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                    <text>God’s Love: A ‘Yes’ That Conquers Our ‘No’
From the Lenten sermon series: Love Story
Text: Corinthians 15:21, 22, 28
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Easter Sunday, April 15, 1990
Transcription of the spoken sermon
Has our Lenten experience convinced us that the universal human response to
God is “No”? Have we faced the issue squarely? Have we come to see that the
crucifixion of Jesus was not an aberration, an exception to the rule of the way of
human history? Have we come to see that there is more of Caiaphas and the
dignitaries of the Sanhedrin in us, in our religious institutional selves, than of
Jesus? Have we come to see that there is more of Pilate in us, in our national
identity as Americans, than of Jesus? Have we come to see the human situation is
hopeless?
I hope so.
That is not just pulpit talk intended to beat you down. It is an honest conclusion
reached on the basis of the whole tragic tale of human history. Power politics,
coercion, oppression, injustice resulting in human suffering, helplessness, fear,
despair, the violence of terrorism perpetrated by those who have nothing to lose.
That is the human story.
In the biblical narrative, Israel’s history is not just one history among others; it is
a special history because Israel was a specially chosen people living in the light of
God’s revelation - a representative people on behalf of all people. God’s purpose
in calling Abraham and Sarah and from them forming a special people, was not to
leave the rest in their alienation and darkness, but, rather, that Israel might be a
light to the nations and that all nations might come to Mount Zion to learn God’s
Law - the Torah - the way of life.
But it was not to be. The story of God’s special relationship with Israel – the
Covenant of Grace – was the story of a broken covenant and that history ended in
deadlock, impasse. It was obvious that Israel would not be the historical
demonstration of God’s Kingdom as God intended.

© Grand Valley State University

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�God’s Love: A Yes That Conquers Our No

Richard A. Rhem

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During our Lenten biblical journey we have reviewed the one story of the Bible.
In Genesis 1-11, the first section of biblical narrative dealing with the great
universal themes of creation, humankind, judgment and grace, we saw at least
once that God brought judgment and started over.
Remember the story of Noah and the Flood? Did not God begin again with
righteous Noah? But it was to no avail.
And then, as I just mentioned, the call to Abraham was a new beginning, a new
strategy, through the one to win the many. But the result was dismal.
Finally, when it seemed hopeless, God loved the world so much that God gave a
Son - Jesus. John’s Gospel has given us our series’ theme - God loved the world
so much that God gave... From the first letter of John we heard those simple and
profound words,
“God is love. And God’s love was disclosed to us in this, that God sent his
only son into the world to bring us life.”
We followed the story of Jesus which reached its climax this week past. He
entered Jerusalem amid the clamor of the Passover pilgrim crowd, hoping he
would be the national liberator, and Friday we remembered his death by
crucifixion. He had come in God’s name; he had proclaimed God’s Kingdom; he
had fully followed the will of God as he understood it, even when it was leading
inevitably to his death. He did not swerve from the course, although he pursued it
with fear and trembling.
And he died.
Jesus, the revelation of God, the one righteous person ever to live, the disclosure
of God’s radical love, crucified. Love is vulnerable and crucified in history
because history is not about love; it is about power and coercion and oppression.
Jesus was crucified.
But, that death, rather than the tragic end to a noble vision, was perceived and
proclaimed as the supreme demonstration of God’s love and in that death God’s
love is seen in all its radicality. The death of Jesus has become the proclamation
of the most radical love possible - God’s love for the ungodly, for God’s enemies.
God demonstrated His love for us in that while we were yet sinners,
Christ died for us.
But, the death of Jesus as the supreme disclosure of God’s love redeeming the
world was not evident on Good Friday. Darkness covered the earth as Jesus died,
symbolic darkness – for the crucifixion of Jesus by Jerusalem and Rome, by
Caiaphas, the High Priest, and Pilate, the Roman official, representing the whole

