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                    <text>Free to Care
From the series: The One Covenant of Grace – The Salvation of the World
Text: Galatians 6:2, 9-10
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Thanksgiving Sunday, November 22, 1987
Transcription of the spoken sermon
Help one another to carry these heavy loads, and in this way you will
fulfill the law of Christ… So let us never tire of doing good…let us work
for the good of all… Galatians 6:2, 9-10
I am all excited again about being Christ's Community. You may respond, "You
have been excited about it for nearly 17 years," and, of course, you would be right;
I have been. But one goes through stages; sometimes the vision is clear and the
movement strong. At other times the direction seems less clear. Sometimes the
energy flows with great spontaneity; at other times it seems like an uphill grind.
Sometimes the focus is clear; at times I get sidetracked with peripheral matters
and I lose focus.
These past weeks have been rather difficult for me. The preparation to preach has
been a struggle. I take this business very seriously and I have experienced more of
the agony than the ecstasy of preaching.
We have been wrestling with the very center of what Christ Community is all
about. We have a unique identity. It is not the only possible identity for a
congregation. Every congregation has a distinct personality. Every congregation
has its niche. When I say we have a unique identity, I am not boasting. I am
saying, however, that for us, identity has been worked at intentionally and
deliberately. We are self-conscious, self-aware. We have worked at that biblically
and theologically over the past decade and a half. We re-named ourselves in May
of 1971 and we did that in the midst of an explosion of the Spirit's power and
grace. The name spoke a vision of what we wanted to become and it became a
formative influence in our becoming what we are – Christ Community.
Not a community church which represented the lowest common denominator of
biblical and theological understanding. Rather - Christ's Community - a
community of people united in Jesus Christ.
Both words are significant:

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Richard A. Rhem

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Christ - The one through whom the grace of God has come to us.
Community - A fellowship of mutual love and support in which we share
life together.
A community of openness and healing for all persons needing the grace of God; a
community consciously seeking to transcend the limits and barriers to fellowship
- ethnic barriers, denominational barriers, confessional barriers, social barriers.
A radio jingle we used for a long time said it well - "A community that cares about
people."
That community finds its source in the radical grace of God. Radical grace is an
old, familiar theme here. Yet in these weeks I have wrestled with it anew. For
whatever reason, the messages have not come easily. But, now at the end of this
series, I sense a deeper grasp or a new conviction about the nature of what we are
and what we must continue to become. For me the focus has become very sharp
again. We are called by Jesus Christ to be a community of care.
If radical grace is our theme, then radical love issuing in radical care must be our
life.
I was struck with the power of the insight that came clear to me last week. Just as
we find in Paul's Galatians letter the statement of a radical grace issuing in
freedom, so we find in that same letter a statement of our radical obligation.
Galatians is about freedom and obligation. Grace sets us free. There is no hedging
on that. Paul's strenuous defense and exposition of God's radical grace issues in
his climactic charge:
Christ has set us free, to be free people. Stand firm, then, and refuse to be
tied to the yoke of slavery again.
You, my friends, were called to be free persons.
Free! That is our state in the grace of God - God's unilateral action binding us to
Himself quite apart from anything we are or any performance on our part.
But, is that not dangerous? Will we not take advantage of such grace that asks
nothing but simply sets us free? Certainly we might do that; we do do that! Paul
was not unaware of the possible abuse of grace. He anticipated the objection to
his understanding of grace in his letter to the Romans. He raises the objector's
question:
What shall we say, then? Shall we persist in sin, so that there may be all
the more grace? (Romans 6:1)
His answer is swift and direct:

© Grand Valley State University

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By no means!
Recognizing the danger, however, does not cause Paul to moderate his insistence
on radical grace. He will not tolerate a compromise – a mixture of law and grace.
Rather, he speaks of the obligation of the person set free by grace in as radical
terms as he had spoken of grace. God's people are called to be free, but, Paul
adds:
…Only do not turn your freedom into license for the flesh, or, for the selfprinciple, but be servants to one another in love. For the whole law can be
summed up in a single commandment: ‘Love your neighbor as yourself.’
Radical grace issues in freedom to love radically. The parallel is very interesting.
In relating his own experience of grace and thereby pointing to the fundamental
experience of grace, Paul wrote:
I have been crucified with Christ: The life I now live is not my life, but the
life which Christ lives in me.
Paul died. The old Paul who so strenuously sought to fulfill the obligations of the
law, thereby justifying himself, was dead. He looked away from self; he looked to
God Who justifies by grace.
Now he is equally dead to self when it comes to the life he now lives. He looks
away from self to the neighbor. Self-ish existence is past in terms both of selfjustification and self-serving. Freed from self, the one graced by God is free for
the neighbor.
Only a free person can give self away. A person engaged in a self-project, a project
aimed at self-justification, self-validation, self-vindication has self at the center.
There is always the compulsion in a multitude of ways to guard, defend, enhance
and authenticate the self. A person who has died to self, having been given the
gift of life by the grace of God, no longer focuses on the self.
The graced self has no need to prove itself, defend itself, promote itself. The selfprotecting, promoting, validating project is over and done with. The terrible
driving, compelling need to be liked, recognized, rewarded is dead. Now one
possesses one's self by grace. God gives one one's life. That self can now give itself
away.
And Paul says the obligation to love is as unconditional and radical as is the grace
that frees and gives new life. One is never through with the obligation to love.
To live by law is easier and much neater. If there were a set of legal obligations I
must fulfill and thus find favor with God, then it would follow that there would
likewise be certain legal obligations incumbent on me in regard to my neighbor.

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We could probably come up with a code of duties to neighbor. But if it is a legal,
contractual obligation, then I can check off the list of duties and finally have done
with it.
But, if I am loved unconditionally, must I not love unconditionally?
If my obligation is to love my neighbor, I am never through with it. The radical
nature of my obligation to love my neighbor simply follows as a matter of course
from the radical grace that flows from the infinite love of God.
Galatians 6 deals with the obligation to love in terms of caring for one another in
the community of faith and beyond. Life in the community of God's people is
quite in contrast to the situation of human society as a whole. Listen to Paul:
We must not be conceited, challenging one another to rivalry, jealous of
one another.
Pride, competitiveness, jealousy - so characteristic of human society – are not to
be present. They are the consequences of a society of selves at war. But in the
Christian community, self has died.
And what if someone falls and really messes up his life? Ostracize? Criticize?
Trample? Not so! Rather,
... set him right again very gently.
Scott Peck opens The Road Less Traveled with the words, "Life is difficult. Paul
would agree. So he counsels:
Help one another to carry these heavy loads...
Again in verses 9 and 10 he calls us to the radical obligation to care.
So let us never tire of doing good… Therefore, as opportunity offers, let us
work for the good of all…
Do we grow weary of caring?
Sure we do. Compassion fatigue is a common experience. Paul knew that, too.
What are we tempted to do when we grow weary in well-doing? We are tempted
to short-circuit the obligation. We are tempted to say, "Well, I went the extra mile
but no one can expect me to do more." Or, "I tried, but I give up.”
But we can't get away with that with Paul. We ought to be honest. Let's not kid
ourselves. Let's simply admit when the nerve of compassion is cut. Let's
withdraw, find some space to be renewed and then go at it again. But, let's not kid
ourselves that any amount of effort, of care, of compassionate outreach fulfills the

