RAHAB THE “HARLOT” MERITS SOME FAVORABLE REMARKS

The speaker this Sabbath at Berean Seventh-day Adventist Church, Atlanta, was Edward Woods III. With the cooperation of Berean Religious Liberty Elder Isaiah Delemar, Elder Woods is slated to make a second and final presentation Saturday evening on the special ministry that is his special concern. A first offering on the topic of “religious freedom” on Friday covered the scriptural foundation this Constitutional right rests upon. Today’s Sermon by Elder Woods, “The Faith of the Despised,” is part of his trilogy of talks, and may be quickly accessed via this link to the ENTIRE SERVICE. Elder Woods’ comments commence at time marker 1:11:30, with an short preliminary assist by the musicians and choir. The narrative outline of his talk began with Rahab’s adoption of the God of the Hebrews (conversion), and her subsequent determination to act on her beliefs. This action was a result of, and a concrete manifestation of her “faith.” Paul’s citation of this is found in Hebrews 11:31: “By faith the harlot Rahab perished not with them that believed not…”

The theme of faith was foreshadowed by this morning’s scripture reading from Hebrews 11:1-3, a passage that begins with these familiar words: “Now faith is the substance of things hoped for, the evidence of things not seen.” A relatively academic (but far from dry)introductory presentation of the main points of Elder Woods’ sermon yielded to a dynamic finale. This pyrotechnic climax, like Pastor Austin Humphrey’s sermon last Sabbath, does not translate well into text. It must be witnessed firsthand. The oratorical technique I christened “the repetitive device” when describing Pastor Danielle Pilgrim’s sermon “Joy in the Midst of Trials” was effectively employed by Edward Woods III in the conclusion of his remarks (this LINK informs us that the use of repetition in oratory is called “anaphora,” so for clarity I will stick to “the repetitive device”). As it was last week, the Hammond organ was again enlisted to dramatically underscore the speaker’s closing exhortations.

As a type of “shadow” of his introduction of today’s speaker, Berean Lead Pastor Fredrick Russell remarked, just prior to the offering, that Donald Trump was laying up “treasures upon earth, where moth and rust doth corrupt” (Matthew 6:19). After the collection, and two heartfelt Spirituals performed by “Men in Christ,” Pastor Russell regained the podium in order to introduce Elder Edward Woods III. He briefly returned to the topic of Trump, and the toxic influences of Trump. He noted that “the world is literally laughing at this country right now,” and that there is a “disbelief in terms of just the vitriol, just the division, the ugliness, the hate speech that is going on, not only with our political candidates, but it is spreading very much into our population.” Ted N.C. Wilson states, yet again, in this month’s Adventist World that “The world around us is falling apart.” Having some slight familiarity with history, I had hitherto accepted such observations as being slightly alarmist, as the world has always been an extremely messed up place. I am singing a new tune now. Pastor Russell mentioned the real possibility of civil war in this country, due to the divisiveness of the issues that are current. I used to frequently encounter ignorant and evil people. I would always be grateful that they were not the ones who were running the country. This may change. I have to provide a LINK to a copy of a book written in 1935 by Sinclair Lewis. It is titled “It Can’t Happen Here.” It is about the quiet takeover of America by homegrown fascists. I am fervently praying that, in our time, life does not imitate art. Lewis also wrote “Elmer Gantry,” a satirical look at an imperfect evangelist, written in 1926, and a work that was banned in Boston. Parenthetically, here is another LINK to a synopsis of Tom Clancy’s 1994 thriller “Debt of Honor.” In this work, a disgruntled Japanese airline pilot slams his fuel-laden 747 into the U,S. Capitol during a joint session of Congress. Seven years later, life imitates art.

