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Today we’re going to talk about a love story… and a rather unusual love story at that.

Lots of our favorite movies and books are about love stories: two people meet, fall in love, overcome challenges, grow stronger together, and live happily ever after. Or not, as the case may be.

But the love story we’re looking at today is a very rare kind of love story. It’s a love story where the one who’s loved doesn’t know it. It’s a love unknown.

An old hymn-writer back in the 1600s in England captured this kind of love when he wrote:

“My song is love unknown
My Saviour’s love for me;
Love to the loveless shown
That they might lovely be…”

But I’m getting ahead of myself.  We’re going to be looking today at Acts 17:22-31, but first I want to touch briefly on our reading from John 14:15-21.

John is relating a conversation that takes place between Jesus and the disciples during the last week of Jesus’ life. Jesus is teaching the disciples what they’ll need to know when he’s no longer with them on a daily basis.  And the disciples are not catching on very well.  Jesus is saying the Messiah (himself) is going to die – which goes against everything the disciples have ever believed about the Messiah – and then after three days he will rise again, and then ascend into heaven, and then he will send the Holy Spirit.  And – Jesus says – when all this happens, “I will not leave you orphaned; I am coming to you. Whoever loves me will keep my commandments and will be loved by my Father, and I will love them and reveal myself to them.”

This passage tells us there is a love yet to be revealed by Jesus. A love unknown.  Bookmark that thought – we’ll come back to it.

Turning to our reading from Acts, the reading for today starts in the middle of the chapter, which means we are coming in on the middle of the story, so we need to back up and start at the beginning.

Paul and Silas were traveling through the part of the Roman Empire that was occupied Greece.  And as they traveled, they would stop at the local synagogues and share the gospel – because for people who attended synagogue, the gospel was not entirely unknown. It might be unexpected, but the Old Testament was taught in the synagogues, and the Old Testament included prophecies about the Messiah, so their listeners at least had the background to understand the gospel message.

First Paul and Silas arrived in Thessalonica. They went into the synagogue and taught and preached for a few weeks, giving evidence from the Old Testament that the Messiah had to suffer and then rise from the dead, and proving that Jesus met the criteria.  And some of the Jews believed, along with a large number of Gentile Greeks.

The synagogue rulers were jealous to see so many Gentiles responding to Paul’s message.  So they went out and stirred up a mob who went and grabbed these new believers and had them arrested.  Of course having no charges the people were released, but Paul and Silas (for their own safety) were sent on to the next city.

So they travelled to a town called Berea, about 45 miles away.  When they got there, again they went to the local synagogue and started preaching. And this time the good news about Jesus was well-received.  Verse 11 says: “they welcomed the message very eagerly and examined the scriptures every day to see whether these things were so.”  And many of them became believers, both Jews and Greeks.

Now the synagogue rulers in Thessalonica heard about this, and they were so ticked off they walked 45 miles to Berea stir up trouble for Paul and Silas. (45 miles is roughly the distance from Pittsburgh to Uniontown!  Have you ever been so ticked off at somebody that you would walk to Uniontown just to bother them?)

Anyway for safety’s sake the Bereans suggested Paul and Silas move on, and they accompanied them as far as Athens (about 150 miles from Berea – at which point the Thessalonians gave up).

So Paul and Silas arrived in Athens.  During Paul’s lifetime, and for about 400 years before he was born, Athens was one of the greatest educational centers of the world.  Aristotle had taught there, and Socrates, and Plato; Hippocrates, the founder of modern medicine (you’ve heard of the Hippocratic oath).  Athens was the birthplace of democracy – the first place democracy was thought of, and the first place it was ever tried.  Life in the United States in the 21st century would not exist as we know it, if not for Athens back then.

Even the Romans appreciated Athens.  Though they conquered all of Greece, they considered Athens a ‘free city’ so that it’s teaching and its arts and culture would continue uninterrupted.

Paul and Silas, when they got to Athens, had a lot to see, and a lot to take in as they walked around the city.  But what Paul noticed more than anything was that it was “a city full of idols”.  Verse 16 says he was deeply troubled at this; because the message Paul had to share was a love story – a story about a love unknown.  As Paul and Silas walked around the city, they saw people who did not know they were loved by God, people who were being led astray to worship idols and to serve what was not God.  And this moved Paul’s heart very deeply.

Paul started out, as usual, in the local synagogue. And he had a little success there.  But then he went to the marketplace – the Agora as it was called (you remember that name from high school social studies?). The Agora was a place where people would buy and sell, but it was also the central public space in the city – a place for events, a place where political speeches would be made, and where religious and philosophical debates happened.

So Paul joined in the debates in the Agora. Verse 18 says he got into conversations with the Epicureans and the Stoics. The Epicureans belonged to a school of philosophy that taught materialism and the pursuit of happiness, and ridiculed the idea of God interfering in human affairs. The Stoics on the other hand belonged to a school of philosophy that believed the path to happiness is found in accepting what we’re given in life; and not being controlled by our desire for pleasure or our fear of pain, but using our minds to understand.

Do I really need to say how much these philosophies still influence people’s thinking?  We may not call it by those names any more, but we still live in a materialistic culture, that pokes fun at religion, that pursues happiness, and that values logic over too much drama in our relationships. Things haven’t changed much in 2000 years!

Paul made enough of an impact on the Greek philosophers to be invited to speak at the Areopagus where many of the great debates were held.  So he came, and they asked him, “what are you teaching?”  And that’s where our reading for today picks up.

What Paul said to the philosophers is a wonderful example of how we can share our faith in the world around us.

  • Step One, Paul begins where his listeners are. He says “I observe that you are very religious in all respects.” Paul doesn’t attack their idols; he doesn’t stand up and call the people ‘idolaters and sinners’.  He takes his observation of their idols and casts it in a good light.  He praises the fact that they’re religious. In today’s culture we might say something like, “I see that you are very spiritual.  You care about living things, you care about the planet, you believe in doing what is compassionate, and you are mindful of how you treat others.”
  • Step Two, Paul builds on where his listeners are and finds a connection to the gospel. He says, “as I went through the city and looked at the objects of your worship, I found an altar with the inscription ‘to an unknown god’.”  Paul knows about this love unknown, knows that it is a universal truth, and he connects it to their ‘unknown god’.In our own day there are still many people who call themselves agnostic – who say they don’t know who God is, or they’re not sure. Even churchgoers sometimes can be sort of functionally agnostic –knowing there’s a God and his son’s name is Jesus but not really sure what that means. The word agnostic – a Greek word – literally means to not know.
  • In Step Three, Paul zeros in on the unknown and makes it known. He says: “What you believe is unknown, this is what I proclaim to you.’ And he goes on to talk about the God of Abraham, Isaac, and Jacob.  He says God created the world and everything in it; God does not live in temples or buildings made by hands; God is not served by people, as if God needed anything; in fact God gives us what we God sets the times and boundaries for nations and encourages people to seek God “groping around as we do, though God is not far from us” – Paul says – “for in Him we live and move and have our being”. And Paul adds, “as some of your own Greek poets have said, “we are God’s children.””

Can you imagine how people today would appreciate hearing that God does not live in buildings and is not served by people?  And that we live and move in God – and as God’s children, we are loved?

Paul does criticize the making of idols: he reminds his listeners that God isn’t made of silver or gold.  These days people don’t usually have household gods, but idolatry is still one of the most commonly practiced sins.  Today’s idols might include wealth, power, youthfulness, fame, food, sex, shopping… anything that becomes more important to us than God.

King Solomon once said: “the worship of idols… is the beginning and cause and end of every evil.” (Wisdom 14:27 edited)  In Paul’s words, idols are “a representation by the art and imagination of humanity”.  I could preach a whole sermon on just that – but for now the important concept is that idols are made up. They represent a lie.  And when people put their trust in lies, tragedy is the result.  If Paul were here today he would most likely remind us that God doesn’t need fame, or political power, or front page headlines, or a pile of money in order for God’s will to be done.

Bottom line, Paul says in verse 30: in the past God has overlooked such ignorance – overlooked our not knowing – but now God requires all people everywhere to have a change of heart, because there is a day coming in which all people will be measured by the man who walked out of the grave alive.

As soon as Paul mentions the resurrection of the dead, the philosophers in the Areopagus begin to laugh and poke fun. But some believe and want to hear more.

As for Paul himself, he’s not interested in debating for the sake of debating (which sets a very good example for those of us who hang out on Facebook).  For Paul, once he’s delivered the message, his job is done, and he’s ready to move on.  Next stop: Corinth!

But back to our love story.  We’ve been talking about an ‘unknown’ God: a God who knew us and loved us before we knew God.  Can you imagine what that’s like for God – to love us, and for us to not even know it?

