Junia

Do you have any odd habits? I have a few:  I always put-on my socks before any other piece of clothing in the morning. I always need to have a clock in view, even placing one in the bathroom, in a strategic spot. And I always begin a book by reading it backward. 

Regarding that last habit: I don't linger there long, but I usually read at least the acknowledgments and the last few pages. Sometimes, my curiosity ruins my reading, squashing the book's suspense. But in most cases, it helps frame and inform my reading, giving me overarching insight into the entire book, helping interpret everything in the pages ahead.

New Testament scholar Scott McKnight contends that the book of Romans, penned by the Apostle Paul, is a book that should be read backward. We often view Romans primarily as a book of heavy doctrinal thought unrelated to the daily demands of living.  But if read backward, Romans is amazingly relevant, very much related to real life and people -- including women. 

Now, that surprises some because the stereotype of the Apostle Paul is that he hates women, expecting them to be subservient, to submit and be silent. But if you read the book of Romans backward, women take on a whole new worth, both in terms of personhood and ministry. 

Why in Romans 16, for example, the last chapter in Romans, Paul greets twenty-nine individuals, including ten women, 34% of his “shout-outs.” And of the ten women, seven fulfill ministry functions within the fledging Roman church.  

Phoebe is a deacon and a patron (Romans 16:1), Priscilla is a co-worker and host of a house church (Romans 16:3+5), Mary, Tryphena, Tryphosa, and Persis are laborers (Romans 16:6; 12), and Junia is an Apostle (Romans 16:7). 

Now all these women have merit, but Junia stands out because Junia is identified as a major ministry leader, an apostle -- in fact – “outstanding among the apostles.” (Romans 16:7, NIV) Now some contend the correct translation is not Junia as an apostle, but Junia as one “well known to the apostles,” (Romans 16:7, ESV) -- but the majority of biblical scholars favor the former translation, indeed identifying Junia as an apostle.  

As an apostle, Junia served as an evangelist, one commissioned as a missionary to spread the faith. In the New Testament, there were two categories of apostles:  First, a small group of leaders commissioned personally by Jesus to spread the Gospel, such as Paul and Peter. But secondly, apostle also refers to a larger group of persons commissioned by the first apostles to be apostles, propagating the Christian faith. Junia was in this latter category, serving as a vital ambassador and missionary for the Gospel. 

It’s noteworthy that Junia doesn’t operate solo, but works as a team with Andronicus who’s also an apostle and probably her husband or brother. We don’t know a lot about the outreach of this pair. But we do know from Romans 16:7 that Junia and Andronicus were notable, distinguished apostles, 

1) outstanding among their peers -- 2) they were persecuted for their faith, imprisoned with the Apostle Paul, no less -- and that 3) they were veteran believers, giving their lives to the Lord, even before Paul, perhaps even knowing Jesus personally. 

Thus, Junia and Andronicus were not minor league but major league players in the early church, who undoubtedly had a marque role in advancing the Gospel in impactful ways. With that established, what's the significance of Junia, in particular, as a woman, being included as a major leader in the early church? 

For starters, Junia reminds us that...  

Women Are Equal To Men In Their Intrinsic Personhood And Worth. 

Though it’s controversial to say out loud, we live in a world where patriarchy still lives, that is, a belief system that purports that men have the edge over women, in terms of fundamental ability, personhood and worth.  

That was true in biblical culture, under both the old and new covenants. Why Jewish men throughout biblical history would regularly recite in their daily prayer the thanksgiving: “Praised be God that he has not created me a woman.” But Jesus exploded that ideology, resulting in the Apostle Paul concluding:  

“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” (Galatians 3:28, NIV). 

Thus, any scripture, in particular, that suggests that men have the edge over women -- or -- that women need to submit to men must be interpreted through the lens of this overarching, governing truth.   For Jesus, women are equal to men in their intrinsic ability, personhood and worth and must be respected accordingly. 

Matthew Henry, a 18th century British pastor best known for his devotional commentary on the Bible, reflected the patriarchy of his time.  But when he interpreted the making of male and female in Genesis 1, the Spirit of God hijacked his cultural bias: why men and women are equal, after all.  

“...Woman was made of a rib out of the side of Adam," Henry reflects in his commentary. "Not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.”  

I pray that we, like Henry, allow the Spirit of God to hijack our cultural bias. For there is no other biblical truth than this truth:  women and men are fully, totally, unequivocally equal. 

But there's more. Junia also reminds us that... 

Women Are Equal To Men In Their Ability And Role In Advancing The Gospel. 

As important as it is to affirm women's equality in terms of worth, it is similarly essential to establish the equality of women in terms of ministry role. Contrary to recent actions by the Southern Baptist Convention and other church bodies, women are called by God to all church leadership roles. This is startlingly clear in Romans 16 as Paul connects various women to various ministry functions, including Junia as an apostle.