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obligation. We are never through with loving and caring and we never finally turn
away from another human being having completed the claims of love.
We are graced - given life as a gift.
Therefore we are free of any need to perform to win God's favor. Therefore we are
free to love, free to care. And there is no end to it. In humility, with compassion,
we serve one another in love. We never miss an opportunity to do good to our
neighbor.
That word "opportunity" translates the Greek word Kairos, which is the word for
time, not in the sense of ongoing time, but in the sense of significant time – the
moment filled with opportunity, freighted with eternity. Paul's meaning is that
this time of the new age between Jesus' resurrection and His coming again is a
time for loving and caring.
The call to good to all persons concludes the paragraph that began with the
warning about trying to fool God. Paul reminds us that that simply is not
possible. God is not fooled. What we are is transparent to God and finally, in
God's presence, will be apparent to us ourselves. Within Paul's uncompromising
claim of God's radical grace there is as well his insistence that our lives will be
reviewed. This is not a threat; it is simply reality. How could it be otherwise? Life
is serious. It matters how we live. Grace sets us free from condemnation. It gives
peace with God. We are free from the driving compulsion to measure up – we are
loved just as we are and declared righteous in Jesus Christ. Precisely that
wonderful news changes us, frees us, sets us about responding joyfully to act out
what has been enacted in us, for us, in Jesus Christ.
There is no fear in judgment. Pain there will be. Regret there will be.
Refining fire will be necessary to finish the work in us until we are perfectly
conformed to the image of Jesus Christ. One day we will be just like him and
today is the day of opportunity to walk toward that goal by loving as we have been
loved and caring as we have been cared for.
I am excited all over again about what Christ Community is all about, about our
initial vision and our constant concentration. We are in the business of loving and
caring for people – all kinds of people in all sorts of conditions.
I was reminded this week of what I personally experienced through this
congregation. When I thought it was all over, you invited me back, believed in
me, trusted me, healed me, fed me, clothed me.
Remember my commitment to this congregation was not to a thriving 3,000member church, but to 678 persons in a village congregation. No vision of
grandeur, just a spontaneous response to love and care.

© Grand Valley State University

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                    <text>Identity and Intentionality
From the Lenten sermon series: The Servant of the Lord
Text: Isaiah 50:7; Luke 9:51
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
February 28, 1988
Transcription of the spoken sermon
I have set my face like a flint... Isaiah 50:7
... he set his face to go to Jerusalem. Luke 9:51

Tomorrow I give my first lecture to The Introduction to Preaching class. At some
time during the term, I will address the matter of telling sermons. I will not use
today’s title as an example of how to do it. If you come to worship on the basis of
the title of the message, you would not likely have come this morning.
“Identity and Intentionality.”
Doesn’t sound very promising, does it? I grant you it is about as prosaic as one
could get. My only justification for my title is that it points to precisely what I
want to set before you: That as God’s People we must be clear about our identity
and intentional in the execution of our ministry.
Identity: Who we are.
Intentionality: The deliberateness with which we do what we are called to do.
Let me set this message in the context of Lent/Eastertide, 1988. The Lenten
focus, Part I of this series of messages, is “The Servant of the Lord.” We are
examining the vocation of the Servant in Isaiah 40-55 and the fulfilling of that
vocation in the life, death and resurrection of Jesus who adopted the Servant
motif as the model for his ministry.
Jesus understood himself to be the Servant of the Lord.
Jesus calls us to be a Servant People. By understanding the Servant concept in
Isaiah and how Jesus lived it out, we will be instructed and inspired to realize our
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Richard A. Rhem

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calling to be The Lord’s Servant community and to do so with self-conscious
awareness and intentional resolution. That is our purpose.
Should I be successful in that purpose, then the on-going development of the
Christ Community story will follow as a matter of course, then our response will
be, not to a charismatic leader, not to a finely-tuned campaign of manipulation,
but to the Word of God.
Let us begin then with the portrait of the Servant as it comes to expression in the
third of the four Servant Songs in Isaiah 40-55. The Old Testament text is Isaiah
50:4-9. The Servant describes his calling, the opposition he encounters, the
confidence he has in God Who called him and then gives us this vivid image:
I have set my face like a flint
The servant of Isaiah had a clear sense of identity; he was convinced that he was
called of God to speak to God’s people in Babylon a word of forgiveness and
imminent salvation from their experience of exile. Remember, this is the prophet
whose opening words are.
Comfort ye, comfort ye my people, says your God. Speak tenderly to
Jerusalem and tell her this, that she has fulfilled her term of bondage,
that her penalty is paid.
This is the prophet to whom a voice said, “Cry!”
In the third Servant Song which is our present focus, the Servant says, “The Lord
God has given me the tongue of a teacher.” He goes on to tell how God has
sharpened his hearing so that he might learn the word to speak to God’s people.
He encountered opposition; he suffered scorn and mocking. Yet he remained
confident:
... The Lord God stands by to help me; therefore no insult can wound me.
I have set my face like a flint.
The Servant was a messenger of God’s salvation and with that clearly before him,
he resolutely determined to carry out his task.
I have set my face like a flint.
That is a wonderful image. It speaks of one who has sense of identity and a
certainty about what one is called to be and do and who looks neither to the right
nor the left, but with single-minded determination pursues a course straight for
the goal.
If you want to understand it in contemporary terms, contrast that image with the
presidential hopefuls - Republican and Democratic alike, who in Iowa sang the