The Pastor noted that freedoms disappear under the rule of demogogues. The topic that is the primary concern of Edward Woods III, as noted, is “religious liberty.” Pastor Russell, though without question an Adventist, assured people the “right to worship as you choose” is an admirable state of affairs. Elder Woods was recognized as the “strongest voice” in the denomination for this issue, a man who works hard to keep it “front and center.” Pastor Russell informed us that he, along with hundreds of other pastors, receive an edifying email from Elder Woods every Sabbath morn. Elder Woods engages in outreach to many outside of the Adventist fold, an ecumenical ministry that is not exclusionary and divisive (like these crazy candidates seem to be). Elder Wood pitched a “big tent” in the course of his remarks, and (like Pastor Michael Kelly) took certain narrow minded and hidebound Adventists to task. The question before us is this: how are marginal and disenfranchised folk to hear the Good News if you don’t even allow them in your church?

An inexpert and ham-fisted summary of today’s sermon, replete with grammatical and typographical errors, is appended to this post. The sermon was by no means a short one, but was so engaging that time slipped by unawares. To invest your time in viewing it would constitute a game that is well worth the candle. The progressive and inclusive message Elder Woods presented swims against the current of the polluted political mainstream.

TEN DOWN. THREE TO GO. THIS WEEK’S LESSON “PAUL AND THE REBELLION”

Sigmund Freud described the apostle Paul as “a unique figure, an analyst of the human character and of his own culture and religion–a Jew who tried to free himself and his people from the burden of the sense of guilt.” This opinion is from an abstract of an article called “The great man from Tarsus: Freud on the apostle Paul,” by Herman Westerlink, PhD. I have read Freud’s “Moses and Monotheism,” which is a very entertaining work of fantasy, as it hypothesizes that Moses borrowed the concept of “Monotheism” from renegade Egyptian Pharaoh Akhenaten , I recall having read somewhere that Freud considered Paul to have substantially “invented” Christianity. While Paul had an enormous influence on the church, his contribution (like Ellen G. White’s) is not a product of his fancy, but is derived from Scripture. Before Paul wrote Holy writ, he read it. Paul writes to Timothy in Second Timothy 4:13: “The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.” As Pastor Russell says, “a leader is a reader.”

Paul, like Freud, was a highly educated man, but (unlike Freud) was also inspired by the Holy Spirit, and (unlike Freud) did not let his imagination run rampant. Freud is interesting to read, and he did manage to uncover a lot of dirt that had been swept under the rug as a consequence of prudish attitudes. The art of psychoanalysis, however, can offer only temporary relief to afflicted souls. In contrast, Paul’s remedies are “safe and effective,” for they point you in the direction of the “Great Physician.” I read a quote by James Brown concerning good mental health. The “Godfather of Soul” said that “there are two kinds of pain; physical pain, and mental pain. Doctors can fix the physical pain, but only God can fix the mental pain.” Freud may have known the Hebrew Bible as perfectly well as did Paul, but its meaning was distorted by a passage through the lens of his agnosticism. He mined it for concepts that it shares with other religions and philosophies, as he was forever searching for the psychological equivalent of what physicists hoped to realize with their Grand Unified Theory. He hungered for what Pastor Austin Humphreys designated as the “juicy meat” of the Judeo-Christian heritage, but managed to eliminate God in the process of appeasing his appetite.

Freud expressed the highest admiration for Paul’s intellect, but I think he regarded Paul as a kind of academic colleague, and not an oracle of God. There exists no real affinity between the two men, except in matters of ancestry and intelligence, for Freud fought all his battles as an “armchair general.” Paul, by contrast, put his life on the line every day in the course of his mission. There exists a strong tradition that he was ultimately killed in the line of duty, but it is a claim not recorded in Scripture. Many believe James journeyed to Spain after the ascension of Jesus. This, too, is not found in Scripture, and is thus another legend. For Sigmund Freud, all of the Bible is mere legend. He admitted its wisdom, but denied its literal truths. This emasculated approach to Scripture is still common enough today, and is a vestige of The Enlightenment (as are Masons).

Lesson author David Tasker states in the Sabbath introduction to this week’s lesson that we are to look at some “images and metaphors” that Paul utilizes in order to explain “the battle,” and, similarly, “this cosmic struggle” (if you have been paying any attention at all, you are already aware that the educator means “the great controversy”).

