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We have three Scripture readings for today, one from II Samuel, one from the Gospel of John, and one from Revelation.

II Samuel 23:1-7: Now these are the last words of David: The oracle of David, son of Jesse, the oracle of the man whom God exalted, the anointed of the God of Jacob, the favorite of the Strong One of Israel: “The spirit of the LORD speaks through me, his word is upon my tongue.  The God of Israel has spoken, the Rock of Israel has said to me: ‘One who rules over people justly, ruling in the fear of God, is like the light of morning, like the sun rising on a cloudless morning, gleaming from the rain on the grassy land.’  Is not my house like this with God? For he has made with me an everlasting covenant, ordered in all things and secure. Will he not cause to prosper all my help and my desire? But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand; to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot.”

John 18:33-38  Then Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?”  Jesus answered, “Do you ask this on your own, or did others tell you about me?” Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?”  Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.”  Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”  Pilate asked him, “What is truth?” After he had said this, he went out to the Jews again and told them, “I find no case against him.”

Revelation 1:4-8  John, to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the first-born of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion for ever and ever. Amen. Behold, he is coming with the clouds, and every eye will see him, every one who pierced him; and all tribes of the earth will wail on account of him. Even so. Amen. “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.

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Today is the last Sunday of “Ordinary Time” – that is, the last Sunday before all the holidays begin. Next Sunday we begin Advent, followed very quickly by Christmas, Epiphany, Lent, Easter, and Pentecost – and by that time Spring will be here and we’ll be back out in our gardens again!

This Sunday is also Christ the King Sunday – or “The Feast of Christ the King,” which means it’s a day to celebrate.  ‘Christ the King’ is one of the newest holidays on our church calendar. Most other holidays, like Christmas or Pentecost, have been around almost as long as the church has been around. But the Feast of Christ the King is not even 100 years old.

So I was curious as to why this holiday was created.  Turns out it was created in the Catholic church and then quickly spread through all the major Protestant denominations. And whenever all the churches agree on something, that gets my attention!

This is the back story: the Feast of Christ the King was created in 1925 by Pope Pius XI.  In 1925, Europe was still picking up the pieces after World War I: it was a difficult time.  And in reaction to those difficulties, there was a steep rise in two things: secularism and nationalism.  And the combination of these two trends led to an increasing number of dictatorships, including Stalin in Russia (who came to power in 1922), Mussolini in Italy (also 1922), Hitler in Germany (who came to power in 1933 but was a rising star in the 20s), Franco in Spain (1936, also rising through the 20s).

Pope Pius “hoped to combat the growing influence of absolute dictators…” so he created the Feast of Christ the King as “as a reminder…”  that “Jesus is king and there is no other.” (source: http://blogs.jwpepper.com/index.php/the-celebration-of-christ-the-king-sunday/  )

Christ the King

I think these are important words for our own time as well, and indeed every time – because throughout human history there have been people who have claimed the kind of power and loyalty that only God has a right to.  Not that secular powers are a bad thing; Scripture says they are given to us by God for our benefit.  But when secular powers forget that they answer to God, it is the duty of Christians to remind them.

Pope Pius is not the only theologian who has stressed the importance of recognizing Jesus as King. In more recent years, British theologian N.T. Wright has written extensively about the subject of Jesus as King.  In fact Wright has gone so far as to say the church’s message of salvation has had the wrong emphasis for many years.  To fill in the back-story: some churches have taught a person is saved by being baptized and joining the church; some churches have taught that a person is saved by doing good things, by living a good life; some churches have taught that a person is saved only by God’s choice, by predestination; some churches that have taught a person is saved by having a conversion experience, by being ‘born again’.

N.T. Wright says that putting the emphasis on ‘getting saved’ is missing the point of what Jesus taught in the gospels.  This may sound shocking at first, but Wright is not saying that heaven is unimportant.  What Wright is saying, is that the focus of Jesus’ teaching in the gospels is and was about the kingdom of God.  Over and over Jesus says to people “the kingdom of God is near – change course and believe the good news.”  In other words: God’s reign is within arm’s reach, so turn your hearts and your minds, and turn your actions, in God’s direction.

So is Wright right?  As it says in the Bible, whenever we hear a new teaching we should measure it against what we read in Scriptures.  And in this case, one of the ways we can do that is to count how many times Jesus talks about various subjects.  It’s fairly safe to assume the more often Jesus talks about something, the greater importance or greater emphasis it has.

So with that in mind, I went and counted the number of times Jesus spoke certain words in the gospels. (Results will vary a little depending on which version you use. And computers help with this kind of thing.)  The word I found most frequently used in connection with Jesus is the word “answered” – as in, someone asked him a question and Jesus “answered saying” (whatever he said). And I find this encouraging, because it means we can ask questions too, in confidence that Jesus will answer.

The second most common word – and the first most common Jesus spoke about – is ‘kingdom’.  Jesus uses the word ‘kingdom’ more often than he uses the words love, faith, and peace, combined. Jesus certainly taught about love, faith and peace! But Jesus talks about the ‘kingdom’ more often. In fact Jesus uses the word ‘kingdom’ more than five times more often than he uses the word ‘saved’ and more than ten times more often than he uses the word ‘repent’.

So I think N.T. Wright is onto something. We may need to shift our emphasis from getting people ‘saved’ to welcoming people into the Kingdom.

Now I should mention – in order to balance this a little bit – that the rest of the New Testament (apart from the gospels), that is, the teaching of the apostles, is weighted somewhat differently. In these books the most common words are Love, Faith, Hope, Peace, and Righteousness, in that order.  These words describe what God’s kingdom is like.  In other words, the apostles were teaching us about life in God’s kingdom, and what it means to grow into that reality.  So Jesus announces the Kingdom, and we who follow him are called to teach the kingdom and to model what it’s like to live in the kingdom.

So with this kingdom emphasis in mind, let’s take a look at what our scripture readings for today tell us about the Kingdom.

