Be Sure Your Sin Will Find You Out

For three years now, I have preached a summer series using a children’s book as a second reading in our worship service. We read the book in whole and talk about it specifically in the children’s sermon, and then it is referenced to varying degrees in the main sermon which closely follows the theme of the book.

Today’s book is This Is Not My Hat, by Jon Klaassen.

2Sam 12:1-7a


Be Sure Your Sins Will Find You Out

This episode from David’s life has to rank up there as one of the most dramatic moments in all of scripture. We, the readers, know what’s going on—we can see “behind the scenes,” so to speak.

But we also know David cannot see it coming. Were this a movie we were watching, I have no doubt some of us would be shouting at the screen to warn him: “No, David!! Watch out!! It’s a trap!!”

But David cannot hear us. And it is just as well. Because we also are too often deaf to those who would warn us of the harm they see heading our way.

This is a dramatic story because of the unveiling of David’s eyes and heart, but it also resonates with us because it is (in a sense) the story of all of us. We make mistakes. We fail. We sin against God, and against each other. And no matter how hard we try, no matter how sneaky our cover-up, no matter who we threaten or intimidate into never speaking, no matter how much it looks like we got away with it, an eternal truth rings out: “Be sure you sin will find you out.” That’s Numbers 32:23, but it’s also story after story in the Bible.

Adam and Eve in the Garden of Eden break the rule that God instituted to keep them safe. They decide to be their own judges of right and wrong, and then try to hide out in the bushes thinking God won’t notice.

After killing his brother Abel, Cain seems to think he can pull the wool over God’s eyes with his “Am I my brother’s keeper?” line. But while he’s trying to play cool like he did nothing wrong, God has already seen through him. God has already heard Abel’s blood crying out from the ground, as Gen 4:10 tells us.

Abraham tries not once but twice to pass his wife Sarah off as his sister in order to save his own skin. Both times his deception is exposed and consequences come quickly.

Moses kills a man in anger and buries him in the sand, thinking no one has seen it. But just like the little thieving fish in the book, someone always sees. His sin is exposed, affecting his relationships and future ministry.

In Joshua 7, Achan hides plunder from a conquered city—which was forbidden—and it affects the whole community even before it is exposed.

And in what feels like a NT retelling of Achan’s story, Ananias and Sapphira lie about their contributions to the church in Acts 5. Their sin too is found out and consequences are severe.

The examples go on and on. Over and over we find stories that illustrate the truth of 1Cor 4:5: “[The Lord Christ] will bring to light what is hidden in darkness and will expose the motives of the heart” (NIV11).

David & Bathsheba

This is what we find in today’s story. Like the fish in the book, David was certain he’d gotten away with it. But sin always comes out sooner or later.

David has it all—money, power, respect; the adoration of his people, beautiful partners, a successful military record…… He is the picture of success and prosperity.

But something is clearly lacking in David’s life. And—as is true for all of us—we will never find fulfillment and purpose unless we find it in God.


This story really begins in 2Sam 11. There’s a war on, but David—the brave and brilliant military leader—is not risking his own neck; he is safely cloistered in Jerusalem. He strolls around the palace roof one evening as the air starts to cool, and he looks around—and down—on the city he rules over.

Somewhere down below, a woman innocently cleans and cools herself on her own rooftop. This is what one does, after all, in that day and time. There may well have even been others—male and female—on other rooftops at that very hour. But this woman is particularly beautiful, and David gives into the demons of lust, power, and control.

Using his privilege as king, he sends people to find out more about her. He learns her name, her parents’ names, and that she is married to one of David’s military officers—a man named Uriah.

But as David gives in more and more to “his own evil desires” (as James 1:14 describes the birth of sin), what began as lust and evolved into stalking a woman grew into something even more sinister. He has her brought to him, and he “lay with her,” as the old KJV described it. The biblical authors did not have any conception of “consent,” as we recognize it today, but it is clear given the power dynamics at play that this woman—Bathsheba—did not have a say in the matter: one could not refuse the king.

Now while David appears infatuated with Bathsheba until they slept together, the bible says very little about his attentions toward her afterwards—at least until she realizes she is pregnant. This, too, testifies to the power dynamic involved and David’s sinful desire to “possess” something that he had no right to.

When David realizes this pregnancy threatens to expose what he has done, he falls back on the ancient practice of weaseling out of responsibility. This pregnancy means Uriah will find out, so David concocts a plan to keep his sin hidden.

He invites Uriah home from the battlefield under the guise of getting an update on the war, but in reality he’s trying to get Uriah to have relations with his wife. That way, when the baby is born, Uriah will assume it is his. Brilliant plan, right?

Except here’s the thing. Uriah proves himself more righteous than David. In solidarity with his fellow-soldiers, Uriah practices abstinence. David tries again and again, even purposely getting Uriah drunk—but to no avail.

His plan thwarted, David pivots towards a deadly game. He puts a secret letter in Uriah’s hand and sends him back to the battlefield. The letter, we learn, contains orders to assign Uriah to the front line—specifically to where the fighting is the fiercest and the casualties are the highest—effectively committing the murder of Uriah by the weapon of war.

But who will find out, right? Who is to know? What started as a lustful gaze escalated into stalking, rape, and now murder, but David seems to have tied up his loose ends at this point. No one will care about Bathsheba because Uriah is dead; and poor Uriah appears to be just another casualty of war.

And he would have gotten away with it too, if it weren’t for that meddling prophet.

Our Exposing God

You see, scripture tells us that God knows our hearts. God knows us more intimately than we even know ourselves. There is nothing that happens that God does not see, and nothing in the dark that will not be brought to light. Jesus tells us in Luke 12:2–3:

Nothing is covered up that will not be revealed, or hidden that will not be known. Therefore whatever you have said in the dark shall be heard in the light, and what you have whispered in private rooms shall be proclaimed on the housetops. (ESV)

Be sure your sin will find you out.

But you know, church, (and this is important:) God is not in the sin-exposing business because God is a judgmental, hurtful, hateful God. Quite the opposite. “God is love,” as we read in 1John 4, and all this exposing of sin is a part of healing. A wound that is hidden away will not heal; in fact, if it is not brought to the light, cleaned (perhaps lanced), and medicated, it could cause the whole body to turn septic. In the same way, God participates in our sin being exposed in order that we might be healed and find greater wholeness than we have ever known.

God, we read in 2Peter 3:9, desires that none should perish, but that all come to the knowledge of God.

Isaiah likewise testifies in chapter 30 verse 18 that “the Lord waits [and why??] to be gracious to you; therefore God will rise up to show mercy to you. For the Lord is a God of justice; blessed are all those who wait for him” (NRSV).

So the same in 1Tim 2:4: “[God] desires everyone to be saved and to come to the knowledge of the truth” (NRSV).

And in Ezekiel— (and I love this!!) in both chapters 18 and 33—God expresses regret that even the wicked miss the boat of God’s gracious love and expansive forgiveness, saying:

As I live, says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from their ways and live; turn back, turn back from your evil ways (Ezek 33:11; cf. 18:23).