In Sunday’s lesson, “Adam and Jesus,” David Tasker thoughtfully summarizes Paul’s “Main Points:”

ROMANS 5:1: “We have been justified by faith” (David Tasker cites Romans 5:1, but Ephesians 2:8 does a good job of informing us that we are also “saved by faith,” and is parroted by this amateur SONG).

ROMANS 5:2: “We have direct access to God, and we rejoice in hope.”

ROMANS 5:3-5: “Tribulations no longer worry us” (here, again, is an amateurish praise song about a yokel [me] without a worry in the world, titled “Boon Companion,” and located at this LINK).

ROMANS 5:8: “While we were yet sinners, Christ died for us.”

ROMANS 5:9-10: “We are saved by Christ’s life and death on our behalf. We are also spared from God’s last judgment against sin.”

ROMANS 5:11: “We rejoice that we have been reconciled to Him.”

There is a lot of “juicy meat” (I intend to use Pastor Humphrey’s turn of phrase very frequently!) in the Fifth chapter of Romans. David Tasker directs his students to Romans 12-21, asking how the great controversy is revealed in them. In these verses, Paul offers commentary on the Fall of Adam, followed by the Good News of Christ’s atoning sacrifice. Some mitigation of our responsibility for our own sinful natures is extended to us by the author, Dr. Tasker. Focusing on Paul’s ostensible argument, Our teacher appears to place most of the blame for our sin nature upon Adam. But the ultimate culprit in this drama is Satan himself.

David Tasker stated, at the outset of this week’s studies, that the “image” and “metaphor” that is employed by Paul would be a major theme. This requires the student to look beneath the surface in order to comprehend underlying meanings. The principal (nay, the only true) antagonist in “the great controversy” is not directly mentioned, or “revealed” as Dr. Tasker puts it, in Romans 5:12-21. To my way of thinking, it is Adam himself that serves as a “metaphor” in these verses. Paul, as an instance of “creative writing,” sets Adam up as a direction indicator toward the principal source of all of this mischief, the temporary prince of this world. “Adam” is used as a synonym for both “man” (ourselves) and “sin.”

The big picture that Paul paints for us in his letters is best understood by reading (as a friend once recommended to me as a way to understand any author) “every word he ever wrote.” The name of Adam is a transient one in the Epistles, but Satan and his works is a frequent object of scrutiny by Paul. A preacher once told me that the Gospels are for creating and nurturing beginning Christians (Paul’s “milk,” yet another metaphor), and the Epistles are for confirmed Christians who are pursuing a graduate degree (the “meat,” or in the memorable words of Austin Humphreys, the “juicy meat”). I have not been an Adventist long enough to have experienced a quarter’s lesson plan devoted entirely to Paul, but I think even three months of study would not begin to scratch the surface of this deep subject. Peter writes, in Second Peter 3:16, in regard to Paul’s “juicy meat,” “…these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” Here is a statement, by myself, which parodies the style of Kierkegaard: “Do not take offense, dear ones, for the class of people alluded to is assuredly one to which you have never belonged!”

The subject of the “Word” was addressed by Ted N.C. Wilson in the February edition of “Adventist World,” and also in his recent SERMON at Berean. In both places he warns against “higher criticism” as a tool for Scriptural interpretation. If I appear to succumb to this fallacy in the last three paragraphs, it is just an illusion. I have only tried to shift some of the blame for the Fall that David Tasker (a man I admire) seems to lay, in passing, exclusively upon Adam. This is not Paul’s intent, I believe. If Adam had not caused the Fall of man, I would have been certain to have done this all by myself. Paul (a man I admire in extremis) assuredly employs “image” and “metaphor,” and is such a pro that he can even write “figuratively” and “literally” at the same time. He also utilizes “hyperbole” every now and then, as in Ephesians 3:8: “Unto me, who am less than the least of all saints, is this grace given…” He speaks more plainly in Second Corinthians 11:5: “For I suppose I was not a whit behind the very chiefest apostles.”