Historically, the church has affirmed this. Bible scholar Eldon Jay Epp notes that Junia was almost universally translated in its feminine form until the 20th century, when it suddenly changed to the masculine form Junias found in translations like the Revised Standard Version and, most recently, the Living Bible. But if you consider the whole scope of church history and interpretation the consensus of the ages is conclusive: Junia is, in fact, a woman and not a man.  

“How great was the wisdom of this woman that she was thought worthy of being called an apostle!” church father John Chrysostom  celebrates.  

Thankfully, recent updates to most Bible translations have recognized this and given Junia her rightful place. 

But what evidence do we have beyond Romans 16:17 for the conclusion that women are equal to men in ministry role? For me, three texts stand out: Romans 12:6-8; 1 Corinthians 12: 4-11 and Ephesians 4:4-13. 

In all three cases, these scriptures list spiritual gifts and spiritual roles for ministry. But it’s striking that in each case, no preamble declares that the ministry gifts or roles listed are just for men. In each case, the text indicates that the gifts are for both men and women. 

For example, Romans 12:6 declares:  

“We have different gifts according to the grace given to each of us..." (Romans 12:6).  

Or consider 1 Corinthians 12:6 

"There are different kinds of working [that is expressions of spiritual gifts and service), but in all of them, and in everyone it is the same God at work.”  (1 Corinthians 12:6).  

And lastly, consider Ephesians 4:7 

"But to each one of us grace has been given as Christ apportioned it...So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers to equip his people..."  (Ephesians 7; 11-12). 

It goes beyond the scope of this message to consider New Testament texts that seem to contradict this assertion, such as 1 Corinthians 14:34, which calls for women to be silent in the church, or Titus 1:5-9, which recognizes only husbands as elders/pastors. Suffice to say for now, these are isolated, unique, situational references that, if interpreted contextually, do not contradict the grand sweep of scripture that affirms that both men and women are called equally to all ministry roles.  

Well, lastly, Junia reminds us that... 

Whether Women Or Men, Gospel Ministry Requires Noteworthy Sacrifice.  

It’s significant that Paul describes Junia along with Andronicus as "outstanding among the apostles" (Romans 16:7). In part, their stature is because of their time in prison that represented noteworthy sacrifice for the Lord.  

It’s difficult for Western Christians, in particular, to identify faith with noteworthy sacrifice, let alone prison.  Frankly, most of us have never had to suffer any major inconvenience or suffering for our beliefs, let alone prison But in the early church, persecution and trouble with the status quo were a regular part of following Jesus.  Paul himself fueled this pattern before his conversion.  As Paul confessed in Acts 22:4, 

“I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison.” (Acts 22:4).  

It's important to underscore that prison in bible times was no joke.  As Bible scholar Nijay Gupta notes, prisons were deplorable, characterized by 

“Overcrowding, no fresh air, darkness, heavy and sharp metal shackles that often cut into the skin. On top of that, sounds of torture echoed through the hallways, and the reality of sexual violence would have been a constant fear for...incarcerated women.” 

Nevertheless, Junia and Andronicus preserved.  And so must we, in whatever way we are called to sacrifice for Jesus. 

Now in all probability, few of us will ever be imprisoned for our faith, or experience pronounced persecution.  But we’re called, nevertheless, to noteworthy sacrifice, inconveniencing ourselves, for the Lord. 

Once noted preacher Fred Craddock reflected on what such sacrifice looks like. We think that noteworthy sacrifice, giving all to Jesus, is akin to taking a $1,000 bill and laying it on the altar, ‘Here’s my life, Lord; I’m giving my all.’  But in actuality, God sends most of us to the bank to cash in our $1,000 for quarters, calling us to do our sacrifice in increments, 25 cents at a time. For example, you give your 25 cents when you listen to neighbor’s kid’s troubles instead of saying ‘Get lost.’  You give your 25 cents when you go to yet another church meeting, rather than staying home and watching Jeopardy.  You give your 25 cents when you give a cup of water to a shaky old man in a nursing home instead of going to the Orioles game.  Contrary to the stereotype, sacrificing for Jesus normally isn’t glorious, Craddock concludes.  Rather, “it’s done in... little acts of love, 25 cents at a time…”  

Sure, prison and persecution are still possibilities, especially as our culture shifts even farther from Christ.  But Craddock is right: noteworthy sacrifice for most of us, will be done 25 cents at a time.  It’s tempting to discount that currency, but please don’t.  You're incremental, sacrificial, daily, acts of justice, compassion, and advocacy for the Lord truly do add up.  

In light of our focus on Junia, may one of those acts of advocacy be advocacy for women and women in leadership.  For too long patriarchy has ruled when scripture in fact calls for equality in Christ to reign recognizing both women and men as full counterparts and peers! 