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Richard A. Rhem

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Iowa fight song, in New Hampshire sang a New England tune, and are
articulating with studied ambiguity their Southern strategy in preparation for
Super Tuesday. Hardly flint-like; closer to a waxed nose profile.
When Luke told the story of Jesus, he borrowed the image of Isaiah to describe
the resolution of Jesus as he set out for the final confrontation in Jerusalem. In
our New Testament text, we read,
As the time approached when he was to be taken up to heaven, he (Jesus)
set his face resolutely towards Jerusalem. (9:51)
Luke sets his Gospel from 9:51 to 19:44 in the context of the journey to
Jerusalem. We know that the Gospels are not biographies of Jesus, and the
Gospel writers were not giving a chronological account of successive days and
weeks in the life of Jesus. The Gospels are faith statements, theological
documents, deliberately composed to portray who Jesus was and what he came to
do. And so the journey to Jerusalem in Luke is not so much a geographical
concern as it is Luke’s way of telling the way of Jesus and inviting others to join in
and follow that way.
But we know there was a time in Jesus’ ministry when he deliberately set out for
Jerusalem with the intention of bringing his message of the Kingdom to final
confrontation with the Jewish established religious institution. What Luke
conveys with this introductory word is the flint-like resolution with which Jesus
pursued his course.
Like the Servant in Isaiah to whom Jesus looked as his own model, Jesus knew
himself claimed and called by God to bring salvation to the world. Like the
Servant he met opposition, but he did not waver. He had a strong sense of
identity; with deliberate intentionality he moved toward the goal. All of this is
wrapped up in that little phrase,
... he set his face resolutely towards Jerusalem.
Self-aware, intentional, he set out to fulfill the will of God for his life.
Luke sets the ministry of Jesus in the context of the way to Jerusalem and writes
his Gospel as an invitation to all who read to follow Jesus on the way. It is an
invitation to us who are once again on Lenten pilgrimage to Jerusalem, to Holy
Week, to crucifixion and resurrection. As we contemplate our identity as the
People of God, followers of Jesus Christ, we too must test the resoluteness of our
intention. Nowhere does Jesus call people to discipleship under false pretense. In
the immediate context of Jesus’ own setting out, Luke gives us some clues as to
the nature of that discipleship.
We learn at once that the mission to which we are called involves neither coercion
nor angry reaction.

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Richard A. Rhem

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To go from Galilee to Jerusalem involved going through Samaria, and the
relations between Jews and Samaritans were strained, to say the least. Most Jews
would circumvent Samaria going by way of the Jordan East Bank. But Jesus sent
his disciples ahead to make arrangements to go through Samaria. This was a sign
of his care, a token of friendship, but the Samaritans wanted nothing to do with
him since he was on his way to Jerusalem. They rejected his approach.
James and John were furious. They wanted to call down fire from heaven on the
Samaritans like Elijah had done. But Jesus rebuked them and they went to
another place.
It is interesting that John the Baptist, too, had wanted Jesus to be a second
Elijah, but Jesus chose rather the Servant of Israel as his model. The Servant
accepted his suffering voluntarily, trusting his cause to God Whom he believed
would vindicate him.
As followers of Jesus there will be an honest approach, invitation, offer of the
Gospel, but never coercion. The Gospel is offered, the invitation is given, but
there must be no force-feeding.
And never is angry reaction in order. We call down no fire from heaven on those
who reject the message, who spurn the offer of the Gospel. If there is, we have too
much of ourselves, too much of our own ego invested.
As they proceed on the way, an enthusiastic candidate for the Kingdom comes
and says, “I will follow you wherever you go.” Jesus says, “You will? Do you really
know what you are saying? Foxes have holes and birds their nests, but the Son of
Man has no place to lay his head.” This is not an isolated instance. Jesus always
cautioned, “Count the cost,” for he never apologized for the self-sacrifice expected
of the Christian.
Jesus met another person and invited him to follow. He said, “Yes, but let me
bury my father first.” Now, it’s unlikely that his father had died; he was saying I
have obligations to family first; then I will follow. Jesus’ response was, “Leave the
dead bury the dead; you must announce the Kingdom.”
And then there was one who said he wanted to follow but first return home and
say farewell to his family, to which Jesus responded, “No one who sets his hand
to the plough and then keeps looking back is fit for the kingdom of God.”
In the citing of these examples immediately after portraying Jesus with his face
set resolutely towards Jerusalem, Luke is saying clearly that the call to follow
Jesus involves a clear identity and a resolute intentionality.
Identity - The Servant of the Lord called by God to hear his word and speak his
word - to proclaim the Kingdom, to announce God’s great salvation.

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Intentionality -To be resolute, having counted the cost, willing to sacrifice, willing
to give God’s program priority, willing to give it undivided attention.
Let’s bring it right down to Christ Community and let’s think first of all of the
ministry we share together - We are People of God; we are followers of Jesus
Christ. We have heard the good news, the Gospel of grace, and we have
experienced that grace, receiving the word of forgiveness, knowing ourselves
taken up into the love of God.
Seventeen years ago we renamed ourselves - we took the name Christ Community
as a statement of the identity we would seek to realize, defining the kind of
community we desired to become - a community of Christ’s people graced and
mediating the unconditional grace of God to all who sought healing and
wholeness.
In many wonderful ways that identity has been realized. In self-conscious
awareness we have opened our arms to all without question or condition. We
have been and we increasingly are a place where all sorts and conditions of
persons come and find refuge, support, acceptance, forgiveness and love.
The only qualification necessary is a hunger, a thirst, a sense of need. The only
question asked - Do you receive the grace of God through Jesus Christ our Lord?
We are an ecumenical community with a broad spectrum of confessional and
religious backgrounds represented. We are a diverse community; every place on
the continuum of discipleship is represented in this large community - and all are
loved and affirmed. What we are we are, not because of traditional structures,
denominational affiliates, ethnic background; what we are we are selfconsciously; we have chosen to be the kind of community we have become.
Now the question confronts us anew: Will we with resolute intention broaden,
deepen and expand this community? Will we keep the story going and growing?
Let me suggest that we need always to do two things: We need, first of all, to be
open to all people, no questions asked, no conditions demanded. We must always
be giving our life away. This must always be a place where one can come with
nothing to offer, nothing to give; a place where one can enter gingerly, remain
anonymous, simply be.
Secondly, there must always be some who will hear Jesus’ invitation to
discipleship and respond joyfully making sacrifice, giving the building of this
community and the larger community of Christ top priority and undivided
attention.
That brings me to the personal application of this message. Let me ask you: Do
you have that sense of identity as a member of this body that is the result of an

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experience of grace and then the desire to share, to mediate that grace? Do you
choose to be identified with an open, gracious community of God’s people?
Further: Have you come to the point of intentional resolution to total
commitment to the building and ongoing development of this community?
Do not think I identify the Kingdom with Christ Community. We participate in
the Kingdom of God but are not synonymous with it. Nor do I think one’s
commitment to Christ Community is the only way to give first place to God’s will
and purpose in one’s life.
I do, however, believe God is in this community. I do believe grace is mediated
here. The Spirit is moving here, the Gospel is proclaimed and lives are
transformed here, and I believe this is one concrete arena in which to live out
one’s discipleship.
Many are doing just that. Over the years there has been a core that has borne the
heat of the day, shouldered the load, made it all possible. Sometimes one deeply
involved would say to me, “Why are there not more?” I always smile and reply, “It
only takes a few.”
No one is coerced into discipleship. There must never be angry reaction when
rejection is experienced. And not everyone is at the point of total commitment.
But, there are always those who are ready to make that move. In these weeks
there will be special opportunity to enter a new level of discipleship and ministry.
It is an exciting time and the joy and rewards are great.
An Old Testament prophet knew himself to be claimed by God, called to be God’s
servant, even to suffer voluntarily on behalf of others. Confident God would
support him, he set his face like a flint.
Jesus knew himself to be the Servant of the Lord. He knew the inevitability of
what lay before him, but he did not flinch; he set his face resolutely towards
Jerusalem.
Identity. Intentionality.
Jesus invites us to discipleship, to create here a place of grace, with self-conscious
intention. Let us commit ourselves anew to our ministry.

