He chose me to show the father (Christmas A2)

He has revealed his word to Jacob,
his laws and decrees to Israel.
He has done this for no other nation;
they do not know his laws.

God revealed himself to one nation, his own people for ages. The Word of Grace came through the House of Israel with a promise to be for all nations.

This week we see more fully the self-revelation of God. God reveals himself to Israel through Moses and the law. His covenant to his people was strong and binding. Even from punishment, he would bring a remnant back. His choice was sure and unrelenting. Israel would reveal God to the world through his interaction with them. The Word was with them.

The Word was in the beginning creating all things. Just as the law came through Moses, grace and truth come from the Word. The Word has not changed, but revelation of the supernatural to the natural eye is no easy thing and the world didn't recognize him. To those who caught the revelation, he gave the right to be called children of God, not thanks to Abrahamic lineage, but by supernatural birth.

In him we become the Elect, those to whom he reveals himself. He has again chosen. His choice is sure an unrelenting.

I can do no justice to the beautiful Christology of John and Paul. Ah, beautiful savior who has been in the beginning is now and will be forever, world without end, thank you for revealing yourself to me.

His story (Christmas A1)

When I was little my cousins gave me a story book of fairy tales. The odd thing about this book was that I was written into it, and my dog. I had to go with mother goose to find something I think. I'm pretty sure that book is on my daughter's shelf now. If I can find it I think I'll bring it to church on Sunday.

It strikes me how, with all his use of old testament prophesies, Matthew is showing how Jesus shares in the old stories. It is like he is the thread woven into every bit of history. Every event points to Immanuel, the king, the horn of Israel.

If he is written into the stories of old it is also true that he is written into the plot of our lives as well. He shares in our sufferings, our joys, our saddnesses. In a real way he has lived my life along with me.

Chuck told us today that the corpus on the Crucifix at Gethsemani Abbey held the face of a young man who died of AIDS. He said this while we sat around a Moravian Putz, an elaborate village of nativity sets and scenes from the birth story. We listened to the scripture readings that painted each scene and meditated on the images. It was powerful to set with God and other ministers pondering this old story. And then this Christ with the face of a man dying of AIDS. He is all of us in our troubles and suffering. He embodied all of it when he became flesh.

Maybe that old storybook of mine, as a child reads a page to the church will teach all of us that truth.

Sharing (Christmas A1)

Matthew evokes exodus imagery, when God takes his son Israel from the land of slavery. He identifies Jesus, the Son, with his Jewish audience in experience. This fits with the strain of shared suffering. Jesus shares in the suffering of the historic Israel, he escapes an infant massacre reminiscent of the time of Moses. He is called out of Egypt a Son of God like Israel of old. Isaiah picks up the refrain. "He lifted them up and carried them all the days of old."

Hebrews tells us that he learned suffering and can share in any trial we have. "Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people." This sharing is at the heart of the incarnation.

All the praise called for in Psalm 148 are because God has raised up a horn. Let us praise him for he has given us a big brother who has shared in our sufferings. Let us praise him, he became flesh and shared our form, our emotions, our pains. Let us praise him!

Isaiah Exegesis (Advent A4)

God's indictment against the house of David is an age old one. "Why do you try my patience?" Ahaz harkens back to the Stiff-necked in the wilderness demanding water from a rock. "I'm not going to test God like that…" But in not looking for the proof in God when he was invited to believe, his Stiff-necked lack of faith shows through. Or, by not testing God when he wants to be tested, Ahaz is testing God just like the Israelites tested God.

God's signs aren't what we look for. Israel wanted water from a rock to quench their thirst, God just shook his head at them. The sign that he gave Ahaz, the house of David, and us, makes us shake our heads in wonder.

"Look," he says, "by the time a baby can be born and eat soft food the two kings you are so worried about will be gone…. But look out, you're next." He has a way of bringing more questions in the wake of his answers. Good news and bad rolled into one.

God's ways were not what Ahaz expected. They are not what the House of David expected either. God promised them a dynasty that would last forever; soon they would be destroyed waiting for the King to come.

I realized while I was working on Isaiah exegesis today, that this was the last Sunday before Christmas, which means Christmas program. "Maybe I'm working to hard," I thought. "I've already committed to telling 'The Tale Of Three Trees'." It isn't my style to try to fit a sermon to an illustration, but lo-and-behold it works. The expectation of the trees is like that of Ahaz, Joseph, the line of David, and Israel. God works his plan out beautifully even though they can't see how or maybe even refuse to ask.

The big question is still, so what? What does this mean to us, what is the truth that will knock our socks off, whether we are children or fogies?

Milk and Honey eater? (Advent A4)

I am trying to get my head around Isaiah this week. It seems that this reading is somehow the linchpin for the rest of the week's readings.