You don’t see that kind of love story in movies very often. But I did see a story like it once in an old TV show.  It was a story about two soldiers – a man and a woman, Marcus and Susan. They cared about each other as comrades: they teased each other, they had each others’ backs, but their duties kept them apart most of the time, so they were friends and nothing more.  But Marcus loved Susan… and for her sake and the sake of her career he never let on.

One day in the heat of battle there was an explosion and Susan was mortally wounded. She didn’t die right away, so Marcus found her and carried her back to the medics, but there was nothing could be done.

Except this particular story takes place in the future, and in the future there’s a machine used for healing by which a healthy person can transfer health into the body of an injured person in order to heal them.  So for example, if a child scrapes their knee a parent can hook up the machine to themselves and to their child and pour healing from their own body into the child’s body.  Or if the child breaks a bone, which is a greater injury, it would require more energy from the parent, but it could still be healed.  But if the wound was fatal… using the machine would be fatal.

And for that reason the machine was made illegal. But Marcus finds one, and hooks it up, and pours his life into Susan. And just as she’s coming around, with his last breath, Marcus whispers ‘I love you’.

That’s the kind of love God has for us: a love that gives all it can give, before we even knew it was there.

The good news is that Jesus lives.

Which brings us back to the Gospel of John, where Jesus says: “In a little while the world will no longer see me, but you will see me; and because I live, you also will live.”  Jesus also says “If you love me, keep my commandments” – and the first and greatest commandment is love: love of God, and love of neighbor.

So the first thing we can do with all of this is to know God’s love.  Don’t let God’s love go unknown. Read about God’s love, meditate on it, immerse ourselves in it, until our souls are convinced, by the power of the Holy Spirit, of how very much we are loved.

And second, tell others about the unknown God (who is now known) and about the unknown love that’s waiting for them.

The old hymn I quoted earlier ends with these words:

“Here might I stay and sing
of him my soul adores:
never was love, dear King,
never was grief like yours.
This is my friend in whose sweet praise,
I gladly would spend all my days.”  AMEN.

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Preached at Fairhaven United Methodist Church, Spencer United Methodist Church, and Incarnation Church (Anglican) Pittsburgh, 5/21/17

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[collection of video clips summarizing the story from which the illustration was taken:]

Acts 17:22-31  22 Then Paul stood in front of the Areopagus and said, “Athenians, I see how extremely religious you are in every way.  23 For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you.  24 The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands,  25 nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things.  26 From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live,  27 so that they would search for God and perhaps grope for him and find him – though indeed he is not far from each one of us.  28 For ‘In him we live and move and have our being’; as even some of your own poets have said, ‘For we too are his offspring.’

29 Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals.  30 While God has overlooked the times of human ignorance, now he commands all people everywhere to repent,  31 because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.”

John 14:15-21  15 “If you love me, you will keep my commandments.  16 And I will ask the Father, and he will give you another Advocate, to be with you forever.  17 This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.

18 “I will not leave you orphaned; I am coming to you.  19 In a little while the world will no longer see me, but you will see me; because I live, you also will live.  20 On that day you will know that I am in my Father, and you in me, and I in you.  21 They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.”

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(Jesus said:) “Do not let your hearts be troubled. Believe in God, believe also in me.  In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you?  And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. And you know the way to the place where I am going.” Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you know me, you will know my Father also. From now on you do know him and have seen him.”

Philip said to him, “Lord, show us the Father, and we will be satisfied.”  Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?  Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works.  Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father.  I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it.” – John 14:1-13

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A week ago today I was standing in the front of Carnegie United Methodist Church taking my vows as an Anglican priest. I’m glad many of you were able to join me for the occasion. I want to say a huge ‘thank you’ to everyone who helped make the day possible, including those who volunteered to be presenters, to sing in the choir, and/or to help out with food.  We had so many compliments on the music – and on the food, especially the pierogis (I hope the pierogi team will be getting lots of repeat business!)

OrdSHP1

During the ordination ceremony, one of the questions the Bishop asked me was: “Do you believe that the Holy Scriptures contain all [that is] necessary for eternal salvation through faith in Jesus Christ?”

The passage we’re looking at today from the Gospel of John is one of the reasons I answered ‘yes’.  It’s one of those key passages in Scripture from which we can know that faith in Jesus is the path to salvation.

In this passage John has recorded a conversation between Jesus and the disciples. This conversation takes place sometime during the last week of Jesus’ life: sometime between Palm Sunday and the Last Supper.

Jesus has just given the disciples a new commandment, “Love one another as I have loved you.”  And he is building up to the promise of the coming of the Holy Spirit, who will be an advocate for the disciples and will lead them into the truth.  As Jesus puts it, the Holy Spirit will make it possible for them to be branches in the one true vine, which is himself.

So Jesus is getting the disciples ready for his departure.  He’s preparing them for a time when they won’t be able to just turn to him and say “hey Jesus – I’ve got a question for you…” because he won’t physically be there any more.  They will need to rely on the word of God in scripture, and the guidance of the Holy Spirit.

Jesus starts out by saying “do not let your hearts be troubled.” These words alone would be message enough for this morning. With all the conflict and pain in the world – with questionable politics, questionable news, conflict in the workplace, conflict within families, conflict within the church, with illnesses and injuries and all the things we deal with day to day – we hear, and need to hear, the voice of Jesus above it all saying “do not let your hearts be troubled. You believe in God; believe also in me.”

Jesus then goes on to explain why he’s going away.  He’s not leaving us and moving on to something more important. Far from it: Jesus has us in his mind and heart every moment of every day. In fact he says he is going to prepare a place for us.

This might not make a whole lot of sense to contemporary American ears, but in ancient Israel, the disciples would have immediately understood that Jesus is talking like a bridegroom.  In that culture when two people were betrothed, the groom would go and prepare a place for his bride – build a house for them and for their future family. And when the house was ready he would come back and marry his bride and take her home. And so we hear Jesus saying to the disciples – and to us – “I will come again, and will take you to myself, so that where I am, you may be also.”

Jesus’ emphasis here is on making ready for his bride.  And it’s also clear from his words that this isn’t going to be just any old house he’s preparing.  Jesus is preparing a place for us that ‘contains many mansions’.  As the bride of Christ we are going to be marrying a king! Buckingham Palace is nothing compared to what Jesus is getting ready.

In ancient Israel though, the bride never knew exactly when the groom would arrive.  That’s why we have in Matthew the parable of the wise bridesmaids (who had lots of oil for their lamps) vs the foolish bridesmaids (who didn’t buy enough). The bride and her party had to be ready for the groom and his party whenever they got there.  And like them we are told to be ready for Jesus’ return, whenever that may happen.

But then Jesus puts a little unexpected twist on the end of the story. He says, “and you know the way to the place where I am going.”  Normally the bridegroom would come back to the bride’s house to get her… but here the metaphor shifts a little, and the disciples are confused.  So Thomas asks: “Lord, we don’t know where you’re going. How can we know the way?”

In answering the question, Jesus says three things about himself that his followers need to know – both then and now.  He says “I am the way, the truth, and the life. No one comes to the Father except through me.”

The first thing that strikes me about these words is that Jesus is restoring what was lost in the Garden of Eden – specifically, life, truth, and a sense of purpose or direction.  Remember in the story of Adam and Eve, God said, ‘you may eat the fruit of any tree in the garden except that one tree, and if you eat from it you will die’.  When they ate the fruit from that tree, Adam and Eve didn’t die immediately but death entered into the world.  And they lost the truth (and began pointing fingers of blame at each other). And to some extent they lost their sense of purpose to tend the earth and keep it. To this day the human race has a lousy track record at taking care of the planet, which is the job we were given to do.  But Jesus comes to restore what they lost: he is the way, he is the truth, and he is the life – and he brings the promise of a new creation.

The second thing that strikes me is – these words leave no doubt about Jesus being the Messiah. Jesus later says to Philip, “How can you say, ‘Show us the Father’?  Do you not believe that I am in the Father and the Father is in me?” Jesus’ claim to be in the Father, and to be the way, truth and life, brings to mind C.S. Lewis’ famous saying:

“A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. […] Either this man was, and is, the Son of God, or else a madman or something worse. […] I have to accept the view that He was and is God.”

So what is Jesus saying when he says he is ‘the way the truth and the life’?  I want to take a look at each statement for a moment.