© Grand Valley State University

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Richard A. Rhem

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world, was the final human “No” to God, to God’s way, to God’s Kingdom, to
God’s love.
If Jesus had died and only died,
if the biblical story had ended in darkness on Golgotha amid the jeering
crowd, the heart-broken disciples and women,
the anguished groaning of the victims,
then the story would be simply one more episode in human history
of goodness rejected and righteousness crucified,
of a visionary tragically cut down.
But the story did not end on Friday. After an interlude of numbness during which
the disciples cowered in fear and the faithful women awaited opportunity to do
their final loving service, God, the Source and Grace of Life, raised Jesus the
crucified to life. To the resounding human “No” God gave an even more
resounding “Yes,” and the destiny of the world was changed from darkness to
light, from death to life.
Paul put it this way as he reflected on the life, death and resurrection of Jesus in
light of the whole biblical story:
It was through one man that sin entered the world, and through sin
death, and this death pervaded the whole human race... But God’s act of
grace is out of all proportion to Adam’s wrongdoing. For if the
wrongdoing of that one man brought death upon so many, its effect is
vastly exceeded by the grace of God and the gift that came to so many by
the grace of the one man, Jesus Christ (Romans 5:12-15)
Or, to bring it to the proclamation of the event we celebrate today, the
resurrection of Jesus Christ from the dead, we hear the words of St. Paul in our
text taken from the Epistle, reading,
... Christ was raised to life – the first fruits of the harvest of the dead. For
since it was a man who brought death into the world, a man also brought
resurrection of the dead. As in Adam all men die, so in Christ we will be
brought to life.
Then follows Paul’s vision of what is presently occurring, Jesus, the risen,
reigning Lord, putting down the enemies of God’s Kingdom. Finally Paul affirms
this triumphant faith:
God will be everything to everyone.
Paul’s discussion of the resurrection of Jesus in I Corinthians 15 is long and
involved and I will not attempt to give a detailed analysis of it, but rather simply
concentrate on this one brief paragraph. The 20th verse is the clear, unequivocal
statement.

© Grand Valley State University

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Richard A. Rhem

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But, in fact, Christ has been raised from the dead.
This is the central affirmation of Christian faith. This is what makes Christian
faith gospel – good news. That God raised Jesus from the dead is the ground of
our hope. It is the ground of our hope for the redemption of the world – for a new
world, a new day free of all that saddens us, hinders us, defeats us. In a word,
the resurrection of Jesus gives us hope in our hopelessness.
Let me run the scenario past you one more time. Established political power and
institutional religions combined to crucify Jesus who lived out in concrete human
existence the love of God. And, as we have seen from week to week throughout
the season of Lent, what happened in Jerusalem on Good Friday has happened
over and over again in human history and it is happening still today.
What will be Lithuania’s fate?
We entered this season with Allan Boesak in this pulpit in the euphoria of
breakthroughs in South Africa. Will our hopes be realized? Will our prayers be
answered for justice and peace in that land?
Will Iraq threaten the Middle East with a new wave of terror with germ warfare?
As I raise this question, and they could be multiplied, is it not obvious that as
much as we pray for peace and justice and work for the humanization of this
world, our hope must be grounded in something or Someone beyond the roller
coaster of history, beyond the fickleness of popular movements, beyond the selfserving egotism of world leaders? Must we not trust something more substantial
than the present popularity of a world leader, the cleverness of human planning,
the good will and faith of nations to treaties, world organizations such as the
United Nations? Is it not obvious that any arrangement that rests alone on
human capacity or human decency is no solid ground for human hope?
If you have followed me through the Lenten Season, you might conclude that I
am a pessimist; that I do not belong to the positive thinkers’ club. And you would
be right. I have done my best honestly to mirror the human situation, the real
historical condition and I can only conclude that the human situation in and of
itself is hopeless.
But, I am not without hope. I am rather filled with hope. But only because my
hope is in God. And my hope is in God because God raised Jesus from the dead.
When we said our final “No” to God Who visited us in Jesus, we undercut any
possibility of hope in any purely human project. And precisely at the point of our
final “No”, God uttered a resounding and irreversible “Yes”.