Surely it is God’s compassion and love that drive this medical mission of exposing and tending the deep wounds of sin within us.

Wrap Up

Let me try to wrap this up like a preacher, by offering some bullet points.

First. The testimony of scripture is consistent in its insistence that there is no way of covering up sin except with the blood of Jesus: no deception we can perpetrate, no boasting or bullying or gaslighting we can do, no pretending it never happened, and no burying of the skeletons in our closet. There are no plants so thick that we can hide our sin there, as tried Adam and Eve and the little fish. What we have done in darkness will come to light; the sin we have done will find us out.

Second. All of our hiding and machinations allow sin to become septic in us, isolating us from the healing balm that is freely available to us. It is not coincidental (I believe) that the term Jesus uses for us when we try to hide our sin is “whitewashed tombs” (Matthew 23:27). While we may look great on the outside, the inside is filled with filth and rotting corpses.

Third. There is a balm in Gilead. Our tender and compassionate God is eager to triage our lives: lancing where the pus of sin has built up, stitching where we have been torn apart by the world, binding the bones that are broken and limit us. We need not fear this exposing of ourselves and our wounds, for—though it is often painful and uncomfortable—it is necessary for us to experience healing.

This is why David finally submits to God when he is confronted by Nathan and his parable. This king who is said to have a heart like God’s realizes the wounding in him and the wounding he has perpetuated. According to tradition, Psalm 51 records David’s prayerful response as he submits to the healing work of our God. It speaks of being washed, of the need for antiseptic, and even of the necessity for a “heart transplant,” to use today’s medical terminology.


I’d like to invite you to consider responding to God this morning by praying this prayer of confession and submission with me. Confronted as we are with the eternal truth that our sins will find us out, the only right response is that of David in our scripture today and in this psalm: we admit our sin, our brokenness and wounding, and we recognize that we cannot find wholeness again without God working in us.

If you, like David, want a fresh start this morning—in life and with God—will you join me in this prayer? The words are on the screen behind me; let us confess together:

Look on me with a heart of mercy, O God,
according to Your generous love.
According to Your great compassion,
wipe out every consequence of my shameful crimes.

Thoroughly wash me, inside and out, of all my crooked deeds.
Cleanse me from my sins.

For I am fully aware of all I have done wrong,
and my guilt is there, staring me in the face.

It was against You, only You, that I sinned,
for I have done what You say is wrong, right before Your eyes.
So when You speak, You are in the right.
When You judge, Your judgments are pure and true…

Cleanse me of my wickedness with hyssop, and I will be clean.
If You wash me, I will be whiter than snow.

Help me hear joy and happiness as my accompaniment,
so my bones, which You have broken, will dance in delight instead.

Cover Your face so You will not see my sins,
and erase my guilt from the record.

Create in me a clean heart, O God;
restore within me a sense of being brand new.

Do not throw me far away from Your presence,
and do not remove Your Holy Spirit from me.

Give back to me the deep delight of being saved by You;
let Your willing Spirit sustain me. (Ps 51:1-4, 7-12 VOICE)




For three years now, I have preached a summer series using a children’s book as a second reading in our worship service. We read the book in whole and talk about it specifically in the children’s sermon, and then it is referenced to varying degrees in the main sermon which closely follows the theme of the book.

This year’s books are:

Stuck, by Oliver Jeffers

This Is Not My Hat, by Jon Klaassen

Mr. Tiger Goes Wild, by Peter Brown

Playing from the Heart, by Peter Reynolds

Fantastic Flying Books of Mr. Morris Lessor, by William Joyce


Exodus 32:1-14

The Story

It was a terrible, horrible, no good, very bad day.

Moses should have been back by now. If there is one thing that is clear, it is that. Moses has been on the mountain since chapter 24, when God called him up onto Mount Sinai. We–the readers–know it took seven days before God even spoke to Moses on the mountain (Exodus 24:16) and that Moses stayed up there “forty days and forty nights” (Exod 24:18)–that’s the way the ancients said “a really, really, really, long time.”

Again, we–the readers–can follow along through the next seven or so chapters, perhaps zoning out through the minutia of Tabernacle construction and the tailoring of religious garments.

But the Israelites are not so fortunate. Moses ascended the mountaintop that was itself clothed in cloud and mystery. Moses entered the presence of a powerful and dangerous God. And he has been gone too long.


You ever lose something? The other day when I was in Portland for our American Baptist Mission Summit, I was talking to my spouse and I lost my phone. While she was telling me all about what she and the kids were doing at her parents’, I unpacked my bag three times, looked under my bed, checked in the drawers where I was staying, and generally started to lose my mind. I got upset enough looking for my phone that she could hear it in my voice, and asked me if everything was alright. It was at that moment–as I opened my mouth to tell her I’d lost my phone, that I remembered she was 2500 miles away and I was using it to talk to her at that very moment.

I know, I’m an idiot. But sometimes, we’re all idiots. It might be your keys, or your hat, an important paper, or where you parked your car, but we all become idiots when we lose something.

That’s what this story is about. The Israelites believe they have “lost” Moses. He went to do something dangerous, he’s running late, so they lose it and start running around like a bunch of chickens with their heads cut off.

You see, when something goes wrong, we tend to make it worse. We make little problems into big ones. We can’t find our keys, which snowballs into risking being late for work, which snowballs into a speeding ticket, which snowballs into anger and being even more late, which snowballs into a conflict at work, and so on and so on and so on.

We make little problems into big ones. 

We’ve lost our kite, and the next thing you know there’s a whale in the tree.

Moses is running late, so they build a new god and abandon everything they held dear.

Runaway Truck Lanes

Outside of Chattanooga, TN, Interstate 24 traverses Monteagle Mountain, a stretch of highway that is often referenced as one of the most dangerous stretches of interstate in the US. Like other stretches of road with significant gradients, the highway coming off Monteagle has what are called Runaway Truck Lanes. Many of you have seen these, I’m sure. I suspect some of our truck drivers might have even used one a time or two.

These look like exits off the highway, but they don’t go anywhere. They quickly turn to gravel that gets deeper and deeper–up to 48 inches or more in some areas. Their purpose is to slow down a large truck quickly in the event its brakes begin failing. And on Monteagle alone, I am certain they have saved countless lives and prevented incalculable harm that would have resulted from crashing into other vehicles or careening off the mountain.

This morning, as we’re thinking about little problems quickly becoming big ones–as we’re reflecting on things getting out of control at Sinai (or Atchison), I think there’s a metaphor here. Remembering that all truth comes from God, I think there are lessons these Runaway Truck Lanes can teach us.

1. We’ve Got to Be Willing to Slow Down

For instance, we’ve got to be willing to slow down.

Sssssllllloooooooowwwwwwww dddddoooooooowwwwwwwnnnnnn. 

