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                    <text>Living Before the Face of God
Baccalaureate Sunday
Text: I Timothy 6:11-16
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
June 5, 1988
Transcription of the spoken sermon
But you, man of God, must shun all this, and pursue justice, piety,
fidelity, love, fortitude, and gentleness. Run the great race of faith and
take hold of eternal life. For to this you were called; and you confessed
your faith nobly before many witnesses. Now in the presence of God, who
gives life to all things, and of Jesus Christ, who himself made the same
noble confession and gave his testimony to it before Pontius Pilate, I
charge you to obey your orders irreproachably and without fault until
our Lord Jesus Christ appears. That appearance God will bring to pass in
his own good time -God who in eternal felicity alone holds sway. He is
King of kings and Lord of lords; he alone possesses immortality, dwelling
in unapproachable light. No man has ever seen or ever can see him. To
him be honour and might for ever! Amen. ... I Timothy 6:11-16 (NEB)
Commencement is a time of the giving of many speeches and most of them can be
lumped in the category of moral imperative, an urging of graduates to plunge into
life with seriousness of purpose and diligent effort, to pursue lofty goals, to live by
high ideals and to strive for nobleness of life. Who could argue with that? Surely
this is a good occasion for such stirring rhetoric.
What is usually missing, however, and in the context of public education
necessarily is missing, is any foundation for such moral urging. One might well
raise the question to much commencement speechmaking, "Why?" It is the
"Why" I want to address on this Baccalaureate Sunday. From the perspective of
biblical faith, the reason one ought to enter seriously into life with discipline and
purpose and live fruitfully, creatively and significantly as a catalyst for the
betterment of one's world and society is because one is not one's own; rather life
is a gift and is lived before the face of God. It is the consciousness of God, the
Living God, the Creator of the Universe, the gracious, saving God revealed in
Jesus Christ, that shapes human life into a faithful response, pointing one to the
highest and best and fullest realization of one's potential.

© Grand Valley State University

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�Living Before the Face of God

Richard A. Rhem

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The text this morning might seem to lead us down the pathway to another
instance of moralistic cheerleading:
Pursue justice, piety, fidelity, love, fortitude and gentleness. Run the
great race of faith and take hold of eternal life.
Good counsel, to be sure; who would argue with such encouragement? But, again,
why?
Let me try to answer that and thereby avoid the pitfall of another blind call to
goodness and duty. The call to serious, disciplined living here is based on the
assumption that one is not one's own. Note the address, "But you, man of God."
Is that a technical designation of one in Christian ministry? Perhaps in this
instance. Yet it is not to be so limited. The biblical assumption from beginning to
end is that God is God and the human person lives before the face of God. That is
stated expressly in verse 13:
Now in the presence of God, who gives life to all things, and of Jesus
Christ...
The solemn charge to duty is given "in the presence of God," but what is explicitly
stated as the context of this charge is true for us all at all times and in all
circumstances. We live before the face of God. God is the great reality embracing
all of nature and history and God is the ground and goal of our lives as well as the
origin, preserver and finally the goal of all existence.
Since the 18th Century, the Enlightenment Movement in France and Germany,
our thinking has been secularized. Reality has been bifurcated in such fashion
that the world has been viewed as a self-contained system running on its own
with its own natural law and bound together in a chain of cause and effect. God, if
God is still retained as a reality or possibility, is outside the reality of history and
nature. If God is given place at all in the natural world and the drama of history,
it is at specific points of intervention, still maintained by the religious but even
that is denied by the thoroughgoing naturalist.
In the philosophical movement, which gradually filtered down to popular
thinking, this removal of God from historical existence and the natural world was
spoken of as emancipation. Just as Lincoln's Emancipation Proclamation freed
the slave, so clearing the world of God was thought to give space to the human
person to develop potential and carve out a destiny free from the oppressive
restraints of religion.
Much religion was and is oppressive. Much coercion and manipulation by
religion has done untold damage to human personality and bound the human
spirit in a strait jacket of fear and guilt and neurosis. Let that be freely
acknowledged.

© Grand Valley State University

�Living Before the Face of God

Richard A. Rhem

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But, that being candidly admitted, it must be recognized that a godless world and
a godless existence is a dismal business leading not to creative freedom and selfexpression, but rather to a dead end of hopeless futility. It is the absence of a
sense of the reality of God that is responsible for much of the malaise, the
ambiguity, the confusion, the moral crisis of our present world.
In a Christian Century editorial (June 1,1988), James M. Wall addresses the loss
of the transcendent source of moral values, the loss of a norm beyond the
standards of individuals or communities. Entitled "Ed Koch, Call Your Office,"
the editorial suggests that from time to time one ought to check in to determine if
one is still aligned with what is true and good and right - call your office. Koch
roused the Jewish community in New York City against the black democrat
candidate, Jesse Jackson, in the recent primary. Wall suggests Koch acted as
though a moral compass were irrelevant. He goes on to declare,
The ethical crisis in our public life stems not from the lack of parochial
ethical standards but from the failure to turn to any transcendent
standard in making decisions as individuals or as communities. We are not
calling our offices because there is no one there to take the call. And if we
did call, we would get only a recorded message we ourselves had made,
advising us to do whatever will enhance the bottom line, make us feel good
or guarantee a profit and/or a victory, preferably both.
Examples of this attitude abound in contemporary society. In addition to Koch,
they include Ed Meese in the Justice Department and Ivan Boesky on Wall Street.
The dominant operative mind-set tolerates and actually encourages a rudderless
moral climate.
Modernity has brought us incredible advances in the way we live, but it has left us
in a situation where we do not know how to live. The prevailing standard is
victory, not values....
Wall quotes a Czech-born novelist, Milas Kundera, (The Art of the Novel, p. 2)
who regards Cervantes, the author of Don Quixote,
... Kundera regards Cervantes, the author of Don Quixote as the first
novelist of the modern era who captured what it means to exist in a society
that puts all its emphasis on knowing a lot about little pieces and cares
nothing about the largest piece of reality. It was during Cervantes's era
that Western civilization began to assume that the only reality that matters
is that which is subject to measurement.
The central authority for all existence had once been called God, and that
authority's representative on earth was the church. Both of these entities
were pushed into a sacred reservation to keep them out of harm's way,
while rational and wise men (never women) pursued knowledge. Or as
Kundera puts it:

