Not Your Run of the Mill Faith

This sermon was heard at the First Presbyterian Church in Marshall, Texas on Sunday November 28, 2010, the 1st Sunday in Advent.

Isaiah 2:1-5
Psalm 122
Romans 13:11-14
Matthew 24:36-44

May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen

You know, let’s begin with this, I’m a little conflicted. Wednesday evening was great at the beginning of Wonderland of Lights. The community, the fellowship, the music, and of course the lights; it was a lovely evening. On the way home, Marie and I drove down Burleson to see the church, see the bells and hear the music. It’s glorious, everything I was told it would be even before the bells were set to swinging. Then we shared a wonderful Thanksgiving dinner the next day and caught up with family and friends. What a joy!

Then we move to this morning beginning with the lighting of the Advent wreath. We sing the glorious hymns of the coming of the season; and remember, Advent means coming. Then we come to one of the central pieces of worship, reading scripture.

We move to reading this passage from Matthew with those wonderful words of the holiday season, “If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into.”

This just makes me want to say “Merry Christmas, God bless us everyone!” I guess the people who selected the readings for this morning were hoping we would be careful on the way to and from the mall this season.

Let’s face it; this isn’t the first passage you want ringing in your head at Christmastime. We want Luke’s manger story. We want the arrival of the Three Men from the East on Epiphany. Well, don’t worry, we will get to these readings, but today we start somewhere else. We start with what’s coming.

One of the most striking things about our faith, a faith that began when Abraham was told to pack up his things and go where the Lord would make him a great nation, one of the most striking things is that until the story of Abraham, people thought of time and history much differently.

To the people of antiquity, time and history did not exist in the way we think of them. Time and history the way we think of them is a gift of the Jews. To the ancient Jews and on to us, earthly time and history are what is real. To other ancient peoples like the Greeks, Egyptians, or Babylonians; the real was what was heavenly and ideal. To us, earthly time is real time where to the other ancients, eternity was their real time.

According to author Thomas Cahill, to the ancients who were not people of the book, the future was always a replay of the past and the past was simply an earthly replay of the over-the-top drama of the heavens. This would explain how so much of the over the top drama of the gods in Greek mythology resembles what we can see on The Jerry Springer Show any day of the week.

We have an old saying; those who do not learn from history are doomed to repeat it. To ancient Greeks, Egyptians, and Babylonians this repeating of history was the normal state of affairs. To the Jews, history is more of a process of unfolding through real time.

To the Jews and to us, the future will not be what happened before. The future is unknowable and cannot be discerned by reading the stars or some such thing. It will happen as it happens and unfold as it unfolds. It is not in a cycle but is a path leading where God will have it lead.

Pardon me for this quick foray into ancient history, but it is important. What this means to us is something very special. What it means is that from the very beginning the people of faith, the children of Abraham, Isaac, and Jacob, thought differently than those around them. If you have ever wondered why it seems that the people of the Old and the New Testaments are different from the rest of the world it’s because we are. This is the way it has been for over 5,000 years. We believe something different. Our faith is not a run of the mill faith.

Again according to Cahill, for the first time ever, for the first time ever, the future will not be what has happened before. There is a promise that something new is happening. The future is no longer written, it is in the hands of those who shape it. The future is no longer about what has been but something that is coming.

As Christians, we believe that the future is in the hands of God and we are called to participate as partners in service to God and all God created.

So if our faith is not your run of the mill faith, so too the words we use to ring in the season of our dear savior’s birth aren’t your run of the mill words either. And if our faith is not your run of the mill faith, then so too the use of the words of the Old Testament as they are spoken and fulfilled by Jesus the Christ will not be ordinary either.

Jesus speaks of the return of God to the nation. Nobody knows when that will be, not even the Son, only the Father knows. Jesus speaks of the days of Noah and of a time when people will be working side by side in the fields and the mills. So too it will be one day when people are doing ordinary things and living their ordinary lives on the day that the Lord will come.

Often we make mistakes interpreting this sign of Noah and the sign of the field and the mill though.

Honestly, we read too much into the sign of Noah, we remember too much history. Reading this passage “As it was in the days of Noah,” too often people remember the wrath focused stuff. For example from Genesis 6:11-13 we read, “The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, ‘The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’”

Continuing at verse 17 we read, “And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.”

I chose the King James Version for these readings. To me it just seems to have 10% more wrath than modern translations.

We read in these translations about people being horrible and God being angry and filled with wrath toward God’s own people. We read in the time of Noah that “all flesh had corrupted his way upon the earth.” We then can pick up the paper and read of the horrors of our own time, and I don’t have to remind you of the horrors of this world. It would be pretty easy to come to the conclusion that if God was unhappy with humanity in the days of Noah, God’s anger could be in full effect today.

So it’s very easy to come to the conclusion that “as it was in the days of Noah” is about the way all flesh has corrupted the earth, but Jesus doesn’t say that. Looking at the rest of the passage, the way people are working in the fields and mills, Jesus is talking about daily living. He speaks of the days before the flood when people were eating and drinking marrying and giving in marriage. People were doing ordinary things and living their ordinary lives, oblivious to what was going to happen next because they expect no change from what’s happening now. If folks expect history to recycle itself they won’t expect it when something new happens. Jesus goes on to describe the Son of Man’s coming the same way.

