the following is the final message given to a gathering of university students in berkeley, california in a semester-long study of Jesus’ response to the question: what’s the most important commandment? (mark 12:28-31)
so to wrap up our series on love, i want to shift our focus from our love of God, love of others, and love of ourself to God’s love for us. after all that we have been talking about this semester, we can be left thinking the most important thing is our love, but i want to flip that tonight.
the yale theologian miroslav volf puts it this way:
“in the minds of most people, christianity is supposed to be about love of God and neighbor, even though…at the heart of christianity does not lie human love at all, but God’s love for humanity.”
the most important love is not ours, according to Christian tradition, but God’s love for us.
but here’s the thing: it’s tough to talk about God’s love.
how do we speak about God’s love that’s not met with an immediate eye roll? how do we speak about God’s love in a way that’s not reduced to sentimentality?
or, perhaps even more importantly, how do we speak about God’s love in a way that doesn’t ignore the incredible suffering in the world? how do we speak about God’s love in a way that doesn’t give the impression that we live in complete ignorance of the world happening all around us?
as the peruvian priest and theologian gustavo gutierrez has asked, how do we say to the poor, to those with no rights, “God loves you”?
the first thing i did when i woke up this morning, even before getting out of bed, was check a facebook alert on my phone—which is never a good idea. and i noticed a news story a friend of mine shared that made me want to stay in bed all day.
the story was about a massive international child pornography sting involving the arrest of 348 adults and the rescue of nearly 400 children. those involved in stopping the multi-million dollar international operation said that they had never seen anything like it before, in terms of the sheer quantity of video confiscated and the horrific nature of the acts carried out against these children.
perhaps most tragic among the findings was that among those arrested were 40 school teachers, nine doctors and nurses, six police officers, three foster parents, and nine pastors and priests.
this was the first thing i read this morning, knowing i would be speaking on this topic tonight.
how do you possibly speak about God’s love in light of this news?
i want to try to speak to that point tonight by putting a finger on three characteristics of God’s love: God’s pursuing love, God’s freeing love, and God’s costly love.
but before I get into those, let’s pause and pray.
gracious God, i thank you for this time and this space where you bring us together each wednesday, away from the busyness of our day and week, so that we might meet with you and with one another and maybe even with ourself for the first time.
Lord, I recognize the incredibly fragile nature of speaking on your love in a world that is so full of deep suffering, pain, and anger. and yet, your word is clear that you are not simply a loving God, but that you are Love—even when we struggle to see it.
i ask that you would work through these, my words to reveal how your love has been at work in the world, and is still at work in the world, even now. it is with hope in your Son that we pray, amen.
God’s pursuing love
you may have noticed in tonight’s scripture readings that we’re jumping all over the bible. the first reading was from a prophet in ancient israel, found in the old testament book hosea. the second passage was a powerful story from Jesus’ life, found in john’s Gospel. and the third and last passage was from a letter to the early church in a city called ephesus, reflecting on Jesus’ life.
and my hope for tonight is to show how God’s love is a thread running throughout the entire biblical narrative, connecting the old and new testaments.
so to start, as quickly as possible i want to speak on how ancient israel understood God’s love. and in order to do so, i need to speak on a few key ideas: creation, fall, and covenant.
according to ancient israel’s tradition—all those stories that would have been passed down from generation to generation—God created humanity to live in a right, loving relationship with God and all of creation. but humanity used its freedom to turn away from that relationship, and that led to all of the broken, challenging life that humanity has known ever since.
israel understood its distance from God as the source of its deepest longings, pains, and struggles. this broken relationship with God feels like endless struggle, rather than ease of life. it feels like craving something that nothing will ever satisfy. it feels like loneliness.
a writer i’ve shared with you here before by the name of david foster wallace, who was not a christian but who was deeply in touch with the human condition, described our struggle this way:
“We’re all lonely for something we don’t we’re lonely for. How else to explain the curious feeling that goes around feeling like missing somebody we’ve never even met?”
this is a contemporary, north american, well educated white man explaining our modern experience, but it fits with how israel explained their struggles, too. this is what it feels like to live at a distance from our Creator, they’d say. that’s our condition. that’s the creation and fall story, and it accounts for pretty much everything that’s happened since.
not to spoil it for those of you who haven’t read it, but pretty much the rest of the old testament books tell the story of God trying to repair this relationship with humanity. God does that by pursuing a particular people, called israel, and entering into a relationship with them, a relationship that had stipulations attached to it.