In our reading from II Samuel, the Holy Spirit gives David an oracle. And the words David speaks apply both to himself and to Jesus.  David begins by saying “The Spirit of the Lord speaks through me.”  These same words are echoed in the book of Isaiah, chapter 61, which Jesus quotes in the synagogue in Nazareth.  Isaiah is describing what the king of God’s choosing will do, and he writes:

“The spirit of the Lord GOD is upon me, because the LORD has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the LORD’s favor…” (Isaiah 61:1-2)

And in Luke’s gospel, Jesus reads these words and adds, “Today this scripture has been fulfilled in your hearing.” (Luke 4:21)

David’s oracle continues saying: “the king rules over the people in justice” and “his coming is like the light of morning”.  In the book of Revelation Jesus says: “I am the root and the descendant of David, the bright morning star.” (Rev 22:16) So again we see a parallel between David and Jesus.

David says God’s covenant with him is everlasting; and God says to Jesus in Hebrews 5:6 “You are a priest forever, according to the order of Melchizedek.” So the two of them share God’s promise of eternity.

Throughout scripture, Jesus is called the “Son of David” – and so all these things that David says, while they’re true of himself, are also true of Jesus.  Jesus is king, both by being descended from David, and by God’s anointing.

Moving on to our reading from John: here we see Jesus, the King of the universe, standing before Pilate, accused of being a king!

Of course back in Roman days, a person who claimed to be a king would have been guilty of treason, because there was only one king and he lived in Rome. So when the high priests and the religious authorities arrested Jesus and dragged him off to see Pilate, they knew exactly what to accuse him of to get a death sentence.

For whatever reason, Pilate chooses to question Jesus privately rather than in open court. Pilate comes straight to the point of the accusation by asking: “Are you the King of the Jews?”

We might think that the direct and honest answer would be ‘yes’, but Jesus doesn’t answer the question directly. Instead he asks, “Is this your own question, or were you told this by someone else?”

Jesus is not dodging the question here; he already knows what the outcome of this trial is going to be. But Jesus is doing a couple of things (probably more than a couple, but I’ll look at two for now). First, he is putting a stop to the triangulation.  In psychology, triangulation is (quoting Wikipedia) “a manipulation tactic where one person will not communicate directly with another person, but instead uses a third person to relay communication to the second, thus forming a triangle.”  Triangulation is an unhealthy way to communicate.  So if Pilate is talking to Jesus about what the priests said, and Jesus is talking to Pilate about what other people said about him, they’ve got a triangle going.  And Jesus puts a stop to this right away by asking Pilate whether these words are his or someone else’s.

The second thing Jesus is doing is opening the door to direct and honest communication – so that Pilate can know who Jesus is, and has the opportunity to trust Jesus if he chooses to.

Pilate agrees to get rid of the triangle. He answers: “I’m not a Jew am I? Your own nation and chief priests have handed you over to me. What have you done?”

Pilate’s answer is honest but it’s not very polite. First off it smacks of anti-Semitism.  Pilate looks down his nose at the chief priests and he also looks down his nose at Jesus. As far as he’s concerned they’re all alike.  On the other hand, Pilate doesn’t like being manipulated.  And as he looks at Jesus, he knows he’s not looking at a rebel. He knows the chief priests are setting Jesus up, and he wants to know why.  “What have you done?”

And this question opens the door for Jesus to present Pilate with the truth, and to give Pilate the opportunity that Jesus gives every person: to accept the truth or to reject it. So Jesus says: “My kingdom is not of this world. If it were,” Jesus basically says, ‘as a king I would have an army and servants and they would be fighting for me. But as things stand, my kingdom does not come from this world and therefore I am no threat to you.’

Pilate answers, “So you ARE a king?”  Pilate is still only interested in whether or not Jesus is guilty of treason; he has no interest in the finer points of what Jesus is saying. So Jesus answers, “You say that I’m a king.” (pointing out the word ‘king’ is now Pilate’s, not his accusers’) And Jesus continues: “For this I was born… and came into this world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”  Jesus is now very gently questioning Pilate and saying, “I’m speaking the truth – will you hear it?”

And Pilate looks Truth in the face and says “What is truth?”

And he walks away.

Pilate wasn’t missing Jesus’ point, he just doesn’t care. He rejects the truth, and he rejects Jesus as king.

Where it came to kings, Pilate chooses Caesar over Christ. As it turned out, just two or three years later, Pilate was recalled to Rome to answer charges of harsh treatment of the Jews.  Shortly after that he committed suicide, and rumor has it he was ordered to do so by the Emperor Caligula. (What a choice between kings – Jesus or Caligula! Pilate chose poorly.)

Pilate did speak one truth: when Jesus was crucified, as was the tradition in Rome, he wrote the charge – that is, the reason he was being crucified – on a piece of wood, attached to the cross above his head.  Pilate wrote “The King of the Jews”.  Pilate meant this to be insulting, and the high priests were definitely insulted.  They asked him to change it to “this man said I am the king of the Jews”.  But Pilate answered, “what I have written, I have written” – and in his cruelty, he spoke the truth.

The king we worship today, and the king we proclaim to the world, is a king who, for our sakes, was tortured and killed on a cross.

And this brings us to our reading from Revelation, which picks up the theme and transforms it into a song of praise. The apostle John writes: “Jesus Christ, the faithful witness, the first-born of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood, and has made us a kingdom, priests to his God and Father, to him be glory and dominion for ever and ever.”

I could write a whole other sermon on what it means for us to be Jesus’ kingdom, and for us to be God’s priests.  This is our future! Priests, serving under our great high priest.

But for today I just want to close with John’s vision of our king. John writes: “behold, he is coming with the clouds, and every eye will see him…  ‘I Am the Alpha and the Omega’ says the Lord God, the one who is, and the one who was, and the one who is coming, the Almighty.”

John tells us two things: (1) Jesus will return. This is a message given to a church that was under pressure from all sides. These words are as good an encouragement for us today as they were for believers back then; and (2) John is saying: God is God, and God is in charge.

So this is our King. And our king says “I come quickly.”  And so we celebrate today, Jesus, our King, to him be the glory and the dominion forever and ever. AMEN.