The first thing that strikes me is the prominence of the house of David. The prophesy of Isaiah is directed to Ahaz along with the whole Davidic line he represents. By the time of the gospel the line of David is reduced to a poor, righteous, carpenter with a pregnant fiancé. Paul's Christology points to Jesus as a king in the line of David.

What did Immanuel mean to Isaiah and Ahaz? Was there an immediate meaning? If so, was it positive or negative? Syria and Israel would not be a threat by the time the boy could make a moral choice. By the time he was eating milk and honey they would have to worry about the king of Assyria. Was milk and honey a food of the prosperous Promised Land or the meager food the son of a carpenter might eat?

Does "God with us" mean punishment or salvation? I think it means both. As a fulfillment in Christ the line of David finally has it's righteous king. In him is all the nature of God, wrath and love, punishment and mercy, he holds all in his hand. The important and beautiful thing is that God is with us! That is what Ahaz missed. That is what we miss too… I will take it all! the transcendent Holy God, the intimate lover, and the fierce avenger. Be near us I pray!

The psalmist's prayer is a cry for Immanuel to be near when he seems distant.

But what does this mean to you David? How did you react to Asaph's song? How does your house long for the savior? What do you say to Isaiah's injunction that you weary men and God? I bang on your door with my forehead, for I need to understand what all this means together.

Thaumaturge and praise (Advent A3)

Jesus comes in power, the thaumaturge.

All creation responds. Streams break forth in the desert. Glory and beauty return to desolate places as they blossom in praise and rejoicing.

Eyes will open, the deaf shall hear, lame will leap and the mute will begin to sing all because the kingdom has come near. Praise is demanded!

How can we stand weak and weary in face of such power? Strengthen weak hands and feeble knees. We do not fear for our God has come near.

Isaiah's themes are carried on through the rest of this week's texts. Images of nature rejoicing, miracles and displays of power and a call to the people of God to strength and praise are everywhere.

In the Gospel, John, imprisoned and isolated, sends to know if what he prophesied is true. Is it because he was confused, that Jesus didn't act like he thought? Maybe, or perhaps in his isolation he was just hungry for news. I love the imagery in the old movie, "Salome" when John receives word of the power of the Christ bringing sight and hearing and hope, he leans against his cell wall with a look of pure worship on his face.

And blessed is anyone who takes no offense at me. The word of the work of the kingdom of heaven near strengthened John. It should strengthen us, it should demand from us praise, miracles and works of the Spirit should follow as an expression of intense praise.

Inversion (Advent A2)

I think a good illustration for my sermon this week will be to turn somthing on its head, maybe a kid. It illustrates the act of repentance as well as apocolyptic inversion. I didn't see the connection until the image hit me.

This song would be a great puppet song this week if anyone could understand it.

[Listening to: The Messenjah - P.O.D. - Satellite (04:18)]

Simplon pass illustration

I remembered this story from a book I read before preaching on making straight paths several years ago. This amaizing feat of engeneering involved great loss of life to make this passable. Perhaps you can find more information at your local library.

Simplon: "[Napoleon] recognized the fact that the Simplon is the shortest connection between Paris and Milan and wanted to use it for his expansion plans. In September 1800 he ordered the construction, from 1801-1805 the road was established. The engineer Nicolas Céard led the construction and despite all problems with his subordinated engineers, with the disputes between the Italian and French workers and engineers and also with the topography in the Gondoschlucht the new road over the Simplon could be opened on October 9, 1805. However this was too late for Napoleon, who had to select the Mont Cénis for the return of its coronation as king of Italy. After the end of the Napoleonean empire the Valais took over the road. For the people of that time it was a technical wonder with its bridges, galleries and with its width of at least 7.2 meters: the Simplon got a certain touristic relevance. "

Did that man come?

“John had some seriously mistaken ideas about who Jesus was and what he came to do…” writes Sarah Dylan Breuer. “John spent his life teaching and baptizing to distinguish wheat from chaff, and he expected that Jesus would be dealing out blessings and punishments accordingly. John had it half right: Jesus came to bless…”

How does this expectation of the Messiah, which John presents the people, prepare the way for the Lord? Doesn’t it bear the confusion that the Messiah would be a warrior freeing them from Roman oppression? That he would immediately destroy those who didn’t line up for him?

John’s call to repentance is certainly inline with an apocalyptic coming of the Messiah. Cliff asked at our ministerial today, “Did that man come?” The Jesus we read about seems very different from the Jesus John describes.

Following the line of apocalyptic inversion that makes mountains low, raises valleys, and brings order to Chaos, John cries out, “an age is ending! One is coming who will baptize with Spirit and Fire!” Everyone was looking for the mountains to crumble and mighty terrible signs. They flooded to the Jordan to repent before this Righteous and Just one came.