We live fast-paced lives in a fast-paced world. Whether we realize it or not, most of us derive our self-worth from the things we do and have–so we think the more we do and the more we have the more we are worth. We’re workaholics, shopaholics, chocoholics… We road rage, so we can get to work, and do more stuff, to buy more things, so our life is worth more. We gladly pay with our health, our future, and our present wellbeing for the faulty illusion of obtaining these things at the end of our life.

Sisters and brothers, I’m sorry to have to tell you, but if you want to be delivered from the rat race, you’ve got to be willing lose it.

Are we willing to slow down?

2. We’ve Got to Turn the Wheel

But deciding alone to slow down isn’t going to save us. We’ve got to do something. We’ve got to turn the wheel.

The Runaway Truck Lane isn’t in the middle of the road. You’re not going to accidentally be saved. You’ve got to grab the wheel. You’ve got to do something. The Runaway Truck Lanes are not going to slow us down if we don’t turn into them.

But you know…… These lifesaving pathways have been built close enough to the road that you don’t have to do much–you just have to turn the wheel a little bit–just a little bit! [motion]–to get yourself on the path of redemption and deliverance.

Now if you’re trapped inside 35 tons of runaway life, it seems like stopping safely is an impossibility. But you’ve only got to turn a little bit before other forces come into play. For a truck, friction and gravity and physics do the hard work. In our lives, we don’t have to turn very far towards God before God is able to do exponentially “more than we can ask or imagine,” to use the language of Ephesians 3:20.

We’ve got to be willing to slow down, and we’ve got to turn the wheel.

3. We’ve Got to Be Willing to Be Helped

You know what else we’ve got to do? We’ve got to be willing to be helped.

Runaway truck lanes work by getting you stuck. They are filled with gravel that pulls against the tires and mire you down. It’s bumpy, you lurch forward, and it feels like the very earth itself is pulling you underground. But when the ride is over, you will be safe–but stuck. The danger has passed, but you will be paralyzed to move. These lanes work by allowing a truck to get buried up to its axles; and you just don’t power out of that alone.

3.1 Waiting

So what do you do? You have to wait for someone else to come.

Waiting, hmmmmm. Waiting didn’t work so well for those Israelites. Waiting doesn’t usually turn out so well for me, either. Waiting runs against our rat race society, our obsession with consumption, and our unending need to prove our worth through doing.

And help rarely shows up immediately. There’s always some period of time where we’re looking around and waiting and wondering, like the psalmist in Psalm 121

“I lift up my eyes to the mountains—where does my help come from?”

As people of faith, I hope we can answer as does the psalmist in the next verse:

My help comes from the Lord, the Maker of heaven and earth.” (Psalms 121:1–2 NIV11)

But you know, even God can’t do everything all at once. Part of that is because God chooses to work through human beings like me and you, who get so wrapped up worshiping the false gods of busyness and productivity and consumption that it takes us a while for God to get through. God keeps calling us, but keeps hearing a busy signal. 

We’ve got to wait. We’ve got to stop and breathe. I love it where the psalmist says “I waited patiently for the Lord; he turned to me and heard my cry” (Psalms 40:1 NIV11). But you know what makes me glad? You know what makes me joyful about God? It’s that God doesn’t require “patient waiting” as a condition of being helped. If God only “turned to me and heard my cry” when I “waited patiently,” I’d still be in the same hole I was in the beginning–if I hadn’t crashed and burned on the mountain long ago.

3.2 Being Helped

Help doesn’t always come right away, but when it does come, you have to allow them to help you out of your stuck place.

I don’t like having to be helped–Do you like having to be helped?–Nobody likes having to be helped. Of course not!

We all want to do it on our own. And why?–because having to be helped by you means I couldn’t do it on my own.

But you know what? God didn’t make us to do it on our own. God made us to be in relationship with God–and even that wasn’t enough. God saw we needed a partner to get through this, so God made us to be in relationship with each other too. We are not whole unless we are being helped by the other members of the Body of Christ.

Of course, we are not whole unless we’re helping them too, but that’s another sermon.

3.3 Paying for It

We have to wait……We have to let others help us……And another thing: being helped will cost you something. Of course, you’re all thinking about money here. And you’re right, that tow driver has got to eat and feed their family too. “The laborer deserves his wages,” as Jesus tells us in Luke 10:7. And there are plenty of other passages about unfair compensation and that condemn taking advantage of other’s labor for our own gain.

But when we submit to being helped by others, there is a cost of another kind. Being helped is harder than helping. It changes us.

Foot Washing

We take communion–as we will this morning–because Jesus instructs us to do so in order to remember what it’s all about. As protestants, we talk about communion as being an “ordinance” because it was “ordered” by Jesus: “Do this in remembrance of me” (Luke 22:19)

But there’s another practice–another ritual–that Jesus instructs even more directly and emphatically. In John 13, Jesus washes the disciples’ feet and tells them: “You also ought to wash one another’s feet” (Jn 13:14). That’s not a ritual we baptists tend to do, even though it also was “ordered” by Jesus. Of course, our sisters and brothers in Christ among the other denominations aren’t rearing at the bit to do it either.

I used to think we didn’t obey this command of Jesus because people think feet are icky and they didn’t want to touch someone else’s feet. But I’ve been involved in enough foot washings to realize it is something else entirely: it’s not the washing but the being washed. Whether or not you’ve done it before, there’s something within us that is aware of the vulnerability of being washed by another person. There is a cost to it that we are unwilling to pay.

Being helped by someone else always comes at a cost. And sometimes, we’d rather be forever mired in the pull-off lanes  of life than risk being changed by the gentle touch of God and others.

God at Work

It was a “terrible, horrible, no good, very bad day.”

You know what I mean–one of those where it feels like our lives and world are careening out of control, where the decisions of your life create an unhealthy momentum that threatens to hurl you off a cliff, where you come face to face–eye to eye–with danger and death and hurt and betrayal and violence and hatred and all those things we encounter in the trenches of life.

But you know what? God is already there. God has been busy, church. God has been real busy. God has been making sure there are these “runaway life” lanes–already in place!–to slow us down. God has been making sure there are tow-truck drivers–already in the area–ready to haul the carcass of our emotional wreckage out of the pits of despair.

God has been at this work a long, long time. There was a day that was particularly terrible, particularly horrible, particularly no good, and particularly very bad. On that day, the Son of God–Jesus the Christ, the Messiah–was hauled before courts, slandered, subjected to an unjust judicial verdict, abused by those purporting to keep the peace, and hung on a cross until he was dead.

It was a terrible, horrible, no good, very bad day. But even as bad as that day was, our transforming God was at work. God was in the trenches, doing the dirty work of redemption, even when the people of God had turned against God’s own Son, even when the disciples had lost faith and scattered, even when the darkness fell and the earth shook and it felt like all of creation was coming apart at the seams.

Deep in the valley of the shadow of death, God had been building roads. As Jesus descended into the grave, he found a special lane had been constructed on the steepest, most treacherous descent of the journey. This lane was deep and wide, and filled with enough gravel to stop even the most impossible of runaway lives. It can catch you no matter how fast you fall, no matter how much baggage and cargo you’re hauling, no matter what mistakes you’ve made that led you here.