© Grand Valley State University

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                    <text>Universal Salvation
From the Lenten sermon series: The Servant of the Lord
Text: Isaiah 49:6; John 12:32
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
March 6, 1988
Transcription of the spoken sermon
I will make you a light to the nations, that my salvation may reach to earth’s
fatherest bounds. Isaiah 49:6
... and I, when I am lifted up from the earth, will draw all people to myself.
John 12:32
A misprint of the text from John in the bulletin gives me a beautiful opportunity
to make the point of the message. Jesus does not say, as printed, “I will draw all
my people to myself;” rather, he says, “I will draw all people to myself.” I changed
the word “men” in the original to “people” in order to use inclusive language, but
the point is Jesus is talking about all, not “all my.”
“All my” is what the Church has traditionally taught and it has allowed Christian
people to understand the Gospel in an exclusivistic sense - us and no more. The
text, however, is not exclusive, but inclusive - Jesus says, according to the witness
of the fourth Gospel, “I will draw all to myself.”
What are we to do with such a claim? The Church has for years been saying that
Jesus will draw his own people, and that the others are out of luck. The Church in
its traditional and in its orthodox understanding of the Christian faith, has
claimed that there are some who are saved and there are some who are lost. And
so, the Church in its understanding, its self-understanding, has been very
comfortable with the printed mistake in our bulletin. We’ve always felt rather
cozy about that, but that is not really what Jesus said. He said, “I will draw all
people to myself.”
Now, if he meant every man and woman, young person and child in the whole
world, then he would be speaking about a universal salvation. That is not what
the Church has traditionally taught, but that’s what that text would seem to point
toward. And that’s not the only text that seems to point in that direction. I want
to talk to you about that issue, not because I have the mystery solved, not because
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you have to believe it the way I am believing it in my own continual search for
understanding, but simply because I want to open up a facet of the Gospel which
is so amazing and wonderful that maybe it’s better than we ever dreamed.
Wouldn’t it really be wonderful if it were true, if we would finally come to
discover in the presence of God that when Jesus died and rose again, he died and
rose again not for some, but for all? Wouldn’t that be great? You wouldn’t be
disappointed, would you? I mean, you wouldn’t say, “Don’t know why I worked so
hard at it,” even though all the time you profess it is all of grace and not of works.
Let’s think about it, because it’s important for us, in any case, to understand our
mission to bring the story to the nations. There is a very strong biblical strain that
tends toward universal salvation. There is another whole stream, obviously, that
seems to refute it; otherwise the orthodox Church would not have refuted it all
these years. But, what we’ve not done in the orthodox and traditional churches –
and I’m talking about the Augustinian stream of the Roman Catholic Church, and
the Reformation, Luther, Calvin, the Reformed tradition - what we’ve not done in
those traditions is to be honest with the universalistic text, such as our text for
this message. I want you to see this stream; I want you to think about this, raising
the question whether or not the grace of God is not broader and the love of God
not deeper, and the Gospel of Jesus Christ more wonderful and amazing than we
have ever yet dreamed of.
It is a real question which the Church must think about and wrestle with because,
historically, we have stumbled over this problem. We have said in the
Augustinian and the Calvinistic streams of the Church that salvation is of God.
Not that He sets it all out there and you can take it or leave it. We’ve talked about
His electing grace before the foundations of the world. We’ve talked about being
chosen in Christ in eternity. And we have talked about the fact that it is all God’s
initiative, that what we believe, if we respond, is because, first of all, we have been
given the gift of faith.
But then, we have also had to deal with the mystery that someone sitting right
next to us, hearing the same message, doesn’t respond and doesn’t believe. Now,
how do you explain that? Well, the good old Calvinists, the strong Augustinians
say, Election and Reprobation - God chose that one and abandoned that one
(didn’t choose that one or reprobated that one or condemned that one, depending
on how strong one’s stomach is). And so, the mystery was read back into God.
And there was nothing that you could say beyond the fact that God chose one and
didn’t choose another; God chose one, reprobated another. Now, you could say,
well, the ones that were chosen didn’t deserve to be chosen, and the ones that
were lost deserved to be lost. But if I am chosen and I believe and I have the gift
of faith and I know that I’m unworthy and it’s all of God’s gift and my neighbor
next to me really isn’t so different from me, but doesn’t believe, I don’t feel too
comfortable with the fact that I got chosen and obviously he didn’t when I’m no
better than he. And just to say that it’s a mystery, he lost, I’m saved, doesn’t sit
real comfortably with me. But that’s the traditional answer.

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Now, there were those that reacted against that strong Calvinist tradition. They
are called Arminians. They are named after Jacobus Arminius (1560-1609) who
was a professor at Leiden in The Netherlands. Arminius didn’t really like that
kind of hard, Calvinistic election/reprobation idea, and so he suggested that God
foresees how one will respond and then elects. Finally, however, when you boil it
down, He puts the choice on the person so that God sets it out and human beings
decide if they will come in or not.
Calvinists say, “No.” Something this big and this important is not a matter of
human will. Human will is dead. We’re all dead. It can’t be the human choice.
Billy Graham preaches the Gospel legitimately - believe and respond and be
saved. But the Calvinist knows when he says, “If you have faith, you’ll be saved,”
that one won’t have faith until God gives faith and if God gives faith, that puts the
problem back with God.
So, we struggle with this matter, some putting the stress here, some there, but the
Church never really comes clean and feels very comfortable about it. That is why I
invite you to consider the possibility, not a dogmatic, absolute assertion, but the
possibility that God’s love is broader and His grace is more amazing, and the
Gospel is more exciting than anything we have yet dreamed of.
Let’s do some biblical study. Abraham was called and God said, “I’ll be your God
and a God to your seed after you and in you all nations of the earth will be
blessed.” A universal intent was already there in that particular choice. And we
know that God chose Abraham not to the exclusion of the rest of the people, but
God chose Abraham and Israel on behalf of the world. God chose them, not
because He was satisfied with only a few and the rest were just out of luck, but He
called a few, to deal with a few, to reveal Himself to a few, to shower His grace on
some, in order that they could be light and bring light to the rest.
In Isaiah, in the servant passages that we have been studying, we also find that
same kind of universal tendency breaking out. The Servant of the Lord in the
forty-ninth chapter that we read, which is the second of the servant songs,
understands himself to be chosen by God, elected by God, and he says, “He made
my tongue his sharp sword.” His was a ministry of the word. As the poem closes,
the servant recognizes that he has not only the commission he understood, first
of all, to gather the tribes of Jacob, but he realizes that God has extended his
mission. We read, “I will make you a light to the nations, to be my salvation to
earth’s fartherest bounds.” The poem opens, “Listen to me, you coasts and
islands, pay heed to me you people far away.” Now, that’s not insignificant,
because this is Israel, Israel thinking of itself as having a special insight into the
knowledge of the true God, and it did! But it is beginning to see, at least in the
voice of Isaiah, that there is a mission beyond Jacob, that there is a mission to
bring salvation to earth’s fartherest bounds.
The servant, of course, was a model for Jesus’ ministry, and we’ve always
understood that with the coming of Jesus, the salvation that God worked in Israel