  1. I am the Way. Not “a way”, not “one possible way”, not “one of many options”. He is THE way.  In the Greek, the way is both the path and the vehicle. In other words, both the road and the car we’re riding in.  We as Christians are in Jesus just as Jesus is in the Father – which is what Jesus prayed would happen in his priestly prayer in John chapter 17.Being in Jesus, we are guided by him, by his Spirit. This is not like being in touch with some impersonal ‘Force’ like in Star Wars. We do not turn the course of events by becoming spiritual Jedi knights.  But we are in union with a personal God, in a relationship that looks more like a marriage.  It’s like as we get to know each other we begin to finish each other’s sentences. We know what pleases the other and what doesn’t. We are in him and he is in us.

    So whenever we find ourselves wondering where we’re going, or where life is taking us, or why we seem to be stuck where we are, Jesus not only knows the way but IS the way.  If we’re walking with Him we’re on the right path, no matter what we see around us. And for those of us who feel like we’re wandering right now, take comfort in the words of Psalm 91 (edited):

“You who live in the shelter of the Most High,
who abide in the shadow of the Almighty,
2 will say to the LORD, “My refuge and my fortress;
my God, in whom I trust.”
3 For he will deliver you from the snare of the fowler
and from the deadly pestilence…;
and under his wings you will find refuge…
5 You will not fear the terror of the night,
or the arrow that flies by day…
7 A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you. …
9 Because you have made the LORD your refuge…”

  1. I am the Truth. At Jesus’ trial before Pilate, at one point Jesus says to Pilate, “everyone who belongs to the truth listens to my voice.” And Pilate answers, “what is truth?” And people today are still asking the same question. How do we define ‘truth’ in a world where what’s considered true today will be different tomorrow?

God’s truth is not “a truth”, or “my personal truth” or “one of many possible truths”.  Jesus IS truth. When we look at Jesus we are seeing Truth personified.

But when we look at Jesus we are also seeing Love.  We mere mortals tend to shy away from 100% pure truth because truth seems to us like a sharp blade, like a two-edged sword, something that cuts rather than heals.  Compassion is more highly valued in our society.  But in Jesus there is no conflict between truth and compassion. In Jesus the two come together and are one.  Love is the ultimate truth – not romantic love, not the kind of love that gets stirred up by hormones, but love which completely and unselfishly seeks the good of another no matter the cost: the love that moved Jesus to volunteer for death on the cross in order to save our lives.  This is truth – the truth that is love.

  1. I am the Life. Not “a lifestyle”, not “a living”, not “giving birth to life” or even “preserving life” – Jesus IS Life.  This includes physical life, spiritual life, freedom from death, and freedom from that which kills.  In his first letter to the Corinthians Paul writes: “”Death has been swallowed up in victory.”  “Where, O death, is your victory? Where, O death, is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.” (I Cor 15:54-57)Jesus is the source and the destination of all that lives. And until we know Jesus we are at best only half-alive.

So why does the world need a way, truth, and life? Because people are confused, uncertain, wondering where to turn, wondering what to do; baffled by conflicting opinions and rumors.  And too many die before they figure out how to live.

In one of my favorite TV shows that nobody’s ever heard of, called Babylon 5, there’s a scene where the hero’s life hangs in the balance.  He has been brave, he has done all he could do for the sake of what’s right, and now he’s badly injured. It would be easy for him to just close his eyes and enter into the peace of death. In that moment his mentor speaks to him and says, “It’s easy to find something worth dying for. Do you have anything worth living for?”

And of course our hero finds the answer is ‘yes’, he does have something worth living for, and he survives. Interestingly enough what he chooses to live for boils down to faith and love. (Not bad writing for TV!)

The point of Jesus’ words is the same: to believe and to love.  The Christian faith is not fluff. It is not a blind ‘leap’. Our faith is faith in a person.

Even the best and brightest among us, like Philip, can sometimes have difficulty understanding Jesus’ point. But Jesus knows that and is able to get us back on track.

So our take-home for today I think is two things: (1) “Let not your hearts be troubled.”  We believe in God, and we trust Jesus as well.  And (2) give thanks to Jesus for being our way, our truth and our life – and give thanks to God for such saviour. AMEN.

 

Preached at Carnegie United Methodist Church and Hill Top United Methodist Church, 5/14/17

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Scripture reading: the Road to Emmaus (Luke 24:13-35)

Here’s an interesting bit of trivia for the grocery shoppers in the congregation.  (Those of you who like yogurt may already know this.)

A few years back, not too long ago, the Dannon company came out with a new brand of yogurt.  They used a Greek method for making the yogurt, and they wanted to emphasize the Greek tradition, so they gave it a Greek name. They called it Oikos.

This yogurt came out while I was in seminary studying Greek.  And it puzzled me why anyone would name their yogurt ‘house’ — which is what oikos means.  When you buy yogurt you’re not buying a house. I’ve heard of ‘house wines’ but I’ve never heard of a ‘house yogurt’.  Is that a thing?

The word ‘oikos’ does have a secondary meaning of household, so maybe what they’re suggesting is this yogurt is ‘right for your household’.  But I don’t know. And Google didn’t have any answers.

So what does all this have to do with our scripture reading for today?

I always like to glance over our weekly scriptures in the original Greek just to see if anything odd jumps out. And this week something did. I found the word oikos in the story of the road to Emmaus – which is definitely odd considering there is no house in the story. In fact the disciples, as they’re traveling, are about as far away from a house as they can get.  So this caught my attention.

The word appears in verse 18, which reads:

“Then one of them, whose name was Cleopas, answered Jesus, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?””

The word oikos in this sentence is combined with the prefix ‘para’ – the word we get parallel from – so the word is para-oikos. It literally means ‘to dwell alongside’ – but the implication is that the home isn’t permanent. The word describes a person who doesn’t belong in the neighborhood.  In the 21st century we might call this person a migrant.  But in verse 18 the word is translated ‘stranger’.

Para-oikos is what the disciples call Jesus. And there’s a deep irony in calling a friend, who also happens to be the savior of the world, a ‘stranger’.

But there’s also some truth in it, because as Jesus says, his kingdom is not of this world.  The apostle John says in his gospel, “[The Messiah] was in the world, and the world came into being through him; yet the world did not know him.” (John 1:10)

Even as mere human beings we sometimes find ourselves feeling like strangers in a strange land.  And when we do, I think it shows we were meant for something else, something greater than just this world. We were made for the kingdom of God.

This feeling of being a stranger in a strange land is part of what the disciples are wrestling with as they walk to Emmaus. Exactly a week before this story takes place, Jesus had ridden into Jerusalem with the crowds shouting “Hosanna!” and waving palm branches.  They thought the Messiah had finally come. Then that same week the religious leaders arrested Jesus and crucified him. And the disciples were shattered.

Cleopas and his traveling companion decided to get away from Jerusalem for a while and walk to Emmaus. And just before they left some of the women visited Jesus’ tomb and came back to the disciples saying “he’s alive!” – but that couldn’t be, could it? I mean, dead is dead, right?

These two men have had their entire sense of reality shaken. No wonder they feel like strangers in a strange land. No wonder they’re talking things out, over and over, calling to mind everything they can remember of the past few weeks, trying to make some sense of it, trying to rebuild some foundation to their worlds.

And while they’re talking, Jesus walks up and joins them, but they don’t recognize him.  Luke’s choice of words here implies something supernatural. It’s not that the disciples are so upset they can’t see straight. The words imply they were temporarily prevented from knowing Jesus.  Luke says their eyes didn’t recognize him.  But something in their hearts did.  Later on the disciples say to each other, “did not our hearts burn within us as he was speaking?” So there was something familiar about this stranger.

So Jesus asks them what they’re talking about, and they repeat the story of the crucifixion, and they describe Jesus (to Jesus) as “a prophet mighty in deed and word” who they “had hoped would be the one to redeem Israel”.  His disciples expected the Messiah would save the nation – that he would take charge politically or socially.

It’s interesting that even today people make the mistake of either seeing Jesus as ‘a great prophet’ or as someone who will ‘save the nation’.  These thoughts are, at best, half-truths.  Then, as now, people tend to miss one of two things: either (1) that the Messiah must pass through suffering before he comes to glory, or (2) people grasp Jesus’ suffering, his ability to relate to our pain and walk with us through our trials, but they miss the Messiah’s glory: his awesome power and his kingdom.

It’s not easy to hold in our minds and hearts both the Messiah as Suffering Servant and the Messiah as Glorious King.  But if it makes us feel any better, even the disciples – who knew Jesus personally – didn’t know it perfectly either. Knowledge is a good thing, and studying the scriptures is a very good thing; but our salvation doesn’t depend on us knowing all the answers, thank God. What matters is being teachable when Jesus gives us fresh insights – as he did for these disciples on the road to Emmaus.