© Grand Valley State University

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Richard A. Rhem

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God’s “Yes” conquered our “No” because God raised to life the one our “No” had
crucified. And just as God conquered death in giving Jesus life from the dead, so
God’s “Yes” proves stronger than our “No.”
As in Adam all die, so in Christ shall all be made alive.
What of our world, then? What can we expect as the drama of history goes on its
perilous way? We cannot set any dates. We cannot predict the immediate
outcome of the tensions in South Africa, the Middle East, Latin America. We
cannot foresee the consequences of the democratization of Eastern Europe or the
apparent unraveling of the Soviet Union. We pray for wellbeing. We know that, as
quickly as barriers fall and walls are torn down, new crises could develop. But we
also know that outside Jerusalem when Church and State – representative of the
whole world – crucified Jesus, God raised him up as a sign that God will not give
up on this world. With the writer of Revelation, therefore, we look for and pray
for and hope for the day when
The Kingdom of this world will become the Kingdom of our God and of
His Christ and the angelic hosts sing in chorus,
“Hallelujah! The Lord God omnipotent reigns!”
We live that vision - in hope.
But, as we gather to celebrate the resurrection of Jesus, it is not only the broad
world scene, not only the matters of cosmic dimension that press upon us,
important as those are. As we gather, we are a people who all have a story that is
being written.
For some of us it is the pain of one we love that we carry in our hearts. A daughter
calls, crying convulsively because her heart has been broken, her love betrayed
and a parent’s heart is crushed wishing somehow that he could take that pain
from her and make it all right. In the abyss of hurt and brokenness, when there
are no words to assuage the pain, wherein does one find hope to go on?
The nation was inspired by the courage and grace of Ryan White who this week
died of the AIDS virus contracted through a blood transfusion. In his dying, the
nation was galvanized in grief. And what do we say? Was that life worth the
living? Certainly. Was that life fruitful in its impact? Surely, more so in his brief
life than most of us who will live to an old age. But, is that all? Is Ryan dead and
any remainder of his life will be through the remembrance of those on whose
lives he had an impact? Is that all there is?
The question is much more poignant for some of you, for since Easter last you
have stood by the casket of one dearly loved and sorely missed. Is there now only
the memory and the void? Is dead simply dead?

© Grand Valley State University

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Richard A. Rhem

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Some of us have received a serious medical diagnosis since last we gathered in
Easter joy. All of us carry within our bodies cells potentially lethal, but for some
of us at this time they are latent; for some, they are ravaging. What does one say
when one’s mortality is not simply part of the general universal reality of all
humankind, but when one is faced with one’s own personal, lonely encounter
with death? Life is a precious gift and fiercely clung to. Is there some way to relax
one’s grip or, better, to grasp with hope something made of surer stuff?
Each of us is writing her own storyline and few there be that escape the
interweaving of that tragic thread which is so ubiquitous in the human tapestry,
so dominant in the plot of our personal stories.
Wherein then lies the ground of hope? How can one escape cynicism, despair,
futility? How does one cope when faced with betrayal, brokenness, loss and the
last enemy, death itself?
For Christian faith, that ground of hope is in the God Who raised Jesus from the
dead. For Christian faith, the ground of hope is the God Who, in the text from St.
Paul,
will be everything to everyone,
because that God refuses to give up on this world; that God will never give up on
you. That God’s “Yes” was spoken on Easter morning in response to the final
human “No” spoken on Good Friday.
Who is this God?
This is the God Who loved the world so much that He gave His only son – not to
condemn the world, but that the world might be saved through him. This is the
God Who is love and Who disclosed the radical nature of that love in sending
Jesus who lived out that love so that in his life one sees into the very heart of God,
the God Who was in Christ reconciling the world to himself, going to the limit in
that while we were yet enemies, Jesus died for the ungodly, thus disclosing the
radical, unconquerable love of God.
God is love and God is writing a story, too; it is a love story, a story of an amazing
love that simply will not be turned away, a love that will never let up, a love that
will never let you go. Whoever you are, wherever you are coming from –
returned on Easter from a long dropout,
cynical in general, but find the music and flowers inviting,
despairing, almost going under,
hoping against hope,
seeking, longing to believe –