God’s relationship with israel was called a covenantal relationship because God had certain expectations of what it looks like for israel to be in right relationship with their Creator. God committing Godself to israel placed certain obligations on israel.
and the truth is, this is how committed relationships work, or else they break down.
most of you know that i’m in a committed relationship with jen, my wife of 10 years, and you would not be surprised if i tell you that this relationship places certain obligations on me. my being in a married relationship with my wife means i don’t get to be intimate with anyone i want. because she has committed to being physically intimate with me, and only me, and she rightly expects the same from me in return.
the same is true when it comes to God’s commitment to israel. when God said, I’m going to love you uniquely, God asked israel to do the same in return.
no longer will you look to other nations’ kings for security, or other nations’ gods to fulfill that loneliness, that void that you feel, God told israel. only I can do that.
so when God and israel have a d.t.r. moment, God gave israel certain rules for their relationship. and here’s the interesting thing about those rules: God told israel that if they lived into those relationship commitments well, things would go well for them. their entire life would be restored, they would flourish.
they called this restoration shalom. you’ve probably heard the word shalom, often translated as “peace.” but it’s more than that. the word shalom paints a portrait of complete restoration. its peace in the fullest, most holistic sense.
and, interestingly, israel is told that God would use their relationship not just to restore this particular people, but to reconcile all of creation to Godself again.
but if you’ve read any of the old testament, you will likely know that basically most of the stories are of israel failing to live into this relationship well. they’re constantly distracted by other desires, other relationships. constantly turning away from the God who reached out to them in love, and turning instead to foreign political rulers in their fears and insecurities, or turning to other foreign gods.
and time and time again, what we read is the story of God: getting angry at israel’s infidelity, and then getting jealous. which is just as it should be, by the way. anger and jealousy is the normal response for infidelity, in any committed relationship.
if i was unfaithful to my wife, if i turned to someone other than her for my most intimate needs and fulfillment, she would rightly be angry and jealous. if she wasn’t, that would reveal that something was wrong with our relationship. you would have reason to question not only my love for her, but whether she really loved me, too.
the same is true for God’s relationship with israel. God genuinely loved this people, genuinely wants to be reconciled to all of God’s creation, which explains the anger and jealousy we find throughout the old testament.
but then something interesting happens…
after God’s anger and jealousy subsides, God returns to israel, and recommits to their relationship. what we find in the old testament is a God who pursues His unfaithful lover with reckless abandon, over and over again.
it’s as though God cannot help Himself.
which brings us to the passage read for us from hosea. after israel has once again turned away from God for other lovers, the prophet hosea gives us a picture of God turning back to his unfaithful lover.
after washing and cleansing israel from her relationship with these other lovers, hosea gives his people a picture of God and israel returning to the honeymoon stage of their relationship, and his bride singing to God as she used to.
“and then I’ll marry you for good—forever,” God tells israel. “I’ll marry you true and proper, in love and tenderness. yes, I’ll marry you and neither leave you nor let you go.”
God’s love, as we see it in the old testament, is that of a God who pursues His unfaithful bride over and over and over again, with reckless abandon.
this is also an image that appears throughout the new testament—think of the parable of the shepherd with 100 sheep who loses one and leaves the 99 behind to go after that one.
and this God who pursues His creation in love is a story that shows up in so many people’s lives.
last week i shared a song from a favorite singer of mine, andrew belle. i mentioned the fact that he became a christian after he already had success in his music and the affect that had on his work, especially lyrically.
he said this in a recent interview:
“i can’t really pinpoint when i became a christian, but all i know is that in 2010 i had one of those existential crises. life blowing up times… stuff was going badly. i just realized that i was living on a trajectory of life… and i didn’t want to be going in that direction anymore.”
“really for the first time, i actually felt like I realized, ‘wow, i’m really a despicable person at the core of me. there’s something wrong, and I can’t do it on my own.”
the track i played for you last week comes from his album, “black bear.” the title refers to belle’s experience of being pursued by God.
“flannery o’conner describe Jesus as this ragged figure, lurking in between the trees and motioning and calling. in my head, I pictured a ragged bear—a black bear—just kind of disheveled and not attractive.”
“[black bear] is the whole idea of being pursued or hunted, tracked down, ultimately by God, and the person of Jesus Christ is the black bear.”
many others have described their own conversions similarly, as being pursued by God, including c. s. lewis. as a 30-something oxford university lecturer and ardent atheist, lewis refers to himself as “the most reluctant convert in all of england,” wanting to be left alone, who was pursued by God, and who finally gave in.
so many others describe their own experience with God in this same way. God’s love is not one we must find; it is a love that pursues and finds us.
which brings us to the new testament and our second point.
God’s freeing love
when God’s love finds us, it doesn’t leave us as we are. God’s love affects us.
over and over again in Scripture, God’s relationship with humanity is that of a freeing love. in the new testament, God shows up in the flesh and bone Person of Jesus, constantly freeing people…
…from the guilt and shame and the voices that tell them they cannot go out in public.
…from skin diseases that put them at a distance from others.