So as they were walking along, Jesus gave the disciples a crash course on what the Old Testament teaches about the Messiah. Luke says “beginning with Moses and all the prophets, he explained to them all the things about himself in the scriptures.” (And for the past 2000 years Bible scholars have wished we had a recording of that conversation!)

But we can make an educated guess as to some of the things Jesus might have said.  He might have pointed to the promise made to Eve that one of her offspring would crush the serpent’s head.  He might have pointed out that Noah suffered a flood before he was brought to new life.  He would have mentioned the first Passover, when the people of Israel put the blood of a spotless lamb over their doors to protect them from death… and he would have connected that to the crucifixion of the Lamb of God which also happened on Passover.

He probably quoted Isaiah 53, which says: “He was despised and rejected by others; a man of suffering and acquainted with infirmity.” And, “by a perversion of justice he was taken away. […] he was cut off from the land of the living, stricken for the transgression of my people. They made his grave with the wicked and his tomb with the rich, although he had done no violence, and there was no deceit in his mouth.” (Isaiah 53:8-9 edited)

Jesus would have mentioned King David, who delivered Israel from the Philistines. He would have quoted David’s words from Psalm 22:  “All who see me mock me; they hurl insults, shaking their heads [and saying] “He trusts in the LORD; let the LORD rescue him. Let him deliver him, since he delights in him.”” (Psalm 22:7-8) – which were the exact words thrown at Jesus by the scribes and the priests as he was hanging on the cross. David wrote those words 1000 years before it happened.

For the disciples, who were expecting a Messiah who would become king without having suffered, these words would have opened a whole new understanding of reality and of God’s purposes.

And for disciples who may understand the Suffering Servant, but who need to be reminded of the Glorious King, the Old Testament speaks to this as well. Psalm 89 says in part: “I have made a covenant with my chosen one, I have sworn to my servant David: ‘I will establish your descendants forever, and build your throne for all generations.’

And Isaiah says: “Thus says the LORD, the Redeemer of Israel and his Holy One, to one deeply despised, abhorred by the nations, the slave of rulers, “Kings shall see and stand up, princes, and they shall prostrate themselves, because of the LORD, who is faithful, the Holy One of Israel, who has chosen you.” (Is 49:7)

The Old Testament also predicts glory will to come to God’s people when the Holy Spirit comes.  In the prophet Joel, for example, God says: “I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.” (Joel 2:28)

This theme of the Messiah bringing glory to God’s people is carried forward into the New Testament. The apostle John (for example) writes in his first letter, “See what love the Father has given us, that we should be called children of God; and that is what we are. […] what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is.” (I John 3:1-2, edited)

One of our readings for last Sunday – I Peter chapter 1 – is a passage we hardly ever get to hear because there are so many other great scripture lessons that come around Easter-time, but the passage is very relevant to what we’re talking about.  Peter is writing to a church that is suffering persecution, he says:

“Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you.” (I Peter 1:3-4)

Peter goes on to say, “even if now for a little while you have to suffer various trials, so that the genuineness of your faith — more precious than gold… tested by fire… may be found to result in praise and glory and honor when Jesus Christ is revealed.” (I Peter 1:6-7 edited) And the glory Peter is talking about in this passage is glory for us. Faith in Jesus, in the suffering and glorified Messiah, by God’s great mercy, results in praise and glory and honor for us in God’s kingdom.

It’s like Peter is saying that we who are strangers in this world – we who are para-oikos – are being welcomed into God’s house, into God’s oikos. Jesus said “in my Father’s oikos are many mansions, and I go to prepare a place for you.”

So for those of us, and for all people, who sometimes feel like para-oikos, strangers in a strange land: the message of Easter, and the joy of Easter, is that we have an oikos with Jesus… a home where the streets are paved with gold, and the gates are made of gemstones, and God will wipe away every tear from our eyes.

All of this is ours by the power of Jesus’ resurrection.

Easter… continues.

Amen.

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Scripture reading:

“Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem,  14 and talking with each other about all these things that had happened.  15 While they were talking and discussing, Jesus himself came near and went with them,  16 but their eyes were kept from recognizing him.  17 And he said to them, “What are you discussing with each other while you walk along?” They stood still, looking sad.  18 Then one of them, whose name was Cleopas, answered him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?”  19 He asked them, “What things?” They replied, “The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people,  20 and how our chief priests and leaders handed him over to be condemned to death and crucified him.  21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place.  22 Moreover, some women of our group astounded us. They were at the tomb early this morning,  23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive.  24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.”  25 Then he said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared!  26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?”  27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

28 As they came near the village to which they were going, he walked ahead as if he were going on.  29 But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over.” So he went in to stay with them.  30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them.  31 Then their eyes were opened, and they recognized him; and he vanished from their sight.  32 They said to each other, “Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?”  33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together.  34 They were saying, “The Lord has risen indeed, and he has appeared to Simon!”  35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.”  (Luke 24:13-35)

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Preached at Carnegie United Methodist Church and Hill Top United Methodist Church, 4/30/17

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Happy Easter!  We’re now in our second week of Easter, which on the church calendar lasts for a few more weeks yet – and rightfully so, because we as Christians are Easter people.  We believe in resurrection. We believe in hope, and in life.  We believe that death is not the final reality.

We are an Easter people, but we live in a Good Friday world.

We know that Jesus rose from the dead, but most of the world isn’t so sure about that.  People may think Jesus was a great teacher, who set a good example for us to follow, but who sadly died a horrible death and that was it. Their story stops at Good Friday at the Cross. But we are an Easter people.

Paul says in 1 Corinthians: “if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain.” (1 Corinthians 15:14)  If Jesus didn’t rise from the dead, our faith is worthless and we’re wasting our time sitting here in church today.

But for those who believe, we know there were hundreds of eye-witnesses to the fact that Jesus was raised from the dead. And for those who believe, Jesus says we are blessed.

The apostle Thomas was one of those believers.  In our reading from the gospel of John today we see Thomas wrestling with a crisis of faith.  Thomas loved Jesus –  Thomas even offered to die with Jesus.  But when Jesus died on the cross, Thomas wasn’t ready for that. In his shock and in his sorrow he got stuck in a Good Friday mode and couldn’t move past it.  Even when the rest of the disciples saw Jesus and became Easter people, Thomas was still in too much pain to get past Good Friday.

Until he had his ‘Easter moment’.  That ‘Easter moment’ – when we see Jesus for who he is, and believe in him and put our faith in him –  comes at different times and in different ways for all of us, and Jesus understands that.

And just as a side note: Thomas says at one point ‘if I see I will believe’ – nowhere in scripture does God or Jesus say ‘if you see you will believe’.  In fact scripture often points says it’s unbelievers who look for things that they can see.  Scripture says “faith comes by hearing, and hearing by the word of God.”  When Thomas finally does see Jesus, Jesus speaks to him and invites him to touch his wounds.  Hearing, and touching… with every sense involved… finally Thomas is able to say with Easter joy, “My Lord and My God!”

And Jesus answers, “Do you believe because you have seen me? Blessed are those who have not seen and yet come to believe.” I used to think Jesus was speaking to us sort of over Thomas’ shoulder – saying to us ‘you are blessed because you haven’t seen but yet you believe’.  And in a way that’s true.  But I think Jesus also said it as a way to say to Thomas ‘when you go out and start sharing the good news with others, your hearers will believe, even without having seen me. And they will be blessed.’

And you and I can expect the same thing when we share what we know and what we have experienced about Jesus. Others will believe without having seen; others will be blessed, and others will become Easter people too.

But all of this is just the beginning.  As Easter people, we have a hope and a future – which Jesus says is ‘for those who believe’.  For those who believe, there are promises God gives – in both of our readings today.  Promises that bring joy, and as it says in scripture, ‘the joy of the Lord is our strength’.

The first promise, found in our passage from John, is peace, which God gives.  Three times in this passage Jesus says “Peace be with you”.  Because of Jesus’ death and resurrection we can have peace with God and a living relationship with Jesus.

And there are lots more promises found in our reading from I Peter.

I Peter is a book written for Easter people who are living in a Good Friday world.  When Peter wrote this letter he was writing to a church that was facing persecution.  In fact he was writing, rather than visiting as he wanted to, because the believers had moved – they’d been forced out of their homes, and moved hundreds of miles away to get away from people who wanted to kill them.

Sounds like what we hear in the news almost every day doesn’t it?  In a world where Palm Sunday celebrations are turned into bloodshed for our Egyptian brothers and sisters… where a Haitian church in Canada was set on fire on Good Friday… Peter’s words speak to us, where we are: as Easter people in a Good Friday world.