And so, I challenge us:  let’s not only greet Andronicus as outstanding among the apostles but Junia too, emulating their devotion, sacrifice and missionary spirit, witnessing to the Jesus who provides  equality and empowerment not just for men, but for all women as well! 

_____________

A resource sheet focusing on technical detail related to biblical exegesis and the claim for Junia being a woman and an apostle is available upon request.  If you'd like a copy, please email me at:  pmundey@gmail.com. 

A Cure For Loneliness

One of the oddities of the English language is all the words that mean group. For example, we refer to a crowd of people, a box of crayons, and a pad of paper. But the most notable group names are related to animals. We refer to an army of ants, a kindle of kittens, a charm of hummingbirds, a congress of baboons a knot of toads, a movement of moles, and my favorite, a murder of crows!

We see a similar trend concerning the church as we enter into Scripture. Multiple names are used to describe us as the people of God. We're called "the assembly of the upright" in Psalm 111:1, "the branch of God's planting" in Isaiah 60:21, "the flock of God" in Ezekiel 34:15, "the fold of Christ" in John 10:16, "the congregation of the Lord's poor" in Psalm 74:19, "the pillar and ground of truth" in 1 Timothy 3:15, and "the lot of God's inheritance" in Deuteronomy 32:9. 

But my favorite is in Ephesians 2:19, where we are referred to as "God's household" or, more literally, God's family, for fundamentally, that's who we really are. Sure, the church is an organization, a gathering, a congregation. But at its core, the church is kinfolk related through the blood of Jesus. Once, we were not family—we were estranged. 

"But now in Christ Jesus," Paul goes on to clarify in Ephesians 2, "you who once were far away have been brought near through the blood of Christ" (Ephesians 2:13).

Such nearness and community are vital as we live in an alienated, lonely world. Last month, Vice Admiral Vivek Murthy, the U.S. Surgeon General, declared that we are now experiencing an epidemic of loneliness in this country. In 2021, 49% of adults reported having only three or fewer friends, compared to 27% in 1990. But loneliness is even more severe among young people. For persons ages 15-24, time spent in-person with friends fell from 150 minutes per day in 2003 to only 40 minutes per day in 2020, a drop of almost 70%. Facebook and other communication tools are valuable, but facetime is vital. In this fractured, lonely society, we've got to get closer, discovering a greater sense of family and community in Jesus.

Togetherness in the Lord contrasts with togetherness in the larger society. In the public realm, you're connected, you've got community because you are "somebody" or related to somebody. But in the church, you're connected, you've got community because of Jesus. Paul makes this clear in Colossians 3: 

"Here [in the church] there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and is in all" (Colossians 3:11).

 In the church, there are no categories or classes, just oneness in Jesus. No black or white, old Frederick or new Frederick, educated or uneducated, rich or poor, just oneness in Jesus.

But it's tough because we categorize and label people—getting close to them or staying away from them because of how they look, who they know, and where they live. I grew up in the poorer section of Hagerstown, Maryland—the south end. The richer neighborhood was the north end, characterized by the more affluent folks who lived there. Growing up, I felt alienated from the north-enders, as we called them, typecasting them as snobs who belonged to the fancy country club, drove the big Buick Rivieras, and ate at the pricey restaurants. But then, one day, our family joined the Hagerstown Church of the Brethren, and everything changed. The Hagerstown Church of the Brethren not only had poor south-enders like me but rich north-enders, as well. And we ended up sitting together, worshipping, eating, and working together. We even danced together at one point because the first love of my life, in God's sense of humor, turned out to be a north-ender—a very rich north-ender, I might add, who I invited to my senior prom. But that's just like God; God loves to bring together folks who would never dream of dancing together, of being together. For as Paul reminds us in Ephesians 2, God in Christ... 

"has destroyed the…dividing wall of hostility" (Ephesians 2:14). "Consequentially, [we] are no longer foreigners and aliens [south-enders or north-enders, old Frederick, or new Frederick] but…members of God's household...with Christ Jesus himself, as the chief cornerstone" (Ephesians 2:19-20).

Becky Pippert tells of an upscale Oregon church marked by elitism and formality. One Sunday, their identity was challenged when an unkept young man with messy hair, a stained t-shirt, and holey jeans entered worship and walked down the center aisle just as the first hymn began. Apparently, there weren't any seats, so he walked down to the only place where there was space—on the floor right up front—where he sat. People were taken aback, but then things got tense. Immediately the head deacon, a very well-kept head deacon—starched shirt, well-groomed hair—started down the aisle. Persons were on the edge of their seats. Here comes the confrontation; he'll put the untidy kid in his place! But surprise, surprise, there was no confrontation. Instead, there was a transformation as the well-kept, starched, groomed deacon plopped beside the disheveled young man—the messy, stained young man—and sat with him for the rest of the worship service.