And he came, this rod of Jesse. Embodied in him was the essence of apocalyptic inversion. He brought a state of being for mankind to a close and ushered in a new life, an event that continues moment by moment, devoid of time and space. He turned Jewish thought of what Messiah would be on its nose. Even John was surprised by the way he lived. Jesus was the inversion of John eating and drinking. He was the inversion of society proclaiming radical idea. He was the inversion of the religious system bringing grace, Spirit and intimacy to the impotent millions.

All these things John foretold were hidden in Jesus, and expressed themselves in ways no body but the heart of the Father could have guessed. We can only see it in the way the scriptures have been opened to us in light of the resurrected Christ. A suffering servant, a man of sorrows, a King of kings and a Lord of lords, God clothed in human flesh! Who could have guessed?

Making straight (Advent A2)

"Make straight the way for the Lord!" John cries in the apocalyptic strain of Isaiah. For this to happen the mountains must be brought low, the valleys raised up, the rough ground leveled and the rugged places made a plain.

Apocalyptic inversions bring order to chaos and chaos to order. They bring justice for the poor and oppressed, and strengthen week arms. Righteousness and Justice rule in the one that brings order. They allow the lion to lie down with the lamb, for him to eat straw like the ox, for his brother snake to no longer terrorize the child. Peace reigns on the Holy Mountain.

HEB 12:22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

At this mountain Righteousness must begin his reign. In the rod of Jesse, Jews and Gentiles alike may trust and join the joyful assembly. To do so means for us a Spirit of unity and acceptance. Can any less be required of God's elect if even the lion, the lamb, the ox and viper will be brought into unity by his power, power that slays the wicked with the breath of his lips.

The onion of my sermon. (Advent A1)

I want my sermons to be multi layered. I want them to reach people with the depths of Christ regardless of where they are in their development. I want it to reach kids and adults alike with a vision that will inspire them to true worship. And I want it to be seamless.

Is that too much to ask?

Well, yes. If I ever master it I will have to turn to teaching the method because it will have to be a marvel.

For kids, I want my message to be one- a one-point sermon. Isn't that the bugger? So often my three points could be three sermons.

This week what is the point? I'm going with: We have a great hope, so we should live awake in the light of that hope. I think I am going to use Christmas lights and the image of waiting for Christmas morning as illustrations.

Now the trick will be to so fully integrate the illustration into the sermon that is part of the truth, not some aside for the kids. I want to engage the kids, and use them to minister to the rest with out loosing them or disjointing the message. Ah…

What of this amazing hope we have? The night will end! And at the end, a joy bigger than any Christmas present, or rather the first and the last Christmas present, the very presence of Christ! What a fun message to preach.

Christmas Lights! (Advent A1)

It has been suggested that "It is highly significant that the lectionary readings begin the Advent journey with a reminder of who we are before rehearsing the story of Christ's coming." This will preach. It is a beautiful use of Beuchner's gospel as tragedy, comedy and fairy tale. Unfortunately I have to disagree a bit, the darkness of the human condition is not central to these readings.

The days of Noah are understood in context of such wide spread evil that the race would be destroyed were it not for Noah's family. Dark days, but look at Matthew's context. The darkness is of sight, not of evil oppression, here the people are in the dark not the heart of the darkness. Jesus points out that up to the time of the flood people went about their daily lives and celebrations, apparently happy and completely unaware of what was to happen. His point is that so unexpectedly will the Son of Man come. The lectionary affirms this context, it doesn't point to Genesis as the Hebrew text with its judgment, but to a hopeful call to "Walk in the light of the Lord."

What is central to all the readings is an expectant hope that sheds its light abroad and gives us reason to live!

We are to keep watch - keep awake. We rail against the darkness that would lull us to sleep. It reminds me of diving through the night. No matter how awake I am, I get sleepy. It is good to remind ourselves about the darkness and the daze it creates, but let us hold high, in worship, in celebration that great day of light!

This passage and the second Sunday after Christmas are bookends for this season. Light, light, light!

Christ Transforming Culture (Proper C29)

At our ministerial meeting today, we wrestled with what a culture ruled by Christ would look like.

What does it mean to our sports culture? The Unionville-Sebewaing Area Patriots are trouncing every football team they come across and are well on their way to the Silver Dome for playoffs. The whole town is peppered with signs of support, eyes all atwinkle in the Friday-night lights. One church reads "Hallelujah, Praise be the Patriots" the blasphemy is, I hope, comical.

Is this culture out of step with the Kingdom? How can we root on our team in a way that worships God (ala Brother Lawrence)?

Chuck thought about putting a man on a cross with the face of George Bush… Who is your king?

What does it mean for us to live the culture of the Kingdom? Would it be a neo-monastic commune somehow immunized from cultic dictators and splits, always practicing the discipline of corporate guidance? How can Christ transform the culture we find ourselves in?

My great goal on Sunday is to share the excitement of the Kingdom of Christ! I want to start with the thief on the cross (a puppet singing Third Day's Thief), his experience of the immediacy of the Kingdom.