We also have a tendency to misinterpret the passage as it says that some will be taken and some will be left behind in the fields. Some theologians and readers of the “Left Behind” series use the words “dispensationalism” and “rapture” when talking about this passage. For those of us who speak English; some believe that this passage speaks to a time when believers will be removed, taken from the earth during the final times of trial and tribulation described in the Revelation to John.

Well, this isn’t so. First, Matthew’s gospel was written before John’s Revelation. Matthew was not describing something that had yet to be described. Then we add the fact that Matthew’s gospel was written to the Jewish community and Judaism has no theology of what comes after the Messiah comes so we wouldn’t expect to find reference to what comes after the Messiah’s coming. This is one source of misunderstanding of this passage.

Second and more importantly, Matthew was describing a people would be gathered into the holy assembly of the Church on Earth, into the body of Christ. Matthew’s gospel points to a church that is to “faithfully endure the tribulation which is part of the church’s mission.

Jesus is comparing the bringing of the people into the body of Christ the same way God describes Noah bringing the animals into the Ark. The people are gathered into the body as the people are gathered in from the fields and the mills to the community of Christ. Our mission is not to escape, but to live especially in the hard times as the body of Christ serving the world when it needs it most.

But I guess there’s no misunderstanding about the last pieces from our reading this morning, the coming of the thief. It is obvious that a thief will come when he is least expected. If a thief shows up when the police are at your house there won’t be a big haul. So too the Son of Man will not come when we expect him to come, so we must always be alert. We must always be prepared for the coming of the Messiah. As the old expression goes, the bible doesn’t say “get ready,” it says “be ready.”

We are to be ready for the one who is coming, the one who is coming as described in the words of the Lord from the prophet Isaiah. He is the one who will judge between the nations, the one who will intercede for many peoples. He will bring peace to the world. After all, only when there is peace will we be able to beat our swords into plowshares and our spears into pruning hooks. This is when nation will no longer rise up against nation. This is when we will no longer need to learn of war.

And after watching the news this morning, there may be no better time than the present.

So how do we prepare for this day, for this day when the Son of Man returns, this day when swords will be turned into plowshares and spears into pruning hooks? For this part of the Body of Christ, that process continues tonight. Tonight is the first time I will serve this church as moderator of the Session. Pray for your Session. Pray that we will discern the will of God for this part of the Body of Christ.

Pray that we will discern how we are called to serve the world as the men in the field and the women in the mill. Pray that we will discern how we are called to serve creation as God’s people in creation. Pray that we will discern how we are called to serve creation as the redeemed people of God, the people who are separate from those who do not know God.

Friends, these are exciting days. We are called to look to a glorious future, one completely different from anything that has ever come before us. We are called to look to a time when God will reign. We don’t look to the past to see what this will look like because we have a faith that is not your run of the mill faith. We look to what will come. We sing “Come Thou Long Expected Jesus,” not “Baby, One More Time.” We remember the past, but we also know that when you glorify the past the future dries up. So we look at history, not to it. We stand on the promises of God, not on the circle of life.

This is the Advent, this is the day of the coming of the Lord. As we prepare to celebrate his coming as the fully human and fully divine Jesus of Nazareth, as we prepare to celebrate the coming of God Almighty as a weak and powerless baby, let us celebrate what has already happened on the cross, and let us be ready for what is to come in power and in glory.

References

Cahill, Thomas "The Gifts of the Jews." New York: Nan A. Telese, Doubleday, 1998.

The New Interpreter's Bible, Volume VIII, pages 446-447

Thy Kingdom Come

This sermon was heard at the First Presbyterian Church in Marshall, Texas on Sunday November 21, 2010; Christ the King Sunday, the thirty-fourth Sunday in Ordinary Time.

Jeremiah 23:1-6
Luke 1:68-79
Colossians 1:11-20
Luke 23:33-43

May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen

“Thy Kingdom Come,” are there any more wonderful, glorious words in the English language than “Thy Kingdom Come?” I don’t think so. If there is any thing wrong with these three marvelous words it is the way we have been conditioned to say them.

You know what I mean, don’t you? We have been conditioned all our lives that while in church we are to speak in hushed tones and in a lower voice. There is a dour, almost sour way of speaking that we have used all our lives when joining in with the congregational responses from the bulletin. You know what I mean [in a deep voice] “Thy kingdom come, thy will be done, on earth as it is in heaven.” It’s all right to laugh; I hope you laugh. It’s not our fault; it’s the way we’ve been conditioned. It’s the church tone that is left over from the Puritans who came over on the Mayflower and has continued ever since.

Shoot, I wonder if that tone was taught in catechism classes in Rome with Peter telling the kids to bow their heads and hush their voices. At any rate, back to those glorious words, “Thy Kingdom Come.”