We, too, are to plop down and sit with each other, no matter the person, doing life together in Christ. The church is more than an organization or congregation. It is the people and kinfolk of God—a family—not based on appearance, status, position, or bearing, but a common acceptance, just as we are in Jesus, who is our Lord and wall-breaker. Such community is the best cure for loneliness, not just for us, but for all the disheveled, messy people everywhere who long to be embraced. 

Why Pray?

Wherever you’re reading this, two realities are present: what you can see, and what you can’t see. What you can see is pronounced: four walls, a ceiling, furniture, and beautiful people. If outside, trees, soil, roadways, and beautiful people.

But beyond what you can see is the unseen, and it’s plentiful, too. For example, wherever you are, countless frequencies are coming from television and radio stations, cell phone towers, and GPS satellites, and you can tune into them if you have the right device. Why, on my cell phone I have an app called WAZE that can access GPS satellites “just like that,” guiding me to my next destination skillfully. WAZE directs me around stranded vehicles, speed cameras, policemen, potholes, and even roadkill!

But there’s an unseen frequency even better than WAZE. It’s Yahweh, the one true God--the roaming Spirit of life--who’s also eager to guide our life as well. The problem: a lot of us don’t tune into Yahweh using spiritual devices or disciplines, like prayer. Oh, we might say a quickie petition, but we really don’t “dial in” to the divine. 

I think, in large measure, it’s because of all the other devices and frequencies. I mean, just the connection a smartphone provides seems to cover all the bases. The average iPhone not only has 100,000 times more power than the guidance computer used for the Apollo 11 moon mission, it also has access to almost 2 million apps covering any need. So, “why pray” when you can just Google it or access an app!

But then NFL star Damar Hamlin collapsed on January 2, 2023, during a Monday Night Football game, and our smartphones didn’t seem to be enough. Do you remember that incident? Almost immediately, we implored each other to tune into another frequency: God’s frequency, through prayer. But how ironic. Every other frequency, every other device, was immediately by Damar’s side: the best CPR, the best defibrillator, the best IVs, the best paramedics, the best doctors, the best ambulances. If you’re going to have a cardiac arrest, an NFL stadium is the place to be! But despite the availability of the best skill and technology, persons instinctively cried out for something else--the frequency of God, through prayer--for there are times when every other frequency is shaky and not enough. And so, why pray? Because we need access to a frequency, a resource, that never fails.

We need to acknowledge this truth not only when an NFL football player collapses but at every moment. For every day is a life-or-death struggle, if we’re candid, needing a dependable frequency and a surefire resource.

To that end, we turn now to the Lord’s Prayer (Matthew 6:9-13), the model prayer, coaching us on how to approach prayer and to tune into God’s frequency--God’s resources--most effectively. For starters...

Think Us, Not Just Me 

It’s striking that the Lord’s Prayer begins with community language, not individual language. It’s not my father, but “our father in heaven, hallowed be your name” (Matthew 6:9 NIV, emphasis added). And so, prayer is not so much getting my needs met, but focusing on the needs of others. 

Sure, our needs are part of the equation; the Lord’s Prayer encourages us to petition, “Give us today our daily bread” (Matthew 6:11 NIV). But even that petition is in the plural; "our" daily bread, not "my" daily bread.  Thus, even individual concerns are to be in the context of the concerns of the people of God. Thus, a prime way to “tune in” to the Divine through prayer is to pray not only for our needs but also for the needs of others.

A practical way of doing just that is compiling a prayer list that includes both our needs and the needs of others. In my formative years, I met a patriarch of the evangelical church, Harold J. Ockenga, founder of two theological seminaries and veteran pastor of Park Street Church in Boston. As a number of us gathered around him, we quizzed him on his prayer life. Ockenga pulled out his prayer notebook, showing us a page or two. Listed in one column were the names of the various persons Ockenga was praying for. In the second column, he listed the answers he had received from the Lord for each prayer request. True, some names still had a blank space in the second column; the answer had not yet come. In other cases, an answer was there, not necessarily what was desired by Ockenga or the person being prayed for, but some response from Yahweh had become manifest. I have a modified version of Ockenga’s approach in Evernote, an app on my phone and computer. 

In whatever way works for you, compile a prayer list, leaving room for answers. Again, don’t look necessarily for what you want for yourself or others, but for God’s unfolding promise as we pray the next part of the Lord’s Prayer: “your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10 NIV, emphasis added). 

The outcome of praying in such a surrendered way is one of great benefit and blessing. As we pray in this manner, author and pastor Tim Keller notes:

“God will either give us what we ask [for] or give us what we would have asked [for] if we knew everything he knows.”

We tune into God’s frequency through prayer next as we...