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was broadened out and became a universal salvation spreading to all nations.
After the resurrection, Jesus gave the great commission, charging the Disciples to
go and preach the gospel to all nations. Thus, there was that kind of universal
tendency, that breaking out of the narrow bounds of Israel into the broader
stream.
But, you say to me, well, that’s all true. We’ve always believed that and that’s why
we send missionaries, but that doesn’t say that every single man, woman, child in
the whole earth comes to salvation. And you’re right.
But, let’s go to the Gospel of John. I begin a little before my text, in the tenth
chapter of John. I want you to see that John is building up to the point at which
he will present the saviour of the world. Remember chapter ten, the beautiful
story, the Parable of Jesus, the Good Shepherd? As he presents himself as the
Good Shepherd, he says,
“I know my own sheep and my sheep know me. My father knows me, and
I know the father, and I lay down my life for the sheep. But there are other
sheep of mine not belonging to this fold whom I must bring in. And they,
too, will listen to my voice. There will be one flock and one Shepherd.”
You say, right, that’s why we do evangelism because we quote that word of Jesus,
“Other sheep have I.” But, now, hear it in these terms. Jesus talking in the context
of Israel saying, “I am the Good Shepherd, and I have other sheep and they will
hear my voice and there will be one shepherd and one fold.”
Then in the eleventh chapter we have the raising of Lazarus and you know what a
stir that caused. John used that at this point in the Gospel as the supreme sign Jesus, the Giver of Life. It caused quite a stir. And the Pharisees got worried.
After the raising of Lazarus, they called a caucus. They were disturbed because
they could see the popular impact of this miracle. They were worried. Their
leader, the old, cynical politician, Caiphus, the High Priest, the very man in all the
world who should have been concerned for the salvation of the world, said, “Use
your heads. You don’t know anything at all.” And then, with his bitter cynicism,
he said, “It is more to your interest that one man should die for the people than
the whole nation should be destroyed.” Caiphus had the solution. Jesus making
waves - rub him out. But then, John, our Evangelist, sneaks in behind Caiphus
and writes something on the blackboard. He says, “He did not say this of his own
accord, but as the High Priest in office that year he was prophesying ...” Cynical,
old Caiphus. God had.the last laugh. Caiphus, you didn’t understand it, but you
were speaking the truth. In truth, one would die for the nation, but now get this.
Jesus would die for the nation, but “would die not for the nation alone, but to
gather together the scattered children of God.”
Then Jesus came riding into Jerusalem and the religious leadership was really
nervous and at the end of the Palm Sunday account we hear the Pharisees again
saying, “You see, we can do no good at all. The whole world’s going after him!”

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The next verse we have Phillip coming up and tapping Jesus on the shoulder and
saying, “Jesus, there are some Greeks here at the Festival and they want to see
you.” We never read anything more about the Greeks; we don’t know if they ever
saw Jesus or not, but John used that little incident as the trigger, because as soon
as Phillip said to Jesus, “There are some Greeks here that want to see you,” Jesus
said, “Now is the hour.” Jesus said, “This is it!” Jesus knew that he was
approaching the climactic moment. The Greeks who sought him were token
representatives of the nations that would come. Throughout the Gospel of John
you will find Jesus saying, “Not yet. My hour is not yet. Hold on.” Suddenly,
something as insignificant as a party of Greeks at festival wanting to see him, and
he says, “This is it! This is the Hour.” Then he begins to speak about how the
grain of wheat must fall into the ground and die if it were to bear fruit, and he
says, “Now is my soul in turmoil. What should I say, ‘Father, save me from this
hour?’ But for this hour came I forth. Father, glorify Your name.”
The Gethsemane experience, which John doesn’t record, he relates in this way.
Here is the struggle of Jesus, the shrinking from the darkness that was now
looming largely for him, knowing that he would pass through all of the depths of
hell, that somehow or other all of the darkness and all of the sin and all of the evil
of the world would be absorbed into his own person and he said, “What do I say?
‘Get me off the hook?’ No, this is why I came. Glorify Your name.”
Then he went on to say, “And I if I be lifted up, will draw all to myself.” There you
have Jesus’ own self-understanding as he stood on the threshold of the cross. And
that still doesn’t demonstrate the fact that every man and woman ever born will
sometime or other, somehow or other, come into the light of the presence of the
grace of God, but it does say that there is a universal stream in the scripture that
in the beautiful words of Isaiah sees salvation as spread to earth’s fartherest
bounds.
Without answering the myriad questions that must come to mind as we begin to
“hear” the universal scope of the salvation of our God accomplished through
Jesus, The Servant of the Lord, let me begin to address at least some of the
questions that must come to mind.
First: If God’s grace finally triumphs in the case of the whole human family,
doesn’t that make light of human rebellion and sin? Certainly there is a powerful
and destructive entanglement of evil with human affairs, personal and corporate.
Doesn’t it matter that there are persons and syndicates of persons involved in
drug trafficking that makes them millions of dollars and threatens to destroy the
fabric of society and bring ruin and tragedy to countless lives?
Doesn’t it matter if Noriega pays off his military officers and thus stands solidly
entrenched in power even though it would seem that he has profited from illegal
trafficking in drugs and guns?