Jesus has marked this lane for us, as have thousands upon millions of the faithful before our time.

But we must be willing to slow down.

We must turn the wheel toward Jesus.

And we have to allow God and others to help us out; We cannot do it on our own.

[Segue to closing hymn and invitation]

Our closing hymn speaks to these things: Be Still My Soul.

It reminds us to still ourselves. To trust God to be faithful. To turn toward God so God can provide and protect.

But it also reminds us not to lose sight of what God is working towards, too. We should be encouraged when we think of Christ’s return. The song talks about it being a time “when disappointment, grief and fear are gone, sorrow forgot, love’s purest joys restored…tears are past” and when we are “all safe.”

That’s a hopeful picture whether our life is stuck or careening out of control. It’s the reason the Gospel of Jesus is called the “Good News.” And it is why we are people of hope.



Thanks to author Judith Viorst for gifting the world with the language of a “terrible, horrible, no good, very bad day.”

Where Are They Now?

Matthew 9:35-10:8; 10:38-39


Recap & Introduction

Sometimes a sermon series is obvious: like the Easter season as we read through 1Peter, or like the Children’s Story series beginning in July.

But at other times, sermons that at first seem disconnected build on each other in important ways.

During the planning and initial preparation for these June sermons, it was easy to recognize common themes between the weeks—after all, virtually every sermon I preach has the common themes of God’s love and redemptive power—(or so I hope).

But as I began the actual writing for last week’s sermon, the Spirit gave me a vision of how the three (largely unconnected) texts I had chosen fit together in a specific and tight-knit way. And more importantly, I saw an overarching movement that illuminates who God is calling us to be right now.

That means I need to remind you of where we’ve been so we can see together where we are going.

Last week’s sermon was titled “The Importance of Being Human.”

With Psalm 8, we marveled at God’s care and concern for us, wrestling with why God cares for us so deeply.

As we sought an answer to that question, we went all the way back to Genesis chapter 1 as God created us—male and female—in God’s image and likeness. Here too we wondered: how are we created in God’s image?

Ultimately though, I suggested that the testimony of the bible is that it matters less how we are created in God’s image than how we are to treat each other because each person is created in God’s image.

As we remembered together the value that God places on each human life—that God loves each one (even our enemies, those who threaten violence, and those who will never accept God’s love) God loves each of them so much that Jesus died for them.

The whole of God’s redemptive work in the world—from Old Testament to New and beyond—stems from this value inherent in each person. It is why when Jesus departed from this earth—to return again one day—he charged his followers with a Great Commission—the mission of disciple-making, which itself is rooted in the awareness that there are people in this world God wants to liberate from the destructive forces that enslave them.

That means (of course) that there’s a lot of urgent work to be done in order to demonstrate God’s love and liberating power. The disciples understood this deeply, and the early church did too. Their insight into the comprehensive desire of God to save every human being drove them to journey to far-flung corners of their world, to willingly suffer all sorts of oppression and hardship just as did their Savior, and even to give their life in the cause of Christ.

Today, I want us to consider their depth of commitment to God’s saving work—to the divine priority of loving even our enemies because they too bear God’s image and they too are loved by Jesus even to death (literally).

Ministry/fate of the disciples

Our scripture lesson today provides us ample fodder to continue this conversation, as it both names the disciples and contains instructions by Jesus on what discipleship looks like—what living out God’s values looks like.

1. Simon, (who is called Peter)

The text begins with “Simon, who is called Peter”—and for no small reason. Peter is part of Jesus’ inner circle—a disciple of such importance to the early church that his conversion story is told in all four gospels. He is the disciple of whom Jesus says, “on this Rock I will build my church” (Matthew 16:18), and the disciple Jesus forgives and instructs to “feed my sheep” (John 21).

In Acts, it is Peter who preaches at Pentecost, Peter who is awakened to universal grace by a vision and encounter with Cornelius, and Peter who functions as the cornerstone of the Jerusalem church. Having famously denied Jesus three times, Peter ends up living into his promise at the Last Supper: “Even if all fall away on account of you…even if I have to die with you, I will never disown you.”” (Matthew 26:33, 35 NIV11). Peter remains so committed to the mission of God through the redeeming love of Jesus Christ, he is crucified (upside down) in Rome.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

2. His brother Andrew

After Peter, the gospel writer lists “his brother Andrew” (10:2). Andrew is one of the first to become a disciple, and he plays a significant role in several remarkable works of Jesus. Later church traditions record or imagine Andrew as one of the most active missionaries of Christianity: bringing the Gospel of Jesus to the Balkans, Romania, Ukraine, Russia; working among cannibals, performing incredible miracles, and ultimately being crucified on an X-shaped cross in what is now Greece.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

3. James son of Zebedee

Next is James the son of Zebedee. Together with Peter and John (his brother), these three were the ones invited into the most intimate of Jesus’ moments. But the fact that James is such a common name in the bible and early church makes it difficult to sort out for sure which James did what.

One thing we do know is that this James is the one disciple of Jesus whose death is recorded in the New Testament. Acts 12:2 tells us that Herod Agrippa “ordered James (brother of John) to be executed by the sword” (VOICE).

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

4. His brother John

After James, our scripture lesson lists “his brother John.” John rounds out Jesus’ inner circle and is believed to have written or inspired the writing of several NT works. As with James, the commonality of the name “John” in the early church makes it difficult to sort out which John did what. Yet within the NT, this John is listed as a prominent leader in the early church (Galatians 2:9) and someone who accompanied Peter on important missions (Acts).

As such, it is clear that he incurred the same kinds of hardship as Peter, the apostle Paul, and other early evangelists. But due to the difficulty in figuring out which John is which, we are unsure of his ultimate fate. Scholars are divided as to whether he is the only disciple to die of natural causes (old age), or whether he was martyred early like his brother Andrew.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

5. Philip

At this point, I’m going to pick up the pace a bit. Philip was the first disciple directly invited by Jesus. And while he too is often confused in the early traditions with another Philip, the records seem to indicate that Philip travelled far from Jerusalem in his evangelistic endeavors, eventually being crucified upside-down (like Peter) or beheaded in Hierapolis, in Asia Minor—preaching the good news of Jesus’ love right up to the moment of his death.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

6. Bartholomew

Six. Bartholomew is believed to be the same person as Nathaniel, as their names don’t appear together in the same places or at the same events. His commitment to loving the divine image in each person took him to what is now India, Iraq, Iran, Armenia, the Arabian Peninsula, and perhaps into Africa as well. It was in Armenia that Bartholomew died by being flayed alive and then beheaded.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

7. Thomas

Thomas appears next in the list—the seventh of Twelve. He is most known as “doubting Thomas” due to his absence when the risen Jesus first appeared to the disciples. But the overall picture of Thomas is of an inquisitive disciple who is more deeply committed to the cause of Christ than most of the others (cf. John 11:16, 14). There are extensive traditions about his missionary work, particularly in Edessa of Syria, in Persia, and in India. It was near Madras in India where Thomas was martyred, being run through by four spears simultaneously.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