Practice Forgiveness and Pardon

Though seldom acknowledged, the heart of the Lord’s Prayer encourages a spirit of clemency and mercy. “And forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12 NIV), or in more accessible language, 

“Forgive us the ways we have wronged you [God], just as we also forgive those who have wronged us.” (Matthew 6:12 CEB)

This requirement is so important that immediately after the Lord’s Prayer, in the very next verse, it’s repeated, as Jesus once again calls us to forgive other people when they sin against us (Matthew 6:14-15). 
 

In placing this admonition at the heart of the Lord’s Prayer, God seems to imply that a major roadblock to connecting with Him through prayer is the resentment we often hold toward each other. And so, “why pray?” Because prayer, at least the Lord’s Prayer, compels us to face a critical requirement for a flourishing life: granting forgiveness. 

Currently, the British monarchy is far from flourishing. In part, it’s because of the grudge match between Prince Harry and others within the royal family. The interest in the feud is huge, as sales of Harry’s recent “tell all” book, Spare, have smashed the Guinness World Record for book sales, becoming the fastest-selling nonfiction book ever with over 1.4 million copies sold on the first day of publication. But God doesn’t want us to set records with tales of brokenness and grudges, but with tales of pardon and forgiveness.
 

It's critical, however, to stress what forgiveness is not. 

• First -- Forgiveness is not forgetting; wrongdoing brings pain, and pain lingers. 
• Second -- Forgiveness is not a one-time event. Normally, forgiveness is incremental, as we forgive a little more each day.  
• Third -- Forgiveness is not always a happy ending. Sadly, despite forgiving, reconciliation and restoration are not always possible. 

But then, what is forgiveness? In the New Testament, forgiveness is the Greek word aphiemi, which means to "send away." And what do we send away? We send away bitterness. We send away resentment. We send away hatred. We send away any notion of revenge. 

Actually, the earliest meaning of aphiemi is even more graphic: it means to throw or hurl something. That reminds me of recent excursions with our grandkids to Little Tuscarora Creek, near our home. The grandkids just love to pick up rocks and hurl them into the creek; why, they could stand there all day and just hurl rocks! 

It occurred to me I could benefit by spending some time hurling rocks into Little Tuscarora Creek. Not just any rocks, but rocks I label with my resentments--the pain and bitterness I still carry.  

Where could you benefit from hurling some rocks...some resentments? Where are you still carrying some heavy hurts? When we pray the Jesus way, the Lord’s Prayer way, we are not being asked to forget the injustice, the sin done against us. But we are being asked to hurl, to “send away” the resentment that is consuming us. Send it away! Send it away!
 
Lastly, we tune into God’s frequency through prayer as we... 

Move From Worldly To Godly Sight

It’s striking--the last part of the Lord’s Prayer revolves around two action verbs. “And lead us not into temptation, but deliver us from the evil one” (Matthew 6:13 NIV, emphasis added). The feel is one of movement away from tempting and evil worldly perspectives toward the perspective of God through the power of God.  

In the thought of St. Ignatius, such transit is referred to as the movement from desolation to consolation. When one is caught up in desolation, we’re eyeing things other than God to lead us, deliver us--things like money, sex, and power. The result is restlessness, guilt, and brokenness. When we’re caught up in consolation, we’re eyeing God alone to deliver us, to lead us. The result is peace, cleansing, and wholeness. Authentic prayer moves us from worldly to Godly sight -- from desolation to consolation.

 

We activate this movement when we keep our prayers straightforward--not simplistic, but simple. The Lord's Prayer is our model, the ideal simple prayer coming in at sixty-six words. But sometimes even sixty-six words are too much, given the pain and panic of life. And so, writer Anne Lamont provides a stop-gap prayer, a three-word petition, especially for urgent moments: “Help! Thanks! Wow!”  

• First, pray “Help!” Pray a raw prayer of need, believing there’s a God who’s out there...eager and available to help. 
• Next, pray “Thanks!” Pray a vulnerable prayer of trust, believing there’s a God who’s faithful...eager and tender to give grace.  
• Lastly, pray “Wow!” Pray a bold prayer of awe, believing there’s a God who’s Almighty...eager and sufficient to demonstrate power, wonder-working power.

“Help! Thanks! Wow!” Three simple prayers, able to move us from worldly sight to Godly sight, from desolation to consolation, especially during 911 times. Sure, eventually use more words--including the words of the Lord’s Prayer.  But use “Help! Thanks! Wow!” to prime the pump, especially when life gets to be just too much. 