The phrase “Kingdom of God” is used 32 times in Luke’s gospel. It is used more than any other phrase in this gospel. The first mention of the Kingdom of God is in the fourth chapter where Jesus says, “I must preach the good news of the kingdom of God to the other towns also, because that is why I was sent.”

In the list of blessings and woes, Luke’s version of The Sermon on the Mount he says, “Blessed are you who are poor, for yours is the kingdom of God.” When the children are being shooed away from the Lord he tells the world not to because the kingdom of God belongs to those such as these. He even says that it will be more difficult for the rich to enter the kingdom of God. He doesn’t say the rich are forsaken, but he surely implies that those who depend on their own ample resources will never have enough.

Jesus sent the twelve apostles into the world giving “them power and authority to drive out all demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal the sick.” When they returned they reported all they had done. Scripture doesn’t tell us what they did or said, but since it doesn’t tell us they returned after a long unfruitful journey we can assume they returned with stories to tell.

In the same way, later he sends out the seventy-two to heal the sick and proclaim the kingdom of God is near. He gave them the word that whether his peace is accepted in these towns or not, the kingdom is still near.

When Jesus is asked what the kingdom of God is like, he tells them that it “is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough.” While Jesus warns all with ears to hear about the yeast of the Pharisees, there is one yeast that when mixed in the flour makes the dough rise in the most wonderful way.

We are told that “People will come from east and west and north and south, and will take their places at the feast in the kingdom of God” and those who do will be blessed.

Jesus was sent to proclaim the kingdom of God. He declared that the kingdom is for the poor and the young; those who are powerless in this world.

He sent the twelve into the world to preach the kingdom of God with power and authority, and then he gave the same charge to the seventy-two. He says that the kingdom will come like a pinch of yeast which works itself throughout the dough and people will come from all directions to take their place at the feast in the kingdom and they will be blessed.

Strangely, wondrously, gloriously; Luke’s gospel also shares this examination of Jesus by the Synagogue’s power elite: “Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, ‘The kingdom of God does not come with your careful observation, nor will people say, “Here it is,” or “There it is,” because the kingdom of God is within you.’”

We can go to the corners of the earth, leaving no stone unturned; we can consult all of the holiest people of every time and place; but ultimately the place where we will find the kingdom of God is within us. Jesus told this to the Pharisees, those who would have him killed; he told them, the kingdom of God is within you.”

Without a doubt, the one single thing Jesus says about the kingdom of God more than any other is that it is near. Jesus made sure that the people knew that the kingdom of God is near.

Now, this is important for us here and now. The kingdom of God is near. It’s not that the kingdom was near. Or that the kingdom will be near. Jesus didn’t even say that the kingdom was present with him and will return when he returns. Surely the kingdom is more obvious when he is the one talking about it, but that doesn’t replace the truth of the words of the Lord; the kingdom of God is near.

It will be coming next week when we begin to celebrate Advent, after all the word advent means coming. And it was near at the time in our reading, even as those who would have Jesus killed have seemingly succeeded. Jesus hangs on the cross, his body approaches death (not something resembling death but honest to goodness death), and the kingdom of God is near.

Above his head is a sign, a written notice reading “This is the King of the Jews.” It doesn’t say this in the New International Version, but other biblical manuscripts say that this sign was written in Greek, Latin, and Aramaic. It was written above him so that anyone who walked by, whether Greek, Roman, or Palestinian, whether a citizen or resident or traveler, anybody who happened upon this scene would know what Pilate thought of the Lord. This survives today too. If you have ever seen a crucifix with the letters “INRI” written on a sign above the head of the crucified Jesus you have seen how it survives. INRI are the initials for “Jesus of Nazareth King of the Jews” in Latin.

Pilate wrote it and had it affixed without believing it was true. We believe. Jesus of Nazareth King of the Jews, Christ the King, we believe.

Then as if passing him on the street, passing the Lord like a starlet on the Hollywood Walk of Fame, one of the criminals looks over and says, “Say, aren’t you the Christ?” Then he asks for the crucifixion equivalent of the picture on Hollywood Boulevard, he demands (not begs, but demands) “Save yourself and save us!” Well at least he suggests Jesus save himself before taking care of them. That’s more generous than the many others would have been.

But then the other man, the second criminal reminds his comrade that they are all under he same sentence. They will meet the same fate; they’re going to die together. He also makes sure to remind his cohort that they deserve their sentence, Jesus does not.

Then he asks one thing. Remember me when you come into your kingdom. Jesus, remember me when you come into your kingdom.

Then he is assured, today he will be in paradise with Jesus. This plea, Jesus remember me when you come into your kingdom, has become a wonderful chorus, a chant created by the Taize community. Then again, if there is one thing wrong with this wonderful chant it is the way we have been conditioned to sing it. Yes, it is the way a chant is intended to be sung, but this somber request will never be confused with a praise chorus. Anyway…

We pray “Thy Kingdom Come.” We know the kingdom is near. We know the kingdom is within us. Yet, I dare say, if we dug into the deepest, darkest recesses of life on earth, it sure wouldn’t seem like the kingdom of God is anywhere near.