I consider myself a rabid fundamentalist, and am loath to believe anything that is not in the Bible. Paul is a deep subject, and one not always to be comprehended by a superficial gander. For potential troublemakers like me, Ted N.C. Wilson directs attention to a document titled “Methods of Bible Study,” available at this LINK. This document advocates, as does every seminary, a knowledge of relevant Near-Eastern languages when exploring seemingly obscure points. It champions (like my friend) the “whole hog” (my unfortunate metaphor) analysis technique. It includes an unattributed tribute to the enduring sagacity of Marshall McLuhan, as it states that “medium and message are inseparable.” “The medium is the message” is a McLuhan original he coined in 1964. Another is “global village.” A homemadegospel.org proverb that incorporates the latter term is reproduced below. You may print it on tee-shirts, sell them, and then forward any royalties to Adventist World Radio:

“It takes a global village to raise a village idiot.”

Monday’s lesson, “The Church Building,'” primarily concerns itself with Paul’s comparison of the Church to a building. The source of this metaphor is First Corinthians 3:10-17 (you may back up to verse 2 for the source of the “milk/meat” metaphor). A major statement by Ellen G. White prefaces the lesson, one that mentions God’s esteem for the Church (flawed though it may be). This quote comes from “In Heavenly Places,” (page 284) in a section titled, appropriately enough, “The Apple of His Eye.” You may read it in context at this LINK. Christ is described by Paul as the foundation of the Church. This is a slight promotion over a reference to Him as the “cornerstone” that was prophesized in Psalm 118:22, and restated by Peter in Acts 4:11 (during a confrontation that was the focus of the February 23 lesson “Facing the Sadducees”). Jesus quotes Psalm 118:22 to the chief priests and scribes in Luke 20:17-18, and this marks the “very hour” that the authorities determined to ultimately “lay hands on him.” In recently bygone days, building cornerstones were packed with momentos. An example of this, discovered at dictionary.com, is provided from Booker T. Washington’s “Up From Slavery: An Autobiography,” but it does not reveal where in the work it is to be found. Here is a useful LINK to the whole book, in case you want to help me look for it. I know I should not feel as much animosity towards Masons as I do, especially as these deluded people are a dying breed. They just can’t resist overstating the fact that George Washington was a Mason. Below is a familiar depiction of the “Father of Our Country” laying the cornerstone of the Capitol Building, and bedecked in Masonic habiliment.

Tuesday’s lesson is called “The Church as a Body,” and is based on First Corinthians 12:14-31. The analogy of the members of the Church to various body parts is described by David Tasker as “ridiculous.” I was struck by the fact that ridiculously famous Chapter 13 comes right on the heels of this analogy, and slams a trump card down on top of all of the “division of labor” that Chapter 12 describes. A small quote from Chapter 13 is enough to bring the entirety of it to mind, from verse 2: “…though I have faith, so I could remove mountains, and have not charity, I am nothing.” My much advertised musical appendage to this lesson may be found on this PAGE if you want to read the lyrics, or sing it yourself to the “Karaoke Version” (you may be the first to ever do this!). An initial attempt to add video footage to the noxious song was most regrettable, but a second effort, visible at this LINK, was much more successful.

Wednesday’s lesson, “The Armor of God,” covers an extended metaphor that more than familiar to everyone. What I consider to be the most descriptive metaphor from the list (comparisons between armor and weaponry with the attributes and tools of Christianity) is the “Sword of the Spirit,” which is the word of God. This metaphor relates well to other citations about swords in Scripture. Paul restates his sword analogy in Hebrews 4:12: “For the word of God is quick, and powerful, and sharper than any twoedged sword…” It is with many humble apologies that I offer this LINK to the page that features my “Ink Spots” tribute song, “Two Edged Sword.” The most significant description of a “twoedged sword” in the Bible is found in Revelation 1:16: “And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.” This sword, like the other two, symbolizes the Word. Paul’s entire analogy is nice, but a strong functional affinity between symbol and substance is only inherent in the sword metaphor.