Last September, my wife Robin and I participated in Grandparents Day at the Catholic kindergarten where our oldest grandson John attends. I'd never been in the school before and was surprised when the principal came on the intercom and began the school day with a personalized prayer. But then I was really startled. Immediately after the principal’s prayer, John’s entire class began praying the Lord’s Prayer, in unison, without any prompting. It’s hard to describe the experience, but I was lifted by a wave of consolation -- of holiness -- of goodness -- of reverence -- of encouragement -- of godliness -- that just swept over the classroom. It was especially powerful because the kids added the doxology of the Lord’s Prayer--not officially in Scripture but added later by a manuscript scribe--that’s traditionally prayed: “for yours is the kingdom and the power and the glory forever. Amen.”

As I recall that experience in John’s class in light of the question before us, "Why pray?" a definitive answer is more apparent. It's because a lot of us need to be lifted. Because a lot of us, not just Damar Hamlin, have fallen and are hurting. 

Friends, I don’t know precisely how prayer works, but I do know this much: prayer elevates, bringing a new wave of consolation and godliness.

We acknowledge, even celebrate, there are so many frequencies around us: powerful frequencies, valuable frequencies, popular frequencies, useful frequencies. But let’s also acknowledge there’s only one frequency that will never fail, that is utterly dependable, that never goes down: the frequency of God.  

And prayer is the prime means to dial into it, the best way to access its incredible bandwidth of Divine deliverance, rescue, and salvation!

God's Everywhere, Forever, Embrace

So far, I’ve never met anyone who was picked first in middle school gym class. In fact, when I quiz folks, most say they got picked last for the basketball, volleyball, or baseball team. Now, you might be the exception. But I’m telling you, most of us—we got picked last!

 

But I’m guessing at some point, somewhere, even the gym class standouts among us didn’t get picked first for something! It might have happened at work, in a volunteer organization, or in a friendship circle, but somewhere you were overlooked for the promotion, marginalized in the competition, left out of the social event, or abandoned by so-called close colleagues or friends. 

 

Abandonment, in particular, is a heavy emotion. It’s especially challenging when we’re hurting or in crisis. Why, often, when in pain, it can feel as if no one notices, no one is there for us, that we've been forgotten, forsaken, left out, deserted—even by God. Though few believers admit it, at times we've felt deserted by the Divine. David certainly felt this way. In 1 Samuel 21:15-22:2, David flees his enemies, escaping to the cave of Adullam. In this darkened place, David ventilates his utter distress and abandonment. Psalm 13 captures David’s voice: 

“How long, Lord? Will you forget me forever? How long will you hide your face from me? How long must I wrestle with my thoughts and day after day have sorrow in my heart? How long will my enemy triumph over me?” (Psalm 13:1-2). 

Ever felt that way? I have. Yet David goes on in Psalm 13 to push through his abandonment toward an affirmation of God’s embrace, nevertheless. 

“But I trust in your unfailing love [Oh God]; my heart rejoices in your salvation. I will sing the Lord’s praise, for he has been good to me” (Psalm 13:5-6).

David’s affirmation of God’s embrace expands throughout the Psalms, reaching a crescendo in Psalm 139. If ever there was a Psalm that cements God’s promise not to forsake, marginalize, bypass, desert, forget, or abandon us, it’s this great song of the Divine. Others may walk out, but God always walks in; though others may not pick us, God always picks us, for we are God's beloved, God’s chosen. As we move through Psalm 139, David details the nature of God’s promise—God’s embrace—on our lives.

Initially, we discover that God’s embrace arises out of God’s comprehensive awareness of us, for... 

God Knows Us Totally...Intimately

The idea of knowledge is dominant in our text, appearing seven times in verses 1-2, 4, 6, 14, and twice in verse 23. 

God knows when we sit and rise (vs. 2). God knows our words, even before they’re spoken (vs. 4). God knows our innermost parts, our very hearts (vs. 14). God knows our anxious thoughts (vs. 23).

In sum: God is no stranger—far from it! God knows us better than any other entity in the universe!

So, “go figure,” if God is intimate with us, we can be intimate with God. Amid feelings of abandonment and marginalization, we can connect with God as our closest confidant, sharing with Him the rejection and disappointment of our lives. Jesus alludes to this in John 15: 

“Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine; you are the branches. Those who abide in me and I in them bear much fruit because apart from me you can do nothing.” (John 15:4-5 NRSVUE)

The word “abide” in John 15 is a rich concept; literally, it means connection—dependence—continuance. Thus, our relationship with the Divine is far from surface; it’s deep and interwoven, resulting, in due time, in Christ taking over our lives. Paul underscores this in Galatians 2:20: 

“I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.” (Galatians 2:20 NET)

Traditionally that last phrase is translated: “The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” But the Greek word for faith, pistis, can also be translated as faithfulness, which I believe is the better rendering, for it underscores that our embrace of God in Christ is only possible because of God’s prior embrace of us, itemized in Psalm 139 and elsewhere; we’re intimate with God because God first chose to know us and touch our lives.  

But also form our lives. God’s embrace rises also out of God’s masterful crafting of each of us, for... 