The newspaper reported that two men were arrested in connection to an October 4 home invasion in Karnack and were indicted by a grand jury Thursday for burglary of a habitation, two counts of aggravated kidnapping and unlawfully carrying a weapon by a felon. Where was the kingdom of God?

On Friday night at the high school field house, five players were ejected with 3:27 left in the first quarter following a brawl that broke out when two players, one from Marshall and the other from Longview, jumped on the floor for a loose ball. They were each ejected from the game along with four others who were ejected for following the altercation, which included players leaving each bench. Where was the kingdom of God?

On Tuesday a 16-year-old juvenile, who fired a gun into a home in September, pled “true” to deadly conduct charges Monday before County-Court-at-Law Judge Jim Ammerman. He got the maximum sentence of ten years for his crime. District Attorney Andrew Froelich recommended the maximum sentence, something he has never done before in a juvenile case, because of the number and escalating violence of the minor’s crimes. Where was the kingdom of God?

An innocent man is nailed to a cross, a victim of history certainly, but in truth he was a victim of no one and nothing. As the King, as the sovereign, he was in control of everything. He was in charge, even as he was being mocked by a simple thief. Where was the kingdom of God?

In each of these cases, and in every case in our lives, the kingdom of God is near. The kingdom of God is within us. As sure as it is here in this sanctuary this morning, the kingdom of God was present in the in the house that was being riddled with gunfire. The kingdom of God was on the basketball court and even with those two repeat offenders who broke into that home.
Perhaps even more so, the kingdom of God was with the victims of these heinous actions.

As much as it doesn’t seem to be true, this makes the truth even more compelling, the kingdom of God is near.

Theologians have a phrase for just this; it is “now and not yet.” Yes, the kingdom of God is here, it is near just as Jesus promised. At the same time, it sure seems to be beyond our reach as we read in the newspaper everyday. So this gives us an awesome choice.

Our choice is simple; we can choose to live as now or not yet. Friends, rejoice! The kingdom of God is near. This is what we are called to do. The kingdom of God is within us. The kingdom of God is for the poor and the children and the powerless. The kingdom of God is for the widows and the orphans. Blessed are even the rich when they depend on God and not their own devices.

The kingdom of God is for the sick and the infirm. The kingdom of God slowly and gently works its way through the world as yeast does the dough. People will come to hear the word of the kingdom of God and many will travel to spread the word; first Jesus, then the twelve, then the seventy-two and now us. Through all of this, let us rejoice that we will not say “‘Here it is,’ or ‘There it is,’ because the kingdom of God is within you.” It is within us.

So let us now, in our best outdoor voices, the one we use to call across the street to our friends and neighbors, the one we should use when praising God, let us shout out, “Thy Kingdom Come, Thy Kingdom Come, Thy Kingdom Come.” The kingdom of God is near. Amen.

Talking to the Institution

This sermon was heard at the First Presbyterian Church in Marshall, Texas on Sunday November 14, 2010, the 33rd Sunday in Ordinary Time.

Isaiah 65:17-25
Isaiah 12
2 Thessalonians 3:6-13
Luke 21:5-19

May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen.

One of the greatest stories of faith in recent times came from of all places a high school football field in Texas. If this story sounds familiar, either you read it on ESPN.com or maybe you read it on my sermon blog. If you were on the Pastor Nominating Committee, you heard this story because this was the major illustration in the sermon I sent. This is how it began:

Rick Reilly is a columnist for ESPN the Magazine. He tells the story of what he calls the “oddest game in high school football history.” Faith High School in Grapevine, Texas played the Gainesville State School on Grapevine’s home turf, but after these facts, everything else was the Texas High School Football equivalent of The Twilight Zone.

The team from Gainesville hit the field running a 40-yard spirit line before crashing through a banner that said “Go Tornadoes.” This is nothing unusual. It’s like many other high school football games until you learn that the fans who filled the spirit line and made the banner were from Grapevine.

Yes, visiting team’s fans and banner were courtesy of the home team. More than 200 Faith fans sat in the Gainesville stands cheering on the kids from Gainesville. The visitors were cheered by name and there were even cheerleaders from the home team rooting on the visitors.

This sounds so very odd, especially in Texas where high school football is not only its own religion but has temples in every corner of the state. Still, there is one thing I haven’t mentioned about Gainesville that takes this story to a whole new level; Gainesville State School is one of the Texas Youth Commission’s twelve secure institutions. The TYC is the Texas juvenile corrections agency and Gainesville State is a maximum security youth facility.

According to their literature, “The [Texas Youth Commission] provides for the care, custody, rehabilitation, and reestablishment in society of Texas’ most chronically delinquent or serious juvenile offenders. Texas judges commit these youth to TYC for felony-level offenses committed when they were at least age 10 but not yet 17.” Yes, the Texas Youth Commission has maximum security facilities and they play football against Texas high schools.

The thought of providing a cheering section for Gainesville State started when Grapevine Faith’s head coach, Kris Hogan, “wanted to do something kind for the Gainesville team.” I think it’s important to note that Coach Hogan wanted to do something “kind.” He didn’t pity the boys in jail. He didn’t fear them either. He wanted them to receive kindness.