© Grand Valley State University

�Living Before the Face of God

Richard A. Rhem

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As God slowly departed from the seat whence he had directed the
universe and its order of values, distinguished good from evil, and
endowed each thing with meaning, Don Quixote set forth from his
house into a world he could no longer recognize. In the absence of
the Supreme Judge, the world suddenly appeared in its fearsome
ambiguity; the single divine Truth decomposed into myriad relative
truths parceled out by men. Thus was born the world of the Modern
Era... [p. 6].
I cannot begin to draw out and document the disillusioning end of the demise of
God in the modern world, but if you are really interested in one person's account
of where we are after a century of Nihilism filtered down to popular
understanding, read Allan Bloom's book. The Closing of the American Mind,
whose subtitle reads, "How Higher Education Has Failed Democracy and
Impoverished the Souls of Today's Students."
Nihilism is a philosophy, a world and life view that denies any reality beyond the
human mind and system of values. There is no God, no ultimate source of truth
or goodness. It is all simply human devising. Nihilism means Nothingness. Hans
Küng, in Does God Exist?, defines Nihilism as
"The conviction of the nullity of the internal contradiction, futility and
worthlessness of reality." (p. 388)
Bloom traces the line from Nietzsche’s philosophical ideas to contemporary
American Society where the denial of any Absolute is a given, but where the
resultant chaos of right and wrong, truth and error has led to the recognition of
the need for values clarification. The problem is there is no transcendent
reference, no absolute standard or norm. Consequently, one must determine
one's own values and then live authentically in the light of those values. Since
there is no norm, one value is as valid as the next and tolerance rules over all.
Bloom writes,
My grandparents were ignorant people by our standards, and my
grandfather held only lowly jobs. But their home was spiritually rich
because all the things done in it, not only what was specifically ritual,
found their origin in the Bible's commandments, and their explanation in
the Bible's stories and the commentaries on them, and had their
imaginative counterparts in the deeds of the myriad of exemplary heroes.
My grandparents found reasons for the existence of their family and the
fulfillment of their duties in serious writings, and they interpreted their
special sufferings with respect to a great and ennobling past. Their simple
faith and practices linked them to great scholars and thinkers who dealt
with the same material, not from outside or from an alien perspective, but
believing as they did, while simply going deeper and providing guidance.
There was a respect for real learning, because it had a felt connection with

© Grand Valley State University

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Richard A. Rhem

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their lives. This is what a community and a history mean, a common
experience inviting high and low into a single body of belief.
I do not believe that my generation, my cousins who have been educated in
the American way, all of whom as M.D.s or Ph.D.’s, have any comparable
learning. When they talk about heaven and earth, the relations between
men and women, parents and children, the human condition, I hear
nothing but clichés, superficialities, the material of satire. I am not saying
anything so trite as that life is fuller when people have myths to live by. I
mean rather that a life based on the Book is closer to the truth, that it
provides the material for deeper research in and access to the real nature
of things. Without the great revelations, epics, and philosophies as part of
our natural vision, there is nothing to see out there, and eventually little
left inside. The Bible is not the only means to furnish a mind, but without a
book of similar gravity, read with the gravity of the potential believer, it
will remain unfurnished.
The moral education that is today supposed to be the great responsibility
of the family cannot exist if it cannot present to the imagination of the
young a vision of a moral cosmos and of the rewards and punishments for
good and evil, sublime speeches that accompany and interpret deeds,
protagonists and antagonists in the drama of moral choice, a sense of the
stakes involved in such choice, and the despair that results when the world
is "disenchanted." Otherwise, education becomes the vain attempt to give
children "values." Beyond the fact that parents do not know what they
believe, and surely do not have the self-confidence to tell their children
much more than that they want them to be happy and fulfill whatever
potential they may have, values are such pallid things. What are they and
how are they communicated? The courses in "value-clarification"
springing up in schools are supposed to provide models for parents and
get children to talk about abortion, sexism or the arms race, issues the
significance of which they cannot possibly understand. Such education is
little more than propaganda, and propaganda that does not work, because
the opinions or values arrived at are will-o'-the-wisps, insubstantial,
without ground in experience or passion, which are the bases of moral
reasoning. Such "values"" will inevitably change as public opinion changes.
The new moral education has none of the genius that engenders moral
instinct or second nature, the prerequisite not only of character but also of
thought. Actually, the family's moral training now comes down to
inculcating the bare minima of social behavior, not lying or stealing, and
produces university students who can say nothing more about the ground
of their moral action than "If I did that to him, he could do it to me" - an
explanation which does not even satisfy those who utter it.
Bloom concludes,

© Grand Valley State University

�Living Before the Face of God

Richard A. Rhem

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Thus our use of the value language leads us in two opposite directions - to
follow the line of least resistance, and to adopt strong poses and fanatic
resolutions. But these are merely different deductions from a common
premise. Values are not discovered by reason, and it is fruitless to seek
them, to find the truth or the good life. The quest begun by Odysseus and
continued over three millennia has come to an end with the observation
that there is nothing to seek. This alleged fact was announced by Nietzsche
just over a century ago when he said, "God is dead." Good and evil now for
the first time appear as values, of which there have been a thousand and
one, none rationally or objectively preferable to any other. The salutary
illusion about the existence of good and evil has been definitively
dispelled. For Nietzsche this was an unparalleled catastrophe; it meant the
decomposition of culture and the loss of human aspiration. The Socratic
"examined" life was no longer possible or desirable. It was itself
unexamined, and if there was any possibility of a human life in the future
it must begin from the naive capacity to live an unexamined life. The
philosophic way of life had become simply poisonous. In short, Nietzsche
with the utmost gravity told modern man that he was free-falling in the
abyss of nihilism. Perhaps after having lived through this terrible
experience, drunk it to the dregs, people might hope for a fresh era of
value creation, the emergency of new gods.
Perhaps no one has given finer expression to the reckless affirmation of selfdetermination apart from any tradition, community value or transcendent
ground of existence than Frank Sinatra singing, "I did it my way!"
Call the office? No need; no one is there. I did it my way!
But, what of God? If God is God, then human life is lived before the face of God.
Our text speaks of "The presence of God and of Christ Jesus who in his testimony
before Pontius Pilate made a good confession." There we have a model set forth:
Jesus before Pilate.
Sinatra sings, "I Did It My Way!"
Jesus trembles and cries out, "Nevertheless, not my will but Thy will be done."
Can there be any starker contrast? Two different worlds. Two different
conceptions of life and Reality.
My Way! Thy Way!
The whole life of Jesus was characterized by an overwhelming sense of living
before the face of God. With Jesus, it was not a matter of finding out what works
and doing it in order to become successful as the world judges success. Rather, it