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Is it a matter of indifference to the God of heaven and earth that there exists
terrible suffering, persecution, oppression in the world? Will victim and
victimizer be welcomed alike into the Kingdom?
An important and obvious question, and the answer is unequivocal. Certainly it
matters. Certainly God cares. The whole Scripture cries out for justice, for
righteousness. The whole Scripture testifies to God’s siding with the oppressed
against oppressor, the weak against the strong. Where, then, will evil be
overcome? Where, then, will all the horror and hurt of the human story be
removed?
The answer is the cross.
Why did Jesus shrink from it?
“What shall I say, ‘Father, save me from this hour?’ But for this hour
came I forth. Father, glorify your name!”
I have no gift of description, no capacity for understanding that could possibly
bring to expression the horror of the hell that Jesus endured on the cross as he
absorbed like a sponge the sin of the world.
You ask further: Do we get off scot-free?
I answer, yes and no.
Yes. Jesus took the rap for you and me. God made him to be sin for us ... that we
might be made the righteousness of God in him. He bore our sins in his body on
the tree ... There is now therefore no condemnation ...
No, if you mean can I raise hell all my life and waltz blithely into heaven.This is
where I increasingly see the necessity of a serious encounter with God at our
death.
As C. S. Lewis writes,
Our souls demand purgatory, don’t they? Would it not break the heart if
God said to us, “It is true, my son, that your breath smells and your eyes
drip with mud and slime, but we are charitable here and no one will
upbraid you with these things, nor draw away from you. Enter into the
joy.”? Should we not reply, “With submission, Sir, and if there is no
objection, I’d rather be cleaned first.” “It may hurt, you know,” “Even so,
Sir.” (Letter to Malcomb)
Judgment is real. Nobody gets away with anything. God is not mocked. Either
now or at my death, I will see, I will know, I will recognize, I will own who I am,
what I have done. And sooner or later I will see and comprehend and be

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overwhelmed by what Jesus has done for me, what the grace of God has
accomplished on my behalf.
Every knee will bow. Every tongue will confess.
And then I will sing,
O, to grace how great a debtor ...
love so amazing, so divine, demands my soul, my life, my all.
One further question: Why the urgent call to discipleship, the call to follow
Jesus, to take up the cross, to die to self and bear fruit?
Why not just relax and let the process develop? Nobody will finally burn anyway.
The answer: We share the good news not so that persons will not be damned
eternally; rather, we share good news so persons will not be damned as they live
in the hell of their guilt and fear and entanglement in evil.
Further: How can we be still when the news is so good? How can we remain
silent before the amazement of God’s grace? How can we be blasé in the presence
of such love?
We’ve not done the job very well in the Church. The news we’ve shared has not
been all that good. We’ve been smug and self-righteous ... Think of the Sunday
School chorus,
One door and only one
and yet the sides are true,
I’m on the inside,
on which side are you?
We’ve drawn a line. We’ve been certain we were on the right side. We’ve invited
others to come over and join us and be like us. Our message to the world has been
a moralizing message filled with oughts and shoulds - the tyranny of the ought
has wiped out the sound of good news. Our message has been characterized more
by condemnation and threat with a liberal dose of fear than the sheer joy of a
grace beyond our fondest dreams.
But it doesn’t really work.
It still works some places with some people, but it usually backfires and finally
will never bring the world to God.
Why get so excited about our mission to bring salvation to earth’s fartherest
bounds?
Because the news is so good, so amazing, so unbelievably wonderful! God saves!

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God saves - God does not simply set it out and make it possible, waiting to see if
there are any takers. No, God saves. And God saves. The grace of God in Jesus
Christ will triumph - to earth’s fartherest bounds. All God’s children will finally
come home.
Why us?
Because - we’ve been given the wonderful news, we’ve been let in on the secret.
And all around us are people hurting, broken, hopeless, knowing no light or joy
or peace.
It is ours to share the joy, spread the news, love the world. Jesus has been lifted
up - on the cross where he took our judgment, into heaven where he reigns, and
is drawing the whole world home to the Father - and he invites us into that
highest of all vocations: to bring salvation to earth’s fartherest bounds until all
God’s scattered children join hands in the presence of Jesus, singing,
Beautiful Savior, Lord of the nations,
Son of God and Son of Man!
Glory and honor, praise, adoration,
Now and forevermore be Thine!
Amen

© Grand Valley State University

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                    <text>Crisis
From the Lenten sermon series: The Servant of the Lord
Text: Isaiah 53:12; Luke 19:42-44
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Palm Sunday, March 27, 1988
Transcription of the spoken sermon
... he exposed himself to face death. Isaiah 53:12
If only you had known, on this great day, the way that leads to peace! But no; it
is hidden from your sight ... you did not recognize God’s moment when it came.
Luke. 19:42-44
“Crisis” is a word that strikes fear into our hearts. We do our best to avoid a crisis.
We speak of life in turmoil as “one crisis after another.” Crisis is a word that fills
the heart with anxiety and calls up images of fear – an accident scene, the
emergency room, the family waiting room next to the Intensive Care Unit of the
hospital, broken relationships, disaster, political upheaval – and the list goes on.
From crisis on a personal level to crisis of cosmic proportions, it seems our world
reels from crisis to crisis.
But on reflection, the real meaning of crisis is not synonymous with danger nor
need it be associated exclusively with feelings of dread. Our English word “crisis”
is derived from the Greek “Krisis” coming from the verb to decide. The crisis
point is the time of decision. In the case of a disease it is the turning point when a
change takes place - either for recovery or for death. In the case of any historical
progression or series of events, the crisis is the decisive moment when events will
take one direction or another, depending on the decision made, the response to
the moment.
My point is simply that crisis can be seen in a positive light just as well as in a
negative light. Crisis viewed only in terms of danger misses the equally true
presence of opportunity. Although I have not got the documentation, I remember
reading somewhere that in written Chinese, the character for danger and for
opportunity is the same. Thus, this insight is reflected in various languages
revealing the reality of our historical existence – at history's critical junctures, at
the critical junctures of a nation's history, an institution's existence, an
individual's life, decision is demanded and, depending on the decision made, the
consequence will be judgment or grace, peace or destruction, life or death.