Peter’s words in this letter ring with Easter joy, even in the middle of dark days. He begins his letter to the persecuted church with these words: “Blessed be the God and Father of our Lord Jesus Christ!”

How can he say this in such a dark time? He goes on to explain why: “According to [God’s] great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you.”

In one sentence Peter takes us from Good Friday to Easter. But there’s so much in this sentence we need to unpack it a bit.

Peter says God “has caused us to be born again to a living hope through the resurrection of Jesus.”  We talked about the phrase ‘born again’ a few weeks ago when we talked about Nicodemus. Being ‘born again’ is not joining a socio-political movement. Being ‘born again’ or ‘born from above’ is what defines a Christian. We literally are Easter people, given a brand new beginning by God’s mercy and power.

Jesus’ resurrection opens the door. Paul says in I Corinthians 15, “Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For as in Adam all die, so in Christ all will be made alive.”

This living hope that Jesus brings means our sins are forgiven. It means we can live our daily lives in relationship with the Living God. It means the Holy Spirit marks us as God’s own. It means that our lives have eternal meaning and purpose. It means we have been born into the family of God, so that all other Christians are our brothers and sisters, literally. These are just a few of the riches that become ours through Jesus’ death and resurrection.

This is why Jesus calls us ‘blessed’.

And more than that: the same God who brought Jesus from death to life holds our lives in His hands. This is the foundation of our hope. Peter also says we are born into “an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you.”

We can’t inherit something unless someone dies, but Jesus has died – and risen again – and now he shares His inheritance with us. Jesus said: “In my Father’s house are many mansions. I go to prepare a place for you, that where I am, you may be also.” This is our inheritance.

And it is being kept, Peter says, guarded by God. A little later on Peter says “you who by God’s power are being guarded through faith for salvation” – so both the inheritance and the inheritors are being guarded by God. The word Peter uses for guarded in the Greek has military meaning. It’s like God has a group of soldiers guarding us (only God’s soldiers are angels!) – God has set up a perimeter around us that nothing can break through. Our inheritance and our salvation are absolutely secure and nothing can snatch us from God’s hands. In Romans 8 Paul says:

“Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”

This is what it means to be Easter people.

Christian salvation is not about saying “I hope I make it.” And it’s not – like some people say – “I’ve been a good person, I’ve never killed anybody”. This kind of thinking is a Good Friday mindset – it’s a mindset that says we have to depend on ourselves to be good enough because Jesus is dead and he can’t help us.

Easter people say, “Salvation doesn’t depend on me – it depends on God.” It depends on what Jesus did on the cross, and on Jesus’ resurrection, and the fact that he’s alive now, today. Jesus is keeping the inheritance for us – guarded by His hands and by His angels. We are safe. No matter what happens, and no matter what we see around us, and no matter what the Good Friday people think. This is our hope, which we hold onto by faith, kept by the one who loves us.

Peter goes on to answer his readers’ questions about what to think about the difficulties and trials that come our way in this world. He says:

“In this you rejoice, though now for a little while… you have been grieved by various trials… so that the tested genuineness of your faith – more precious than gold that perishes though it is tested by fire – may… result in praise and glory and honor at the revelation of Jesus Christ.”

The trials we go through as Christians, because of our faith in Jesus, will only last a little while, Peter says. He doesn’t make light of them. He doesn’t say they don’t hurt. In fact, Peter uses the word “grieved” – and life’s hardships do bring us grief.

But Peter says our faith is being refined like gold in the refiner’s fire. It’s being purified.

And it’s also being documented, he says. When we respond with faith to the trials that come – God writes that down in His book. And when Jesus returns, the books will be opened, and our faith will result in praise and glory and honor, for us.

I’m reminded of the family whose father was killed this past week in Ohio, and his death was put on Facebook.  This man’s family are Christians, and one of his daughters said to the press:

“Each one of us forgives the killer.” She said: “The thing that I would take away the most from my father is he taught us about God. How to fear God. How to love God. And how to forgive.”

She went on to offer words of kindness to the killer’s family.

Peter says God is writing these words down in his book. And can you imagine the honor and glory that will be given to this family in the Kingdom of Heaven?

For each of us – our faithfulness, and our hope, in all of life’s trials, will be our glory and our honor when Jesus returns.

Peter says: “Though you have not seen [Jesus], you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory.”

Living in God’s power, and not in our own, makes us Easter people. In a Good Friday world, God’s Easter light shines through us, showing the world there is another way, something beyond the darkness, and despair, and death of Good Friday.

We are an Easter people: a beacon of hope in a Good Friday world. Let that light shine. [AMEN.]

Preached at Fairhaven United Methodist Church and Spencer United Methodist Church, 4/23/17

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Readings:

“Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who are being protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you rejoice, even if now for a little while you have had to suffer various trials, so that the genuineness of your faith– being more precious than gold that, though perishable, is tested by fire– may be found to result in praise and glory and honor when Jesus Christ is revealed. Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, for you are receiving the outcome of your faith, the salvation of your souls.” – I Peter 1:3-9

“When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, ‘Peace be with you.’  After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you.’  When he had said this, he breathed on them and said to them, “Receive the Holy Spirit.  If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came.  So the other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.’

A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, ‘Peace be with you.’  Then he said to Thomas, ‘Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.’  Thomas answered him, ‘My Lord and my God!’  Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.’

Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” – John 20:19-31

 

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From a sermon I heard at the local Ukrainian Orthodox Church earlier today.  This isn’t quite verbatim but it’s how my big-picture brain summed up the details of what the good padre was saying:

“Just as Eve was taken from Adam’s side to be his bride, the church was taken from Jesus’ side to be his bride.”

In the Genesis story, God causes a deep sleep to come over Adam, and takes a rib from his side and forms a wife for him. “This indeed is bone of my bone and flesh of my flesh,” Adam remarks later.

In the Passion story, Jesus enters into the sleep of death, and while he is asleep a spear is thrust into his side to be sure he is dead. His sacrifice, and victory over death, makes possible the body of believers — “the bride of Christ” — who witness his resurrection three days later (and continue to witness to his resurrection).

One day Jesus will look at us and say “this indeed is bone of my bone and flesh of my flesh” and he will delight in us just as Adam and Eve delighted in each other.

If you’ve ever doubted that Jesus loves you…… doubt no longer.

 

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Scripture Reading: John 12:1-36 

Places along the path Jesus followed on Palm Sunday (satellite view)

Today being Palm Sunday, this is the day we remember Jesus’ entry into Jerusalem. It’s also the beginning of Holy Week and the road to the Cross.  And as we listen again today to the crowds shouting “Hosanna!” and see them throwing palm branches on Jesus’ path, it’s hard to believe many of these same people, five days from now, will be shouting “crucify him!”

So how did this crowd get from “Hosanna!” to “Crucify!” in five short days?

In a big-picture sense, it’s because it is entirely possible to follow Jesus, to be excited about Jesus, to talk about Jesus, and even to quote prophecy, and still not be hearing what God is saying.

Let me give you an example from our own time, to help set up the story.  There’s a church – not a Protestant church but a church – that started about 150 years ago, that teaches only 144,000 people are going to reign with Jesus in the next life. This belief comes from the Book of Revelation, where it says, “with [the Lamb] were one hundred forty-four thousand who had his name and his Father’s name written on their foreheads.” (Revelation 14:1)

The prophecy is true. But the interpretation is in error, because it fails to take into account other Bible verses that say things like “the righteous shall live by faith” and “all who call on the name of the Lord will be saved.”

The Bible sometimes calls this kind of mistake a ‘lack of faith’ and sometimes a ‘worldly point of view’.  The Bible doesn’t say this kind of mistake will keep a person out of heaven – God can forgive all kinds of sins – but the mistake needs to be corrected at some point. And the correction can be painful – both for God and for the people who made the mistake.

We see a similar kind of mis-interpretation of scripture in the story of Palm Sunday. There’s a disconnect between how the crowds understand the events that are unfolding, and what God is trying to accomplish.  There’s a worldly point of view, and a heavenly point of view.  And these two viewpoints are on a collision course… with Jesus right in the center.

So I want to try to describe these two viewpoints, to help us to see and experience what the people saw and felt on that first Palm Sunday.

The path down the Mount of Olives to Jerusalem

The worldly viewpoint is the easier of the two to understand, because we’re human. From the point of view of the crowds, excitement has been building around Jesus for the past few years. It started in Galilee when Jesus changed the water into wine at a wedding, and grew a little later when he feed 5000 people with a few loaves and fish, and at the same time Jesus started teaching in the synagogues, and he was so much better than all the other teachers. The people loved him, and Jesus’ following kept getting bigger and bigger. Jesus was a hero of the people.