© Grand Valley State University

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Richard A. Rhem

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was to determine the will of God and do it in spite of human approval or
disapproval.
Before Pilate he was strong, steady, unmovable. Tell me, if you had to choose,
would you stand with Jesus knowing it would lead to crucifixion, or with Pilate
thereby saving your power and position?
What choice would you make?
Of course, you would stand with Jesus - masterfully clear-eyed, strong, not with
the pathetic Pilate, anxious, fearful, equivocating, vacillating. Who was really on
trial? Who was really in command of the moment? Is it not abundantly clear that
Jesus' "Thy will be done," freed him from every other bondage? True to God,
therefore truly himself.
They crucified him.
But, Jesus reigns, and one day every knee shall bow to him, every tongue confess
him Lord, to the glory of God!
To the glory of God!
The phrase sets the writer on fire. He breaks out into praise with a great
doxology, as he calls to mind God Who will bring all things to their
consummation in His own time, at the appearing of Jesus Christ.
God Who in eternal felicity alone holds sway. He is King of kings and
Lord of lords; he alone possesses immortality, dwelling in
unapproachable light. No one has ever seen or ever can see him. To God
be honour and might for ever!
Doxology. That is the tone quality of a life lived consciously before the face of
God. To live in the spirit of doxology is to live spontaneously, creatively in a
constant sense of awe and wonder, awe and wonder before the mystery of God,
the meaningfulness of existence, the sheer majesty of an eternal purpose already
at work, in us, through us, moving from Creation to new creation.
Doxology: The breaking forth of worship from one who is already participating in
life that is eternal - that is life lived within our time and space, but breaking
through those limits, breathing already the air of another reality, a transcendent
dimension.
... take hold of eternal life. For this you were called. So enjoins the text. In John's
Gospel, Jesus says,
I have come that they might have life and have it more abundantly.
Again, he declares,

© Grand Valley State University

�Living Before the Face of God

Richard A. Rhem

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This is life eternal that they might know the only true God and Jesus
Christ whom thou hast sent.
To live before the face of God is to live in the consciousness of a Reality beyond
the limits of time and space, beyond the appearances empirically perceived,
beyond the limited realm of nature that can be measured and of history that can
be documented. To live before the face of God is to have a transcendent reference
point, an absolute from which to measure, truth by which to discriminate the
confusing clamor of claims to validity that play upon one.
Doxology!
Not passive resignation to Fate.
Doxology!
Not unprincipled yielding to what works, is effective, gets one by or brings one
instant reward.
Doxology!
Not self-serving narcissism that aims at the instant gratification of desire, the
pleasure principle - doing what feels good.
Doxology!
Not a spineless, careful, fearful failure to dare, to risk, to live, to love -satisfied
with an obscene mediocrity.
Doxology - The overflowing life that senses the very Creative Spirit of God
rushing through it, reaching for the stars, dreaming the impossible dream,
believing that there is so much more, unwilling to rest with what has been,
dissatisfied with what is, always stretching, reaching, pushing the limits, knowing
that the possibilities of Reality are as limitless as the God Who is the ground and
goal of all that is.
And so I call you to take hold of life eternal and I ground that challenge in who
you are - a person, created in the image of God, the God Who is the source, the
ground, the norm of all that is good and true and beautiful and whose purpose for
you is the fullness of life in the present and beyond what eye has seen or ear
heard or has ever entered the human heart's conceiving.
That is to live fully, richly, creatively - that is to live before the face of God.

© Grand Valley State University

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                    <text>The Worship of God: The Healing of Persons
Text: Psalm 73:16-17
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
June 19, 1988
Transcription of the spoken sermon
But when I thought how to understand this, it seemed to me a wearisome task,
until I went into the sanctuary of God; there I saw clearly... Psalm 73:16-17

We all love a good fairy tale, children and adults, as well. Perhaps that is because
fairy tales are true. The story comes out right: the good prosper, the wicked are
wasted. Maybe something in the depths of our being responds to that because
something in us knows that is the way it ought to be, should be - will be.
But, the fairy tale is true only if one takes the long-range view; only if God is God,
Sovereign, working God's eternal purposes out, purposes of love and grace and
salvation, bringing about finally a Kingdom in which dwells righteousness and
peace - Shalom.
In the short range, the fairy tale is just that - a fairy tale, meaning a fantasy world
quite out of sync with the real world. In the short range, things do not work out
right – everyone does not live happily ever after. In the short range, one cannot
find the working out of justice, fairness and equity. And if one’s peace of mind
and happiness and wellbeing are dependent upon life being fair and all things
working out in an equitable fashion, one will have slight chance of arriving at
inward peace and joy and rest of soul.
Life is not fair.
There is no justice within the span of a person's existence. No amount of research
on actual, concrete, human stories will demonstrate that things work out right
according to our human standards of what is fair and just. And that is a cause of
much human suffering and anguish. It leads to one of the most serious and
debilitating diseases of the human spirit - cynicism, bitterness, caused by envy
and self-pity.
A cynical and bitter spirit smoldering with jealousy and self-pity has a corrosive
effect on the human spirit; it is to have an acid eating away at one's soul; it is a
© Grand Valley State University

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source of constant inward pain which is often assuaged by growing callouses on
the soul, hardening oneself against feelings -feelings of joy and sorrow, of
depression and exaltation.
Cynicism is the sneering attitude that denies the sincerity or goodness of human
motives. It is the tendency to criticize and find fault. It flows from one generally
embittered with life, disillusioned with the way things have turned out. Unless it
is checked, such bitterness will become a permanent hardness of heart resistant
to trust, to joy, to spontaneity in any form. It is a kind of spiritual deadness.
There is perhaps no more vivid portrayal of human experience struggling with
cynical loss of faith and embitterment of spirit than Psalm 73. The Psalmist sets
the record straight at the beginning.
Truly God is good to Israel, to those who are pure in heart.
That is both his conclusion and his premise. He can begin that way because he
has passed through the fires of doubt and struggle and has come to affirm his
trust in God, renewed only after great and painful wrestling with life experience.
Brueggemann comments:
Verse 1 sets the premise for the Psalm, which is also its conclusion. But it
is a different statement when it is conclusion than when it is premise.
When it is premise, it may be taken as pre-hurt, pre-doubt, pre-anguish. It
is then a buoyant statement of naiveté. But as a conclusion, the affirmation
is on the other side of hurt, doubt and anguish. While the words may be
the same, they now bear different freight. Now the unuttered words of
resentment have been uttered. Now the unthinkable thoughts of hostility
have been thought. ... Psalm 73 is an assault on any naive faith. It arrives
tortuously at a second, knowing naiveté. (The Message of the Psalms, p.
116)
Having stated his premise, which is also his conclusion, the Psalmist goes on
candidly to confess that he almost went over the brink, losing his grip on this
fundamental conviction of faith. He writes:
My feet had almost slipped, my foothold had all but given way.
He then goes on to detail his bitter experience of doubt, his dark night of the soul
as he questioned the moral structure of life and the knowledge and care of God.
He speaks vividly, in graphic terms of how everything appeared to him during his
time of intense struggle.
We must recognize immediately that in the midst of his personal torment his
vision is blurred and his judgment warped. He gives us a very distorted view of
things. According to him, the careless, the godless prosper, experience no pain,