…from being a slave to the law, rather than understanding the law as a gift and means to peace, restoration, and life in a full sense.
…from self destructive behavior, and from so many other chains.
and the scene that was read for us from john’s gospel is an instance of God’s freeing love, but not how we initially expect.
woman caught in adultery, by sebastiano conca (1741).
to get a good picture of what’s going on here, listen closely to this story. picture it. we’re told that this woman was “caught in the act of adultery,” caught “red handed,” we might say. which means she’s not likely well dressed or covered up.
and then she’s brought to where Jesus is teaching in the temple by religious leaders. she is completely shamed, with no opportunity to hide herself or take shelter from these men.
and she’s brought to Jesus, we’re told, in order to tempt Jesus.
“moses, in the law, gives orders to stone such persons,” they say to Jesus. “What do you say?”
their question isn’t actually about this woman; this is about Jesus.
what’s he going to do? they wonder. how will he respond?
this woman is used as an instrument for Jesus’ capture. surely Jesus sees that. but this woman, most likely, doesn’t realize it.
she only sees her shame, guilt, and her fear for her life. because she knows that these men, if they choose, have precedent to pick up stones and heave them at her until her life is taken from her.
with her heart racing, her mind racing, her fear through the roof, she, too, is wondering: what’s he going to say? what’s he going to do?
and then, in a turn of events that no one sees coming, Jesus bends down and uses His finger to write in the dirt. and we’re told not what He writes, but that when He straightens up, He asks whoever is present and who is without sin to go ahead and throw the first stone. and then he bends down again and keeps writing.
and all of the men there, with their stones in hand, begin to turn and walk away, starting with the oldest.
“woman, where are they?” Jesus asks when he stands. “is there no one here left to condemn you?”
“no one,” she says. and you can just imagine her relief.
this woman had pictured herself as the target of so many heavy stones heaved until she could no longer stand. but now, now she’s free.
and notice: Jesus doesn’t tell her to enjoy her freedom by doing whatever makes her happy so long as it doesn’t intrude on someone else’s happiness—which is largely what we’re told today, right?
instead, Jesus says: “neither do I [condemn you]. go on your way. but from now on, don’t sin.”
which is to say, don’t keep living into those ways of life that threatened to take your life.
Jesus looks at this woman and says, in so many words:
“I know you. I know all about you…
I know you don’t like what you do, don’t like the fear and hiding that come from it—even though you keep doing it, even at risk of your own life.
don’t keep doing that.
know that I love you more than you dislike what you do. you are more than the worst thing you’ve done.”
and what i hope you see is that this woman is israel in all of the old testament stories of an unfaithful lover. we are this woman. i am this woman.
in search of love and fulfillment, but looking in all the wrong places. turning away from my true love to lesser loves. condemned by so many voices telling me i don’t deserve to be loved.
and Jesus’ says, accept the gift of true life and love I’ve come to give you.
Jesus’ love doesn’t let us remain as we are. He frees us to live life in the fullest sense. He changes us, from the inside out, and then sends us out to share that life with others.
but here’s the brilliance of what Jesus does here. He doesn’t just set this woman free from her accusers. do you see that? He also frees her accusers. from their self righteousness. and from the torment of stoning this woman to death, an act that would have likely stuck with them for the rest of their lives.
Jesus frees not just the accused, but the accusers, too. God’s love means freedom for all.
God’s love is not just a love that pursues and frees humanity, it is also costly love. and it’s costly because it’s always costly to be in relationship with others.
the russian novelist fyodor dostoyevsky put it this way:
“to love is to suffer and there can be no love otherwise.”
similarly, the author susan sonntag writes:
“it hurts to love. it’s like giving yourself to be flayed and knowing that at any moment the other person may just walk off with your skin.”
it hurts to love, to be in intimate relationship with others, because doing so requires vulnerability. and once you’re vulnerable, it’s only a matter of time until you’re hurt.
it’s true for humans in relationship, and once God entered into human relationships, it was true for God, too.
God’s love is costly because it required God’s vulnerability with us.
the german theologian dietrich bonhoeffer said that once God became human, either humanity had to die to itself, or God had to die. and of course we didn’t want to die, so God had to.
there’s a film from the early 1990s called the fisher king that’s set in modern day manhattan. in it, robin williams plays a mysterious, homeless, holy fool figure by the name of perry. it is unclear whether perry is brilliant or crazy.
in one scene, perry is walking with a woman named lydia after their dinner date. walking side-by-side down a quiet sidewalk, lydia insists that he doesn’t have to bother with all the compliments.