Luke's King (Proper C29)

Did you notice that this conversation with the thief is unique to Luke? I took a look at the Lukan context and found some other distinctions. Luke is the only one to show Pilot publicly declaring his innocence. Three times in fact he comes back trying to understand why this innocent is before him.

Luke defends the innocence of Christ, that his execution was unjust. In the same breath he is defending the legitimacy of the church. *

Also in Luke there is a stress on the immediacy of the Kingdom. Jesus said to the thief, "Today you will be with me in paradise." When is the Kingdom realized? Was it then when Jesus sacrificed himself ushering in a new covenant? Was it when he was born bearing in his flesh the very kingdom of God? Will it be in the end when he finally has dominion over all?

I say YES! The one you identify with no doubt has to do with your theology. I guess, being a postmodern child, I hungrily swallow all the truth of the theologian but spit out the conclusions which are at odds. Truly all these can be true at the same time, even in paradoxical harmony.

What does it mean for us? The Kingdom of God is near! It is in us, around us, here for ages, and yet to come. Oh God this is exciting. King of kings and all creation set us to awe again-to bow before you as loyal serfs. How my heart yearns with in me. My throat tightens, my eyes well with tears, my lips smile at the warmth in my longing heart!

Christ the King of me? (Proper C29)

What does it mean that Christ is the King in my life? Is his kingdom national? Is it a religious kingdom? Or is it, as Paul Nuechterlein suggests, cultural? Culture makes sense to me, even in the days of kings and vassals it was the culture their reign produced that was at odds with the kingdom of God. Even in the days of Pharisees or Idolaters, it was the culture that their concepts of gods and appeasement created that was at odds with the kingdom of God. Over and above this ruling elite with their ability to decree the culture of the rest stands Christ. Over and above it all.

What does this mean to me? My fear is that I reduce the reign of Christ in my life to a "Christian subculture." That would put me in the place of a religious elite at odds again with the Kingdom. Christ has as little to do with the subculture we Christians retreat to, as he has to do with Emperor worship, or for that mater American Idol worship.

With these questions in mind I look to this weeks texts. "Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD." Sounds like those elite who lead the people away from the Kingdom, drawing them to a culture of their own making.

Christ stands above culture ruling us by Divine nature.

From with in our kingdoms and cultures Christ calls us to himself. The kingdoms of men are not fortified from the presence of Christ. Just as he could reconcile Jews, just as he welcomed the thief who was receiving justice from the Roman Empire, so he can work with in our twisted culture to bring us into his Righteous Kingdom!

He is Jehovah Tsidkanu, God our Righteousness!

Do you work for your bread? Or why I'm afriad I may not be paid after this sermon. (Proper C28)

Does the call for action in the New Testament text indicate a works-righteousness? My Lutheran friend, Ray, posed this question. Jesus tells them that by enduring they gain their souls. Paul says that we should do… not practice idleness.

Does God's reward depend on our work, or is it by his grace alone? For that mater, is God egotistical to want our worship? I would say that worship and our doings are commands not simply from his lips but shouted by his very nature. It isn't that he tells us to worship, but all that he is demands it. The same is true of what we do. All that he has done demands that we respond in kind.

Paul has said that in all that we do we should do it unto the Lord. It isn't that taking a day off, or painting, or gardening, or anything else is idleness, but we should do them as worship in response to God's doing. We shouldn't rely on other people's experience and response for our bread, spiritual or physical.

Mmm… Bread. This is good stuff. Are you hungry?

Psalm 98 Retold (Proper C28)

His hand, Right
His arm, Holy

Made salvation, made salvation
Known, known
To the nations

His love remembered, remembered
His faithfulness
To my house, has seen
The world's escape the salvation of My God

For Joy and Jubilant song
Shout, burst
You world's escape

With the harp, with the harp
And singing

With the trumpets, with the trumpets
Blast, shout

For joy before
The lord, the king

Sea and world resound
And everything in it, and everything in it

Rivers clap your hands
Together, Together
Mountains sing for joy

Sing before the coming Lord
To Judge, to judge
The world, the people
In righteousness, in uprightness

The Day of The Lord (Proper C28)

It is easy to look at Jesus words and think, "Wow there are wars now, the temple is gone, all these signs have come." But we miss the point. Jesus said the end is not yet. There is still much to endure, and, "by standing firm you will gain life."

You see scripture affirming this week the mighty deeds of God! He is laying plans for a new heaven and a new earth. And the people cry "He has done gloriously!"

He is coming to judge the earth, this God who "has done marvelous things," and the sea will resound, the rivers clap and the mountains sing for joy! In that day the evil doers will finally be punished, "But for you who revere my name, the sun of righteousness will rise with healing in its wings."

Oh our God has done marvelous things. He is the mighty and first Doer. What should our response be to this Judge, this Righteous coming Lord? Certainly we sing for joy, certainly we fall before him and worship, certainly we peer into the silence searching to know him better as friend and lover. All of these things we do. We are not idle. We worship him with our hands and lives.