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Preached at Carnegie United Methodist Church and Hill Top United Methodist Church, 11/25/18

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[Scripture readings of the day are reprinted at the end of the post]

Last week I ended our sermon with the words “to be continued…” because when we left off last week, King David had just committed adultery and murder. He had slept with Bathsheba, the wife of Uriah the Hittite, and she had gotten pregnant; and when David’s attempt to cover up the affair failed, David sent word to Joab, commander of the army, and said “put Uriah where the fighting is the hardest and then draw back so he dies”.  And that’s where our scripture reading ended last week: on a very dark note.

Side note: in that Uriah was an innocent man put to death by a conspiracy that was both illegal and immoral, and yet his death set in motion a series of events that would end up blessing the nation – in as much as that’s true, Uriah’s story foreshadows the story of Jesus, because Jesus also was put to death by a conspiracy that was both illegal and immoral, and yet his death brought blessing to the nation… and in fact to the whole world.

So last week we saw King David – a man who had been called “the man after God’s own heart” – breaking a majority of the Ten Commandments and seeming to get away with it.

As our scene opens today, Uriah has just died, and Bathsheba is alone at home, grieving the loss of her husband. She has no way of knowing David is the one who ordered her husband’s death; and she has no way of knowing that David has further plans for her. She only knows she is alone and pregnant with no means of support.

Scripture says David sent for her when her time of mourning was over – which was probably around 30 days later. In Jewish tradition the death of a spouse is usually grieved for a year, but the most intense period of grieving was the first 30 days – after which the person in mourning would slowly return to daily life. Our passage tells us ‘she became David’s wife’ and then ‘bore him a son’ in that order, which means Bathsheba was still in her year of mourning when David married her.

We have no record of how Bathsheba felt about any of this. We don’t know whether she had consented to the affair in the first place; we don’t know how she felt about David. All indications are she was honestly grieved at Uriah’s death: he had been a kind and loving husband to her. And it seems Bathsheba’s marriage to David was, at best, on his timetable rather than hers. But it also meant she and her child would have a home and would be provided for.

II Samuel 12 continues: “But the thing David had done displeased the Lord; and the Lord sent Nathan to David.” (II Sam 12:1)  It strikes me as strange that the Lord didn’t send Nathan the prophet right away.  This conversation takes place after the marriage, after the child has been born, so it’s been close to a year since David first saw Bathsheba bathing on that rooftop. One wonders if maybe David was starting to think he’d gotten away with it somehow, that the crisis was past and everything was going to be OK?

I also notice Nathan does not approach David with guns blazing and moral outrage flaring. No doubt Nathan had heard the palace gossip about the affair – and no doubt he has been praying for David.  In answer to his prayers God gives him a message, which comes in the form of a parable. The parable is a study in opposites: rich vs. poor; many flocks vs. one single lamb; the powerful vs. the powerless; the guilty vs. the innocent.

Nathan tells the story: “There were two men in a city, one rich and the other poor. The rich man had many flocks and herds; the poor man had only one ewe lamb.” And this lamb ate from his table, slept in his bed, and was like a member of the family.

Side note: I’d like to take a moment to appreciate the amazing gift God gives us in animals! Especially the ones who share our homes. They are a joy and a comfort and somehow they seem to understand us even though they can’t say so in words. We say a dog is “a man’s best friend” but they’re also a woman’s best friend; and I think cats have earned the same title as well. They really are members of the family and I thank God for them.

So this one lamb who belonged to the poor man was an animal of the house. In spite of the fact the poor man had very little to eat, this lamb was not going to be on the dinner table, ever. She was a friend, a member of the family, and if it hadn’t been for that rich man she would have lived out her whole life in peace in that poor man’s house.

So to interpreting the parable: the many flocks and herds in the story represent David’s many wives and concubines, and the one ewe lamb represents Uriah’s Bathsheba. So who or what is the traveler, the visitor who comes to the rich man and needs to be entertained? Could it be temptation, perhaps? Or perhaps desire? At any rate the traveler represents something temporary. By definition, travelers don’t stay; they have a meal, they may stay overnight, and then they’re gone. The traveler represents something passing. And this rich man could easily have satisfied the traveler with what he already had – but he chose not to. Instead he chose to take by force the poor man’s best friend – and kill it, and serve it up to satisfy a visitor who would be gone tomorrow.

On hearing Nathan’s story, King David was furious!  David exclaims “As the LORD lives, the man who has done this deserves to die!”  The original Hebrew is actually a bit stronger: David shouts “Son of death!” – which was probably a expression equivalent in English to a cuss-word followed by “that man ought to be shot!”

David and Nathan, 1672 (oil on canvas) by Scheits, Matthias (c.1630-c.1700)
oil on canvas
47×55.5
© Hamburger Kunsthalle, Hamburg, Germany
German, out of copyright

And Nathan replies: “You are the man.”

“…and God says to you: I made you king over Israel. I rescued you from Saul. I gave you everything Saul had – his house, his wives, his throne. And if that were too little I would have given you even more!” (II Sam 12:7-8, paraphrased)  God is reminding David not just of what God has done for him, but what David himself has said God has done.  Remember David’s prayer after God promised to build David a house? David praises God for keeping him safe through all the years and for promising a son who would follow him on his throne. God is reminding David of David’s own words.

God the brings the charges against David. The first charge is that David has killed Uriah with the sword. The second charge is that David has taken Uriah’s wife. The third charge is that in doing these things, David has despised God’s word (has literally broken two of the Ten Commandments) and has done what is evil in God’s sight, and therefore has despised God Himself.

And then God passes sentence: First, the sword will never depart from David’s house. God is not going to put an end to David’s house as he did with Saul’s; God’s promise that David’s house will last forever still stands. But the kingdom will always be marked by violence and rebellion. (Next week we will hear about the first of those rebellions when David’s son Absalom tries to take the throne.) And God’s second sentence: God will take David’s wives and give them to one of David’s neighbors, who will sleep with them in broad daylight. What David has done in secret, God will do in public.