Reilly writes, “Faith had never played Gainesville, but Coach Hogan already knew the score. Faith was 7-2 going into the game, Gainesville 0-8 with 2 [touchdowns] all year. Faith has 70 kids, 11 coaches, the latest equipment and involved parents. Gainesville has a lot of kids with convictions for drugs, assault and robbery—many of whose families had disowned them—wearing seven-year-old shoulder pads and ancient helmets.

“So Hogan had this idea. What if half of our fans—for one night only—cheered for the other team? He sent out an email asking the [Faith high school] faithful to do just that. ‘Here's the message I want you to send: You are just as valuable as any other person on planet Earth.’

“Some people were naturally confused. One Faith player walked into Hogan's office and asked, ‘Coach, why are we doing this?’

And Hogan said, ‘Imagine if you didn't have a home life. Imagine if everybody had pretty much given up on you. Now imagine what it would mean for hundreds of people to suddenly believe in you.’”

After the game, both teams gathered in the middle of the field to pray. Everyone was taken aback when Isaiah, Gainesville State’s starting quarterback and middle linebacker, asked to lead the prayer, but this is what happens when the Holy Spirit gets in the way of our expectations. Isaiah prayed: “Lord, I don’t know how this happened, so I don’t know how to say thank You, but I never would’ve known there was so many people in the world that cared about us.”

Reilly wrote, “And it was a good thing everybody’s heads were bowed because they might’ve seen Hogan wiping away tears.”

After the game, “The Gainesville coach saw Hogan, grabbed him hard by the shoulders and said, ‘You'll never know what your people did for these kids tonight. You’ll never, ever know.’

“And as the bus pulled away, all the Gainesville players crammed to one side and pressed their hands to the window, staring at these people they’d never met before, watching their waves and smiles disappearing into the night.”

I love this story. This is sharing the Gospel; this is sharing the good news with someone who needs to hear it more than anything else in the world. Coach Hogan knew the gospel and responded to it. He did it at risk of his job too. Sure, there was no way that the Grapevine Lions would lose to the Gainesville Tornadoes, but if you want to upset a lot of parents who have the power to make the life of a football coach miserable, ask their friends to root against their kids.

When I was in Fort Worth a couple of weeks ago, I was chatting with some of the pastors at a conference and this story came up. I was asked if I had heard the next chapter in this story and this was news to me, so I excitedly asked what that happened next.

Well, it seems that a woman from New York was so impressed and dumbfounded by Coach Hogan’s act of grace that she called him. She tracked him down from half a country away to ask him why he did what he did. Sure, she had read the article, but she wanted to hear it for herself from the source. She wanted to know why he did what he did.

So when they talked, Coach Hogan shared the plan of salvation with the woman and she was promptly sorry she asked. I don’t know what in her life turned her off to this presentation of the good news of Jesus Christ, but this wasn’t what she wanted to hear. She wanted to hear about why he acted like he did. She wanted to hear about how what they did changed the lives of the boys in prison, the boys from Grapevine, and maybe most of all how it changed him.

It’s like the famous line out of the Paul Newman movie “Cool Hand Luke,” “What we got here is… failure to communicate.” Coach Hogan was answering her question. It just didn’t sound like the answer to her. “What we got here is… failure to communicate.”

Jesus tells us that we will be called before others; kings and governors and other powerful people, and this is our opportunity to testify. And when we testify we aren’t to have defense strategies prepared because the Lord will give us the words none of our opponents will be able to withstand or contradict.

This was what Coach Hogan did; he took his prepared defense and presented it. Sadly, the script he had did not interest the woman, she was hoping for something different.

Jesus promises to give us words, and in all truth, we have been given the words to use when kings and governors ask us to testify. The best source of words when the world’s institutions call; we are to use are right in front of us, we have the words of scripture. These words give us the best defense, more than we could ever imagine. And in these words, we are given the speech to talk about who God is.

The Lord is bold and caring and loving. The Old Testament shows us a multifaceted God, one that creates humanity because God wants a loving relationship with humanity. We are also presented a jealous God who disciplines when we stray and worship other gods.

This is the same Lord who is presented in the New Testament in the person of Jesus of Nazareth, Jesus the Christ. This is the same Lord who turns over the money changer’s tables in the temple invoking the words of Isaiah and Jeremiah when he tells them they are making the temple a den of thieves. The same God who John tells us not only is the perfect personification of love, but is love.

In scripture we are not only presented with the image of God, but with the narrative of how God stands in relationship with God’s people and all of creation. Theologian George Lindbeck writes “the primary focus of [of the bible] is not on God’s being in itself, for that is not what the text is about, but on how life is to be lived and reality constructed in the light of God’s character as an agent as this is depicted in the stories of Israel and of Jesus.” Scripture gives us a complete picture of the Lord in relationship with creation and humanity.

Scripture also tells the story of Israel, the story of how the Lord says and lives the announcement, “I will be your God and you will be my people.” It is the story of the Lordship of God, the kingship of God in the kingdom of God. It is the story of a disobedient Nazirite who becomes the renowned and notorious Sampson. It’s the intimate story of a prophet who anoints a simple shepherd boy who becomes King David.