Synoptic study

The major distinction in the Lukan account of this pericope lies in verses 34-36.

20.34 And Jesus said to them, "The sons of this age marry and are given in marriage; 20.35 but those who are accounted worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, 20.36 for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection.

"Son" is not mentioned in the other synoptic accounts. Luke seems so keyed in on being sons that he doesn’t even appeal to scripture or the power of God in the way that Matthew and Mark do.

Isn’t it interesting that the purpose for the brothers taking the widow of their brother was for the sake of his family, to preserve the name and inheritance? Since these brothers are all now sons, themselves recipients of the inheritance, their view of marriage is completely obsolete.

For more see here and for inspiration look here.

Why does Luke exclude “Is not this why you are wrong, that you know neither the scriptures nor the power of God?” and what does that do to my conception of God’s Glory being central to this week?

Marraige and intimacy

Once again, Dylan has challenged me to think. Marriage in the resurrection? Jesus said, no. As a married man, I cherish the intimacy I share with my wife. It is expressed in our sharing of ourselves. We get to know each other more each year. We share intimate physical experiences, that we couldn’t imagine sharing with friends, no mater how much we love them. I can’t fathom having the opportunity for eternal life and not cleaving to my bride.

Jesus doesn’t say that there will not be intimacy in heaven, but no marriage. Some thoughts bounce around in my head, Jesus raises questions here that he does not answer. Will there be sex in heaven? Could it be that marriage is a type of the intimacy we can share with God and with each other when we have a transformed capacity to be intimate? I mean, can you imagine being able to love and know the individuals in the rest of the world as intimately and powerfully as you love your spouse. Or can you imagine being able to love God even more perfectly than that?

It is interesting here that Jesus is upholding the Pharisees’ devotion which brought out the theology of the resurrection. Family values, nor religious purity can define the glory of God. They only point to a more powerful truth we cannot yet grasp.

Lord, blow us away this week as you did to the Sadducees on that day. Destroy our conceptions with the power of your Glory!

To the Glory of God (Proper C27)

As a Pentecostal I am deeply excited about the imminent return of Christ, but let’s face it, as with most traditions, Pentecostalism has more than its fare share of flakes. We like to engage our emotions. That isn’t bad, but we have the same danger faced by the Thessalonians.

I grew up fearing the second coming because of the way it was used to evangelize. We would speculate about the meaning of current events with heated discussions around my Grandparents dinner table. Jack Van Impe had great sway with my Grandpa along with many people in our Pentecostal tradition. So often they missed the point rushing with emotion to conclusions about what eschatology was all about.

Paul says the Day of the Lord has not yet come. There is to be a mysterious evil, a Man of Lawlessness who would appear before Christ came, his point isn’t to figure out who this man is, indeed “many antichrists” have come, enough to keep every generation guessing.

In verse eight Paul declares, “And then the lawless one will be revealed whom the Lord Jesus will destroy with the breath of his mouth, annihilating him by the manifestation of his coming.” Paul is getting a really excited as he talks about this!

It is the Glory of God that is at the center of the Second Advent. It runs through every text this week.

2 Thessalonians 2:13-14
But we must always give thanks to God for you,brothers and sisters beloved by the Lord, because God chose you as the first fruits for salvation through sanctification by the Spirit and through belief in the truth. For this purpose he called you through our proclamation of the good news, so that you may obtain the glory of our Lord Jesus Christ

Haggai Speaks of the Day of the Lord:

Haggai 2:6-9
For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts. The silver is mine, and the gold is mine, says the LORD of hosts. The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts.

Haggai has a beautiful apocalyptic quality to it. Hebrews echoes the refrain; “‘Once more I will shake not only the earth but also the heavens.’n The words ‘once more’ indicate the removing of what can be shaken--that is, created things--so that what cannot be shaken may remain” (Hebrews 12:26,27 NIV).

Psalm 145:5 On the glorious splendor of your majesty, and on your wondrous works, I will meditate.

The poetry of the psalmist is full of the awe of the Glory of God!

Running along with the blazing glory of God is the eternal steadfastness of life in him. Job’s determined cry longs for the permanence of that Life, “I know that my redeemer lives!”

Jesus answers those who would discount a resurrection, with an image of the glory of God (20:38) “Now he is God not of the dead, but of the living; for to him all of them are alive."

A wee little man? (Proper C26)

Dylan suggests that Zacchaeus was already righteous in his actions.

LK 19:8 But Zacchaeus stood up and said to the Lord, "Look,
Lord! Here and now I give half of my possessions to the poor, and if I have
cheated anybody out of anything, I will pay back four times the amount.

She argues that since the verbs give and pay are present tense in the Greek, he is already making it a matter of practice. Chuck pointed out at our ministerial meeting today that in studying this very thing he came across a tradition that held Zacchaeus as a supervisor of tax collectors who would chastise his subordinates for cheating the public.