God Creates Us Intentionally...Skillfully 

Psalm 139:13-18 itemizes God’s intentionality and precision. 

God knit us together in our mother’s womb (vs. 13). God made us fearfully and wonderfully (vs. 14). God wove us together in the depths of the earth (vs. 15). God ordained our days (vs. 16.). God is thoughtful toward us and all creation (vs. 17). God’s thoughtfulness is especially striking.

Years ago, Presbyterian pastor and U.S. Senate Chaplain Lloyd Ogilvie told of a week when rejection and despair consumed him. Dialoguing with a friend, he offered Lloyd a wish: “Lloyd, I want your life to be as beautiful as it was in the mind of God when God first thought of you.” And with that, Ogilvie was apprehended. Turning to God later in prayer, Ogilvie asked: “God, what were you thinking when you first thought of me? What did you intend for my life?” Ever ask that question—what did God intend for your life? What did God think when God first thought of you? 

According to a recent study from Queen’s University, the average person thinks about 6,200 thoughts per day. And of those thoughts, other researchers contend, 80% are negative and 95% are repetitive. No wonder we struggle with feelings of discouragement, despair, and abandonment! But what if we thought of ourselves the way God first thought of us, as persons intentionally made (vs. 13), as persons formed with wonder (vs. 14), as persons ordained with calling and purpose (vs. 16)? Why, our lives would drastically change, for what we dwell on is what we become. The writer of  Proverbs is sure of this: 

“As [a person] thinks within himself, so he [or she] is.” (Proverbs 24:7 NIV, alt. trans.)

Thus, not surprisingly, Scripture constantly encourages us to think Godly thoughts. 

“From now on, brothers and sisters, “if anything is excellent and if anything is admirable, focus your thoughts on these things: all that is true, all that is holy, all that is just, all that is pure, all that is lovely, and all that is worthy of praise.” (Philippians 4:8 CEB)

 In other words, think of yourself the way God first thought of you! 

Well, lastly, God’s embrace arises out of God’s persistent companionship and accompaniment, for... 

God Pursues Us Relentlessly...Attentively 

What other conclusion can you come to? At the heart of Psalm 139, David piles on example after example of God’s focused, hounding presence. 

"Where can I go from your Spirit [or] flee from your presence [O God]? (vs. 7). If I go to the heavens, You are there (vs. 8). If I go to the very depths, You are there (vs. 8). If I rise at dawn, if I go to the far side of the sea, You are there (vs. 9). If I go to the darkest place and the most dismal circumstance, You are there” (vs. 11-12).

God is inescapable! Others may exit our lives, but God never exits our lives. As Corrie Ten Boom puts it, “no matter how deep the pit, God is deeper yet.”

 

This is especially true when we curse God, are angry at God, run from God. Ever done that? I have. But the hard-to-fathom truth is that God can handle anything we dish out. No matter how obnoxious, rebellious, ugly, or deserting we become, God keeps pursuing us in a dogged, absorbed fashion. Francis Thompson expresses this reality lyrically in his famed poem, “The Hound of Heaven.” In this piece, Thompson compares God to a hound dog relentlessly pursuing a rabbit and us as the fleeing critter. 

“I fled Him, down the arches of the years. I fled Him, down the labyrinthine ways of my own mind; and  in the mist of tears I hid from him. … Still with unhurrying chase, and unperturbed pace, deliberate speed, majestic instancy, came on the following Feet, and a Voice, above their beat.”

The voice, the feet? God’s voice and God’s feet, in hot pursuit of each of us, no matter what we’ve done, no matter what we’ve become! 

Bottom line: God keeps showing up when we least expect it, demonstrating an unfailing embrace, a resolute faithfulness, a love that just never lets go. My college experience was at Towson University, in Towson, Maryland. My freshman year at Towson was especially trying. Along with the expected adjustments were feelings of being marginalized and left out; I just wasn’t fitting in. The result: frustration and discouragement. But then, one Saturday morning, I looked out my dorm window and saw what I thought was a hometown car—a Hagerstown, Maryland car. But not just any Hagerstown car—an old, beat-up Mercury Comet car—my father’s car. And then I saw him; my dad was inside! Rushing out to the curb, I just looked at him. “What are you doing here?” “Oh,” Dad said, “I just was in the neighborhood and thought I’d drop in.” Far from it—he had driven all the way from Hagerstown to Towson–just to drop in. Why? Because he sensed I needed him. And I did. That visit, my father’s visit, had a definite impact my freshman year, making a difference as I felt left out and discouraged. 

 

Our parent God also wants to make a difference when we feel left out and discouraged. He wants to offer His accompaniment and embrace. And so, look for God out your window, for God does drop by when we least expect it or deserve it—not because it’s convenient, but because He is faithful, always going the distance. For God Knows Us Totally...Intimately. God Creates Us Intentionally...Skillfully. God Pursues Us Relentlessly...Attentively. In a world that picks us last, God picks us first, walking in when others walk out. 