© Grand Valley State University

�God’s Love: A Yes That Conquers Our No

Richard A. Rhem

Page 7	&#13;  

God loves you and God would write you into the script of the love story He is
writing. God offers you life, having promised through Jesus Christ forgiveness,
peace, joy and the assurance that you will be kept by God’s power now and
forever.
God has spoken a “Yes” that conquers our “No.”
I invite you to say “Yes” to the God Who has said “Yes” to you through Jesus
Christ our Lord.

© Grand Valley State University

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                    <text>God’s Love: Vulnerable and Crucified in History
From the Lenten sermon series: Love Story
Text: Zechariah 9:9-10; John 11:48-53, 12:9-19
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Palm Sunday, April 8, 1990
Transcription of the spoken sermon
God loved the world so much - that’s where it begins, this Love Story, which is the
one story of the Bible. The whole drama of the biblical story is the story of an
amazing love, a love so alien to our human way of being and acting.
God loved the world so much He came in complete solidarity with the world God was in Christ reconciling the world - making friends with the world. Jesus in
the full humanity of his being was the concrete presence and disclosure of God in
our world.
Jesus came in God’s name;
Jesus came proclaiming God’s kingdom;
Jesus came finally to the center of Jewish life and the religious institution,
to Jerusalem itself; and,
Jesus was crucified.
In biblical understanding, Jerusalem was not just any city; Israel was not just any
nation. Israel was a specially chosen and called people brought graciously by God
into covenant relationship to be God’s instrument to bring light and salvation to
the whole world. Israel was the representative of all nations and people.
Therefore, when Israel refused Jesus’ call to repentance and new birth, it was an
act on behalf of us all and when Israel crucified Jesus, it was a final rejection of
God’s covenant love and grace on behalf of us all.
When Jesus died, love was crucified in history.
That was the story then; that is the story now. I never sense that more keenly
than on Palm Sunday. It has become a high festival day in the Church. There is
much I love about it, but I must admit that there is an unsettling contradiction in
the re-enactment of that day.

© Grand Valley State University

	&#13;  

�God’s Love: Vulnerable and Crucified in History

Richard A. Rhem

Page 2	&#13;  

One reason for the confusing mix – of joyful praise, children singing and a
festival crowd in parade, along with the sinister evil that is showing itself and the
tears of Jesus that reveal the crushing weight of the imminent tragedy that was
about to engulf Jerusalem – is that we have taken Matthew, Mark, Luke and John
and mixed them all together into a single picture which has elements of all four
Gospels, resulting in a picture which actually reflects no single perspective. But,
that is an improper way to understand the Gospel accounts. A harmony of the
Gospels which collapses them into one narrative of Jesus’ life and destiny is to
miss the sharp focus of each evangelist and mistake the purpose of the Gospels.
In this message we will listen to the account from John’s Gospel. We have been
reading from this Gospel throughout this Season of Lent. This Gospel has
provided our theme - Love Story - from the familiar words of 3:16, “God loved the
world so much ...” As the second half of this Gospel opens, our Evangelist writes
of Jesus,
He had always loved his own who were in the world, and now he was to
show the full extent of his love. (John 13:1)
It may be helpful to page through John’s Gospel for a moment to get the setting
for the Palm Sunday happening. The first half of the Gospel, called the Book of
Signs, culminates in the supreme miracle of the raising of Lazarus in chapter 11.
If John is portraying Jesus as the one come from God and revealing God, then the
giving of life to one dead was the supreme sign revealing what God is about in the
world - the giver of life.
Now notice how John moves from that sign to the reaction of the Jewish
authorities (11:54). But Passover was approaching and many Jews made
pilgrimage to Jerusalem, and the word of the raising of Lazarus was abroad and
speculation ran wild - will he come to the festival? (11:56), and there was an order
out for his arrest (11:57).
Then on Saturday, six days before Passover, Jesus comes to Bethany, to Mary and
Martha’s home. And Lazarus, whom Jesus raised, was their brother. They gave a
dinner and there follows the report of Mary’s anointing Jesus with very expensive
perfume - a costly act of loving devotion.
Judas grumbles about the cost and Jesus says, “Let her alone. Let her keep it till
that day when she prepares for my burial.” (12:7-8) Then follows the evangelist’s
editorial comment which intends to connect the Lazarus miracle and the
conspiracy to kill Jesus and to set the context for Jesus’ entrance into Jerusalem
which commences at 12:12.
Look at it carefully. Follow the action, not from the collage of the four Gospels in
your mind, but just from what John records.