If this is the case it does a lot to change what we have been taught of this wee little man. The crowd held the view that we commonly do—that he is a sinner.

But God knew his name. Do you ever wonder why Jesus calls some by name, that he foreknew Nathanael, Zacchaeus, the woman at the well? Is there some reason that he should be concerned about these more than others? He is omniscient you say? Yes, but what did he empty when he became flesh?
Both with Nathanael and Zacchaeus Jesus makes a statement about their relationship to the patriarchs.

JN 1:47 When Jesus saw Nathanael approaching, he said of him, "Here is a true
Israelite, in whom there is nothing false."

When he hears of Zacchaeus’ actions, Jesus declares him a child of Abraham, a child of faith.

In both cases salvation comes, not because of their actions, but their faith. This story speaks to grace by faith. Righteousness is a proper response to faith, but it is Zacchaeus’ faith that draws Jesus and brings salvation to his house.

Is not there unusual faith found in the woman at the well also? Is that the kind of person God already knows, and calls by name? Hmm… what does that say about election? I come from a tradition that swings towards Arminiansim, though I am more open to a paradoxical interpretation where Calvin and Arminius do not disagree. God’s grace is powerful and effective in its various forms, but it is made complete by response. God’s call and response is the way of Spiritual Formation. When we respond we participate in the work of grace. Engagement allows the grace to truly transform us. Faith leads inexorably to righteousness.

Habakkuk's complaint

As I read this week's texts, this section gripped me. Why do the righteous suffer and the wicked prosper? Would the Babalonian king be held accountable?

Yes, because he is wicked and the righteous will live by his faith, not some puffed up pride.

Interplay (Proper C26)

I drove by Wisner UMC this afternoon, Pastor Chuck had his sermon titled already: "amazing Grace." As I drove I thought about it, and grace is a pretty good word to sum up all this week's readings. Again the first thing that jumps out at me is two separate threads of interplay.

If you start with the Habakkuk text and Psalm 119:137-144 you wind up at 2 Thessalonians along a thread of Righteousness coming by faith. If you have the other reading starting in Isaiah you wind up at the gospel text looking at sin and forgiveness.

Faith and righteousness do intersect the gospel slightly, here's how: Zacchaeus makes amends, doing right, he shows righteousness. Jesus then declares that salvation has come to this house. How? Not by the tax collector's works but because he was a child of Abraham too. We can understand that he is a child because of his faith.

As usual with the ordinary time, this connection is a little weak for me to be comfortable as an expository preacher, but since the themes of the two threads, salvation and faith are so intertwined (their braiding creates the cord of grace) I don't think it is an improper hermeneutic. There is also woven into this cord a thread dyed red-persecution, and faithfulness through trial.

Grace, grace, and more grace! Grant it to us O Lord.

The story of Zacchaeus is so familiar. (Zacchaeus was a we little man... la la la...) Can we find something fresh and exciting to our souls this week?

Delphi, Art - Apollo offering a libation, cylix

Poured Out (Proper C25)

Trinity United Methodist is on my way home, and I always look at the sermon title on their sign. It is a secret little game I play with Art, the pastor. I see if I can steal his title for my sermon. Titles aren’t a big deal to me; they just form the filename on my computer. But during ordinary time, while he has been focusing on the gospel text and I have been mainly in the OT, his titles usually don’t work for me.

This week his sign reads “Reasons For Prayer” and I say ah-ha, he is focusing on the Pharisee and the Publican. This scene is also depicted on our bulletin covers for this week (we borrow extras from the Moravian church, thanks guys!)

It gets me thinking about where this fits in the overall theme… the OT texts speak of God pouring his grace and presence out on us with a lavish and fierce grace. Paul shares in the heart of God saying, “I am already being poured out like a drink offering.” As he nears the end of his race, he sees his life being spent, lavishly.

The publican’s heart is near to God’s in the same way. Here the stream poured out in the Hebrew text flows together with Paul’s own brook. The publican pours himself out and seeks God’s pouring of mercy.

The text doesn’t give the same hook words, but I don’t think it inappropriate to see the parable as a picture painted with the same themes. Far from the Pharisee’s exalted hypocrisy, the sinner engages his all, strength, soul, mind, spirit, and lets it all drain to the floor, laid bare.

The Hebrew poetry speaks of God in the same way, driven, emotional, pouring himself out for us – grace, mercy, depth of presence – all ours. Our response should be measured against his.

(Pour Me Out I think I will use this as a puppet song this week)

Fall Rains (Proper C25)

I love fall. The cool crisp air, the color, and even the rain. The weather is perfect for coffee and contemplation. Fall is the most romantic time I know so this weeks text is nostalgic and dreamy.