Thursday’s lesson cites a passage from Scripture that is highly recognizable, but to me it is enigmatic. The lesson is titled “The Last Enemy” (as First Corinthians 15:26 informs us, this “last enemy” is death). The passage that I find confusing is First Corinthians 15:19: “If in this life only we have hope in Christ, we are of all men most miserable.” In some blurb I have noted that, in addition to the incredible blessing of forgiveness of sins, we, as Christians, are also presented with as an added bonus, the gift of eternal life. I voiced an opinion that “forgiveness of sins,” in itself, would be enough incentive for me to want to follow Jesus. This would be sufficient, even were my lifespan restricted to “this life only.” Though afflicted by tribulation, my life is nevertheless a joyful, and not a miserable one. How can a person be a Christian and be miserable at the same time? Paul’s life was, contrasted to mine, an extremely difficult one, but he did once write that he had learned to be contented, and not “miserable,” under any kind of circumstance. Next week’s Sabbath School lesson focuses on the Epistles of Peter. He reiterates Christ’s guarantee that we will undergo “tribulation,” but advises that “joy” will be concurrent with this tribulation, and not just confined to the next world. He writes in First Peter 4:13 (a typical saying of his) “But rejoice, since you are partakers of Christ’s sufferings; that, when his glory shall be revealed, you may be glad also with exceeding joy.” Rejoice now. Rejoice later.

Pastor Danielle Pilgrim touched upon this subject in her sermon, “Joy in the Midst of Trials,” referencing the Epistle of James. Paul, like James, and like Peter, comes across as being a generally cheerful person. A “miserable” person might look forward to death as a release. It is true that Paul’s hopes were mainly focused not so much upon this world, but on the world to come. He wrote that he would much rather be “there” than “here.” But he added that he had work to do before he departed this life. There is joy in doing a job well, and Paul certainly did a good job. He was engaged in what should have been the most gratifying work that is available to man, so I remain mystified about allusions to “misery.” Solomon displays an outdated attitude in the rhetorical question he asks in Ecclesiastes 2:22: “For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?” Solomon was not acquainted with missionary activity. Making bad people even just a little bit less bad is a worthy and highly gratifying pursuit, and is the usual consequence of accepting Jesus. Immortality need not necessarily constitute the primary justification for proselytism. It is like icing on the cake. Really good icing.

A SHORT DIGRESSION THAT ILLUSTRATES A CLEAR EXAMPLE OF DIVINE INTERVENTION IN THE AFFAIRS OF MANKIND, AS CRYPTO-FASCIST FORCES FADE FROM THE SCENE.

The commission for the proposed countryside campus of Bethel World Outreach Church was laid at my former employer’s feet by Arks Incorporated. The parcel of land that the church hoped to acquire was (like the site of Disneyworld) big enough to accommodate their most ambitious dreams. A medley of pre-existing designs of “new-urbanism” assemblies was distributed about the parcel by the consultants (the primary draftsperson being me), and assigned various functions such as schools, retirement housing, conference centers, etc.. The Phase One church building, seen two images down, was 80% documented before the project stalled out. The former clients currently inhabit a new suburban facility, but is not on the property depicted below. It is a nice building, but not a remarkable one. Had they elected to construct the design that I was involved in, it would have proved to be remarkable in the worst possible way. It would have been just a matter of time before someone pointed out the perverse association it has with Nazi Germany. Divine intervention (the termination of the process) spared the congregation much potential embarrassment. The look of the proposed church was dictated by my employer. He sought to take advantage of the giant scale of the program to create a “fascist” elevation, one displaying the stripped-down classical style that was standard not just in Nazi Germany, but also managed to find its way into the design of a lot of depression-era Federal buldings in this country. The old Atlanta Post Office is a prime example. The Federal Reserve Building on Peachtree Street represents a modern revival of this style. Anyone (beware of rhetorical devices! They may be no one at all!) who is familiar with my scribbling is aware of my recent fascination with the revival of the Nazi Party color scheme of red, black, and white. This combo is in the process of being rehabilitated.