8. Matthew the Tax Collector

Matthew is one of the few disciples testified to by all four gospels. He is assumed to be the same person as Levi, perhaps renamed by Jesus as was Peter. He is, of course, thought to be the author of the gospel that bears his name. According to tradition, Matthew preached as far as Ethiopia, Persia, and Macedonia; and was ultimately stabbed in the back when the message of Jesus’ liberation threatened a local king’s authority.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

9. James son of Alphaeus

James the son of Alphaeus. This James is not the same person as James the brother of Andrew, as James the brother of Jesus, or as James the brother of Joseph—you see the problem? It appears this James ministered in Syria, before being stoned and then clubbed to death—albeit at the admittedly late age of 94.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

10. Thaddaeus

Thaddaeus is hardly more than a name in the NT, listed in Mt & Mk only; In Luke, he is referred to as “Judas son of James.” He may have preached in what is now Iraq and Iran before being crucified.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

11. Simon the Zealot

In eleventh place, we find another Simon. And while this Simon does not play a very significant role in the gospel accounts, there are tremendously varying stories about his ministry and death.

“The most widespread tradition is that after evangelizing in Egypt, Simon joined Jude in Persia and…Lebanon, where both were martyred” by crucifixion (Wikipedia). Another tradition has him crucified in Ethiopia. And yet another has him sawn in half in Persia. None of these options are pleasant.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

12. Judas Iscariot

Lastly, of course, is “Judas Iscariot, who betrayed him.” While much maligned, Judas played an active part in the healing and miracle-working ministry of Jesus. He apparently served well (as Acts 1:25 suggests his “apostolic ministry” is something that cannot be left uncompleted), and he was obviously trusted by Jesus with a position of some importance (treasurer).

Yet unlike the others, Judas did not have the opportunity to participate in the ongoing mission of God’s love in Christ. He died before he could (like Peter) be reconciled to Jesus. The nature of his death is not certain—despite agreement on where it took place. In Matthew’s gospel, we are told Judas hung himself in remorse for his actions (Matthew 27:5). Yet in Acts 1:18, the death of Judas is told as a tragic accident: he falls and his abdomen is ruptured.

Jesus says: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

Wrap Up

I realize this is an odd kind of sermon. It’s been long, historic, folkloric, and at times repetitive. In addition, I’ll be the first to admit that the historical certainty of some of these traditions is questionable at best.

But the point I’m trying to make isn’t history, but understanding. It’s not certainty, but faith. It doesn’t matter whether these traditions are true as much as it matters that they communicate how the church thought we should live.

The original disciples of Jesus—the Twelve who made up the core of his “crew”—these folks understood what was on the line. They knew that Jesus loved each one in the world enough to die for each one. And that meant they needed to as well.

Their own desires were secondary to the desires of God.

Their own wellbeing and “rights” ranked far below how they valued people very different than themselves.

Their own lives were worth less than the lives of those God loves and wants to save.

They truly considered others more significant than themselves (Philippians 2:3).

They truly understood that “Greater love has no one than this, that someone lay down his life for his friends.” (John 15:13 ESV)

They truly believed that the resurrection to come means it matters little what happens to their bodies in the present (Romans 8:39)

And they truly took up their cross and followed Jesus to the ends of the earth as they knew it. And they learned: “Whoever loses their life for my sake will find it” (Matthew 10:38-39 NIV11).


As we move toward the invitation time, consider Jesus’ words one more time:

“Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39 NIV11).

These are not just ancient words for ancient peoples. These are the living words of our living Lord. If we have any desire to follow his example—the example of Jesus Christ—then valuing the divine image in each human being will drive us in our mission, in our commitments, and perhaps even in our death. It’s a lot easier to follow the gods of this world: money, power, nation, and tribe. But their fate is already certain: they are destined for destruction.

The question is: Is your fate certain? The amazing thing about our God is that it’s never too late. There’s no brokenness God cannot heal; no division that cannot be reconciled; no sin that cannot be forgiven; no wrong that cannot be righted; no life that cannot be redeemed.

The bible tells us that God is love (1John 4); and that God is patient and wishes harm to no one, but wants to see everyone discover the fullness of who God created them to be (2Peter 3:9).

But God cannot save you against your will. God cannot force you to love in return. The divine image in us is so valuable to God that God completely refuses to use any means except love to draw us to God. Free will will not be violated. Vindictive or punitive measures will not be taken. Threats will not be issued. There is life and there is death, but God through Jesus resolutely refuses to threaten death in order to coerce us to life.

We have to choose—freely and voluntarily. We have to invite God to change us, transform us, and renew God’s image in us. We have to be resurrected each day so we can grow in discipleship into God-likeness. Because there—then—in that way—we discover ourselves and we discover a love more full and complete than anything we have ever known.

And that—indeed—is good news worth sharing.

The Importance of Being Human


Psalm 8

The Importance of Being Human

We are living at a strange time in history. While the founding fathers of our nation sought to ensure “life, liberty, and the pursuit of happiness” for all citizens, there seem many around us today who wish to hinder wellness, to restrict liberty, and to obstruct the pursuit of happiness. There are many in our nation whose experience suggests they are not afforded the same rights as others—their experience as Americans is that of second-class citizens……and perhaps even a lesser class of humans.

But please don’t turn off yet—this is not a political message: I am a Baptist, after all, and Baptists defend to the death the separation of church and state or they are Baptists in name only.

This is most certainly a religious message……a Christian message.

Jesus—and in fact the whole testimony of the Bible about God—testifies to the value of each individual human life. At a time when many feel their lives are second class—at a time when the experiences of marginalized minorities are so readily dismissed by others—at this time, God’s message of the value of each human life is absolutely transforming.

When you feel invisible, nothing feels better than being seen.

When your experience is dismissed, nothing communicates love like being heard.

When those around you refuse you your rights, nothing is as powerful as presence.

Part 1: Psalm 8

These realities and experiences are part of what drives the psalmist’s wonder in our scripture lesson. As another translation renders v.4: “I can’t help but wonder why You care about mortals” (VOICE).

While some of us ask that question when we witness the depths of human depravity, the psalmist is driven there by considering (as well) what we might call “science.” The psalmist is looking at the observable universe and reflecting on the place of humanity among the rest of creation. And he recognizes—as faithful people have throughout the centuries—that what we now call science has a way of pointing to God.

Science, of course, can never answer the question of God’s existence. It can never speak to the “who” or “why” of the world around us. But the more we discover the intricacies of the “how” and “what” of the universe, the more we see that all of creation directs us to God.

But in the scope of such a vast creation—sitting as we do in our microscopic corner of the “pale blue dot” of our world—it is hard to imagine why God gives us such attention, honor, and love.

With so much in creation that requires God’s attention, why do we get special notice?

With such variety and such delicate balances at stake, why does God give us the auspicious responsibility for caring for this amazing creation?