Joel 2:23 "Be glad, O people of Zion, rejoice in the LORD your God, for he has given you the autumn rains in righteousness. He sends you abundant showers,both autumn and spring rains, as before. "

God in his grace pours out mercy on devastated destroyed land-rain to cleanse the land and refresh the spirit. This text is very important for me as a Pentecostal, it promises another kind of rain to be poured out-the Living Spirit of God.

Joel 2:28 "And afterward,
I will pour out my Spirit on all people.
Your sons and daughters will prophesy,
your old men will dream dreams,
your young men will see visions."

This was the experience of the apostles on the day of Pentecost and it is my experience as well. Pentecostal or not, people around the world have experienced the sweet presence of God as a refreshing rain on their thirsty souls.

Psalm 65:9 You visit the earth and water it, you greatly enrich it; the river of God is full of water; you provide the people with grain, for so you have prepared it.

Ah, the river of God is full of water. The presence of God is rich and is poured out on us generously.

2 Timothy 4:6 As for me, I am already being poured out as a libation, and the time of my departure has come.

Paul shares in the heart of God, being poured out, just as the Spirit was poured out on him, just as mercy was poured out on the desolate promised land.

I'm not sure how this all comes together but it strikes my heart like the onset of fall. Tears come to my eyes and I breath deeply the cleansing air.

Batter my heart, three person'd God - John Donne.

74. Batter my heart, three person'd God; for, you. John Donne. Metaphysical Lyrics & Poems of the 17th c.:

"BATTER my heart, three person'd God; for, you
As yet but knocke, breathe, shine, and seeke to mend;
That I may rise, and stand, o'erthrow mee,'and bend
Your force, to breake, blowe, burn and make me new.
I, like an usurpt towne, to'another due,
Labour to'admit you, but Oh, to no end,
Reason your viceroy in mee, mee should defend,
But is captiv'd, and proves weake or untrue.
Yet dearely'I love you,'and would be loved faine,
But am betroth'd unto your enemie:
Divorce mee,'untie, or breake that knot againe;
Take mee to you, imprison mee, for I
Except you'enthrall mee, never shall be free,
Nor ever chast, except you ravish mee."

Prayer and the Word (Proper C24)

I meet Thursdays with the local ministerial association, ecumenicalism at its finest, perhaps a rare thing. Of the many things we discuss weekly the lectionary is usually where we wind up. Glen the Moravian minister prints off the readings from Vanderbilt for us and we all share our thoughts. Coming to this group is the main reason I became a lectionary preacher. The lectionary is not common in our tradition; my dad tried it for six months once. But being a postmodern Christian concerned with a vintage faith I was eager to learn from my brothers. I’m new to all of this and have been exploring what it means to be a lectionary preacher for some months now.

Today it interested me that this week’s reading has two threads that run dependant on the variant Old Testament readings. If you preach the Genesis and corresponding Psalm you wind up in the gospel talking about prayer. If your one of the few who has the Jeremiah reading (I picked that so I could run a series from Jeremiah, not knowing only my Methodist friends were accompanying me) you wind up in the Epistle talking about the Word: covenant, evangel, and law.

What does all this mean? I see the threads intersecting in Jeremiah 31:34.

“for they shall all know me,
from the least of them to the greatest,"
says the LORD.
"For I will forgive their iniquity,
and remember their sin no more."

The greatest prayer of importunity that I can think of is “Lord let me know you!” Like Jacob crying out in the wrestling “bless me!” As my friend Cliff Randall prayed this morning, “God throw us to the ground and make us cry uncle.” The mystery of prayer is that in wrestling we submit. Jeremiah speaks of a day coming when we will all know the Lord with dearest intimacy. That day has not yet come; those with faith and valor will seek him. The new covenant gives us access. “Let us approach the throne of Grace boldly.”

Ah but I get away from the text. Jeremiah tells us that day comes to our lives when God forgives. His children know him! May our importunate cry be, “Lord have mercy!”

Sour Grapes

It seems prophets are often calling for a corporate response. Jeremiah here contrasts corporate spiritual identity with individual spirituality. Israel relied on their corporate identity as Jews and the chosen of God for their protection and salvation. The import and value of their corporate experience is lost to us in our time of individualism.

Can you imagine what it was like to be a part of the masses being led by the cloud and fire? Or what it was like to dance before the ark? There must have been a mystical element to this community. When it went right it was the most beautiful expression of what it was to be the people of God. When it went wrong, the covenant became nothing more than a statement of national sentiment.

The need for Jeremiah’s time was a turn of each heart to the God of the covenant. We hear that call today, may we heed it.

“No longer will a man teach his neighbor,
or a man his
brother, saying, ‘Know the LORD,’
because they will all know
me,
from the least of them to the
greatest,”
declares the LORD.

Jeremiah 31:34 (NIV)

O to know Him! These are the terms of intimacy. Sexy and tender they speak to a depth of knowledge that should make each heart burn. As we individually turn to him and search His depths, we need to hear another call-to the community.