And then in the last few weeks leading up to Palm Sunday, Jesus restored the sight of a man born blind. Nobody had ever done a thing like that before! And then he brought Lazarus back to life.  These were clear signs of the Messiah: this was exactly what the prophets of old said the Messiah would do.

People started to whisper to each other: “Can he be…?” “He must be…” but they were afraid to finish the sentence out loud because the Pharisees said anyone who said Jesus was the Messiah would be put out of the synagogue. And partly because they could scarcely believe it: the Messiah had actually come in their own time? Was it possible? But Jesus was fulfilling every prophecy about the Messiah. He had to be the one.

And up to that point the crowds were right. They were reading the prophecies correctly and interpreting correctly.

Where the crowds went wrong was in how they interpreted the nature of God’s kingdom.  Jesus once commented to Pilate “my kingdom is not of this world” – and that’s the part of the prophecy the crowds missed.  The Messiah’s kingdom comes from God, not from earth.

For example, if we wanted to make Jesus president, in order to make him president we would have to make Jesus lower than he is.  But the worldly point of view doesn’t see that; the worldly point of view says “We need to make Jesus king. Of Israel. Right now.”

And this is not the first time the crowds have made that mistake. Back in John chapter six, after Jesus fed the five thousand, they wanted to make him king right then, but Jesus refused and slipped away.

In today’s reading, though, Jesus does not slip away. He knows the crowd’s desire to make him king will advance God’s plans, so Jesus takes the lead in organizing the event. As the excitement builds around him, huge crowds come out to Bethany to see Jesus and to see Lazarus. And as Jesus climbs onto a donkey and heads toward Jerusalem, the crowds go ahead of him, laying palm branches, and cheering and saying “Blessed is the one who comes in the name of the Lord, the king of Israel”.

The crowd is bearing witness to Jesus all over the city – spreading the story of what Jesus has done … and the whole city of Jerusalem is coming out to see who this is.  There has not been such a feeling of hope and promise and joy in Jerusalem for hundreds of years. The people are convinced that finally the Romans will be put in their place and everything is going to be set right.

This worldly point of view is so close to the truth, and yet so far.  Jesus is the Messiah. Jesus is the rightful king. Jesus is the one they’ve been waiting for. But the kingdom of God is so much bigger than Roman-occupied Israel.  The worldly point of view is too narrow to understand what Jesus is doing. It lacks vision; it lacks God’s input; and it’s on a collision course with the heavenly point of view.

(I should mention briefly there is a third point of view in play, which we could call the completely faithless point of view. This is where the chief priests and Pharisees fit in. The chief priests and Pharisees know that Jesus is fulfilling the prophecies. At some level, though they won’t admit it, they know Jesus is who he says he is. But if Jesus is the Messiah, then all of them are out of jobs… and they’re not going to let that happen.  So they decide Jesus needs to be done away with, before all these people start believing in him.)

So the worldly point of view is often rooted in honest misinterpretation. The faithless point of view is rooted in out-and-out rebellion against God.

By contrast to both, the heavenly point of view is what Jesus sees.  Trying to see this story through Jesus’ eyes is not easy for us everyday people, but as his friends we owe it to him to at least try to understand where he’s coming from.

So let’s look at the story again through Jesus’ eyes. As we begin today’s scripture, Jesus arrives in Bethany to visit his friends Lazarus and Martha and Mary. Jesus knows he only has a few more days left to live, and he has come to spend one of his last days with people who love him.

And Lazarus hosts a dinner for Jesus. In our day, the tradition of hosting a dinner for a friend has almost become a thing of the past.  People don’t entertain like they used to, with fancy dishes and the real silverware. But somewhere in our memories we can remember what it was like to gather for a dinner not just with family but with an honored guest and maybe three or four families packed into the dining room – all who knew each other and enjoyed each other’s company.

This would have been a dinner like that. Lazarus reclined at table next to Jesus. Martha served up the food. And then Mary came in at one point to say ‘thank you’ to Jesus for giving them their brother back.  She breaks open an expensive bottle of perfume – they say it was worth about a years’ wages – and she pours it over Jesus’ feet and then wipes his feet with her hair.

As she does this, Jesus feels a feeling of relaxation and peace and well-being.  The perfume is made out of nard, which is famous (even today) for its ability to soothe and relax the emotions. It was also very strong-smelling and the smell filled the house, and that relaxed feeling was shared among everyone present…

…everyone, that is, except Judas, who is upset and says the perfume should have been sold and money given to the poor. (John tells us Judas would have liked to have had some of that cash for himself.) But Jesus tells Judas to leave Mary alone, because what she’s doing is in preparation for his burial.

Did Mary know this? Did she know she was anointing Jesus for burial? Bible experts disagree; but in the translation of this verse that is closest to the Greek, Jesus says “against the day of my burying hath she kept this [perfume].” It’s an old English way of saying Mary anticipated the need.

And then Jesus says something that has been badly misinterpreted through the centuries: “the poor you will always have with you, but you will not always have me.”  These words have been used as an excuse for not serving the poor, or as an excuse for giving to the church while people outside the church go hungry, or worse. This is NOT what Jesus meant. He meant, as one commentator put it:

“There will always be opportunity to give to the poor. There will not always be opportunities to care for those you love who are close to their deaths. Pay attention to the things that are important.”

That’s what Jesus is getting at.

(Side Note: It’s interesting, three of the four gospel writers show a connection between Judas’ decision to betray Jesus, and this smelly perfume moment at Lazarus’ house.  Was it Mary’s generosity that got to Judas? Or was it Jesus’ defense of her? Or was it the loss of money that sent Judas running to the chief priests? I don’t think we’ll ever know… but I do think it’s important to realize: the kind of love and passionate, open-hearted generosity that Mary showed to Jesus often provokes reactions from others that bring to light the secrets of their hearts. It certainly did that night.)

So back to our story.  This last banquet with friends is a time of joy and love and relaxation for Jesus – not that he’s forgetting his mission, not at all – he’s appreciating and enjoying the people who he has come to earth to save.

The next day, Jesus needs to start setting in motion the events that will lead to his crucifixion. He needs to fulfill prophecy by riding into Jerusalem on a donkey. So he sets out from Bethany and walks to Bethphage with the disciples. He finds a donkey, and a crowd starts to find him, and together they go a little further to the top of the Mount of Olives.

As the crowd reaches the Mount of Olives, Luke says in his gospel “the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, saying, “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!” [But as Jesus] “came near and saw the city, he wept over it, saying, “If you… had only recognized on this day the things that make for peace! But now they are hidden from your eyes.” (Luke 19:37-42 edited)

Jerusalem from the top of the Mount of Olives

Again, we see this juxtaposition between the worldly viewpoint – focused on Jesus’ power – and heaven’s viewpoint, which grieves over a lost city. While the crowd rejoices, Jesus weeps.

Jesus then rides down the Mount of Olives, through Gethsemane, across the Kidron Valley, and up the Temple Mount to the temple in Jerusalem.

Garden of Gethsemane, with olive trees

Shortly after Jesus arrives at the temple, the disciples come to him saying there are some Greeks looking for him who want to see him… and Jesus recognizes yet one more sign that his time has come.  His death and resurrection will open the door for all people of the earth, including the Gentiles, to be God’s chosen people. The prophets predicted the Messiah would be a “light to the Gentiles” – and now this is coming true. So Jesus replies, “the hour has come for the Son of Man to be glorified.”

He goes on to explain to the disciples that if he does not die, then God’s plan will not be fulfilled.  Think about it: if Jesus does not die on the cross – if he allows the people to make him king right then and there – his worldly kingdom might last for his lifetime, but then he would grow old and die and history would eventually forget that there was ever a King Jesus.

But if Jesus dies on the cross, he steps out of history and into the eternal kingdom. Jesus will ransom God’s people from death and bring the promise of God’s forgiveness to every people in every age – a beacon of light and hope for all generations.

Jesus knows before he dies that his death will accomplish God’s perfect will. So Jesus invests his life – and his death – where he knows they will have the greatest return for the Kingdom of Heaven.

And Jesus reminds his disciples that his servants must do the same thing, follow the same path.  Jesus says: “Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor.” (Jn. 12:26)

As Jesus looks ahead to what this last week of his life is going to bring, he says, “What then shall I say? Father save me from this hour? No; for this hour I have come. Father, glorify thy name.”  And God answers from heaven: “I have glorified it, and I will glorify it again.”

Speaking about the cross in front of him, Jesus says: “Now is the judgment of this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw all people to myself.” (John 12:31-32)

This is the heavenly point of view.