And David replies: “I have sinned before the Lord.”  No excuses. No explanations. No attempts to plea-bargain or blame-shift. David looks his sins and God’s judgement straight in the eye and doesn’t flinch. He owns it. You gotta admire him for that.

David’s full confession is found in Psalm 51, where he begs God’s mercy: not because he deserves it – David says “I was born guilty” and “you are justified in your sentence” – but because God is a God of “steadfast love”. David puts himself completely in God’s hands, grieves over his sins, and yet he knows “the joy of God’s salvation” will be restored before all has been said and done.

This prayer, Psalm 51, unknown to David, also points us to Jesus as the one who brings healing and forgiveness. When David says “cleanse me with hyssop” this is, in part, a prophecy. Hyssop will be used to offer Jesus a drink of wine when he’s on the cross. John 19:28-29 reads:

“…when Jesus knew that all was now finished, he said (in order to fulfill the scripture), “I am thirsty.”  A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth.”

In order to fulfill the scriptures. Psalm 51 is one of only a few scripture passages where hyssop is mentioned; the others are: (1) the night of the first passover in Egypt, when the people of Israel put the blood of the lamb over their doors, they used hyssop to put it there; and (2) at the giving of the Torah, Moses uses hyssop to sprinkle blood on the Torah and on the people hearing it to make them holy.

So David’s hyssop ties together Israel’s deliverance and Jesus’ death – which is our deliverance.  Hyssop points to the Passover and to the Cross, and to the one who will die so that all people can be forgiven.

So even at the lowest point in David’s life, God is using him as a prophet… answering David’s prayer that he might “teach transgressors your ways” and that “sinners will return to you.”

But back to Nathan’s message. God’s immediate reply to David’s admission of guilt is: “you will not die; but because you have scorned the Lord, the child who is born to you will die.”  This baby is never named that we know of. After David’s conversation with Nathan, the child gets sick and dies. This is disturbing to us, and it should be; because what meaning or purpose could this child’s death possibly have? Could one say the child has died in David’s place? In a sense maybe, but not in any redemptive sense, not like Jesus. Is God saying the child’s life is the price of David’s life? No. Is it possible God is using this situation to share with David what forgiveness actually costs: the death of a son? Perhaps. And if that’s the case, then David’s prayer for the life of his child might have a parallel in Jesus’ prayer in Gethsemane, that is, “if it’s possible let this cup pass from me” – but the cup doesn’t pass for Jesus, and it doesn’t pass for David’s child. The Bible doesn’t really answer the question ‘why?’, other than that sin leads to death.

But at the end of the story God does not forget mercy. When everything’s over, scripture says David “comforts his wife Bathsheba” – really sharing her pain this time – and the child born of this togetherness will be Solomon, the wisest king Israel ever knew.  Solomon’s name means ‘peace’, like ‘shalom’.  And God will give Solomon a second name, “Jedediah”,  which means “beloved of God”.  God, in his great mercy, brings good even out of the ashes of David’s sin.

So a few take-aways for today:

  1. Whenever we have a need to confront sin in others, Nathan gives us a good example. Pray first, wait for God’s word, and then when God gives the word, speak the truth firmly but without anger. When Nathan said “you are the man” I don’t think he shouted it; he simply spoke the truth.
  2. When we have a need to deal with sin in our own lives, David gives us a good example: confessing it openly and completely to God without holding back. And sometimes it can help to have a Nathan in our lives who will listen and be honest with us and speak God’s word into our lives.
  3. When we sin, Psalm 51 can become our prayer. It’s a prayer of power and peace, that speaks truth and inspires trust and renews the Holy Spirit in us.
  4. Last and most important, we are all God’s children and God is our loving parent. No matter where we’ve been or what we’ve done, God wants to forgive us and welcome us home, not because we deserve it but because that’s who God is.

From here on out, God and David will go forward into the future together. Things will never be peaceful in David’s household after this; but whatever happens, God will be with David… and with his son Solomon, and his children after him, until the day when Jesus, the Son of David, arrives to forgive us all. AMEN.

 

Preached at Carnegie United Methodist Church and Hill Top United Methodist Church, 8/5/18

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2 Samuel 11:26 – 12:14  When the wife of Uriah heard that her husband was dead, she made lamentation for him. When the mourning was over, David sent and brought her to his house, and she became his wife, and bore him a son.

But the thing that David had done displeased the LORD, and the LORD sent Nathan to David. He came to him, and said to him, “There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” Then David’s anger was greatly kindled against the man. He said to Nathan, “As the LORD lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”

Nathan said to David, “You are the man! Thus says the LORD, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master’s house, and your master’s wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the word of the LORD, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites. Now therefore the sword shall never depart from your house, for you have despised me, and have taken the wife of Uriah the Hittite to be your wife. Thus says the LORD: I will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun. For you did it secretly; but I will do this thing before all Israel, and before the sun.” David said to Nathan, “I have sinned against the LORD.” Nathan said to David, “Now the LORD has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die.”

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Psalm 51:1-19  (A Psalm of David, when the prophet Nathan came to him, after he had gone in to Bathsheba)

Have mercy on me, O God, according to your steadfast love;
according to your abundant mercy blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin.
3 For I know my transgressions,
and my sin is ever before me.
4 Against you, you alone, have I sinned,
and done what is evil in your sight,
so that you are justified in your sentence
and blameless when you pass judgment.
5 Indeed, I was born guilty,
a sinner when my mother conceived me.
6 You desire truth in the inward being;
therefore teach me wisdom in my secret heart.
7 Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones that you have crushed rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and put a new and right spirit within me.
11 Do not cast me away from your presence,
and do not take your holy spirit from me.
12 Restore to me the joy of your salvation,
and sustain in me a willing spirit.
13 Then I will teach transgressors your ways,
and sinners will return to you.
14 Deliver me from bloodshed, O God, O God of my salvation,
and my tongue will sing aloud of your deliverance.
15 O Lord, open my lips,
and my mouth will declare your praise.
16 For you have no delight in sacrifice;
if I were to give a burnt offering, you would not be pleased.
17 The sacrifice acceptable to God is a broken spirit;
a broken and contrite heart, O God, you will not despise.
18 Do good to Zion in your good pleasure;
rebuild the walls of Jerusalem,
19 then you will delight in right sacrifices, in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.