SABBATH SERMON: “THE FAITH OF THE DESPISED”



“I bring you greetings from the Lake Conference.” Elder Edward Woods III made a few connections between his windy base of operations and the balmier environs of Berean. He noted the good work with youth that Berean Pastor Austin Humphreys’ late father had done in connection with the Lake Conference. He mentioned that Berean keyboardist Bruce Seawood hails from Lake Conference country. He thanked Elder Isaiah Delemar for his collaboration in the short series of presentations at Berean on the theme of “religious freedom.”

The principal focus of Elder Woods’ sermon, “faith,” had already been introduced by quotations from Hebrews on the subject. Elder Woods introduced the story of Rahab by reading from Joshua 2:1, & 9-11. Verse 11 documents Rahab’s newfound allegiance to the cause of the Chosen People, when she confessed that “the Lord your God, he is God in heaven above, and in earth beneath.” The speaker commenced a vigorous defense of Rahab “the harlot” against anyone who might consider her to be too unsavory.

“We have some professional Seventh-day Adventist Christians who fail to understand how Rahab could hold such esteem in the Bible,” Elder Woods observed. He noted that there were many who did not care for prostitutes in the church. There were many who did not even care for publicans. They may be aware of the fact that “all have sinned and come short of the glory of God,” but would just as well not have a prostitute sitting on the aisle with them at church. They may become contaminated.

As a prostitute (and like Absalom when he was seeking supporters for his revolt: “Oh, that I were made judge in the land”), Rahab hung about the gate of the city. This put her in a good position to hear of the latest developments in the outside world. She thus knew all of the remarkable stories about the miraculous successes of the Hebrew people. Jericho, a crossroads, was the landlocked equivalent of a seaport (noted for catering to the unwholesome desires of sailors on shore leave). The city had created a “religion of lust.” In Deuteronomy 7:2, God had issued specific instructions to the twelve tribes in regard to the indigenous people of Canaan: “…you shall strike them, and utterly destroy them; you shall make no covenant with them, nor show mercy unto them.” Regarding idolatry, Elder Wood observed that “we create our own religions anytime we create anything that is more important to us than God” (Elder Winston cited professional sports as an example. Pastor Humphreys consumes pro sports in moderation, I am sure. I am in total agreement with Elder Winston on this point, and considered him to be “a man after my own heart.” Why, O Lord, does he hate me so? [a standing joke: as a Christian, he is not allowed to hate anyone]).



A desirable dinner guest gets mentioned at this point, a preface to the concept of “inclusion.” It comes from Revelation 3:20: “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” A rescue mission dining room I once saw featured a mural of this scene, an accessory to the act of “supping.” A famous contemporary painting of a very Nordic-looking Jesus displays Him knocking at a door. You will notice that there is no doorknob on the outside of the door. It is YOU who must open it! I bet you have heard this old story a thousand times before.



Elder Woods stated that many people try to take a revisionist stance toward Rahab, replacing the blunt term “harlot” with the euphemism “innkeeper.” Elder Wood was not afraid of using the Germanic word “whore.”

A seeming aside turned the spotlight to a prophetic-sounding commentary on the indisputable benefits of committing as much of the Bible to memory as one’s capabilities will allow. “If they shutter our churches, and take our Bible, then we will be glad that we have hid the Word in our hearts,” Elder Woods proclaimed.

A judgmental person may not give much credence to the notion, but “God can use anybody” to further His purposes. The fact that you are despised is no barrier (some citations from Isaiah concerning the fact that Jesus Himself was despised would be furnished toward the conclusion of the sermon). As a prostitute, the Code of Hammurabi stipulated that Rahab be put to death. Here is a LINK to the whole code. The second law stipulates “trial by ordeal,” an archaic approach to justice that relies upon divine intervention. Daniel in the lion’s den may be a Scriptural example of “trial by ordeal.” Elder Edward Woods provided his listeners with two steps that are required in order to be come a useful worker for the Lord.