Again Tozer! The hound dog of the faith writes that as we each fix our gaze upon Christ, we will be in better unity, as 100 pianos all tuned to the same fork. (As I read this chapter to my two-year-old girl, she loved how excited I got.)

Just as the need for Jeremiah’s time was individual knowledge, the great need for our time is recapturing a community of experience.

The Voice of God (Proper C24)

A day is coming, says Jeremiah, when people will die for their own sins.

“whoever eats sour grapes--his own teeth will be set on edge.”

Again, a time is coming when God will make a new covenant-one that will be written on the tablets of the heart. And no one will tell their neighbor to know the Lord, because everyone will.

The first day looks for the end of judgment on future generations in exile for the sins of their fathers. But a day is coming that will be greater still, a day when the word of the Lord will be spoken and marked in the flesh of human hearts--a day of brotherhood and forgiveness, a day when God will again take his people and they will take him as their God.

O beautiful day!

The Psalmist echoes this poetry,

“How sweet are your words to my taste,
sweeter than honey
to my mouth!

I gain understanding from your
precepts;
therefore I hate every wrong path.”

Paul too picks up the Joyful strain:

“But as for you, continue in what you have learned and have become convinced of,
because you know those from whom you learned it, and how from infancy you have
known the holy Scriptures, which are able to make you wise for salvation through
faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching,
rebuking, correcting and training in righteousness, so that the man of God may
be thoroughly equipped for every good work.”

Tozer too! –The Speaking Voice of God rolls down through all eternity. Lord may the words of your lips truly resonate in our hearts. How I love your voice, O God of eternity and the new day.

What it means to my audience (Proper C23)

Here's what I finally settled on:

Subject: How should the Jews act in exile?

Complement: In exile the Jews should make a
home and wait on the Lord.

Exegetical Idea: The jews were not to revolt, but
rather settle in, pray for the wellfare of their oppressors, and seek God.

Homiletic Idea: In our lives, we cannot let those things
that represent God become gods, instead we should seek him and his kingdom.

Purpose: Hearers will examine their relationship to God
and take communion.

I'm going to work this into a narrative sermon. That is what I've been doing for this series. I'm going to try to do justice to the "Last best hope" plot and unpack a trunk for an object lesson. Any one else working with this text? What are you doing?

Anna Grant-Henderson--the last great hope

"Jeremiah has always seen the future of Israel was through those who went into exile (Brueggemann: 256). "

Hmm... The exiles are the last best hope for a people doomed to destruction at home. Stakes are high. Sounds like a good plot for a space adventure.

What church is like for us

We have been using the Jeremiah text for weeks now as we explore the life of Jeremiah. See a picture.

Where's the gospel? (Proper C23)

My Lutheran friend, Ray Orth, is fond of asking, “Where is the gospel in this text.” Often he will look to the other readings to bring grace to the table. In talking today we decided that Paul must have been a Lutheran too, because a lot of the time he is good for it.

There is a thread through the Jeremiah 29:1-7 and 2 Timothy 2:8-15 about blooming where you are planted. Both speak of an exile and hardship; both speak of faithfulness and glorifying God through the situation.

Paul offers:
“If we endure we will also reign with him; if we deny him, he will also deny us; if we are faithless, he remains faithful-- for he cannot deny himself.” (wow)

Jeremiah says, “Then you will call upon me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart. I will be found by you," declares the LORD

I wonder why that isn’t in the reading—plenty of grace there! The reading does give us the sense that God is here, in this foreign ground away from the temple and Promised Land, and he asks them to pray for their new home.

If this thread intersects the gospel text, it barely does so in the cry for mercy where none should be expected.

Still—what does all this mean to my audience?!

Jeremiah and politics (Proper C23)

"Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper."

In exile the Jews have no national identity, no temple, no land and yet God says in vs. 13 that if they seek him he will let them find him. This strikes me as being the cure for Judah's callousness throughout Jeremiah.



With elections at hand, I begin to wonder if Jeremiah's words apply to us... Do we hold on to nationalism and politics as part of our spiritual lives? Are patriotism, democracy, capitalism and the like confused in our practice with Biblical truth? Do we reduce God to a republican or a democrat? To the extent that we do we are calloused and unaffected by the call of God to seek him with all of our hearts.


King Josiah's reforms were all about nationalism. He desired to return Israel to her glory days, which meant returning to the practices and rituals prescribed by the God of their fathers. It is clear from Jeremiah that those reforms never affected the hearts of the people. Instead, they continued their idolatry and prostitution with false confidence that the temple was their magic carpet ride.

Stripped of all these things-all that made them great, all that symbolized their chosen status-all of this out of the way, God again calls them to a true worship. He even calls them to pray for the well being of their captors, for the prosperity of the enemy kingdom, "because if it prospers, you too will prosper."