 

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A Psalm of David. The LORD is my shepherd; I shall not want. He makes me to lie down in green pastures; He leads me beside the still waters. He restores my soul; He leads me in the paths of righteousness For His name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; For You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies; You anoint my head with oil; My cup runs over. Surely goodness and mercy shall follow me All the days of my life; And I will dwell in the house of the LORD Forever. – Psalm 23
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[Jesus said] “I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away– and the wolf snatches them and scatters them.  The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.  For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.” – John 10:11-18

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Our reading from the gospel of John today starts right in the middle of one of Jesus’ parables, which actually begins at the first verse of the tenth chapter; and the parable is told in response to events that happen in chapter nine. So we need to back up a little bit in order to understand what Jesus is replying to.

In chapter nine, Jesus heals a man who was born blind; and the Pharisees and the synagogue leaders want to know how this happened. More specifically, they want to know how someone they believe to be a sinner – someone who has broken the law of Moses by doing work on the Sabbath – could possibly work a miracle.  So the formerly blind man is questioned in great detail by the religious leaders, who are debating among themselves whether Jesus is a prophet or a sinner.

In getting caught up in their legalistic attitudes, the Pharisees miss the whole point: that someone who was blind can now see. In fact a number of them are having a hard time believing it’s true this man was born blind in the first place. They think this healing is ‘fake news’ – at least until they call in witnesses who testify to the fact that the man was indeed born blind.

I don’t know about you, but if I knew somebody born blind who suddenly one day could just see, I would be thrilled for that person and I’d be dying to hear the story of how it happened.  The Pharisees, though, show no joy in the miracle, zero interest in the human story. The only thing that mattered to them was this miracle didn’t fit into their theology.

So after a long and heated debate, the man who had been healed finally says to the religious council, “Look. Never since the world began has anybody born blind ever been made to see. If this man were not from God, he could do nothing.” (John 9:32-33, paraphrased)  And they answer him, “‘You were born in sin, and you are trying to teach us?” And they threw him out of the synagogue. (John 9:34, paraphrased)

As chapter nine closes, Jesus finds the man and asks him, “do you believe in the Son of Man?” and after a short conversation the healed man says “yes, I believe”.  And Jesus says, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind.” (John 9:39)

So in Chapter Ten, Jesus takes the Pharisees and synagogue leaders to task for their hard-heartedness and their failure to do the job God gave them to do. And he does this by telling a parable about shepherds and sheep. Jesus draws a contrast between himself as the Good Shepherd and the religious leaders who are just hired hands.

Before I get into the parable, just a few brief words about sheep.  I’ve never worked with sheep, I’ve never been around sheep much, but from what I’ve read, (1) sheep are intelligent; (2) shepherds say they are cute as a button when they’re young but that doesn’t last long; (3) sheep run from what frightens them; (4) sheep follow each other, mostly; if one starts moving in a direction the others move in that direction too; (5) sheep band together in flocks naturally, for protection. Sheep are social animals; however, like people, they maintain a ‘safe zone’ between themselves and others – kind of like our ‘personal space’.  And in times of stress and danger the distance between sheep – that ‘safe zone’ – increases. (Does that sound at all like our society today?)  (6) Lastly, sheep really do respond only to the shepherd’s voice, and won’t follow anyone else.

The job of the shepherd is to take care of the sheep, to feed them, to keep predators away, and to protect their health and well-being.

So in John chapter ten, Jesus contrasts the good shepherd with the hired hands, and I see five specific contrasts Jesus makes in this passage:

First, the Good Shepherd sees the sheep as his own. Not that he owns them, although God as creator could make that claim on us because He made us. But this is more like words of love: “you are my own, my beloved” – or – “I am yours and you are mine”.  The hired hands, the synagogue rulers, on the other hand, don’t see the sheep as ‘their own’ in any sense of the word – either by rights or by love.

I have to say at this point, as a pastor, Jesus’ words are troubling. Because when it comes down to it, I’m one of the hired hands, and so is every other ordained minister. I don’t think Jesus is saying here that all religious leaders, all pastors, or all prophets, are like the Pharisees.  Jesus is making a point about a specific group.  But I do think all of us hired hands need to be careful not to become like the Pharisees.  And I must acknowledge that even the very best of human pastors doesn’t love the sheep the way Jesus does.

My old pastor used to say to us, “don’t follow me, follow Jesus.”  He wasn’t trying to get out of his responsibilities – far from it – but he was letting us know (as Jesus says in this passage) that sheep only get into the sheep pen through the gate, and Jesus is the gate.  There is no other gate, no other way in.  The way to tell the difference between a hired hand who cares about the sheep and a hired hand who doesn’t, is whether they lead you in Jesus’ direction, and keep on leading you in Jesus’ direction.

Back to the parable.  The second thing Jesus says is when the sheep are attacked – when the wolf comes – the Good Shepherd defends and protects his sheep, even to the point of sacrificing his own life to save the sheep. The hired hand, by contrast, runs away when the wolf comes, leaving the sheep unprotected.

I think it’s worth taking a moment to see how Jesus describes the wolf, that is, our enemy, and what the enemy does.  Jesus says two things: he says the wolf (1) snatches the sheep; that is, he’s involved in sheep-stealing. An enemy tries to remove God’s people from the flock. An enemy knows once a sheep is isolated and by itself, it’s easy prey.  (2) The wolf scatters the sheep. An enemy divides. An enemy encourages sheep to fear and panic, and to attack one another in their fear. An enemy destroys the unity of the flock. The Good Shepherd keeps the flock together and at peace: as Jesus says, “one flock, one shepherd”.