 

And so, embrace the God who embraces you! For our God is a God of initiative, intimacy, and devotion who’s inescapable. Others may exit our lives, but God never exits; He never lets go. God is always in “hot pursuit,” unyielding in His desire to saturate our 6,200 daily thoughts with His very first thought of us—a good thought, of you and me as people, incredibly precious, deeply loved, and very much...chosen!

Just Life

The abortion issue is “red hot” again. The recent Supreme Court reversal of Roe vs. Wade has created an explosion of advocacy, conviction, and passion.

 

There’s no way to address the abortion topic without rubbing someone the wrong way. But “hang in” with me as I approach the issue from a different angle: consistency.

 

In sum, I’m calling for a consistent, comprehensive commitment to life, both before birth and beyond birth, across the continuum of our days.

 

Most folks, however, are inconsistent. We’re either passionate about life before birth or about life beyond birth. Thus, it’s inaccurate to refer to “camps” as either pro-life or pro-choice; both camps are pro-life but often fail to advocate a consistent life message.

 

For example, anti-abortion advocates (to use the traditional label) often fail to recognize that life is aborted not only before birth but beyond birth. Paraphrasing Shane Claiborne, we abort life beyond birth when we commit capital punishment. We abort life beyond birth when we are silent about permissive gun laws. We abort life beyond birth when we advocate war to settle conflict. We abort life beyond birth when we participate in racism, sexism, and ageism. We abort life beyond birth when we sneer at immigrants, especially those who are poor. We abort life beyond birth when we gossip and inflict other sharp outlays of our tongue. We abort life beyond birth when we pollute the ecosystem and discount creation care. We abort life beyond birth when we look away from thirsty, starving faces, care-less that food and water aren't available for all. We abort life beyond birth when we are more committed to “just-us” than justice for all.

 

To be consistent, we’re called to be anti-abortion both before and beyond birth, affirming that all persons are entitled to a life of equity, worth, respect, and shalom— “just life.”

 

Inherent to “just life” is justice. Yes, justice for the unborn, but also justice for the victim of rape, justice for the unwed mother, justice for the abused spouse, justice for the victim of incest, and justice for those with medical complications. Please hear me: justice does not equate to abortion-on-demand or other forms of indiscriminate life-taking. But justice does equate to second-mile empathy (not assumption or harshness), giving energy to creative, non-violent problem solving when unintended pregnancy occurs.

 

The Church of the Brethren 1972 resolution on abortion moves in this direction: “Merely condemning abortion is self-defeating. In our concern for the well-being of the fetus, we may add to the despair that has already driven the mother to seek a ‘way out’ of her problems rather than find a constructive solution. On the other hand, merely condoning abortion is equally self-defeating. In our concern for the mother, we run the risk of encouraging her too easily to make a decision that is callous of all human life in its destruction of the unborn. We must not allow ourselves simply to voice a position and then be satisfied that we have met our responsibility. Rather, as Christians we must actively and compassionately share in the burdens that lead women to seek abortions.”

An underreported data point is the connection between abortion and the burden of poverty. The Brookings Institute reports: “Low-income women are more than five times as likely than affluent women to experience an unintended pregnancy... [thus] unplanned childbearing is associated with higher rates of poverty, less family stability, and worse outcomes for children.” Not surprisingly, Pope Francis in Evangelii Gaudium (The Joy of the Gospel), reminds us that not enough has been done “to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish.” 

And so, accompaniment—not antagonism—is our focal point and priority. Not just toward those wrestling with unintended pregnancy, but toward any tempted to take life or employ violence when inconvenienced or offended. 

Disregard for the sanctity of life is rampant from “womb to tomb.” As Michael Gorman observes: 

“We live in a culture of violence, an ‘interlocking directorate of death’ from abortion to guns, to the death penalty to war, as Daniel Berrigan said. We... do not live in a culture that is even remotely pro-life in the broad sense of this term. Although there are some Christians and churches trying to embody a holistic pro-life vision, the Christian community as a whole... is not doing much better than the culture we inhabit. We are divided and inconsistent. The conversion that is necessary to protect human life in the womb also requires a commitment to protect human life on this side of the womb. To paraphrase 1 John, how can we say we love the unborn whom we have not seen, if we do not love the already born whom we have seen? At the same time, how can we worship the God who came to us in the womb of Mary without treating the unborn child as our neighbor?”

Consistency, then, is needed, seeing all human “form and frame” as neighbor, both before birth and beyond birth. And so, we march—but we march with Jesus for all of life, “just life,” across the continuum of our days. For as Eileen Egan observes: “the protection of life is a seamless garment. You can’t protect some life and not others.”