It is the story of how Jesus interacts with the disciples, and not just how Jesus interacts with Peter, James and John; the “popular kids” disciples. It is the story of Jesus’ relationship with Simon the Zealot, Peter’s brother Andrew, Matthew the tax collector; and even the story of Jesus’ relationship with Judas, the disciple who would betray him.

Our testimony is both who the Lord our God is, and who the Lord our God is in our lives. And when people ask us about who Jesus is, when people ask you what you believe; they don’t want to hear theological rhetoric. This is a pity because these wonderful words include the plan of salvation Coach Hogan shared with this woman. It’s a grand and glorious story, it is the Good News even if this woman wasn’t ready to hear it.

People want us to tell them about who God is and why God is important in our lives. They want to know why God is important to us. They want to hear stories of power and glory, stories of faith and redemption. People want to know not just who God is, but why God is important in our lives.

Even more important than the testimony of our tongue is the testimony of our hands. Jesus said much, but what he did intensified what he said. He not only tells us to behave with compassion, he was compassionate. He healed when the rest of the world rested. He fed the multitudes when others would send them home hungry. He forgave when others passed the sentence of death. He returned from places others remained, and he remained in places others left. And we are called to follow him in these acts of peace, grace, and mercy.

Seemingly what this woman wanted to hear is why Coach Hogan did what he did. Let’s consider Rick Reilly’s article again for a reminder of what he did.

Coach Hogan, “wanted to do something kind for the Gainesville team.” He didn’t pity the boys in jail. He didn’t fear them either. He wanted them to receive kindness. He wanted the boys from Gainesville to get this message, ‘You are just as valuable as any other person on planet Earth.’” He even wanted his players to walk a mile or two in the shoes of their opponents, “Imagine if you didn't have a home life. Imagine if everybody had pretty much given up on you. Now imagine what it would mean for hundreds of people to suddenly believe in you.”

Coach Hogan was living into these words from Matthew’s gospel: “I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.”

Kris Hogan was blessed and he knew it, and he knew the source of his blessings too. He knew the salvation story and just as importantly he knew that he was called to respond to the gospel. He knew that whatever he did for one of the least of these brothers of Christ, he also did for Christ. I believe Kris Hogan knew that he couldn’t change the world; he couldn’t end poverty or hunger. World peace was out of his grasp, but on one shining evening under the Texas sky he could touch the lives of these boys. He knew that as he did for the least of these brothers of Christ, he also did for Christ.

Maybe, just maybe, that’s what this woman needed to hear and how she needed to hear it. She wanted to know why Coach Hogan did what he did and he did what he did because that’s what his faith called him to do. As he was tending to these young men, he was tending to Christ.

Jesus warns us though; we are called to testify in very difficult times. We are warned that others will vie for our attention. Some will even claim to be like gods or even gods themselves. Idols will abound in times like these. We will hear that end times are near, whether individually or as a nation or a people. We will hear that end times are near, and we are instructed not to follow them. We are told that terrifying things will happen and terrifying things will be rumored, yet as long as we know who God is and who God is in our lives, we are set upon ground that cannot be shaken even by the earthquakes of our lives.

We live in a world that no longer knows scripture and faith. We may call this a Christian nation, but in truth we live in a nation that is more inclined toward salvation on its own terms than on the creator’s. So we need to share the good news, the same good news Coach Hogan shared with this woman, but we need new words in addition to the words that have been used for generations.

We are also warned that on the basis or our testimony, on the basis of the one we testify about, we will be hated and some will be put to death. History, both ancient and current, show us this is what happens when we speak truth to the institutions. But through our endurance, through the perseverance of the faith and the one in whom we have faith, we will not simply persevere, we will gain life. We will gain our souls. We are saved by grace through faith. It is this faith, this grace we are to share with the world. We are called to share God’s story and we are called to share our stories as the children of God.

To testify brings an outrageous level of terror; with good reason. Jesus warns us that in this time we are called to testify we will be in danger. We will be called to testify when kings will be in a place to take our lives and Pharisees eject us from the temple. Worse, our friends and neighbors may begin calling us names like Jesus freak. But our witness, our testimony is the church’s evangelism. Through testimony in the faith of our Lord and God we are called to be disciples. We are called to be God’s people, because the Lord is our God.

It’s scary; then again the Greek word for witness is martyr. It’s supposed to be scary. But in God, we have nothing to fear. Our life is our testimony and in our testimony is the life of the Lord in our lives. It is up to us to testify, to share the good news of who God is and what God does in our lives.

Text Notes

Now I’ve Seen Everything, http://timelovesahero.blogspot.com/2008/12/now-ive-seen-everything.html, retrieved November 13, 2010.

Reilly, Rick, Life of Reilly, ESPN the Magazine, cited from ESPN.com, http://sports.espn.go.com/espnmag/story?section=magazine&id=3789373, retrieved December 24, 2008. Quotes from Reilly’s article are found in quotation marks throughout this sermon. Thanks to Rick Reilly, Glory to God!