While the psalmist raises these questions, he does not answer them; he only repeats an affirmation and praise to our creator: “Lord, our Lord, how majestic is your name throughout the earth!” (Ps 8:1a, 9 CEB).

Part 2: Genesis 1

As we seek to answer this question of what is so important about being human, we are invariably driven back to our initial stories of foundation and creation in the opening chapters of Genesis.

As the story of Genesis 1 unfolds, God—like a potter—molds and shapes the spaces of creation into being: light and dark, waters above and below with air between, and wet and dry.

And then God works to fill theses spaces: sun, moon and stars in the light and dark; birds, fish, and sea creatures in the air and waters; and all sorts of land-animals for the dry ground.

But then—having already expended such creative energy—God decides to make one more kind of thing—a special thing which would be endowed with the creative abilities and mission to care for God’s creation. So God does just that, as we read in Genesis 1:27:

God created humanity in God’s own image,
in the divine image God created them,
male and female God created them (CEB).

The previous verse (v.26) tells us that God intended to make humanity—male and female (v.27)—in God’s image and according to God’s likeness. And bible readers for millennia have searched to define precisely what that means.

Among the worst answers that have been offered up are those which claim God is shaped like us: one head, two arms, two legs, ten fingers, ten toes, two eyes; a heart, spleen, brain, and even reproductive parts—for what purpose I dare not ask.

Among the better answers are those that point out free will and how our creative God invites us to be co-creators with God: naming the creations, caring for the wellbeing of the land, and even overseeing the various creatures (something also revealed in Psalm 8).

But no answer is definitive. And I think that is important, too. Over and over throughout the Bible we are encouraged to honor, respect, and care for other people because they bear God’s image and likeness. Even foreigners, social outcasts, and terrible sinners are included in the list of people the bible instructs us to treat with dignity and respect. The most angry God seems to get happens when people do harm to each other—especially in the guise of religion.

So I’m not sure it’s as important to understand the precise way we are created to be like God as it is to understand that each human being deserves honor because they were created in God’s image.

Every day we make choices (as individuals and as a nation) that deny God’s image in each other.

Every day we take actions (as individuals and as a nation) that demean people who bear God’s likeness.

Every day we speak (as individuals and as a nation) in ways that are destructive to people God loves and wants to help.

Many Christians have heard preachers say things like: God loves you—just you—so much that Jesus would have went to the cross just for you. I believe that too. But I think we need to turn it around: that person we don’t like, or that we blame, or that is different than us, or that we don’t understand—God loves them so much that Jesus would have went to the cross just for them.

Part 3: Great Commission

And this is where the rubber hits the road. If each person who bears God’s image is so deeply and desperately loved by God that Jesus would have died to save just them, what the hell are we doing to each other in this world?

And more to the point: What should we be doing?

I believe that the entire arc of God’s saving work in the world stems from the reality that we bear God’s image. Over and over God reaches out to us to redeem and guide us, adapting to our choices, rerouting dead ends, breathing new life where we have destroyed, and seeking over and over to reconcile us to each other, to God, and to the rest of creation.

As Jesus was preparing to leave this earth on the day of the Ascension, he gave some instructions to his followers—instructions that continue to direct us and inspire us to value each other as God values each one. He said:

Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I’ve commanded you. (Matt 28:19-20 CEB)

The evangelistic mission that we have—the missionary task of spreading the good news of God’s love and deliverance—it is driven by a recognition that every human being bears God’s image. Every human being is loved by God. Every human being is someone God wants to lift up and lead into abundant life.

If you’re not doing that—if we’re not doing that—then whatever we’re doing isn’t Christian after all. It’s social, or it’s charity, or it’s educational, or it’s just run-of-the-mill consumption—but it’s not Christian unless it protects each one who bears God’s image.

The Importance of Being Earnest

There’s a play by Oscar Wilde called “The Importance of Being Earnest.” It’s a hilariously complicated affair of a man who pretends to be someone else named Earnest and falls in love. But as the play concludes with revealing information about his birth (spoiler alert!), it turns out his actual life was the life he pretended to have, and he was even really named Earnest.

In the play, it turns out that pretense was reality all along. While the characters thought they were pretending, it turns out they were living into a reality of which they were unaware.

There’s something about this that gels with the message today. God treats us in a way we do not deserve because all along we did deserve it on account of our very creation—we bear God’s image. Orthodox Christians talk about how we are made in God’s image, but we grow in God’s likeness. By treating us as bearers of God’s image, we grow into God’s likeness.

Similarly, we are called to treat others in a way that sometimes seems at odds with our “rights,” because that is how reality is transformed. When we honor others as carrying God’s image within them—even and especially when they do not “deserve” it in our eyes—their experience of the world and of God is transformed.

As it turns out—not unsurprisingly—love and hospitality are the best means of advancing the cause of Christ.

As followers of Jesus, we are called to live in a Kingdom that is both described as “not yet” and “within you.” Somehow, when we live as though the Kingdom of God were already fully implemented, it becomes more present and more real in the world. Pretense becomes reality.

May God give us the humility to acknowledge the divine in every person of our world. May God grant us the faith to live by the rules of God’s now-but-not-yet Kingdom. May God teach us the importance of being human.

The Hope of A Savior


1Peter 4:12-14; 5:6-11

The Hope of a Savior (Saved from Saving Ourselves)

Throughout this Easter season, we’ve been looking around 1Peter for hope in hard times. This morning, we finish this series, ending largely where we started: If we are to find hope amidst the storms of life, we will find it when we anchor our hope in God alone.


But before we get to “how letting God save us directs us to hope,” we have to attend to the issue of perspective. This (in fact) is where Peter begins our reading—with an attempt to reorient the perspective of the Christians receiving his letter. He starts out:

Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. (1Peter 4:12-13a).

Those receiving this letter have a perspective on hardship. We all have a perspective on hardship.

Maybe we decide hardship is the consequence of our own choices

Maybe we decide hardship is God testing us…

Maybe we decide hardship is just an unfair game of chance, a roll of the dice that lands in favor of some and against others…

Whatever we come to believe, it is certain one cannot live long in this world without struggling with the age-old question of why bad things happen—and especially why they happen to good people.

Peter’s audience has some preconceived notions about hardship, too. And they think hardship shouldn’t be happening to them. They believe hardship is something that happens to other people……you know, people who aren’t like us?

There’s something about this that feels a bit like the Pharisee’s prayer in Luke 18, in the parable Jesus told there: “God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector” (Luke 18:11 NRSV)

According to Peter’s audience—and many Christians believe the same today—bad things happen to bad people. If you’re living right, and if you’re following Jesus, then they believe bad things shouldn’t happen to you.

This connection between hardship and sin almost seems hardwired in our human brains. There is even support of it in various parts of the Bible—especially in the Psalms and Proverbs. And this is (probably) rightly so—this is what we might call the “normative pattern of life.” Most of the time for most people “you reap what you sow” (Gal 6:7; cf. Hos 8:7; 2Cor 2:6).