© Grand Valley State University

�God’s Love: Vulnerable and Crucified in History

Richard A. Rhem

Page 3	&#13;  

The pilgrims already in Jerusalem hear Jesus is coming to Jerusalem from
Bethany and they go out to meet him, bringing palm branches. They shout,
“Hosanna,” an acclamation of praise. Citing Psalm 118:26, John writes.
Blessings on him who comes in the name of the Lord!
This was a Psalm sung by the pilgrims as they came to Jerusalem. Actually, the
citation is,
Blessed in the name of the Lord are all who come.
Why the slight variation? In the Psalm it is a blessing spoken in God’s name on
the approaching pilgrims. In John’s version, the one coming is coming in the
Lord’s name – presumably some special envoy from God, not an ordinary
pilgrim. But, John is not through. He adds,
God bless the King of Israel.
That is not in Psalm 118, but rather is a citation from the prophet Zephaniah
(3:15). Now, notice what happens. Jesus finds a colt and sits on it – John says in
full accordance with the text of scripture:
Fear no more, daughter of Zion, see, your king is coming, mounted on an
ass’s colt. (12:15)
Here we must stop and consider the scene and its meaning as John sets it forth.
What is going on with the crowd? According to John’s picture this is a crowd
filled not so much with religious fervor as with rising nationalistic zeal. As I
mentioned, only John speaks of palm branches and that is significant. Palm
branches had nationalistic association. Palms were evocative of Maccabean
nationalism. As a symbol of nationalism, the palm occurred on the coins of the
Second Revolt (A.D. 132-135). When Judas Maccabeus rededicated the temple
altar after the Syrians had profaned it (164 B.C.), the Jews brought palms to the
temple. When Simon Maccabeus conquered the Jerusalem citadel (142 B.C.), the
Jews took possession of it carrying palm fronds. In the Testament of Naphtali V4,
the fronds are given to Levi as a symbol of power over all Israel.
In sum, John’s use of palms would seem to give to the whole scene a political
overtone; Jesus is being welcomed as a national liberator.
Further, the words, “God bless the King of Israel,” which John has the crowd
chant are not found in Psalm 118:26 from which the words, “Blessings on him
who comes in the name of the Lord!” are taken. Once before in John’s gospel
(6:14-15) after Jesus fed the multitude, he realized the crowd wanted to make him
king and he withdrew from them.