Third, [as we saw in the video above] Jesus says the Good Shepherd knows his sheep and his sheep know him.  The Good Shepherd also knows God the Father and is known by God.  The sheep don’t recognize the voice of a stranger and will not follow him. In fact sheep will run away from a stranger.

Fourth, the Good Shepherd voluntarily lays down his life on behalf of the sheep, and then will take it up again.  Here Jesus is predicting his death on the cross, and also predicting his resurrection. No hired hand would do this, and no hired hand could make this claim.

And fifth and last, the Good Shepherd does God’s will and receives his authority from God. The hired hand’s interests – if the hired hand is a Pharisee – are in getting paid for his job and in maintaining his position.  The Good Shepherd loves God the Father, and the Father loves him, and both of them love the sheep; and the sheep who belong to Jesus love Jesus and love the Father. So love is the mark of God’s kingdom, or of Jesus’ sheepfold.

So Jesus is the Good Shepherd, who lays down his life for the sheep, and then takes it up again.  Jesus is the one whose voice calls us to follow. Jesus is the gate by which the sheep enter into God’s kingdom.  And love is the mark of God’s kingdom.

As I close today I’d like to return to our readings from John 10 and Psalm 23. John 10 can be understood as the song of the Good Shepherd, and Psalm 23 can be understood as the song of the sheep.  Together they make a love song.  So I’d like to read these as a duet the Good Shepherd and us, his sheep. If (Rachel, Jen, Cilia) would come up and join me… (we’re not going to sing it, we’re just going to read the lyrics)

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[Jesus begins] Anyone who does not enter the sheepfold by the gate is a thief and a bandit. The one who enters by the gate is the shepherd of the sheep. The gatekeeper opens the gate for him; the sheep hear his voice. The shepherd calls his own sheep by name and leads them out.  When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. They will not follow a stranger, but they will run from him because they do not know the voice of strangers.

The LORD is my shepherd; I shall not want

Very truly I tell you, I am the gate for the sheep. All who came before me were thieves and bandits, but the sheep did not listen to them. I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture.

He makes me to lie down in green pastures; He leads me beside the still waters.

The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.  I am the good shepherd. The good shepherd lays down his life for the sheep.

He restores my soul; He leads me in the paths of righteousness For His name’s sake.

The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away – and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep.

Yea, though I walk through the valley of the shadow of death, I will fear no evil; For You are with me;

I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.

Your rod and Your staff, they comfort me.  5 You prepare a table before me in the presence of my enemies.  You anoint my head with oil; My cup runs over.

For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.

Surely goodness and mercy shall follow me all the days of my life; And I will dwell in the house of the LORD Forever.

AMEN

 

Preached at Fairhaven United Methodist Church, Spencer United Methodist Church, and Incarnation Church (Anglican), Pittsburgh, 4/22/18

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The following post was written by author and health care administrator F. Nicholas (Nick) Jacobs of Windber PA, who has spent his career working to make health care more humane, especially for those of us who don’t have much clue about it. He is also related to my mother-in-law which is testimonial enough right there. 🙂  His take on the healing power of kindness echoes many of the themes found in the healing miracles of Jesus. If you’d like to learn more about Mr. Jacobs’ work, check out his blog Healing Hospitals.

kindness2

Having had responsibility for administering the first rural hospice in the United States, a palliative care unit that was established in 1977, I quickly learned about the critical nature of kindness. Although many serious diseases may be life-ending, these same serious diseases are always life-changing, and kindness helps everyone involved.  In fact, Stanford University did a study that demonstrated that kind medical care can lead to faster wound healing, reduced pain and anxiety, and lower blood pressure plus shorter hospital stays.

This coincides with my own finding where, with a fully integrative hospital, we had an infection rate that never went above 1 percent (national average was 9 percent), and we had the lowest readmission rates, lowest restraint rates, and even though we had a hospice where people came to die, we had the lowest death rates of our 13 peer hospitals. When we brought in the University of Pittsburgh, Penn State, and Georgia Tech to try to quantify these outcomes, there was only the ethereal connector, kindness.  Kindness seemed to be one of the root causes.

What are the keys to kindness?  They are profound, sincere listening, empathy and compassion, generous acts, timely care, gentle honesty, and support for family caregivers.

For empathetic listening, listen with minimal interruption and convey respect for the person’s self-knowledge.  As my brain surgeons used to say, “This is not rocket science.” And my rocket scientist friends used to say, “This is not brain surgery.”  It’s uncommon common sense. Nurses from Brigham and Women’s Hospital in Boston begin their shifts by asking their patients, “What’s the most important thing we can do for you today?” And then listening to and responding to those patients.

A key element needed to provide actual empathy is the avoidance of judgment. Hate the disease, but don’t judge the person.  Don’t give your unwanted opinions or interrupt with your personal solutions. Simply listen with empathy.  Another is the ability to recognize the emotion that is present and then genuinely respond to it in a caring way.

Generous acts do not have to be limited to healthcare activities.   I’ve had patients who have proclaimed that hugs from nurses or physicians literally saved their lives, and that is not an exaggeration.

Kindness

My career path took a very circuitous route to where I am today.  I started as a professional trumpet player and school band director, became an arts organization executive, and later founder of two genomic research institutes.  But in my thirties, before I entered health care administration, when I was serving as the president of the Laurel Highlands Convention and Visitors Bureau, I learned about customer service.

In that scenario, timeliness is always a problem. When I got into healthcare, I’d ask why it was I could stay in a nice hotel and in 15 minutes have two or three employees bumping into each other to take care of me for less than $200 a night, but for $2500 a night, after ringing my call bell for 45 minutes, I couldn’t get a bedpan in a hospital? That all changed very rapidly.

The next challenge is carefully administered gentle honesty. A physician friend told me the story of his first year of practice when he told a congestive heart failure patient to get his things in order because what he had was not reversible. This patient had at least 18 months or more to live, but the physician didn’t mention that.  The patient’s wife called the next morning and told my friend that her husband had died that night. Words are powerful.  Use them very carefully.

Finally, it’s imperative that we treat not only the patient but also their family members by considering their daily needs and providing emotional support.  I can honestly tell you that more healing took place in my hospice than in any other department in the hospital: family healing.