Step One: Change from a state of whoredom into the state of a believer.

Numbers Chapter 24 is cited as an example of how God dealt harshly with incidents of Baal worship among the Hebrews (24 is the story of Balaam’s famous boomerang curse. Elder Wood intended to say Chapter 25, where 24,000 Israelites die as a consequence of their idolatry). How much more would the heathen of Jericho taste God’s wrath? The city fathers of Jericho were not yet aware of the changes that Rahab had experienced when they questioned her about the presence of spies in her house. By accepting the ambassadors of a belief system that diverged from that of Jericho, she was allowing “religious liberty” to exist in her establishment.

A rare piece of news prefaced some observations on intolerance at this point. Elder Woods informed us that the SDA Church had to pay “marketing money” in order to disassociate themselves publicly from the Branch Davidians (in an associated newsflash, the Australian woman who opined that “a dingo ate her baby” has, after a protracted ordeal, been exonerated of all fault. Commentators feel that she was subject to an irrational level of suspicion based on the fact that she and her husband were Adventists). “Pots ought not to call kettles black” was the unstated point that Elder Wood seemed to be making, as Adventist attitudes toward Muslims were now mentioned. Ted N.C. Wilson’s February article on Scripture describes Adventists as “people of the book.” Muslims generously allow that Christians and Jews are, as they are themselves, also “people of the book.” Elder Woods here restated the title of the sermon, saying “we have to have the faith of the despised.”

The groundwork for “Step Two” was being laid by the next proclamation, “you can’t continue to be bogged down by the ‘paralysis of analysis.'” You must take action. With her freshly minted faith, Rahab took action. We all need to get to a point where we stop reacting to circumstances, and start being “proactive” (I could not help but remember one of my former employer’s dictums- :when in doubt, do nothing.” I have heard Pastor Russell state a variation on this, but as a warning against acting in a rash and unconsidered manner. My old boss often neglected to act at all). First Corinthians 6:9-11 is interjected as an illustration of actions that are NOT to be undertaken. Unfortunately for aspiring auditors of decent music, I just happened to have quoted these verses verbatim in this SONG, one called, appropriately enough, “1 Corinthians 6.” Step Two of the message was ready for development now.

Step Two: move from procrastination to action.

The Elder informed us that Rahab is mentioned eight times in the Bible. In six of the citations, she is associated with the job title “harlot.” She had digested news of the God of Israel. Now she was ready to act. The lineage of Jesus, as outlined in the first chapter of Matthew, was now invoked. She was the mother of Boaz, and thus a component of the ancestry of Jesus. Elder Woods quickly noted some of the major flaws of other Bible “heroes,” but stated that people seem to be more “hung up” on poor Rahab. “When you are in Christ, you don’t care about labels,” Elder Woods said. The function of “religious liberty” is to include, and not to exclude people. The inclusionary ministry of Christ was (via the pronoun “our”), in combination with descriptions of the fact that Jesus was “despised,” illustrated by selections from Isaiah 53: “But he was wounded for our transgressions… we did esteem him stricken, smitten of God, and afflicted.” Variations on the theme of the “faith of Rahab” had set the stage for generalized commentary on the nature of faith itself. The sermon now shifted from an Apollonian to a Dionysian delivery style (my trite, and now recycled appellations that simply stand for “head” and “heart”).

The “repetitive device” (AKA anaphora) would soon be introduced into the structure of the sermon. A “colorful” list was first recited:

The RED cord outside of Rahab’s quarter was symbolic of the faith of one who was despised. Why was not the cord

BLACK? In the Bible, black signifies gloom, judgment, mourning, and death, but not salvation. Why was not the cord

PURPLE? Because purple represents wealth and royalty. These cannot be obtained by illicit means. Why could not the cord be

WHITE, which signified purity and holiness? For God had not come yet for the remission of sins. Why could not the cord

BLUE, to signify service to God? Her house was not built for service to God, but for service to man. Why could not the cord be

YELLOW, signifying gold, or something of great value? The Jericho people worshiped the moon, but saw the reflection not as the S O N, but as the S U N (I think I understand this).