But words like “normal,” “most of the time,” and “most people” reveal that these patterns are not universally true for everyone, everywhere, and all the time.

Peter’s audience thinks they are living according to the “normative pattern of life.” They are following Jesus. They are practicing kindness. They are actively working to be part of the Body of Christ. They may even be sharing their experiences of God’s love and grace with others.

But if they’re doing everything right, why is everything going wrong?

Peter’s answer to this question is that their perspective is too short. They are focused on the here and now when they need to adopt a God’s eye view of their situation. What they are experiencing isn’t strange. It’s not unexpected in the least. Had he wanted to quote some Bible or Jesus here, Peter would have had ample fodder:

There’s the story of Job, who the story makes clear has done nothing to deserve the hardship that befalls him.

There’s Jesus’ teaching at the end of the Beatitudes: “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account” (Mt 5:11 NRSV).

There’s the frequent comparison by Jesus between discipleship and carrying one’s cross (Mt 10:38; 16:24; Mk 8:34; Lk 9:23).

There’s the inquiry about the man born blind, as Jesus demonstrates his disability is not due to anyone’s sin (John 9).

And there is (of course) Jesus’ own story, in which the NT makes it clear Jesus did not deserve to be killed (Lk 23:15-16; Acts 2:23; usw.)

Peter could have made direct reference to any of these things, but he doesn’t even mention the innocence of Jesus. Why? Because they know these things already. And because Peter realizes that appeals to logic and facts do not change hearts.

The only sure-fire way to change hearts is to expose them to our transforming God. That’s what Peter encourages them to do. Developing God-vision requires exposure to what God sees, and they can’t see what God sees unless they delve deeper into submission to Christ as Lord.

Now Peter does share what he believes they will discover. As I mentioned already, Peter thinks they are short-sighted, and that God’s view is much longer than is our own naturally. If they can capture a glimpse of the long-view of God, they will see how facing hardship the way Jesus does brings him glory because it demonstrates his love more completely—and concretely—to the world. Peter believes that if they can see the way God can redeem their suffering to advance God’s mission, they will face it with more determination, bravery, and faithfulness than they would by assuming themselves to be mere victims of chance.


But this is not where Peter stops. Nor—despite the time I have taken this morning—is the reorienting of perspective even his primary point here. The focus is really on what these Christians can do, and what they cannot.

There’s quite a long list of what they can do:

1. They can practice humility (5:6a—”Humble yourselves”)

2. They can submit to God’s desires (5:6b—”under the mighty hand of God”)

3. They can trust God to judge and/or vindicate them (5:6c—”so that at the proper time he may exalt you”)

4. They can trust a loving God with their concerns and fate (5:7—”casting all your anxieties on him, because he cares for you”)

5. They can guard themselves against irrational thinking and practice self-control (5:8a—”Be sober-minded; be watchful”)

6. They can discipline and strengthen themselves in body, mind, and spirit (5:8b—”Your adversary the devil prowls around like a roaring lion, seeking someone to devour”)

7. They can resist temptation (5:9a—”Resist him”)

8. They can ground everything they believe and do in the solid rock of Jesus (5:9b—”firm in your faith”)

9. They can pursue unity and solidarity with Christians around the globe (5:9c—”knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world”)

They can do all these things—but you know what they can’t do? You know what we can’t do? We cannot save ourselves. 

“After you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1Peter 5:10 ESV).

We cannot save ourselves:

No matter who we are, no matter what our lot in life;

No matter whether we have experienced the “normative pattern of life” or an incredibly abnormal one;

No matter the language we speak or the color of our skin;

No matter our occupation or our economics or our age;

No matter whether we wield the power and authority of kings or cleaners, of debutants or drivers;

We cannot save ourselves. We need a savior.

And hope of all hope, we have a savior.

The Story of Jesus

Two thousand years ago, Jesus was born. He was just as human as you and I, yet somehow also fully God. As he came of age, he called disciples—traveling and teaching and performing the odd miracle.

His teaching centered on the Kingdom of God—an alternate vision of the world he expected his followers to live into.

Jesus paid little respect to the power players of his world—even the popular religious voices—and instead spent his time with what everyone thought were “the wrong kind of people.”

He taught us to “turn the other cheek” to the violence of our world, and then he demonstrated his own teaching by not fighting back as they sent him to the cross.

In his death, Jesus exposed both the violence that drives us and that there is an alternate way—a way of peace that destroys death and hate forever.

Because God raised Jesus from the dead, we can have confidence that we too will experience resurrection and abundant life when Christ’s Kingdom is made complete. There will be a time of reckoning—of answering for sins and of wrongs set right.

If we accept Jesus as our Savior and Lord, then God’s grace, mercy, and life is extended to us. With a God’s-eye view, we will faithfully endure whatever hardship comes our way because we know that through it all God remains with us—because we can be confident that God’s love abides with us—because Jesus assures us we have deliverance. In John 10:27-28, Jesus says:

My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one. (John 10:27–30 ESV)

Thank God, we don’t have to save ourselves.
Thank God, we have the hope of a savior.

Underdogs & Mission

As Christians, we side with the underdogs because we most clearly identify with the persecuted margins (this is who Jesus was). Through Jesus’ life and death, we have the capacity to more readily see the systems–the “powers, and principalities”–that damage and destroy life. And by following Jesus’ footsteps, we have the impetus–the mission–the challenge to expose and undermine the forces that harm those outside the “normative pattern of life.”

The Hope of Grace


1Peter 3:13-22


The Hope of Grace (Saved from Defending God)

This is a complicated passage of scripture. It is, without a doubt, the most complicated part of this whole letter by Peter. But it is complicated because it is the heart of the whole thing—it is in these verses that Peter reveals the most important truths that he has to share. The key to the whole letter is found in v.18. Hear it now again in another translation (VOICE):

The Anointed One suffered for sins once for all time—the righteous suffering for the unrighteous—so that He might bring us to God. Though He died in the flesh, He was made alive again through the Spirit.

This is the reality that undergirds Peter’s faith. This truth is what allows him to proclaim hope in hard times to people who find themselves suffering—especially on account of their faith.

But there’s a lot to unpack in so simple a truth—which is why the surrounding passage seems so complicated.

These verses are loaded with code-words and specialized terms for a purpose. It allows Peter to reference much larger pieces of instruction and story without having to relate the whole thing.

“Suffering once for sins” brings to mind the Passion story of Jesus, reminding us that his death on the cross was a “sacrifice” that need not be repeated—by we ourselves or any surrogate.

“The righteous for the unrighteous” recalls Jesus’ sinless nature, but also his innocence of the trumped-up charges that led to his execution. And even more, this expression looks back at how Jesus’ “righteousness” contrasted with the “unrighteous” politicians and religious leaders in cahoots against him—We saw Jesus’ righteousness most clearly as his own nonviolent response was met with ever-escalating violence by everyone else.