That’s the magic of kind care.

Nick Jacobs of Windber PA is a Partner with SunStone Management Resources and author of the blog healinghospitals.com.

 

 

 

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Now among those who went up to worship at the festival were some Greeks.  They came to Philip, who was from Bethsaida in Galilee, and said to him, “Sir, we wish to see Jesus.”  Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, “The hour has come for the Son of Man to be glorified. 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. Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor.

“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. Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.” The crowd standing there heard it and said that it was thunder. Others said, “An angel has spoken to him.”  Jesus answered, “This voice has come for your sake, not for mine.  Now is the judgment of this world; now the ruler of this world will be driven out.  And I, when I am lifted up from the earth, will draw all people to myself.”  He said this to indicate the kind of death he was to die. – John 12:20-33

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The story has been told of a young pastor who stepped into the pulpit in an English church one Sunday morning and found a brass plaque on the inside of the lectern. It read, quoting today’s scripture, “Sir, we would see Jesus.” This story must have gotten around because today quite a few churches have pulpits with that saying on the inside.

And isn’t that really what we come to church for?  To be lifted out of the mundane world and for a moment touch eternity and spend some time with God and with Jesus, who loves us so much?

As I was reflecting on this, this past week, I thought back to a time a long time ago when I was maybe 13 or 14 years old, and I came to church wanting more than anything to catch a glimpse of Jesus.  This was back in the early 1970s, and those of us who were around back then remember the things that were going on in the world.  Our country’s nuclear arms talks with Russia had stalled out because of a disagreement over the shape of table where the delegates would sit; the Vietnam War was dragging on, and anti-war protests were building; and people who were keeping an eye on the news were beginning to hear rumors that something might have happened in an office complex called Watergate.  At the same time many churches, including the Presbyterian church I grew up in, were studying a recent book by English bishop John Robinson called Honest to God in which he introduced concepts of ‘secular theology’ and ‘situational ethics’, and called into question what many people understood about God and faith.

Our church was full of talk and deep concern over these things, and understandably so. The world back then was complex and troubling – much like it is today. But as I came to church looking for Jesus with all of the idealism and naivete of a young teenager, and I was disappointed… because with everything that was going on, the one thing I couldn’t find was Jesus.

I can remember going home, discouraged, and putting on the new George Harrison record (yes, vinyl) Living in the Material World. After the breakup of the Beatles, Harrison had gone very public about his commitment to Hinduism, and he was being ridiculed in the press for it. What captured my attention on the album was the last song, called That Is All, and the lyrics went like this:

“Times I find it hard to say with useless words getting in my way
Silence often says much more than trying to say what’s been said before
And that is all I want to do – to give my love to you
That is all I’m living for – to try to love you more
And that is all”

This wasn’t a love song to a lady; it was a love song to his god. Harrison was putting all the fame of a Beatle and all the fortune of a Beatle on the line for his faith.  And I prayed that God would lead me to people who could teach me to love Jesus the way Harrison loved Krishna.

God never fails to answer prayers like that!  And isn’t it really what we’re all here for today? To see Jesus, and to know him more and to love him more, and to be loved and be known by him?

As I’ve been studying baptismal vows this Lent I think that’s really what these vows are all about. For example, this week’s question [from the Methodist Book of Order] “According to the grace given you, will you remain faithful members of Christ’s holy church and serve as Christ’s representatives in the world?”

This question is not about signing one’s name to a church register and then signing up for volunteer time. (It might include that!) But mostly it’s about helping people to see Jesus – according to the grace he’s given us. And grace isn’t something we can get for ourselves, or stir up inside ourselves. Grace is by definition a gift from God, who loves us.

Having been loved and forgiven by God through the cross of Christ, and being guided by the Holy Spirit, we are able to be faithful members of the family of God: the living community of God’s faithful people around the world, representing every nation and language and people group, and stretching across the millennia.

Serving as Christ’s representatives in the world is a HUGE order, a huge responsibility. For people outside the church, how we live our daily lives, and how we treat one another, may be all they ever see of how the Christian faith is lived.  We live in a fishbowl!  Or, as Jesus puts it, who would light a lamp and put it under a basket?  “You are the light of the world,” he said.

What we do in even the smallest and most private of moments matters.  What we say when we think no one is listening matters.  We are called at all times and in all places to reflect the love of Jesus and the truth of Jesus’ words in the way we live. And more than that, we are called to be ambassadors for the Kingdom of God – ambassadors to a world that is in rebellion against God, a world that is passing away, and from which God wants to rescue as many as are willing.

Our reading from the gospel of John today speaks to all of this, so I’d like to spend some time with it.

As the scene opens, Jesus and the disciples are in Jerusalem, along with a large number of people, both Jews and Gentiles, because the Passover is about to begin. Jesus’ triumphal entry into Jerusalem, which we celebrate next week on Palm Sunday, happened a couple days ago in this passage. And a few days before that, Jesus had raised Lazarus from the dead – which is partly what inspired the events of Palm Sunday – after which the Pharisees conspired to kill Lazarus (completely missing the irony of attempting to kill someone who has just been raised from the dead and could be brought back again). And the Pharisees are saying to each other, “Look, the whole world has gone after him!”

And the arrival of a group of Greeks proves their point.  These unnamed Gentiles came to the temple during the week of Passover and said “we want to see Jesus”.

The Greeks talk to Philip because they understand Jesus is the Jewish Messiah and back then there was sort of an invisible line between Jews and Gentiles; but they are encouraged by Jesus’ actions a few days before, when he tossed the merchants and money-changers out of the temple. All those tables had been set up in the part of the temple reserved for the Gentiles, so they understood Jesus’ actions as being sympathetic to Gentiles – which, in part, they were. But Philip’s not quite sure what to do so he goes and tells Andrew and together they give Jesus the message: “there are some Greeks who would like to see you.”