© Grand Valley State University

�God’s Love: Vulnerable and Crucified in History

Richard A. Rhem

Page 4	&#13;  

There is little doubt that the scene John paints is intended to indicate what was
going on with the crowd. They were hoping that in Jesus they had found a
national liberator and they hoped that this one now entering Jerusalem was
about to declare himself the King of Israel.
But this was precisely not what Jesus was intending. Now he must do something
to set them straight. What does he do? He seeks to dispel the crowd’s
misunderstanding through a prophetic action – an action even the disciples did
not understand until after his death and resurrection. The action: Jesus sat on a
colt, thereby seeking to call to mind the words of Zephaniah and Zechariah.
In Zechariah and Zephaniah it is the King who comes, but it is a different kind of
king. Listen to the Zechariah citation:
See, your king is coming mounted on an ass’s colt.
If we go to that context in Zechariah, we find it is a call to Jerusalem to rejoice
because its king is coming, coming mounted on an ass’s foal, to banish chariots
from Ephraim and war horses from Jerusalem; the warrior’s bow shall be
banished. The prophet’s word continues,
He shall speak peaceably to every nation, and his rule shall extend from
sea to sea, from the river to the ends of the earth.
“Yes, Jerusalem,” Jesus seems to be saying by mounting the ass’s colt, “I am your
king coming to you, but a different kind of king than you expect or desire.”
Similarly, in Zephaniah we have.
Fear not, O Zion, ...the Lord your God is in your midst, like a warrior to
keep you safe; he will rejoice over you and be glad; he will show you his
love once more...
In that same context the prophet cries,
... be glad, rejoice with all your heart, daughter of Jerusalem ... The Lord
is among you as King, O Israel...
Jesus’ mounting the colt was a prophetic action, according to John. After the
death and resurrection John writes, we understood what that action was trying
to say. Jesus realized that the crowd had misinterpreted the Lazarus miracle just
as the crowd had misunderstood the multiplication of loaves and fishes in John 6.
The raising of Lazarus was a sign that God the giver of life was visiting His people
in Jesus. They should not be proclaiming him as an earthly king, but as the
manifestation of the Lord their God Who has come into their midst, the God of
Zechariah Who would bring peace to the whole world. He will speak peaceably to
every nation.

© Grand Valley State University

�God’s Love: Vulnerable and Crucified in History

Richard A. Rhem

Page 5	&#13;  

Immediately following this event we find the Greeks, that is the Gentiles, wanting
to see Jesus and we are never told whether they see him, but that request triggers
that emotional response of Jesus. He responds,
The hour is come...
Then we have that word about the grain of wheat falling into the ground and
dying and Jesus’ soul is in turmoil, saying,
What am I to say? Father, save me from this hour? No, it was for this
that I came to this hour. Father, glorify Thy name,
And the paragraph ends with the words,
And I shall draw all to myself when I am lifted up from the earth.
Jesus’ prophetic action was to counteract the nationalistic misunderstanding of
his coming and to affirm the universal kingship that will be achieved only
through death and resurrection. Ironically, the Pharisees’ comment with which
John concludes the Palm Sunday narrative confirms that universalistic
dimension of Jesus’ way when they say in distress,
You see you are doing no good at all; why, all the world has gone after
him.
It is fascinating to reflect on the Palm Sunday narrative as John presents it, as it
illumines our own world. It would appear that the world then and the world
today are not very different. There remains the worldly way of established power
perpetuating itself by coercion.
Does it strike you how the way of God’s love as lived out by Jesus is so contrary to
the ordinary way of worldly power, to the commonly held assumptions of us all?
We could examine the very city into which Jesus entered – Jerusalem – today.
What agony continues to be the rule there. The Palestinian problem will not go
away. And, ironically, the Jews for whom Israel became a refuge from the
savagery of the holocaust have become a nation which is dangerously close to
being an oppressor. And while we cannot begin to enter the suffering that people
has endured, and thus must empathize with their need for security, it remains a
fact that now they hold power and the Palestinians’ claim is not heard.
In South Africa, great shaking of the foundations is occurring, but it has come
only as a result of those who have stood up and faced the peril of oppression and
death. And we know Nelson Mandela could become a martyr – or Allan Boesak.
No matter where one turns, it is the same story. In this nation it would be no
different. We, all of us, American, Russian, German, Israeli, name whatever