© Grand Valley State University

	&#13;  

�Crisis

Richard A. Rhem

Page 2	&#13;  

In this Lenten series, our focus is on Jesus, the Servant of the Lord. We began
with the declaration of John the Baptist, “Behold the Lamb of God who takes
away the sin of the world,” words recorded by John in his Gospel which recalled
the Suffering Servant of Isaiah 53, the innocent one who bore the sins of his
people.
We noted that John the Baptist hoped Jesus would destroy sin and wickedness,
bringing judgment on the world. John the Baptist hoped Jesus was the one who
was to come – the return of the fiery Elijah calling down the wrath of God from
heaven.
Jesus, however, found his identity rather in the Servant of Isaiah – the one who
brings salvation to earth's fartherest bounds, who is light to the nations, who does
not crush the broken reed or snuff out the smoldering wick. He set his face
steadfastly toward Jerusalem, just as the Servant in Isaiah 50:7 set his face “like a
flint.” His identity clear, he carried out his mission with deliberate intentionality.
If we go back to the second message in the series, the focus on Jesus' identity and
intentionality, we find in the text in Luke 9:15 Jesus setting his face resolutely
toward Jerusalem. Luke uses the framework of a journey toward Jerusalem to tell
a large part of the story of Jesus. He begins this long section with these words:
As the time approached when he was to be taken up to heaven, he set his
face resolutely toward Jerusalem.
We can trace references to Jerusalem throughout the subsequent chapters (13:22,
31-35; 17:11, 18:31, 19:11, 28, 41). The lesson for today, Palm Sunday, finds Jesus
entering the city amid the acclaim of his disciples and, as he catches sight of the
city from the heights of Olivet, Luke records that he wept and uttered a lament
filled with pathos:
If only you had known, on this great day, the way that leads to peace!
But no; it is hidden from your sight. ... you did not recognize God's
moment when it came.
This was God's moment for Jerusalem. God visited Jerusalem in the person and
the ministry of Jesus. Luke's account of Palm Sunday is carefully detailed to fit
his purpose in writing the Gospel. Jesus comes a King, but a King of peace.
Did you notice that there are no palms or branches in Luke's account? Palm
branches occur in John's Gospel. They were associated with nationalistic
celebrations and John is portraying this misconstrual of many who hailed Jesus
as a national deliverer. But Luke makes it clear that Jesus comes not as a political
Messiah.
In John's Gospel the acclamation is to “The King of Israel,” but Luke says only
“King”, omitting the reference to the Nation.

© Grand Valley State University

�Crisis

Richard A. Rhem

Page 3	&#13;  

This is a King with a difference; this is a peaceable King who comes humbly as the
Servant of the Lord, precipitating a crisis to be sure, but not a crisis of national
liberation, but rather a crisis of peace or destruction.
There is a great debate among New Testament scholars as to whether Jesus
understood himself as the Messiah or not. The Messianic consciousness of Jesus
has been argued back and forth for decades. I wonder if the answer does not lie in
the fact that Jesus avoided the Messianic designation because he knew that in the
mind of the people it was so heavily freighted with political and nationalistic
association that it was unusable for his purpose. He resisted all efforts to make
him a King - one who would supply bread (John 6) and overthrow the occupying
power.
Rather, he adopted the model of the Servant of the Lord who willingly bore the
transgressions of his people, thus bringing peace. The crisis for Jesus occurred
early in his ministry when he struggled in the wilderness. He chose the path of
obedience and suffering. He set his face resolutely, like a flint, toward Jerusalem
and now arriving there knows full well he will be rejected and being rejected will
die, but in the rejection Jerusalem will bring upon itself disaster.
For Jesus, the crisis faced, the decision of obedience and faithfulness resulted in
death – but finally in resurrection.
For Jerusalem, the crisis faced, the decision of rejection resulted in terrible
destruction.
Luke spoke of God's moment - literally the time of visitation. Time in the Greek is
Kairos - time understood in terms of its content - filled time, time filled with
significance. Not “Chronos” - the idea of time as duration, the succession of
moments.
There are those moments within the succession of moments, the flow of time
which are critical, crisis moments - filled with danger and opportunity. How we
respond, how we decide at such moments determines our destiny.
History is a tale of judgment and grace because it is a flow of moments
punctuated by Kairos times - moments of crisis. God's purposes will be fulfilled,
but the part we play is determined by the response we make. We are always
caught in the tension between the way of the world and the way of Jesus.
The way of the world seems so real.
The way of Jesus seems so futile - indeed, it leads to crucifixion.
But the paradox is that the apparent conquest of worldly ways ends in death and
destruction and the way of Jesus leads through death to resurrection.

© Grand Valley State University

�Crisis

Richard A. Rhem

Page 4	&#13;  

Today we remember Jerusalem's crisis. Today we know that we, too, stand in
crisis:
To preserve our life,
or to lose it for the sake of the Gospel.
To play it safe, to secure ourselves, to operate with worldly wisdom,
or to trust God and follow Jesus in the ways of peace.
Our world is full of crises: The Israeli-Palestinian conflict reminds us so starkly of
Jesus' words and weeping. Northern Ireland, South Africa, Central America.
Christ Community - called anew to total commitment to the ministry of grace,
healing and care.
And each of us - to find our peace in Jesus.

© Grand Valley State University

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                    <text>Authentication
From the Lenten sermon series: The Servant of the Lord
Text: Isaiah 53: 11; I Corinthians 15: 22-28
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Easter Sunday, April 3, 1988
Transcription of the spoken sermon
After all his pains he shall be bathed in light, after his disgrace he shall be fully
vindicated; so shall he my servant vindicate many, ... himself bearing the
penalty of their guilt. Isaiah 53:11
For as in Adam all die, so also in Christ shall all be made alive. ... He must reign
until he has put all his enemies under his feet...that God may be everything to
everyone. I Corinthians 75:22-28
God raised Jesus from the dead.
That is the great truth we celebrate on Easter. Jesus died. That is the somber
reality marked in this sanctuary and around the world on Friday. As Jesus was
hanging suspended between heaven and earth, they cruelly mocked him – the
soldiers, the religious authorities, even those condemned with him.
Did he trust in God? They taunted, let God rescue him… Matthew 27:43
How that must have wrenched him. His whole life, his whole message was
posited on trust in God. Where was God, the God Whom he addressed intimately
as “Abba, Father”? Is it any wonder that that terrible cry of dereliction found
expression in his awful agony, “My God, my God, why hast Thou forsaken me?”
He trusted in God; let God deliver him now...
But there was no deliverance; Jesus breathed his last. Jesus died.
Unless that black reality has seeped into the pores of our being, Easter will fail to
appear in all its radical reality. Only the horrid darkness of Golgotha can
adequately set the stage for the brightness, joy and wonder of Easter's dawn.
The taunters at crucifixion were not without profound insight. They knew
everything hinged on God’s intervention on behalf of His Servant. If heaven
© Grand Valley State University

	&#13;  

