valley State University

�Freedom’s Gift: Grace

Richard A. Rhem

Page 6	&#13;  

prays. He prays out of the freedom of his own truth. He prays out of the vision of
his calling; he prays consistent with his whole ministry; he prays,
Father, forgive them...
For Jesus knows that it is grace alone that transforms persons; he knows it is only
grace lived out in freedom that can save the world from its own destruction.
Father, forgive them, he prays.
Father, forgive us.
Set us free to forgive – to be the agents of such grace in our world.

© Grand Valley State University

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