© Grand Valley State University

�God’s Love: Vulnerable and Crucified in History

Richard A. Rhem

Page 6	&#13;  

nation or people you will, we are all of us selfish and narrow in our interests.
World history is monotonous with the story. The world of nuclear capability has
gotten our attention and we hardly dare unleash that awful power, but a Khadafy
or the Iraqi regime might go for broke.
The longer I live, the more historical moments I live through, the more I see the
stark contrast between the Kingdom of God and the kingdoms of this world. Or,
to put it in more concrete personal terms, I see the stark contrast between Jesus’
way and my way.
Maybe Jesus’ way is best summed up in his word in the Sermon on the Mount,
practiced himself on the cross. He said.
Love your enemies, and on the cross he prayed, Father, forgive them. Jesus was
no wimp. He was the strongest, freest person that ever lived. But, I can’t live that
way. And America can’t survive that way. It doesn’t work in the practical affairs of
this world. Trying to practice that consistently only gets one crucified. That’s
right.
Love: vulnerable and crucified in history.
I have been accused, not unjustly, of being a universalist, that is, of believing that
in the end God will win the love of everyone. Maybe I am; maybe not. Anyone
who knows one way or the other for sure knows too much. But, let me make one
thing clear. If I believe God will finally win out with everyone, it is not because I
believe everyone is finally not so bad. Rather, it is because I see such a total,
universal repudiation of God’s way.
When I’m honest, I am more like Caiphus than Jesus. (Let’s keep the church
together, even if we have to lie and kill to do it.) I’m more like Pilate than Jesus.
(Let’s keep America safe and Number 1,even if it takes the flexing of military
power.) Threaten my church and watch me. Threaten my nation and watch me.
Threaten my personal situation and watch me. Am I a Christian? Sure. I believe.
But, don’t push me. And I am sad to say that I don’t find myself much better or
worse than those I know and rub shoulders with.
Jesus, if it’s a matter of my losing everything I’ve dreamed of and worked for and
believed, or your death, you die, Jesus. No, friends, it is not that I have gotten soft
on sin or fail to see the twist, the distortion in human nature. It is that I see it so
painfully clearly, and I see it in myself and then I say, if God is going to save one,
it is purely of grace and, if God wills to save one, all of grace, why not all, for all
have sinned and come short of the glory of God. One person lived it out – love all
the way.
One person lived in perfect covenant relationship and obedience all the way. One
person made it all the way to death.

© Grand Valley State University

�God’s Love: Vulnerable and Crucified in History

Richard A. Rhem

Page 7	&#13;  

One person took the consequence of total vulnerability and was crucified while he
prayed for those crucifying him. And God said that’s enough; he made it! He
made it! And because he made it, death will not hold him. Because he made it, I
will accept the rest through him.
In The Revelation of John, there is a scene in heaven of a vast throng from every
nation of all tribes and peoples and languages,
... standing in front of the throne and before the lamb. They were robed in
white and had palms in their hands, and they shouted together, ‘Victory
to our God who sits on the throne, and to the lamb!’
That lamb spoken of earlier in chapter five is the Lamb that was slain. Jesus died.
Jesus was crucified, because Jesus was God’s love in human form and God’s love
is vulnerable and crucified in history – then and now.
The vision in Revelation is of an ultimate triumph of God’s Kingdom. Jesus’ way
doesn’t work in history. Crucifixion is its end. But then, does history’s way work?
Shouldn’t twenty centuries convince us that it does not, cannot, will not work?
Jesus’ way, so the vision promises, is the only way that will finally work, for
finally it is only the power of love that can defeat loveless power.
Must that not convert us?
Must that not change us?
Can we go on pursuing a way that is futile, crucifying the Christ again and
again?
Must we not change, be converted?
God have mercy on us!

© Grand Valley State University

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