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Richard A. Rhem

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no suffering, are strangers to trouble and trial. They grow wealthy, enjoy good
health. They are proud, violent and full of scorn.
Is the picture overdrawn? Probably.
The world is not really divided into two camps, one a camp of white hats, the
other a camp of black hats. To divide the world into the righteous and the wicked
is a bit too simple, too neat. Certainly it is too simplistic for a congregation that
prints on its bulletin week after week the statement of Hans Küng:
The front between the world and God's rule, between good and evil, runs
right through the church, right through the heart of the individual.
Evil is much more subtle and entwines itself in the lives of us all.
This is not to say that there is no difference in people. Certainly there are those
whose lives reflect a commitment to truth, righteousness, justice. There are those,
as well, who seek their own advantage at whatever human cost to another and
with total disregard for what is right and true.
Nonetheless, especially in the Church we need to resist the too simple division of
persons into categories of righteous and wicked. But for the purpose of the
Psalmist's story, it is not so important whether reality reflected what he perceived
or not. The fact is this is the way he felt. This is how it looked to him.
We are indebted to this singer of Israel for revealing his soul to us. He was deeply
hurting. He was angry at the world. He was angry at God. We have been there,
too. And it is helpful to know that this kind of experience is not foreign to God's
people.
The Old Testament is especially healthy in this regard. They stormed heaven with
their wounded spirits and called the Almighty to account. There was no pious
masking of their true feelings. The Psalmist is not the only Old Testament figure
that stormed the citadel of Heaven crying out to God, “How come?”
I wonder what it was that was really rankling the Psalmist. Had he worked hard,
done his best, dealt honestly and lived with integrity, only to have the bottom fall
out of the economy and watch his life's work dribble away? Or had he risked
everything to help a friend, only to have the friend turn on him? Was he
disappointed in love? Did his children prove ungrateful? Had he just learned of a
terminal disease which would soon cut him off?
The particulars are unimportant. Life has more than enough trouble and
heartache to go around and the stuff of which the Psalmist's pain was made is
almost without limit because we can set it down as a fundamental truth of human
experience – Life is not fair.

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Having admitted that, I want to make a point of application right here; granted,
life is not fair, but
Pain perverts perspective.
If we could learn that well, it would save us much angry bitterness. As we said
above, the Psalmist's view of things was warped, distorted, but this is what he was
feeling. Happy the person who before the crisis promises himself he will make no
world-encompassing generalizations in the midst of his anguish, because, again,
Pain perverts perspective.
Can we understand? Certainly. Have we been there? Most of us, at some time.
But, it can be helpful to recognize ahead of time that how we feel and how things
appear when we are hurting is not a true reflection of reality.
Pain perverts perspective.
When people are in crisis it does not help to try to correct their vision. It does
little good to assure them that “This, too, will pass.” When someone is pouring
out their grief and anguish, just let it come; absorb it; feel it with them. That is
not the time for a brilliant discourse or “a true perspective on Reality.”
However, we can help ourselves be prepared for crisis times if we come to realize
that
Pain perverts perspective.
The Psalmist has already given us his strong affirmation of faith and so obviously
something happened to turn him around. He tells us in verse 16. He had been
quite overcome with his completely negative perception of life. He says,
I set myself to think this out but found it too hard for me, until I went into
God's sacred courts; there I saw clearly what their end would be.
The Psalmist learned the secret of the sanctuary. There, in the presence of God, in
the posture of worship, he gained a new perspective. He found that
Worship is healing.
To make that statement calls for immediate clarification. I am not suggesting that
the primary purpose or focus of our worship is our personal healing. We worship
God. We celebrate the grace of God in response to God's revealing of an eternal
saving purpose, a plan for the establishing of a Kingdom in which dwells
righteousness and justice and peace.

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But with that being granted, it is also important to understand the reflexive effect
of our worship - to see how the action of worship has a healing effect on the one
who worships.
The Psalmist says, “ Life was too painful for me; I tried to think it through and I
could not. Then I went into the sanctuary -then I understood.”
In fairness to the text, I should let the whole statement be heard:
... Then I saw clearly what their end would be.
One could hear this as a rather mean satisfaction that “the wicked” will get theirs
and maybe there is some of that operating here. It is a rare person that takes no
satisfaction in the fall of another, particularly if one has been infected with the
disease of bitterness and has wallowed in self-pity.
But even if that is true, there is the discovery here of a fundamental truth about
God and human destiny which is the bedrock of biblical faith. The perspective of
the sanctuary enabled the Psalmist to take the long view and to see that, although
there is no justice in the short run, there is certainly a coming round of all things
in the long run. Within the stream of history there is no possibility of seeing
things whole. It is only in the posture of worship, in the presence of God that one
is able to trust the process, trust the good and gracious and sovereign Lord of
History to effect the promised Kingdom and bring Shalom.
But, beyond the new insight, beyond a renewed vision of God's eternal purpose,
the Psalmist found a Presence. The Presence of God, the God of Abraham, Isaac
and Jacob, the God of Moses and the Exodus, the God of Covenant, the God of
grace and steadfast love, the faithful God. In the sanctuary, in worship, the
Psalmist experienced communion with God.
It is in the gaining of new insight and the experience of communion with God
that healing happens!
Look at the Psalmist's expression of where he was before he worshipped:
My heart was embittered.
I felt pangs of envy,
I would not understand, so brutish was I.
I was a mere beast in thy sight, O God.
Now there was insight - not only on human experience in time and space, but also
self-awareness, self-knowledge, understanding of the paralysis of spirit caused by
his envy, cynicism and bitterness.
The world did not change. Circumstances did not change. The one who
worshipped was changed.

© Grand Valley State University

�The Worship of God: The Healing of Persons

Richard A. Rhem

Page 6	&#13;  

I went into the sanctuary, there I saw clearly.
Thus we have a vivid statement of intense spiritual anguish and suffering and its
cure – going to church! Perhaps that sounds naive. But it is, of course, more than
going to church. It is the experience of worship. The effect of worship on the
worshipper is the healing of the person.
Do we approach the worship of God with such high expectation? Do we recognize
how crucial is the worship of God for the health of our being?
What a strange situation is Sunday morning! Karl Barth describes it vividly in one
of his early essays - the building, the appointments, the songs, the prayers, the
preaching - all of them “saying” more than they say; all of them pointing beyond
themselves to another; all of them crying out, “God is here!”
And we come, Barth says, only half conscious of why - some out of habit, some
out of need or hope - some believing, some not - some open and sensitive, some
hardened by much hard experience. But, we come. And consciously or
unconsciously we come with the burning question, “Is it true?” “Is God God?” “Is
it true?”
Is there reason to hope?
Is there life in the end?
Will grace and truth triumph?
Will there break a dawn which shall know no setting sun?
That's why we come.
And all we do here is in order to lift our lives into the presence of the One Whose
grace will touch us and Whose light will give us light and hope and heal us.
Come, then. Come prayerfully. Come with heart prepared, open, ready to be
encountered. Come and worship, for worship puts us in touch with God.
The wrenching questions are not answered, but there is a Presence.
Yet I am always with thee;
Thou holdest my right hand;
Thou dost guide me by thy counsel
and afterwards will receive me with glory.
Whom have I in heaven but thee?
And having thee, I desire nothing else on earth.
And then he makes this very beautiful expression of absolute trust.
My flesh and my heart may fail, but God is the strength of my heart and
my portion for ever.