The scarlet color of the cord was connected by Elder Woods (rather ingeniously) to the Passover. He stated that we all needed some kind of identifying mark (the broad, but not particularly uniform mark of “manhood” would play a significant part at the close of the service, I am not yet able to grasp its meaning, but it is probably intended to signify a leadership role, and not indulgence in off-color jokes, cusswords, beer consumption, and viewing sporting events). God wants to “see” our faith, to know whom we will serve (as for me and my house, we shall serve the Lord). “The hour of tribulation is coming,” Elder Woods asserted, “and we will either be History, or His Story.” Here the organ made its debut as accessory to worship. Here the effective and useful “repetitive device” (AKA anaphora) started to be deployed, preceded by a statement: “From the rising of the sun, to the going down of the same, God is worthy to be praised!”

“I don’t care who you are!”

“I don’t care where you come from!”

“I don’t care what your mother might have done!”

“I don’t care what your father might have done!”

“I don’t care if you’ve been abused sexually, mentally, or physically! But as long as you’ve got King Jesus, you don’t need anybody else!

“You don’t need a doctor!”

“You don’t need a lawyer!”

“You don’t need a judge!”

“You don’t need a friend, as long as you’ve got King Jesus, the one who came down

for us! Lived

for us! Died

for us! [Was] resurrected

for us, and is coming back to take us home!”

Elder Woods stated “I don’t care about your History! Just become a part of His Story!” Rahab’s concern with her family is mentioned, a prelude to exhortations on evangelism.

“Invite your family to church!”

“Invite your family to prayer meeting!”

“Invite your family to Bible study!”

“There is nothing more important on this earth than being saved, sanctified, and filled with the Holy Ghost!” The Elder admonished us to step out of our Adventist culture, where we just knew and talked to each other. Adventism remains so unknown, that only 4 out of 1.000 people have heard of it (I suspect that this is a pre-Ben Carson figure). He accused Adventists of deluding themselves into believing that they are know because they are the “remnant church.” Elder Woods counters this misconception by informing us that the “remnant church” is not a denomination, but an aggregate of those folks who “keep the commandments of God, and have the testimony of Jesus Christ.” We could be as effective as Rahab, if we would stop being “professional Seventh-day Adventists’ (the dubious class he refers to must just show up for Sabbath. I don’t encounter any at church on other days of the week). If we were simple Christians, we could say…

“Send me out into the highways and the byways!”

“Send me to the drug addicts!”

“Send me to the prostitute!”

“Send me to the homosexual!”

“Send me to the transgendered!”

“Send me into the prisons!”

“Let me let someone know about the Good News of Jesus Christ, so I can plant some seeds, and the Holy Spirit can convict!” The Elder taught us that the name “Rahab” means “roomy.” It reminded him of that old negro Spiritual, “There is Plenty of Room in My Father’s Kingdom.” An appeal was made. Folk who wanted to become a part of His Story were asked to stand. A musical interlude was provided.

At the close of the service, Pastor Russell related to the congregation a tale of Kamm’s (spelling may not be accurate) success, after much angst and heartbreak, in evangelizing a hitherto resistant member of his family. Kamm helps drive the church buses on Sabbath. I rode with him one day. While we were awaiting stragglers, Kamm engaged the passengers in a spirited and knowledgeable discussion of the day’s sermon.

Prayer is an ongoing theme at Berean. The topic of “sacrificial giving” has reached a resting place. I anticipate a renewed focus on evangelism (at least by myself) in the near future. The crowded conclave of men that gathered subsequent to today’s service may offer some opportunities for prison ministry, a field that seems to be neglected at present. A revival is scheduled for April 6-9, but this will be the handiwork of Dr. Abraham Jules. You need to, I need to, we all need to think about what you, I, and we all can do assist in winning souls. Every other human endeavor pales to insignificance compared to this noble work.