�Authentication

Richard A. Rhem

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remained relentless and Jesus really died, then put to death as well was all he
claimed to be, all he claimed was true, the way he claimed to be God’s way. Those
who conspired to put him to death knew instinctively that if there was no move
from heaven, no action from God, they had won the day.
“He trusts in God; let God deliver him now.” Quite right. That was the issue.
If we are right - in agreement with the Gospel writers - that Jesus found his
identity, the model of his ministry in the Servant Songs of Second Isaiah, then he
must not have been surprised at the opposition he met in the days of his ministry.
In the third of the songs, Isaiah 50:4-9, the Servant says,
I offered my back to the lash and let my beard be plucked from my chin; I
did not hide, my face from spitting and insult;
Opposition and suffering must have come as no surprise. But the Servant was
certain of the Lord's strong support.
... but the Lord God stands by to help me; therefore no insult can wound
me. I have set my face like a flint...
Beyond the suffering and persecution there was the promise of God's support and
the clear call
... to be my salvation to earth’s fartherest bounds. Isaiah 49:6
And so, on the model of the servant, Jesus carried on a ministry of bringing
Salvation, a ministry of healing executed with compassion in gentleness.
... not breaking a bruised reed, not snuffing out a smoldering wick. Isaiah
42:3
All of that must have passed before his mind's eye as he felt death closing in as
the tormenters reminded him that the issue at stake was whether his trust in God
would be vindicated; whether he, the Servant of the Lord, would be vindicated.
O God, where are you now in my hour of desperate need?
Yet, there was more that must have been going on in the mind and heart of Jesus,
ravished with pain, alone in his anguish. If he found his identity and destiny in
the Servant Songs, then he knew well the, to us, familiar 53rd chapter of Isaiah.
We have referred to it in this series twice, noting the Lamb led to the slaughter,
the innocent one bearing the transgression of his people. The Servant dies.
... he was cut off from the world of living men; stricken to death for my
people’s transgression. He was assigned a grave with the wicked, a
burial place, among the refuse of mankind. Isaiah 53:8-9

© Grand Valley State University

�Authentication

Richard A. Rhem

Page 3	&#13;  

The Servant died.
Jesus knew he was precipitating a crisis in Jerusalem. He must have sensed the
inevitability of death. The institution of the Last Supper certainly indicates that.
The Servant died.
Jesus was dying, but the taunts must have been sharp spears thrusting into his
heart.
He trusts in God. Let God rescue him.
But God made no move; heaven was silent. The evil designs of threatened religion
and political leaders simply unfolded with no sign of intervention.
But still there is more; the Servant of Isaiah 53 dies, but the Servant is also
vindicated; the Servant's life and ministry is also authenticated. At the
conclusion of the report of the Servant's vicarious suffering, bearing the
transgressions of his people, we read:
Yet the Lord took thought for his tortured Servant and healed him … so
shall he enjoy long life and see his children’s children, and in his hand the
Lord’s cause shall prosper. After all his pains he shall be bathed in light,
after his disgrace he shall be fully vindicated. Isaiah 53:10-11
Jesus was dying. That could not have been a surprise to him. But, where was the
vindication spoken of?
This, of course, was Jesus’ supreme test; would he hold on trusting through his
last breath?
This claim of vindication and authentication in the fourth Servant Song is
amazing. There was as yet in Israel no knowledge of resurrection, no
understanding of a rising from the dead. Yet here we have an idea set forth of
which there was no experience and no general expectation.
The Servant dies on behalf of his people; God vindicates His Servant and the
Servant is satisfied, content, that his mission is accomplished and his triumph is
secured.
This message is entitled “Authentication.” I contemplated using the term
“vindication,” which appears in the text (Isaiah 53:11 NEB). However, that term
has taken on a nuance with which I would not like God's raising of Jesus to be
associated. It carries the meaning “to clear from censure, criticism, suspicion, or
doubt, by means of demonstration; to justify or uphold by evidence or argument,”
all of which properly applies to the significance of Jesus' resurrection. Yet it also
conjures up images of vindication as avenging or revenge.

© Grand Valley State University

�Authentication

Richard A. Rhem

Page 4	&#13;  

Therefore, I have chosen the word “Authentication.” It is defined as “to invest
with authority, to give legal validity to, to establish the title to credibility of a
statement, or of a reputed fact.” It carries the idea of authorization, genuineness.
It is this that God accomplished in raising Jesus from the dead. Easter is God's
mighty “Yes” to Jesus, to the way of life he portrayed, the salvation he offered, the
God to whom he pointed. Resurrection was for Jesus authentication.
With real insight, the crucifiers taunted:
He trusts in God; Let God rescue him now.
God did; not before the mission was accomplished; but, miracle of miracles,
when he had really died, God raised him from the dead. Resurrection is Jesus'
authentication.
So what?
To answer that, we will move from the promise of vindication, life out of death, in
Isaiah, beyond the narration of the event in the Gospel, to the consequence of
resurrection in the Epistle. Paul's classic discussion of the reality of resurrection
– Jesus’ and ours - in I Corinthians 15 makes the simple, straightforward claim:
... The truth is, Christ was raised to life. (vs. 20)
He then draws the consequence:
As in Adam all die, so in Christ all will be brought to life.
Paul envisions an unfolding drama - the story goes on from Easter.
Christ, the first fruits, and afterward, at his coming, those who belong to
Christ.
Israel gathered the first-ripened grain and offered it to the Lord - a sign that the
whole harvest was God's. Using that figure, Paul sees Jesus' resurrection as the
first instance of a general resurrection to follow at his coming - an event Paul
thought was near. At his coming, history would come to its End. Paul understood
Jesus to be reigning even as he, Paul, was writing. Jesus was overcoming all
opposition to God's rule. When completed, he would overcome the last enemy,
death. Then he would yield up the Kingdom to God and God would become all in
all, or, “everything to everyone.”
Thus, in the resurrection, God authenticated His Servant Jesus and established a
whole new order, an order Scripture speaks of as the new age, the Kingdom of
God, the Kingdom Jesus had claimed was arriving in his ministry. Jesus was
authenticated: his claim authenticated. His resurrection was a sign that
everything was new; a whole new world was born.

© Grand Valley State University

�Authentication

Richard A. Rhem

Page 5	&#13;  

We are already participating in that new order. We have passed from darkness to
light, from death to life.
Once, by nature, we were “in Adam,” subject to death. Now, by grace, we are “in
Christ,” recipients of life.
The old order did its best to defeat the gracious, saving purpose of God. Adam's
race of which by nature we are all a part, crucified the Servant of the Lord. But
God raised him up.
In his death he bore the transgressions of his people, he justified the many whose
sin he bore. In his resurrection he gives life to his people. Because Jesus lives,
there is a whole new reality.
The Kingdom of God, God's rule, acknowledged now by the Church, but one day
every knee will bow, every tongue confess: Jesus is Lord.
Because Jesus lives, we believe every obstacle and all opposition to God's desire
and design to save will be overcome. Grace will triumph over all the forms and
structures of evil, of darkness, of injustice, of sin and death.
He trusted in God; let God deliver him - God did.
And because he lives,
I can face tomorrow.
Because he lives, all fear is gone.
Because I know he holds the future,
and life is worth the living
just because he lives!

© Grand Valley State University

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