© Grand Valley State University

�The Worship of God: The Healing of Persons

Richard A. Rhem

Page 7	&#13;  

The Psalmist learned to trust when faith came hard. He worshiped and worship
puts us in touch with God. In touch with God. As prayers are offered, hymns are
sung, the Word is proclaimed, trust replaces agonizing doubt, peace mantles my
heart, peace that passes understanding. That is, peace I cannot rationally explain,
but peace I experience.
In the sanctuary, in the posture of worship, the picture clarifies, my perverted
perspective gives way to new perspective; as I worship, I get in touch with God
Who has come close to us in the flesh of Jesus. Reality and truth break in on me. I
see beyond the chaos a larger screen, a heart and purpose of love, a thread of
meaning.
Surely in the awful tragedy and intense suffering that is the daily lot of so many it
must seem that God is dead or worse still, that He doesn't know; that He doesn't
care. But in His Presence, I know He knows, I know He cares.
Here I hear the story again of His own deep plunge into the depths of our
suffering, His own embracing of the worst of our darkness in Jesus, His Son. In
the sanctuary I see the cross and I am reminded that God suffers, too; that God
was crucified with Jesus on the cross; that the heart of the Eternal breaks with
the weight of human sin, rebellion and violence.
In touch with God, I sense that history with its terrible woes and awful suffering
is not all there is; that death and defeat will not have the final say; that the God
Who has joined us in our darkness will finally make some sense out of this
senseless suffering; will yet effect His purposes and cause love to prevail and
peace to be the final word.
In worship, in communing with God, I am healed. I see clearly. I trust. I rest in
the abyss of God's love. Now I can go on.
Amen.

© Grand Valley State University

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                    <text>Creation’s Goal: Sabbath Rest
From the summer sermon series: Faith’s Foundation
Text: Genesis 2:2-3; Isaiah 65:23, 25; Revelation 21:3; 22:2-4
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
July 24, 1988
Transcription of the spoken sermon
On the sixth day God completed all the work He had been doing, and on the
seventh day He ceased from all His work. God blessed the seventh day and
made it holy...Genesis 2:2-3
They shall not toil in vain or raise children for misfortune... they shall not hurt
or destroy in all my holy mountain, says the Lord. Isaiah 65:23,25
Now at last God has His dwelling among humankind! Revelation 21:3
... the leaves of the trees serve for the healing of the nations. Every accursed
thing shall disappear. The throne of God and of the Lamb will be there and His
servants shall worship Him; they shall see Him face to face. Revelation 22:2-4

In the beginning, God. And in the end, God. And in the meantime, every seven
days, the Sabbath in which to rest and to contemplate the God of our end and of
our beginning.
In the midst of its history, Israel told its story over and over again and finally
wrote its story down - the center being the story of God's mighty act of
deliverance from the bondage of Egypt, the freeing of God's people, and the
bringing of them to their own land. As they reached back to trace their own
history, they appended to the story of their history a prologue, the story of the
Patriarchs. And then, in order to connect themselves to the whole cosmos and the
whole human race, they appended a series of stories in which they gave
expression to their understanding of the universal human condition and the
creative purpose of the Eternal God, of the relationship of God and human
society, of their understanding of the life and the existence in which they were
participating. Genesis 1, "In the beginning, God," expressed the bedrock of their
conviction that all that is, is because God said, "Let there be ...," that there is
something rather than nothing because God said, "Let there be...," and that the
totality of reality is a consequence of a creative intention and design of the One
© Grand Valley State University

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Richard A. Rhem

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true and eternal God. They went on to speak of the human situation - the story of
Adam and Eve and the Garden of Eden in chapters 2 and 3. Not a story of two
ancient individuals, but your story and my story, the human story, the story of the
God Who calls us to vocation, grants us freedom, sets certain limits and
boundaries and waits for our response. Genesis 2 and 3 tell us that the tragedy
and the tears and the toil of the human situation are the consequence of the
human creature usurping sovereignty, taking one's life and destiny into one's own
hands, trying to manage and control that which only God can manage and
control. Consequently, the disaster and the tragedy that is a very real part of the
human situation.
We looked last week at the Garden of Eden and the story of Adam and Eve, and
we saw the setting and the test and the failure and the consequence, but even in
that dark story there were hints of grace. Even there there were indications that
God was not through, and that the disobedience of the creature would not finally
disrupt the intention of the Creator. In the day that they ate thereof, they did not
die. Driven from the Garden, to be sure, yet amidst toil and tears, carrying on a
meaningful existence, raising a family, God graciously clothing them, covering
the shame of their nakedness, giving us hints of grace and the sense that God was
not through with this creature, and that the creature's disobedience would not
finally disrupt the Creator's intention. Indeed, the sense we get is that the Creator
will bring creation to the consummation of His original intention.
That was the faith of Israel. That was the conviction of the Old Testament people
of God. The Creator will bring creation to the realization of the Creator's purposes
of love and grace.
So, Israel appended these stories to its own history, these stories which had
universal application and were the common store of all humanity. Israel
appended those stories in order to give expression to its own understanding of
who it was and what it was called to be and why the human situation was like it
was.
When it seemed to be all lost at the end of the third chapter, we have the hints of
grace, and we ask ourselves, "What now? Where will it lead? What's going to
happen? What's next? Who will win - the 'No' of the creature, or the 'Yes' of
God?" And we set ourselves up for this breathless drama that will unfold before
us.
Well, it's not only an ancient question, you know. Is there any hope? Has history
any meaning? Is the world going anywhere? What's it all about? What now? What
next? In a year of election politics we're going to have many easy answers to the
world's dilemma. If you'll pardon just a bit of pastoral cynicism in the wake of a
political convention, let me ask the question whether there’s anyone here this
morning that really thinks that either Michael Dukakis or George Bush can really
change the intransigence of the Pentagon. Is there anybody here this morning
that really believes that Gorbachev and perestroika and glastnost will change the