Overview of the Juvenile Corrections System in Texas, http://www.tyc.state.tx.us/about/overview.html, retrieved November 14, 2010.

Note: the Texas Juvenile Corrections System does not release last names of inmates.

Lindbeck, George A., The Nature of Doctrine: Religion and Theology in a Postliberal Age. Louisville; Westminster/John Knox Press, 1984, page 121.

Living

This sermon was heard at the First Presbyterian Church in Marshall, Texas on Sunday November 7, 2010, the 32nd Sunday in Ordinary Time.

Haggai 2:1-2:9
Psalm 98
2 Thessalonians 2:1-5, 13-17
Luke 20:27-38

May the words of my mouth and the meditations of our hearts be acceptable to you, O Lord, our rock and our redeemer. Amen

There’s an old joke, a riddle, a brain teaser if you will, you may have heard it before. It goes like this: “You have two coins, together they add up to thirty cents, and one of them is not a nickel. What are the coins?” Does anyone know the answer? Does anyone know what the two coins are? The coins are a quarter and a nickel. You may be asking yourself, “I thought he said one of them wasn’t a nickel?” You’re right, I did, and that’s the joke. One of them is not a nickel. The other one is. Ha-ha!

The purpose of this kind of riddle is so that the person who asks the question can feel witty and superior at the expense of the riddled. It’s not particularly funny as jokes go; it’s a moment to show off for the one who tells it. (Honestly, I think it’s nice when someone else knows the answer and spoils the joke. It takes the teller and pierces them right in their pomposity.)

Today’s reading from Luke takes that sort of tack as the Sadducees test Jesus on a point of levirate marriage. The Sadducees were the priestly, aristocratic party in Judaism, whose interests centered in the temple.

The views and practices of the Sadducees opposed those of the Pharisees. One of the differences between them is that the Sadducees represented the interests of the temple and its priesthood while the Pharisees represented the interests of the synagogue and its teachers. (Notice how no one was focused on the Lord or the people?) The Sadducees and the Pharisees also disagreed on the matter of the resurrection. The Sadducees did not believe in the prospect of the resurrection and the Pharisees did.

What the Sadducees and the Pharisees did agree on was that Jesus was dangerous.

To help understand what was at stake with the Sadducees’ question, we should know a little about something called levirate marriage. Quoting Deuteronomy, levirate marriage was a legal concept where “when brothers reside together, and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a stranger. Her husband’s brother shall go in to her, taking her in marriage, and performing the duty of a husband’s brother to her, and the firstborn whom she bears shall succeed to the name of the deceased brother, so that his name may not be blotted out of Israel.” The purpose of the law was to prevent marriage of the Israelite woman to an outsider maintaining national purity and to continue the name of the dead husband in Israel.

So as our reading opens, the Lord is at the temple. The triumphant entry of Palm Sunday happened a couple of days earlier. Jesus has run the money changers out of the temple. He has taught in the temple and his authority was questioned—then made stronger by the words he spoke. And he has been tested by the Jewish authorities, foiling their efforts at every turn.

So our Savior receives a question that could only come off of the “Sadducee Ordination Examination” about levirate marriage, but for them it was a trick question. After the resurrection, whose wife would this seven time married no child bearing woman be? She would be no one’s wife because there is no resurrection. Ha-ha! It’s the quarter and the nickel all over again.

But Jesus isn’t going to be taken in by their tricks. He takes another tack to answer their question.

Jesus tells the Sadducees and all who will listen that there is life in the resurrection because “The Lord is God not of the dead, but of the living; for to him [Abraham, Isaac, and Jacob] are alive.” And he makes this point using the Lord’s very own words from the second Book of Moses. In Exodus, the Lord tells Moses at the bush which burns but is not consumed by the fire that the Lord is the God of Abraham, Isaac, and Jacob. Not the Lord was their God, but the Lord is their God. The Lord is still the God of Abraham, Isaac, and Jacob. The Lord continues to be the God of Abraham, Isaac, and Jacob; yesterday, today, and tomorrow.

To the Lord, Abraham, Isaac and Jacob live. In the Lord, Abraham, Isaac and Jacob live.

If we had read on we would have learned that this truth so amazed, maybe even dumbfounded, the Scribes who were there that they said, “Teacher, you have spoken well.” And because Jesus could leave the Sadducees speechless with such ease, composure, and style; depending on who “they” are in verse 40, either the Scribes or the Sadducees or both decided in that moment they wouldn’t ask Jesus another question.

There is life in the resurrection that the Sadducees couldn’t fathom. The new life is nothing like they have ever seen, experienced, or conceived. It is new life and does not resemble the life they know in any way. It’s not like life on earth only better; it is something completely new and different. It is life transformed.

This is why Jesus makes the distinction between the children of this age and the children of the age to come. The children of this age worry about questions of law and levirate marriage. Children of the coming age are concerned with praising and worshiping the Lord in the resurrected life, much like the angels live to praise and worship the Lord.

The children of this age are concerned with function and law. The people of the age to come are concerned with relationship and worship. Hold that thought, we’ll get back to it soon.