“That He might bring us to God” takes us back—waaaay back—to God’s desire for relationship with us—persistent since our very creation. It reminds us of those days we strolled in Eden with our Maker, of the rift we tore as we hid from our God (then and still), and of the ways God has tried again and again to be reconciled to us:

through personal relationship with Abraham and his descendants,

through prophets like Elijah,

through kings like David,

through a different kind of prophet like Isaiah or Jeremiah,

through pagan leaders such as Cyrus of Persia,

and now (at last) through Jesus of Nazareth, the Messiah and Son of God.


When Peter refers to how it is better to suffer for doing good than doing evil, he is saying it is better to suffer undeservedly (like Jesus) instead of because you earned it.

He stresses this point—and he does so this close to his key verse about Jesus’ own suffering—because he himself knows the instincts of our species: when we are threatened, one of our primary instinctual responses is to attack and destroy.

But this is not the way of Jesus. As we read two weeks ago, 1Peter 2:23 tells us that “When he was abused, he did not return abuse; when he suffered, he did not threaten; but he entrusted himself to the one who judges justly” (1Peter 2:23 NRSV).

Jesus saw that violence cycles back on itself. He even said as much in Matthew 26:52: “People who live by the sword die by the sword” (VOICE). It was by bathing himself in the stories and teachings of Jesus Christ that led Dr. Martin Luther King, Jr., to proclaim:

Returning violence for violence multiplies violence, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that
(Where Do We Go from Here: Chaos or Community? p. 67).

As revealed in how Jesus lived and taught, we now know that it is impossible to break the cycles of violence through the use of violence. Christ could not have overcome the violent systems of this world through force; he only would have imposed new violent systems.

In order to “overcome the world” (Jn 16:33; 1Jn 5:4), Jesus had to respond nonviolently to the harm being done to him—he had to trust that he would be vindicated by God, that “vengeance is mine…saith the Lord” as the old King James Version put it (Rom 12:19).

By helping his audience see the way that God redeemed Jesus‘ suffering, Peter wants to open their imagination to the ways God might be able to redeem their suffering, should they respond (like Jesus) in ways that break the cycles of sin and violence, instead of reinforce it.

If we (like Jesus) trust God to be a righteous judge, then we recognize that we too have a hope that carries us through our suffering. Our hope is called grace.

It is the hope that things will turn out differently than they do in this world.

It is the hope that God will view us through the lenses of compassion and forgiveness.

And it is the hope that when we face our Judge, we too will hear: “Well done, good and faithful servant… Enter into the joy of your master.” (Matthew 25:21 ESV).

Apologetics: Ancient Misunderstandings

Now maybe this is enough of a sermon for one day, but I want to take it a step farther.

In the early days of the Christian church after the NT era, there was a lot of misunderstanding about Christianity. Since it emerged out of Judaism, some considered Christians to be yet another Jewish group, like the Pharisees, Sadducees, or Essenes. But even within the NT era, Christians started to be pushed out of their Jewish world of synagogues and rabbis. In the Roman Empire, practicing Judaism as a religion was permissible, but Christianity had no such protections. We were seen as a rogue, insurrectionist cult by many.

This led us to be rather particular about who we allowed into our gatherings and rituals. In some places, symbols and codes were used to prove you were a Christian or mark where we were to next gather. Often, we were forced to gather for worship in suspicious places and times, such as catacombs and graveyards in the dead of night. This, combined with ignorance about what Christianity is really about, led to all sorts of gossip and slander that only furthered the persecution we experienced.

As one example, Christians generally did not allow non-Christians to be present when we celebrated communion. But whispering abounded and gossip (as still) filled in the blanks. The dominant theory quickly became how we met in secrecy and under darkness in order to perform human sacrifices that involved drinking human blood and eating human flesh.

Apologetics: Ancient

In order to counter all these misunderstandings and help to mainstream Christianity, a number of Christian leaders began practicing what historians call “apologetics.” Simply defined, apologetics is the practice of “speaking in defense” of religious belief.

There are places in the NT where Paul does this kind of thing, but it becomes more of a discipline with Origen, Augustine of Hippo, Justin Martyr, Tertullian, and many later writers.

And while (as you might expect) there has been a nearly infinite variety to the arguments that have been made by these “apologists,” there is also a remarkable consistency among these early voices. All of them utilize the most solid secular data and logic that was available to them. In other words, they defended Christianity in ways that stood up to peer-review, that were consistent with the scientific knowledge of their world, and that made sense to someone with no knowledge of Christianity. They embraced the conclusions of the world around them, but used those conclusions to argue for the validity of the Christian religion and worldview.

Apologetics: Modern

There’s been a resurgence of people calling themselves “apologists” in the last century. In fact, the opening paragraph of Wikipedia’s page on “Christian apologetics” lists over twice as many modern voices as they do for the previous one-thousand-nine-hundred years (as accessed 19 May 2017 at 1:10 pm CST).

But particularly in the last few decades, I’ve noticed these “new apologists” handle themselves in a very different way than their ancient namesakes. These “new apologists” tend to be antagonistic toward the world, supposing they can “prove” Christianity by condemning everything else. They work to undermine the generally accepted scientific data instead of discovering the ways it points to God. And throughout it all, they present themselves as victims of some mass conspiracy.

Now our country identifies as over 70% Christian. Unless you live in an apartheid state, it is not very likely that such an overwhelming majority will find themselves so victimized.

The ancient namesakes of these “new apologists” would hardly recognize them.

What’s my point? Well, there are significant players of American Christianity that are working hard to convince us that we are the marginal victims of an anti-Christian majority. They work to keep us afraid—and many of us are afraid—because when we are afraid we are more easily controlled and manipulated. When we are afraid, we need them more, because we are more willing to trust in the supposedly-Christian power players of our nation than in Jesus Christ as our Lord and Savior.

These “new apologists” may be doing a great job selling fear to the Christian public, but they are in fact undermining the cause of Christ and making the Way of Jesus a laughing-stock among those who need salvation. Their arguments are faulty. Their denial of repeatably demonstrated scientific principles undermines their credibility. And their anti-culture language only serves to distance them—and us—even more from those Jesus loves. They are not defending Christianity to those outside it; they are building walls between Christianity and the world Christ entered to save.

Back to Grace

The grace we receive as Christians—the grace we experience through a transforming relationship with God—it is not given to us to purify us so we can escape this world unscathed. The grace we receive is given to us that the cause of Christ might be expanded as we—like our Savior—give it to others. This grace forces us to tear down walls and overcome divides in order to bring all into the reconciling mission of our God.

But it is also rooted in that core trust of Jesus—the trust that God is Judge and not we. This gives us a clean conscience and frees us from unnecessary battles. These verses of Peter and the teachings on Jesus and God here demonstrate that God does not need us to defend God or God’s actions. How can God save us if God needs saving by us? No! God is fully capable of defending God’s-self. Our job is not to defend God against a vile and evil world, but to reflect Jesus so that the world “God so loves” might be brought back into his tender embrace.

The hope of grace saves us from defending God.

And in the hope of grace, we discover how to move forward as a faithful people loved by our God, even in the midst of hard times.