December | 2018 | Scripture Engagement in IFES

(by Paula, Eurasia)

When I was asked to try and write about my journey with the book of Jeremiah, I must admit to having some feelings of hesitation… it meant revisiting what for me was painful growth – even if it was a good struggle!

The book of Jeremiah accompanied me as I was trying to work through some difficult family memories and intergenerational hurt. Jeremiah’s call and life were of course different to my own, but Jeremiah’s story, and in particular his relationship with God over several decades, called me to deeper discipleship as I met with the Living God in these ‘texts of disaster’.

Jeremiah was called in youth and weakness to preach to rebellious Israel. He endured what looked like fruitless ministry as well as loneliness, imprisonment and mockery. Despite the personal toll, Jeremiah kept going: in relationship with God, loving his own people (while tearing his hair out!) and serving the God of hope even when he could not see how salvation could come.

How do you speak to God when the usual frameworks of familiarity and survival are opened up, pulled apart and shown to be no more than straw? What words can you reach for when you hit those moments of despair?

Jeremiah’s poetic descriptions of God (eg 2:13, 2:32, 18:6, 50:44) and his colourful, unrestrained, honest, even rude, complaints to God (his ‘confessions’ throughout chapters 11-20) were like a can opener – opening me up to my own pain and enabling me in raw honesty to bring my own experience to God in words I had not dared to pray before. Perhaps my British reserve had held me back, or maybe I hadn’t really wanted to deal with some of those deep struggles that God loves to redeem?

I needed to learn the language of lament – beyond praise and petition, to engage with God in the reality of pain and struggle. I needed the reassurance that the God I meet in Jeremiah – robust and unthreatened by the fist-waving of His people – is the same God who brought hope and transformation to His people in Christ. I began to call on God to be to me who He says He is.

The bitterness of Jeremiah’s experience with his people, and his struggle with, not against, God, taught me to grieve past wrongs in my family. I was able to mourn what was lost and allow myself to feel sorrow over injustice – not allowing the old order of things to continue, at least not in my own heart. The book of Jeremiah shows us that as believers, we call on a God who is able to transform the hearts of people; the Living God can bring newness out of nothingness, repentance out of rebellion, right living after regret.

Books for further reading:
Walter Brueggemann, Hopeful Imagination: Prophetic Voices in Exile.
Eugene H. Peterson, Run with the Horses: The Quest for Life at Its Best.

We need Scripture as a whole for our walk with God. Brief selected verses may well be precious and meaningful, but these individual passages cannot replace the big picture. In a very pertinent way, Dietrich Bonhoeffer invites us to enter into God’s story and to meet him in the reality of his dealings with this world that far surpass our individual lives.

The following text is from Bonhoeffer’s book: Life Together. Dietrich Bonhoeffer is a German theologian who lived in the middle of the 20th century, founded a theological seminary based on communal living and was deeply involved in the Nazi resistance movement.

Consecutive reading of Biblical books forces everyone who wants to hear to put himself, or to allow himself to be found, where God has acted once and for all for the salvation of men. We become a part of what once took place for our salvation. Forgetting and losing ourselves, we, too, pass through the Red Sea, through the desert, across the Jordan into the promised land. With Israel we fall into doubt and unbelief and through punishment and repentance experience again God’s help and faithfulness. All this is not mere reverie but holy, godly reality. We are torn out of our own existence and set down in the midst of the holy history of God on earth. There God dealt with us, and there He still deals with us, our needs and our sins, in judgment and grace. It is not that God is the spectator and sharer of our present life, howsoever important that is; but rather that we are the reverent listeners and participants in God’s action in the sacred story, the history of the Christ on earth. […]

A complete reversal occurs. It is not in our life that God’s help and presence must still be proved, but rather that God’s presence and help have been demonstrated for us in the life of Jesus Christ. It is in fact more important for us to know what God did to Israel, to his Son Jesus Christ, than to seek what God intends for us today. The fact that Jesus Christ died is more important than the fact that I shall die, and the fact that Jesus Christ rose from the dead is the sole ground of my hope that I, too, shall be raised on the Last Day. Our salvation is “external to ourselves.” I find not salvation in my life history, but only in the history of Jesus Christ. Only he who allows himself to be found in Jesus Christ, in his incarnation, his Cross, and his resurrection, is with God and God with him.

Dietrich Bonhoeffer, Life Together – The Classic Exploration of Christian Community. Translated by John W. Doberstein. New York: Harper and Row Publishers, 1954, 53-54.