When I read this passage in the New International Version, I get the impression of this being just another test from the Jewish officials. But when I was reading this passage translating it from the Greek, there is a tone that I find missing in the English reading. Imagine the Sadducee stroking his beard and saying: “Teacher, there were seven brothers, and the first after taking a wife died childless, and the second and the third took her likewise and also they died and they left no children, then in the resurrection (which as we know, the Sadducees didn’t believe existed anyway) the woman becomes a wife to which of them?

As I read this, I found a sort of “butter won’t melt in his mouth” quality in the Sadducee’s question. Also I found, what we would consider, an antiquated view of the woman taken, being the possession of the husband.

It’s as if the lawyer says to a man “you get the house, the car, the Plasma TV, and the widow, in that order.”

The purpose of levirate marriage underscores the value of marrying within the clan and the importance of sons. There is truth that levirate marriage protects the woman who would have been without support after becoming widowed, but this is a bonus for her and had little to do with the rationale for the law. The value of the national purity and the family name took precedence over the value of the woman in levirate marriage.

So considering the purposes of levirate marriage and the words and the tone of the Sadducee, the value of the woman for the purposes of this test is just the value of her womb and her death. Her womb and her death, without these things, she would have been useless to this hypothetical situation. And considering she was barren, for the purposes of the test, as far as the Sadducees were concerned, the only thing she had of any value was her death.

Not her life, but her death.

The words and the tone of the Sadducee took a woman, a child of Abraham, a child of God, and made her into nothing. She was nothing more than ashes and dust—miraculously brought back to life in the resurrection—a resurrection the Sadducees didn’t believe existed—waiting to see whose wife she would be again. The hypothetical woman’s only purpose was as a pawn in a story to try to trick Jesus.

If you find this interpretation of the story offensive, I find this offensive too. And based on his response, I believe Jesus found it offensive too. Jesus would have nothing to do with a story shrouded in abuse and death just to make a point.

Finding the Sadducees take on this woman offensive shows we don’t live in their world either. Thanks be to God! We have taken at least one step past the legalistic functionalism of the Sadducees and moved toward the age to come and the grace of resurrected life.

As this life in the Lord changes people then, it continues to change us now.

We are called to live the resurrection life revealed to Moses and explained to the Sadducees in the temple by Jesus.

We are to live in the resurrection life Jesus promises one and all. We are to live in the resurrection life Jesus gives so graciously. We are to live the resurrected life of worship and praise. We are called to live the resurrected life in relationship with God and with one another.

The resurrection is not about death and return to the life we have lived on earth amplified. Life in the resurrection is a radical transformation. Resurrected life takes flawed sinful men like Abraham, Isaac, and Jacob and makes them patriarchs, fathers of the faith. Resurrected life takes humanity and places us in holy communion with the Lord and with the angels in a life that will never perish. Resurrected life is like the bush which burned before Moses, it burns, it radiates with the light of the Lord God, but it is not consumed.

The Sadducees consumed the life of the hypothetical woman, in Christ she lives.

The Sadducees consumed the life of the hypothetical woman, in Christ she lives.

Resurrected life is unlike anything the Sadducees know, but it was available to them through life in the Lord. More importantly, it is available to us now. Resurrected life in Jesus is not something that has to wait for our death to join; it is available to us now. Jesus made this clear when he declared that Abraham, Isaac, and Jacob live—present tense-live—before his resurrection, indeed before his earthly birth.

Aye, when we share in the presence of the Lord we will share in the resurrection life in the presence of the Triune God, and the Lord our God does not want us to wait for our deaths to live the resurrection life. As stewards of all God’s good gifts, the Lord our God wants us to begin living that life today, a life of relationship and worship. We are called to seek to live in the Lord our God. We are called to live in the resurrection now, long before our own deaths.

I am happy that we live in a time and place that sees women as more than the sum of their lady parts. Yet this is not true everywhere. I would love to say that women and men are equal partners in this realm, but this is not true either.

Yet, to quote Paul’s letter to the Galatians, despite our earthly divisions, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” In the resurrection life, we are one.

We are called to live, live our lives in the resurrection now. But we don’t, not yet. But this is not something for us to beat ourselves up about, it is a simple fact of our earthly lives in a sin stained creation. As stewards of life in Christ we are called to do is discern how to best respond to God in our situation and context. We are called to discern what God is calling us to do now.

It’s about asking better questions than “whose wife is she?” and it’s about seeking better relationship with God and with one another. It’s not about trying to maintain life as we know it; it’s about being transformed through life in Christ. We are called to this because we are called to something far better than the life we live now. We are called to something seek and strive for a life worthy of relationship with God, not within function and law.

We are called to be transformed in Christ, not maintained in our own plans and purposes. We are to be transformed in and through relationship with God and with one another. This isn’t easy; if it were easy we would not need Christ.

Life in the resurrection is glorious. Life in Christ is life eternal. Resurrection life transforms us into the people the Lord wants us to be, the people we were intended to be from before the beginning. Living is more than the day to day existence many face today. Real life is lived in the love, peace and grace of our Lord Jesus Christ.