© Grand Valley State University

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Richard A. Rhem

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face of the Soviet Union? Is there anyone here this morning that believes that the
hopelessness of the homeless and the hunger of the hungry and the thirst of the
thirsty, the despair of the despairing and the lostness of the forsaken will simply
be taken care of by the wave of the wand of a new administration? Is there any
hope? Where is it going? Where will it end? Might not one, seriously reflecting on
the human condition, on the national scene, on the international prospect, come
to a sense of futility and hopelessness? And if that's true in the most powerful
nation in the most affluent society, in the summertime in western Michigan with
sand and surf and blue sky, then what must it have been to the people in exile in
the sixth century, the people of Judah living under the oppression of Babylon
ready to throw in the towel, ready to say that the gods of Babylon have it? Where
is our Lord and God? Is there any hope?
It was to that situation that some person of God stood up and said, "In the
beginning, God created the heavens and the earth, and God spoke and it was so,
and God looked and said it's good, and the evening and the morning were the
first day. And when God was done, God rested from all His work of creation and
took delight in it. He blessed the seventh day and made it holy." And to those
exiles in Judah, forlorn and despairing in hopelessness, mantled with a sense of
futility, they heard the creed of creation put together by some very, very astute
weaver of words and ideas which made a powerful statement in their darkness
and said, "Our God in the beginning spoke and called all things into being. Our
God is the source of light and our God is the source of life. Now, lift up your
hearts and wait on the Lord, Who after all of the work of creation, rested, ceased
from His work, caught His breath, contemplated the work of creation and said it
is good."
By putting that seventh day, a day in which God created nothing but tranquility
and serenity and peace at the conclusion of the creed of creation, the writer was
saying that in the end God will have His way. Genesis 1 was written probably 500
years after Genesis 2 and 3. Five centuries later some prophet of God took it and
put it in front of Genesis 2 and 3 in order that Genesis 2 and 3 and everything
that followed would be read in the light of Genesis 1, "In the beginning, God," so
that there would never be any question in the minds of the people of God that the
God that they worshiped was the God of Creation, that the God of their salvation
was God alone, the One Who held the whole world in His hand and held their
destiny in His hand and in His heart.
There was a vision of the Creator Who would bring creation to consummation.
That's what Sabbath meant, and that's why every seventh day Israel was called
again and again to remember God, to cease from their labor, to desist from their
acquisition and their feverish activity, to let go and contemplate God and to
worship and to rest and to take delight in God's world. There was a vision by
which that people lived through all their days, and in their darkest moments a
dream kept them alive. It was the dream of the Creator Who was the redeemer,
Who would be the consummator. And what was the dream? Well, around the

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Richard A. Rhem

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same time that Genesis 1 was written there was a prophet speaking to the exiles
in Judah who said, "In the name of God, behold I create a new heaven and a new
earth, and the former things will not be remembered. And there will no longer be
a child born living for a few days, dying in infancy. And they'll not toil in vain.
They'll build houses and live in them. They'll plant vineyards and eat the fruit
thereof. It's going to be a beautiful new world, a new heaven and a new earth.
Why, he said, it will be such that all toil and all tears and all tragedy will be
removed and they'll not hurt or destroy in all my holy mountain. Shalom. Peace."
Right in the midst of their darkness, one prophet said, "In the beginning, God,"
and another prophet said, "I create a new heaven and a new earth." It didn't
come, and it didn't come, and it didn't come. But, one day Jesus came, and Jesus
announced the sovereignty of God, the kingdom of God. And Jesus called to
repentance all of those who were living by relative values, called them to God and
the kingdom of God. Of course, Jesus was crucified, but God raised him up,
raised him up on the first day of the week, and the Early Church moved its
worship from the seventh day to the first day, but with exactly the same intention,
because they called it the Lord's day, the Lord's day. In the Old Testament the day
of the Lord was the day of the End, and what the Church was saying was that the
Lord's day is the anticipation of the day of the Lord, of the End, of the Judgment,
of the Consummation.
What did they believe would be true at the End? Well, we read the magnificent
vision, that vision given by Jesus to John when he was in exile for his witness to
Jesus when the Roman Empire was mighty in the world, as mighty in its world as
the U.S. of A. in ours, or the Soviet Union in our day. And when the persecuting
fires of Rome were burning and raging, there was one who had the audacity while
he himself was in exile, to bear witness to a vision he had, a dream. What was the
dream? The dream was of the heavens opened and the throne of God and of the
Lamb, and he heard them singing, "Holy, Holy, Holy Lord God Almighty, Thou
art worthy to receive power and glory and dominion, for Thou hast created all
things, and Thou hast power to reign." And the vision went on, scene after scene,
and he saw that time when the angel would proclaim the kingdoms of this world
have become the kingdoms of our God and of His Christ. He saw all of the events
of the consummation coming to their climax and he heard a voice out of heaven
saying, "I create a new heaven and a new earth," and he heard a voice from the
throne saying, "Behold, the dwelling of God is with human persons. And he will
dwell with them and they shall be His people and He will be their God. And He'll
wipe away every tear from their eyes, and pain shall be no more, nor crying and
death shall be no more, for all the former things shall pass away. Behold, I make
all things new." And then he saw the City and he saw a river sparkling like crystal
coming down the midst of the city, and on its banks was a tree with leaves and the
leaves were for the healing of the nations. And the throne was there, the throne of
the Lord and of the Lamb and His people worshiped. He wrote His name on their
foreheads, and they didn't need the sun or the lamp, for the Lord Himself is their
light, and they shall reign forever and ever.

© Grand Valley State University

�Creation’s Goal: Sabbath Rest

Richard A. Rhem

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A dream. A vision spoken into the darkness, spoken into circumstances that
seemed to deny it, into a human situation that seemed to betray it over and over
again, but a dream and a vision, nonetheless. Every seventh day, people of God
cease from their labors, let go, rest as God rested, receiving the world and life as a
gift, all of grace, being free for each other, free for God. One seventh of a human
person's existence given over to the contemplation of God, Creator, Redeemer,
Consummator. One-seventh of our lives carved out in order amidst all of the
pressures that press upon us and all of the forces that beat us down and all of the
darkness that would enshroud us, one-seventh of our lives to stop, to be still, and
to know that He is God, the God of the beginning and the God of the End, the
God Who will make good on all His promises, the God Whose yes is stronger than
any human no. The God before Whom every knee will bow and every tongue
confess, the God Who will finally win and not be defeated. When we join with
myriads and myriads and thousands of angels and the four living creatures and
the twenty-four elders and the whole created order and sing, "Hallelujah, the
Lord Omnipotent reigns."
There's a parable at the beginning; there's a parable at the end. There's a garden
at the beginning; there's a city at the end. And both of them point us to the
deepest, most profound truth that we can ever come to contemplate: the God of
our beginning will be the God of our end. That's why every seventh day there is
nothing more wonderful than resting in the presence of God. The day of all the
week the best, emblem of eternal rest. Alleluia, blessed be His holy name. Amen.