But the crowd is stunned when they hear these words.  This isn’t what they had in mind at all. This wasn’t what the Messiah was supposed to do. The Messiah was supposed to be king and take charge, he wasn’t supposed to die!  They answer, “We have heard from the law [that is, reading the prophecies] that the Messiah remains forever. How can you say that the Son of Man must be lifted up?” (John 12:34) (Being ‘lifted up’ meant death on a cross.)

After all the weeks of Jesus telling the disciples, “I’m going to die, I’m going to Jerusalem to die…” they finally hear him. But now they’re confused. How can this be, when the Messiah is supposed to reign forever?

Jesus answers, “The light is with you for a little longer. Walk while you have the light…” (John 12:35)

And that’s where the story ends for today.  Jesus visits the temple, then heads back to Bethany for the night, with the disciples, leaving this huge crowd wondering what just happened and where did their king go?

The story continues on Thursday.

For us today, let me just suggest three things we can take home with us.

First, this story reminds us that what God is doing, and what we expect God to be doing, can be very different things. This is one of the reasons why Bible reading and prayer are so important. The more we take time to listen to God, the more we’re aware of what God has in mind, and the less likely we are to find ourselves at cross purposes with God.

Second, we need to be talking to God about our spiritual legacies. When Jesus faced the cross, he was thinking about us.  He knew his actions would mean salvation for generation after generation of people who had not yet been born.  And Jesus calls his followers to think ahead in the same way. How will our lives touch the generations that come after us?  And I’m not talking about money here… although we certainly sit here today in a building that is a legacy from the generations before us. But our parents and grandparents and great-grandparents gave us so much more than just this building. They gave us a faith, and they gave us family and friends, and the results of all the work they did, and the lives they touched. How will we honor what they have given us? And what will we leave for the next generation? How will God be glorified in the way we live and in the way we die? This is something to talk to God about in prayer, asking God for the honor of giving glory to His name.

And finally, during this Holy Week, spend time with Jesus in a personal way, like Mary did. Look for ways to show our love and thanks personally to Jesus. Setting aside all the theology and the ‘churchy’ stuff we do, think about what Jesus means to you personally, as your friend? Tell him this week how much he means to you.

May you and yours have a blessed Holy Week and a joyous Easter.  AMEN.

~~~~~~~~~~

Scripture: Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead.  2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him.  3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume.  4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said,  5 “Why was this perfume not sold for three hundred denarii and the money given to the poor?”  6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.)  7 Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial.  8 You always have the poor with you, but you do not always have me.” 

 9 When the great crowd of the Jews learned that he was there, they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead.  10 So the chief priests planned to put Lazarus to death as well,  11 since it was on account of him that many of the Jews were deserting and were believing in Jesus. 

The Mount of Olives, looking east from Jerusalem

 12  The next day the great crowd that had come to the festival heard that Jesus was coming to Jerusalem.  13 So they took branches of palm trees and went out to meet him, shouting, “Hosanna! Blessed is the one who comes in the name of the Lord– the King of Israel!”  14 Jesus found a young donkey and sat on it; as it is written:  15 “Do not be afraid, daughter of Zion. Look, your king is coming, sitting on a donkey’s colt!”  16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things had been written of him and had been done to him.  17 So the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to testify.  18 It was also because they heard that he had performed this sign that the crowd went to meet him.  19 The Pharisees then said to one another, “You see, you can do nothing. Look, the world has gone after him!” 

 20  Now among those who went up to worship at the festival were some Greeks.  21 They came to Philip, who was from Bethsaida in Galilee, and said to him, “Sir, we wish to see Jesus.”  22 Philip went and told Andrew; then Andrew and Philip went and told Jesus.  23 Jesus answered them, “The hour has come for the Son of Man to be glorified.  24 Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit.  25 Those who love their life lose it, and those who hate their life in this world will keep it for eternal life.  26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor. 

 27  “Now my soul is troubled. And what should I say– ‘Father, save me from this hour’? No, it is for this reason that I have come to this hour.  28 Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.”  29 The crowd standing there heard it and said that it was thunder. Others said, “An angel has spoken to him.”  30 Jesus answered, “This voice has come for your sake, not for mine.  31 Now is the judgment of this world; now the ruler of this world will be driven out.  32 And I, when I am lifted up from the earth, will draw all people to myself.”  33 He said this to indicate the kind of death he was to die.  34 The crowd answered him, “We have heard from the law that the Messiah remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?”  35 Jesus said to them, “The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. 

 36 While you have the light, believe in the light, so that you may become children of light.” After Jesus had said this, he departed and hid from them.

~

Preached at Fairhaven United Methodist Church and Spencer United Methodist Church, 4/9/17

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Today’s scripture reading: John 11:1-45 //  This year’s readings for Lent have given us an opportunity to spend time with some unforgettable characters and events in the New Testament, and this week is no exception. Today we see Jesus raising one of his best buddies, Lazarus, from the dead.

Last week we met a man born blind who Jesus healed, who afterwards was dragged in front of the Pharisees to explain what happened. And at one point in the court proceedings, the Pharisees said to the man who had been healed “Give glory to God!” – which was an old-fashioned way of saying “put your hand on this stack of Bibles and speak the truth.”

So in his honor today I’m going to make that phrase the title for our sermon: “Give Glory to God” – because today’s reading from John brings us into full view of God’s glory, and also challenges us to put our hands on the Bible and share the Gospel truth.

As I was reading the apostle John’s words in chapter 11 this week, in my mind I could almost see what was happening, like a play onstage.  So I’ve divided this sermon up into two Acts of two Scenes each, with an Epilogue at the end, to help us keep track of everything that’s going on.

~~~

So Act 1, Scene 1.  The place is Bethany, a small neighborhood just outside Jerusalem. It’s early spring, and we’re looking in on the home of Mary and Martha and Lazarus, who are good friends of Jesus.

Mary and Martha are worried, because their brother Lazarus is very sick. He has gone downhill rapidly, and the doctors have no idea what’s wrong or what to do. Things don’t look good.

Martha and Mary each know what the other is thinking: we need Jesus, and we need him now. But neither one wants to leave Lazarus’ side. So they find a friend to go and find Jesus and give him an urgent message to come quickly.

A few hours after the messenger leaves to find Jesus, Lazarus passes. The sisters and everyone in the neighborhood are thrown into mourning. Family and friends wash Lazarus’ body and anoint it with perfume. They wrap him in grave-cloths and place him in a tomb that same night.

And then the sisters begin the Jewish rite of mourning, called shiva, which means seven… seven days in which Martha and Mary will stay in their home, and friends and neighbors will come and bring food and sit with them in their grief. Jewish tradition says that visitors do not initiate conversation during this time; they allow the family to speak first – or not, as they choose. When there is conversation, they talk about Lazarus, and their memories of him, and the things they loved about him, and the funny things he would say sometimes.

And as evening falls, the curtain falls.

~~~

Act 1 Scene 2. The next day. The place is somewhere on the east side of the Jordan River, about a day’s walk from Jerusalem, not far from where John the Baptist used to baptize.  Jesus and the disciples have come here because the religious authorities in Jerusalem are trying to arrest Jesus. They know the people who live in this part of the country believe in Jesus and support him, and won’t give him up.  The messenger sent by Martha and Mary arrives, breathless, looking for Jesus. He asks around and learns where Jesus and the disciples are staying.

Going and finding Jesus, he says, “I’ve just come from Bethany. Your friends Martha and Mary have sent me to say to you, ‘Lord, the one you love is ill.’”

Jesus answers, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”  This is very similar to what Jesus said last week about the man born blind: he wasn’t blind because anybody sinned, but so that God’s work could be seen in his life.  The end result is glory to God.

So having gotten this news, Jesus stays where he is for two more days and then decides to leave for Bethany.

Some people said if Jesus had only left right away Lazarus wouldn’t have died, but that’s not true. First off, Jesus didn’t need to be physically present to heal someone – remember the centurion’s servant? But stepping out of the play for a moment, and looking at scripture, we can count the days: One day for the messenger to get to Jesus from Bethany; two days Jesus waited; one day for Jesus to walk back to Bethany: four days. And when Jesus gets to Bethany, he is told Lazarus has been dead for four days. So Lazarus had to have died the day the messenger left.

So why did Jesus wait?  Nobody knows for sure. My guess is he was waiting for all the family and friends of Lazarus to gather in Bethany. But I think probably the simplest answer is the best: Jesus was waiting until God the Father said “go”. Which is always a wise move.

Jesus then says to the disciples, “Let’s go to Judea” and the disciples look at him like he’s gone nuts. They say, “Lord! We just escaped from there. They want to stone you. And you want to go back again?”

And then Jesus says something mysterious about there being twelve hours in a day… which is basically a way of reminding the disciples that God is in control.  If God gives us 12 hours we have 12 hours, and no human power can change that. Things will happen as God intends, when God intends. There’s no need to hurry, and there’s no need to drag feet. The important thing is to walk while there is light, because when the darkness comes it will be too late. And these words are being spoken by the Light of the World… so everything is going to be OK.

Jesus then says to them, “Lazarus has fallen asleep” – meaning Lazarus has died. And he says to the disciples, “I’m glad for your sakes I wasn’t there, so that you can believe. Let’s go to him.”

And disciple Thomas adds, with a heart full of bravery and loyalty, “Yes, let’s go so we can die with him.”

And the curtain falls.