“it’s old fashioned,” she tells him. “given what we’re about to do.”
innocently, perry asks what they’re about to do.
lydia explains that they’ll both likely go up to her apartment for coffee, when perry interrupts her to mention that he doesn’t drink coffee. lost in her own thoughts, lydia doesn’t seem to hear him. she goes on to say that, once in her apartment, they’ll talk and get comfortable, have a drink, and then he will most likely sleep over.
and when they wake up the next morning, she insists that he will be distant. he won’t be able to stay for breakfast, except maybe coffee (he points out again that he doesn’t drink coffee, but she doesn’t hear it). then they’ll exchange numbers and he’ll leave and never call.
with a sigh, lydia explains that she will go to work and that, for the first hour or so, she will feel great. but then, she tells him, ever so slowly she will turn into a piece of dirt.
and when she has finished saying all of this, she pauses. reflecting on this scene that she’s just painted, lydia is silent. when she finally speaks up, lydia thanks perry for the great night and she runs off down the sidewalk.
perry is left standing by himself on the sidewalk wondering what has just happened. a second later, he chases after her.
and when he finally reaches her, lydia picks up right where she left off: going on about needing to end things before they go any further, until he finally has to interrupt her.
“please, would you just shut up for a minute?!”
“no, please stop… i’m not coming up to your apartment. that was never my intention… i don’t want just one night. i’m in love with you.”
lydia stares at perry like he’s lost it. unfazed, he continues.
“and not just from tonight. i’ve known you for a long time. i know you come out from work at noon every day and you fight your way out that door and then you get pushed back in and three seconds later you come back out again.
i walk with you to lunch and i know if it’s a good day, if you stop and get that romance novel at that bookstore. i know what you order, and i know that on wednesdays you go to that dim sum parlor and i know that you get a jawbreaker before you go back in to work.
and i know you hate your job and you don’t have many friends and i know sometimes you feel a little uncoordinated and you don’t feel as wonderful as everybody else and feeling as alone and as separate as you feel you are…
i love you… …i love you… and i think you’re the greatest thing since spice racks and i would be knocked out several times if i could just have that first kiss.
and i won’t, i won’t be distant. i’ll come back in the morning and i’ll call ya if you let me… but i still don’t drink coffee.”
“you’re real,” lydia asks, “aren’t you?”
Jesus’ love is like this holy fool’s love, who knows this woman in all of her odd idiosyncrasies, in all of her self doubt and shame, and who says he would be knocked out several times just to show her his love.
i mentioned before that those who brought the woman caught in the act of adultery to Jesus weren’t really there to condemn the woman; they were there to condemn Jesus.
the stones they brought were really for Jesus, and the thing about those who throw stones is that it’s only a matter of time before they return. in the end, they came with more powerful stones: the force of Rome and the threat of crucifixion, if Jesus didn’t back down.
and of course He didn’t back down. nor did He overpower them.
He continued to pursue us in love and the Father in obedience, and it cost Jesus His life.
“I would be knocked out several times to show you my love…”
but, surprisingly, from the darkest of days following Jesus’ death, christians came to find that His death wasn’t the end of the story, but the beginning.
to their amazement, the earliest disciples found that the Father honored Jesus’ love and obedience by bringing Him back to life—and the promise they received from Jesus was that they and we, too, might find life in His life.
Jesus’ love is a costly love, but it means life from death. and not just after we die, but life from the kind of life that’s more properly described as death.
so that brings us back to where we started: how can we speak of God’s love in the midst of so much senseless suffering?
God’s love means that we in no way minimize or try to explain away the suffering in our world, the suffering in our life.
God doesn’t ignore our suffering, nor does God seem primarily concerned with explaining it. instead, God enters into our suffering, shares it, and redeems it—all of it, somehow.
to quote dostoyevsky again:
“i believe like a child that suffering will be healed and made up for…in the world’s finale, [that] at the moment of eternal harmony, something so precious will come to pass that it will suffice for all hearts, for the comforting of all resentments, for the atonement of all the crimes of humanity, for all the blood that they’ve shed; that it will make it not only possible to forgive but to justify all that has happened.”
for christians, we believe the suffering in this world is not the result of evil in an abstract sense, out there, but that it is inside of us, right here.
and in love, God pursues us and frees us from that evil and from certain death—death we feel, and from which we think there is no way out. and God does so at great cost to Himself.
and then, when we are freed from death to life, God calls us to go out and live in this new way of life so that others, too, might catch this life, like a good infection.
“be kind to on another, tender-hearted, forgiving one another, as God in Christ has forgiven you,” paul writes to the early church in the city of ephesus, read for us earlier.
“be imitators of God, as beloved children, and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”
rather than destroy the darkness inside us—the darkness that threatens to destroy us from the inside out, like cancer—Jesus touches and heals this darkness. and then He calls us to go out and be a light in the dark that remains, so that one day there will be no more dark, only the full light of His life, radiating throughout all of God’s creation.