© Grand Valley State University

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                    <text>The Election of Grace:
A Particular People for a Universal Purpose
From the summer sermon series: Faith’s Foundations
Text: Genesis 11:30; 12:1-3; Romans 11:32-36
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
July 31, 1988
Transcription of the spoken sermon
Now Sarai was barren... Genesis 11:30
Now the Lord said to Abram, Go... and I will make of you a great nation...
Genesis 12:1-3
For God has consigned all men to disobedience, that He may have mercy upon
all... from Him and through Him and to Him are all things. To Him be glory for
ever. Amen. Romans 11:32-36

Reading a textbook on preaching this week, I came across a statement by a Black
theologian and preacher which struck me. He was making the point that Black
culture has believed strongly in the providence of God and this deep trust has
kept them alive through much oppression and suffering. Henry Mitchell claims
that what has been true for Blacks is universally true. He says,
... We find the total spectrum of humanity that wishes really to live whole
and abundantly must have a belief system to support that sort of thing.
I share Mitchell's conviction. That is why we are spending successive Sunday
mornings examining Faith's Foundations. My concern is deeply pastoral. I am
not really interested in preparing you to write a crackerjack of a theological exam;
I am interested in preparing you to live well, abundantly, with confidence and
hope.
Hope and confidence and a sense of wellbeing need a solid foundation if they will
remain, no matter what circumstances surround you. Faith needs foundation.
There are a few crucial truths which, if held in deep trust, enable one to negotiate
life's passage. For example, "In the beginning God ..."

© Grand Valley State University

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�The Election of Grace:…for a Universal Purpose

Richard A. Rhem

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That is where the Bible begins. Genesis 1 is intentionally the opening statement of
the Judeo-Christian faith. It is our answer to the question, "Why is there
something, rather than nothing?" It enables us to sing, "This is my Father's
world, I rest me in the thought..."
But why, if this is my Father's world, is there tragedy, toil and tears? Chapters
two and three tell us that God's gracious intention was that life should be
characterized by freedom, vocation and boundaries - the creature living before
the Creator in trust and obedience. Failing that, there is judgment, sorrow and
loss, alienation, fear and guilt.
Well, then, will the human "No" defeat the "Yes" of God? Will the Creator's
purpose be ruined by the creature's grasping at control in self-assertion? Chapter
three gave hints of grace even in judgment. And returning to the opening creed of
creation, which runs through chapter 2:4a, we find God's verdict on Creation: it is
good. And we read God rested on the seventh day and blessed it and made it holy,
a sign that God's design and order and purpose would finally be realized. We read
the vision of Isaiah 65 - a new heaven and a new earth, no more would one toil in
vain or raise children for misfortune ... "The wolf and the lamb shall feed together
... They shall not hurt or destroy in all my holy mountain." And we heard the
sound of the angel's voice in John's vision, "Behold the dwelling of God is with his
people." No tears or crying or pain or death anymore. In the vision there was a
crystal river on whose banks grew a tree whose leaves were for the healing of the
nations and God's people need no light of lamp or sun, for the Lord will give them
light and they shall reign forevermore.
With that beautiful vision of Creation's consummation, the People of God have
lived in hope trusting that the best is yet to be, the future is as bright as the
promise of God. God's "Yes" will not fail. The Sabbath Rest of the Bible's opening
passage foreshadows the Rest of Creation in the Shalom of God.
The first eleven chapters of Genesis were placed as a preface to Israel's story.
That story is centered in God's mighty saving action that brought them to
freedom from Egypt's bondage. But they knew their particular story was part of a
larger story - the story of God's dealing with the whole Creation and the totality of
humankind. The first eleven chapters are universal in scope just as the
consummation in Revelations is universal.
Israel's story is the story of a particular people, but it is not, nor can it be, isolated
from the whole creation and all nations. Israel's faith is that the God of its
salvation is the Creator of all who will bring all things to consummation. The
story of the Christian Church is one with the story of Israel. Within the movement
of universal history there is interwoven the history of a particular people - Israel
and the Church and the history of that particular people is really the focus of the
one story of the Bible. But that particular history is not an end in itself; it is a
means to a greater end – the Creator's reclaiming of Creation gone awry.

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�The Election of Grace:…for a Universal Purpose

Richard A. Rhem

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We have seen in Genesis 1 the Creator's intention for Creation. We have seen in
Revelations the Creator's victory - the consummation of the purpose of Creation.
But, you may ask - How do we get from the majestic image of Genesis 1 to the
moving vision of Revelation 21 and 22?
This message will attempt to answer that question - again, not simply to satisfy
your curiosity but, rather, in order to give you a sense of what God is doing in our
world, in our history, in our lives. We will focus on two passages of scripture as
we seek to connect the Garden with the City of God.
In our biblical study let us begin with Genesis 11:27-12:3. Genesis 11:27F gives us
the genealogy of Abraham. We tend to skip scriptural genealogies, but this one is
critical. The Genesis writer is forming a link between universal history - the
history of all humankind about which he writes in the first 11 chapters and the
particular history he is about to record, the history of the Patriarchs, the
forebearers of Israel.
In Genesis 11:30 we are told that Abram's wife Sarai is barren. This is no piece of
Bible trivia; rather, this is a very intentional notation.
Abraham and Sarah are called by God to go out from their family and homeland
and go to a place God will show them. God gives them a promise: "I will make you
into a great nation, and I will bless you and make your name so great that it will
be used in blessings." And the promise continues,
In you all the families of the earth shall be blessed.
With the call of Abraham we have the most significant break in the Scripture - a
break of greater significance than the break between the Old and New
Testaments. Genesis 12-50 gives us the story of the Patriarchs, Abraham, Isaac
and Jacob and forms the introduction to the creation of Israel as a nation in the
Exodus event.
This is the beginning of the story of a particular people called for a universal
purpose. This particular people will be the agent through which God will reclaim
a creation gone awry.
What was the biblical writer saying by connecting the one called Abraham to the
human family spoken of in the first eleven chapters? Was he not saying that after
the dismal response of the human family to the Creator's call to live in freedom
with vocation within the boundaries set by the Creator, the failure of the creature
to trust and obey, God was now instituting a new strategy whereby the purposes
with which He created would finally be realized in spite of the failure of the
creature?
Set on the background of the stories of God and all humankind in the first eleven
chapters, we can see in God's call of Abraham the method God will use to reclaim