~~~

Act 2, Scene 1. It’s the next day, just outside of Bethany. Martha has been told Jesus is coming, and rushes out to meet him, while Mary stays at home sitting shiva.

Martha says to Jesus, “Lord, if you had been here, Lazarus would not have died.” This is not an accusation; it’s a statement of faith, because she says, “even now I know whatever you ask, God will give you.” (Notice Jesus is observing shiva and allowing Martha to speak first.)

Jesus answers her, “your brother will rise.” In English translations, the words are “Your brother will rise again” but in the original Greek, the word “again” is not there.  Jesus is not talking about the end times, or the coming of God’s kingdom.

But somehow that’s the way Martha hears it – as we tend to also. And she says, “I know he will rise again in the resurrection at the last day.”

Jesus answers, “I AM the resurrection (and the life). The one who believes in me, though he die, will live; and all who live and believe in me will not die.” This time Jesus is talking about eternity. But notice Jesus does not say “I give resurrection” or “I bring resurrection” or “I lead you to resurrection.” Jesus says “I AM the resurrection.”  Knowing Jesus IS eternal life.

And he says to Martha, “Do you believe this?”

And Martha goes beyond ‘yes’. She says, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

And like Martha, we who believe anticipate the glory of God.

~~~

Act 2 Scene 2. There are two locations in this scene: one is the road to the tomb where Lazarus is buried, and the second is the tomb itself.

Martha has run home and pulled Mary aside quietly and told her “the teacher is here and calling for you”.  She does this quietly because Jesus is a public figure, and – then as now – one of the hardest things about being a friend to a person in the public eye is finding privacy… especially during times of grief.

So Mary slips out, and the other mourners see her go, and they assume she’s going to the tomb to grieve, so they follow her.

But Mary finds Jesus, and when she sees him, she falls at his feet weeping, and echoing Martha’s words she says, “Lord, if you had been here my brother would not have died.”

Same words, but they require a different response.  Martha approached Jesus in faith, needing assurance; Mary needs someone to enter with her into her sorrow.

So Jesus answers, “Where have you laid him?” And Mary says, “Come see.”

The apostle John tells us at this point, “when Jesus saw her weeping and saw the other people wailing with her, a deep anger welled up inside him, and he was deeply troubled.”

Most of our English translations don’t have the word ‘anger’ in this verse – most say ‘deeply moved’ or ‘greatly troubled’ – but the word ‘anger’ is clearly there in the Greek. When Jesus weeps – and he does weep – he is not grieving the passing of Lazarus. He already knows Lazarus is coming back to life.

Jesus is empathizing with Mary’s pain, and with the pain of all who grieve. But what makes him angry is all these people around him grieving like people who have no hope.  The man who is the Resurrection is standing right next to them and they don’t even know him. Jesus must have felt almost invisible!

On top of that, Jesus is deeply, deeply angry at the human condition that keeps people in the dark, bound to death – the human condition that keeps people from knowing the Truth.  This anger is a reflection of God’s anger, not at us but at what sin does to us.

The best way I can think of to explain this is, if you’ve ever been close to a person who is trapped in addiction. You have such love that person, and at the same time you have intense anger at the drug or the drink that’s destroying them. That’s something like what Jesus is feeling here.

Jesus is feeling to the very core of his being why his sacrifice on the cross is so necessary.

Meanwhile, some of the people in the crowd comment “look how much he loved him” – which is true – and a few in the crowd start carping, “Could not the one who opened the eyes of the blind man also kept this man from dying?”

Sometimes I think some people are too busy complaining to ever stop and think about salvation… but that’s another sermon for another day.

As everyone arrives at the grave, Jesus says, “take away the stone.”  Martha objects on a very practical level… “Lord… ummm… he’s been dead four days, he’s going to smell.” (or as it says in the King James Version, “Lord, he stinketh.”)

And Jesus says, “Didn’t I tell you that if you believed you would see the glory of God?” And as Jesus prays, we listen in on a part of Jesus’ eternal and ongoing conversation with the Father. Jesus prays, “Thank you that you have heard me. I know you always hear me, but I say this on account of those standing around, that they may believe you sent me.”

And then he cries out with a loud voice: not loud and spooky like in an echo chamber, but loud and loving and joyful and full of life, like a friend greeting a long-lost friend. And Jesus shouts two words in Greek. The second word is “out”. The first word is “Come here!” (“Out” is just the direction in which to travel.)

Come here, out of darkness and death and into life. Come here to the One who loves you and calls you. Come here.

Even today Jesus calls us with these words.

This is the glory of God. This is the beginning of THE turning point in all of human history: because in this moment the reality of resurrection breaks into a world doomed to die.

Lazarus’ resurrection is also a foreshadowing of Jesus’ death and resurrection, given to the disciples so they’ll understand what’s about to happen when it happens.

As Jesus’ words echo into the tomb, Lazarus comes out, still wrapped in grave-clothes, and Jesus tells them “unwrap him”. The people witnessing this are astonished and give glory to God, as a dead man walks out of the grave alive.

As the curtain falls, many of the mourners become believers in Jesus and rejoice in the glory of God.  But a whisper comes from the wings: “though many believed… some didn’t.”

And the curtain falls.

~~~

That’s where our reading for today ends.  But there is an epilogue a few verses later, and I think our play should include it.

Epilogue: a few days later. In Jerusalem.

Word of Lazarus’ resurrection has spread like wildfire through the city and all the surrounding area.  The religious authorities – the Sanhedrin – have called an emergency meeting.  As the curtain comes up, the chief priests and scribes and a few Pharisees are debating loudly and getting nowhere.

The question on their minds is what to do.  Not a hand-wringing “what are we going to do?” but rather “What are we doing? We must act…” “If we let him go on like this, everyone will believe in him, and the Romans will come and take away our place and our nation.”

Mind you, the Romans don’t really care what God the Jews believe in so long as they keep the peace. The question betrays their real motives: they’re afraid they’re going to lose their positions, and they’re afraid they’re going to lose control of the people.

Then Caiaphas, the high priest, says, “You know nothing! It is necessary that one man die for the people so the whole nation will not perish.”

John comments, “He did not say this on his own, but being high priest that year he prophesied that Jesus was about to die for the nation, and not for the nation only, but to gather into one the dispersed children of God.” (John 11:51-52)

A few days later, in John chapter 12, a large crowd gathers at Lazarus’ house in Bethany, both to see Jesus and to witness Lazarus alive! And when this happens the Sanhedrin decides to kill Lazarus as well.

It makes a person wonder how many times this poor man is going to have to die and be resurrected before they catch on? But for now… the curtain falls…

End of epilogue.

~~~

For those of us observing the drama today, the bottom line is this: Jesus says “I AM the resurrection” and then shows us the glory of God.

When Jesus says “I AM the resurrection” his words imply four things: (1) that death exists; (2) that Jesus exists; (3) that life after death exists, and (4) Jesus is that life.

The first implication, that death exists, sadly goes without saying.

The second implication, that Jesus exists, pretty much also goes without saying, unless you doubt the writings of most of humanity’s greatest historians.

The third implication, that life after death exists, has been debated for as long as people on our planet have known how to debate. But God has consistently said and demonstrated that resurrection does exist. There are examples in both the Old and New Testaments of people returning to life. And even nature shows us resurrection with the return of spring every year. Belief in an eternal future is far more than mere blind faith.

The fourth implication, that Jesus IS The Resurrection and The Life, is exactly what Jesus said he was, and then proved it through Lazarus. The One who is life calls us also to life – not in some abstract way, but calling each of us by name, as he called Lazarus, and saying in a voice of love, “come here”.  When we hear that voice, will we stay in the grave? Or will we go with the one who loves us? Let us join with Lazarus and let our lives illustrate the glory of God. AMEN.

 

Preached at Carnegie United Methodist Church, Hill Top United Methodist Church, and Incarnation Church (Anglican), 4/2/17

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