© Grand Valley State University

�The Election of Grace:…for a Universal Purpose

Richard A. Rhem

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the Creation gone awry. And against the background of the Creation stories we
can understand the significance of the note in 11:30 that Sarai was barren.
The one who calls the world into being will now call a special people into being.
Abraham and Sarah are connected to the whole human family - so the genealogy
affirms. But what God is about to do is not something possible through natural,
normal human agency.
Sarai is barren. The human story recorded in Genesis 1-11 ends in barrenness, in
hopelessness. There is nowhere to go.
God must create this new family by the miracle of God's power and grace. God
will give a child to a barren woman and through this miracle birth, God will
create an alternative community - a new community by which finally God will
restore Creation to its unity and bring about Shalom.
On the black background of the stories reflecting universal history, God calls a
man and woman who are childless and promises to make from them a great
nation that will bring blessing to all nations. The God Who creates the world now
creates Israel. God creates Israel in order that, through Israel, God will reclaim all
Creation.
Abraham - contrary to the stories in Genesis 1-11 (Adam and Eve, Cain, the Flood
story, the Tower of Babel) believes God and acts in faith on the promise of God.
God says, "Go." Abraham goes.
This is God's counter-strategy to human rebellion. When human faithlessness
leads to barrenness and thus hopelessness, God calls one family to create an
alternative community through which to bring salvation to the world. This God is
not and will not be defeated. This God will not accept the human "No." This God
will now begin a counter-offensive in order finally to establish His "Yes" to
Creation.
The call of God to Abraham is spoken of in the Bible as the Election of Grace. It is
an election - a choice of a particular people. It is of grace - One was chosen out of
the human family with no explanation given, for no reason in the one chosen. It is
of God because the call is spoken to, the promise made to human barrenness.
Election is the foundation of human salvation; it is the ground of human hope,
the basis of human purpose. Election is a biblical teaching that has been
misunderstood and misinterpreted.
Israel had a sense of being God's elect people - and she was. Israel had a sense of
being special - and she was. But Israel misunderstood God's election. She came to
think of herself as God's special people to the exclusion of the nations rather than
seeing in her election a calling to be a light to the nations. Israel became proud of
her election rather than understanding that God's election is cause for humility,

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�The Election of Grace:…for a Universal Purpose

Richard A. Rhem

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for God chooses not on the basis of merit, but on the basis of grace alone - it is
pure gift. Rather than awe, humility, gratitude, Israel manifested pride and
arrogance. Rather than sensing that she existed for the sake of the world, she set
herself over against the world. Rather than seeing in her election God's universal
purpose, Israel claimed God's grace as her particular possession. Rather than
seeing in her election God's inclusive love, Israel claimed God's love as her
exclusive possession.
The History of God and Israel is spoken of in scripture as a covenantal
relationship. The Old Testament describes the history of the covenant
relationship and describes thus the Broken Covenant. Still, hope is not lost. Still,
there is the conviction that God will not give up. There will be a new covenant.
The New Testament is really the story of the New Covenant. Paul was a person of
that old covenant who came to see in Jesus the promised Messiah, the anointed
one promised in the Old Testament. He saw how the New Covenant was
instituted in Jesus, in Jesus' death and resurrection. In Romans 9-11 he struggles
with the question why Israel as a whole failed to see that Jesus was the Messiah,
that in Jesus the New Covenant was formed.
Paul anguished over Israel's rejection of Jesus. How could this be? Once again the
question raised in Genesis 1-11 is raised by Paul: Will Israel's unbelief defeat
God's purpose of election? Can the human "No" overcome the Divine "Yes"?
Paul's wrestling with the problem of Israel's rejection of Jesus comes out in a
tortuous path in those three chapters. If we read the letter as a whole, we find
him first of all recognizing that Jew and Gentile are all alike guilty before God.
"All have sinned and come short of the glory of God." Then he presents God's way
of righting the guilty through faith in Jesus Christ.
In that moving eighth chapter, he writes of how Creation itself in bondage
because of human sin, is nonetheless groaning in travail waiting to be set free
from the curse - a clear reference to Genesis 3. He concludes his telling of
redemption's story with that amazing statement,
We know that in everything God works for good with those who love him,
who are called according to his purpose.
And he says, "What then shall we say to this? If God is for us, who is against us?"
He concludes with that grand utterance,
For I am sure that neither death, nor life, nor angels, nor principalities,
nor things present, nor things to come, nor powers, nor height, nor
depth, nor anything else in all creation, will be able to separate us from
the love of God in Christ Jesus our Lord.
Then he comes to the source of his deep anguish - Israel's rejection of Jesus. He
struggles to understand. Finally, Chapter 11 opens with the question,

© Grand Valley State University

�The Election of Grace:…for a Universal Purpose

Richard A. Rhem

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I ask then, has God rejected his people?
His answer is a resounding, "By no means!" He addresses the Gentiles who have
believed, to whom the Gospel has come through Israel's rejection. He counsels
humility and awe before the mysterious working of God's grace. Finally he
concludes,
... God has consigned all men to disobedience, that he may have mercy
upon all.
And the thought of the final triumph of grace causes Paul's heart to overflow in
doxology.
O depth of the riches and wisdom and knowledge of God! How
unsearchable are his judgments and how inscrutable his ways! ... For
from him and through him and to him are all things. To him be glory
forever. Amen.
Paul cannot solve the mystery, but rather in wonder and awe he bows before the
mystery. He knows not when or how, but he rests in the final triumph of the grace
of God. This people Israel - Abraham's line - proved as disobedient in their time
as did the totality of humankind whose stories are related in Genesis 1-11. Yet,
Paul says God will have His way. God's last word is mercy upon all.
The history of Israel from Abraham through all the generations of her history and
through 2,000 years of the Christian Church has a midpoint - the life, death and
resurrection of Jesus. When God's people said a resounding "No" to Jesus,
putting him to death, God said an even more resounding "Yes," raising him from
the dead. It was from Abraham's loins that Jesus came. It was in the barrenness
of the human situation that God created an alternative community that issued in
Jesus, the Anointed One who responded to God's yes with a faithful "Yes" in
return.
And Paul writes to the Ephesians,
For Christ God chose us before the world was founded.
Paul revels in the mystery of God's saving determination, a secret now revealed to
him. The secret was a purpose which God formed in His own mind before time
began, so that the periods of time should be controlled and administered until
they reached their full development in which all things, in heaven and on earth,
are gathered into one in Jesus Christ.
How will God bring Creation to the consummation of His purpose? How will
history move from the Garden to the City of God? The link is a people who are
chosen by God, graced by God, called to be witnesses to God - a particular people

© Grand Valley State University

�The Election of Grace:…for a Universal Purpose

Richard A. Rhem

Page 7	&#13;  

whose gracious election has a universal purpose - to reclaim Creation and to
bring all things to the realization of God's purpose.
The Election of Grace is the only basis for hope, but it is enough; it is the sure
guarantee that the Creator will bring creation to consummation. It is God's
initiative through which He will have a people in every generation to witness to
all peoples that God is God and God will finally reclaim Creation and bring all
God's children home.
We are the elect of God. To us the Gospel has been proclaimed, the grace of God
given. We can rest in that – no matter what the day may bring, no matter how
dark the night, how threatening the crises of life. We can count on that – no
matter how frail our faith, how feeble our commitment, how fickle our devotion.
That is the Good News by which we live. That is the Good News to which we
witness to our neighbor and our world. Thanks be to God!

© Grand Valley State University

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