And the arrival of the Gentiles fulfills the ancient prophecies that the Messiah would be “a light to the Gentiles” as well as “the glory of his people Israel”.  And so Jesus, answering Philip and Andrew, says, “the hour has come. Now will the Son of Man be glorified.”

And he explains: just like a grain of wheat has to fall into the ground and die in order to sprout and bear fruit, likewise he must die in order to enter glory.

And what’s more, Jesus’ disciples need to be willing to put their lives on the line too: those who try to hold onto their lives will lose out, but those who lose their lives will find them. The servants must follow the master; and Jesus says “whoever serves me the Father will honor.”

Imagine for a moment what it will be like to be honored by God.  We talk a lot in church about beliefs and duties, but I think it’s good sometimes to stop and think about God’s promises.  The King of the universe, the creator who spoke galaxies into existence, knows your name, and has a crown with your name on it, waiting for you.

“He who honors me, I will honor.” These words were first spoken by God in the book of I Samuel (2:30).  They were also quoted in the movie Chariots of Fire. Some of you may remember the scene. Eric Liddell, the Olympic runner from Scotland back in 1924, had risked everything (including defying the king of England) by refusing to run in a heat on Sunday, the Lord’s day. His refusal meant rescheduling all the runners on the English Olympic team, and also meant Liddell would not run in the race he was most qualified for. This caused a stir in the papers… but on the day of the race, as the race was about to begin, Liddell was handed a note quoting the verse “he who honors me I will honor”. He ended up winning the race and setting a world record.

After the Olympics, Eric Liddell served in the mission field in China, and died at the age of 43 in a Chinese internment camp. His last words, talking about living life for God, were, “it’s complete surrender.”

That’s what Jesus is talking about here. He’s talking about his own complete surrender to the Father’s will.  We hear in this passage a preview of Jesus’ prayer in the Garden of Gethsemane. His soul is troubled – shaken to the core – at the horror of the cross, and Jesus wrestles with the reality of his calling. He has no desire to suffer; he has no martyr complex. Jesus’ prayer in the Garden of Gethsemane tells us he desperately wanted any other option. But he knows there is none, if the fallen human race is to be saved. And so he says, “it is for this reason I have come to this hour. Father, glorify your name.”

And God answers, “I have glorified it, and will glorify it again.”

Jesus explains to the crowd: “now comes the judgement of this world. Now the ruler of this world will be ejected” – and Jesus, being nailed to the cross, will draw all people to himself.  To reject Jesus is to reject God; but at the same time “the judgement passed on this world is endured by the One whom this world murders.” And as a result Satan is dethroned and Jesus is enthroned.

This Jesus is the one we are called to represent to the world. It’s an impossible task, in our own power. That’s why we have to rely on God’s grace. As the body of believers we are called to share in Jesus’ suffering and to share in his glory.

So where does this put us today? Are we like the Greeks, saying “sir, we would see Jesus”?  If so, he’s right here: staring death in the face and saying ‘I love you this much – trust me, follow me’. There is no longer any barrier to anyone’s admission to God’s presence and God’s glory.

Are we followers of Jesus? Then as we follow him, our path will lead us into working together, and suffering together, and into glory together.  On this path we will likely run up against two roadblocks: (1) our own natural inclination to duck out of suffering, and (2) as the old pastor of Cambridge, England – Charles Simeon – put it: “the contempt and hatred of an ungodly world”. He adds: “we are not at liberty to shun the cross by relaxation of our principles or by any deviation from the path of duty.” These are hard words to hear, and hard words to speak; but Jesus does not sugar-coat. The path ahead is not easy; but our calling is to follow the Lord of Love; and in doing so bring glory to God.

So having said all of this, I’d like to end where we began: in the words of the Greek visitors, “we would see Jesus”.  I invite you to relax, close your eyes if you want to, and turn on your imaginations, and picture Jesus and the disciples on the shore of the Sea of Galilee. The sun is shining, the boats are out, and the fish are biting. Jesus is teaching the crowds, and welcoming children, and blessing the children and laughing with them.  And then as he walks through the seaside town of Capernaum, people bring their loved ones who are sick, and he touches them: and they’re well again.

After a long day Jesus and the disciples climb a mountain – green and dotted with flowers – and they have dinner together and pray together. The next morning the crowd finds them again so Jesus sits down and teaches them: “Blessed are those who mourn, for they shall be comforted… blessed are the merciful, for they shall obtain mercy… blessed are the peacemakers for they shall be called children of God…”

Day after day, town after town, Jesus demonstrates God’s power in his miracles and God’s love in his teaching. People love him and are amazed by him and can’t get enough of him.  Jesus knows the religious establishment is envious of this and they aren’t going to put up with him for much longer. But he also knows, as C.S. Lewis said in The Lion The Witch and the Wardrobe, that there is an “old magic” in the world (as the character Aslan puts it):

“when a willing victim who had committed no treachery is killed in a traitors stead, the Table will crack and Death itself will start working backwards…”

Which is an allegory for the cross, on which Jesus, the willing victim who committed no treachery, was killed in the place of a rebellious human race. At which point death was not able to hold him OR have any further power over us. Our champion walked out of the grave and lives today – and in him we live, and will always live.

This is Jesus. All glory be to him and to our God forever. AMEN.

 

Preached at Fairhaven United Methodist Church, Spencer United Methodist Church, and Incarnation Church (Anglican) 3/18/18

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[Scripture reading: 2 Kings 23:1-6, 21-25 reprinted at the end]

In the beginning… there were matinee idols. Errol Flynn. Clark Gable. Greta Garbo. Then there were pop idols: Elvis Presley. The Beatles. And then there was American Idol – pop stars taken from anonymity to fame for our young people to look up to.

This week in our Lenten series on “Giving Up…” things for Lent, we’ll be looking at Giving Up Idols.

Parents of teenagers have never been entirely comfortable with the younger generation’s idols, but most parents figure it’s just a phase. The kids will grow out of it, right?

Sometimes they do, sometimes they don’t. But I think this is only a tiny, tiny part of what the Bible is talking about when it talks about idols.

And the Bible does talk about idols a lot! In fact the words idols or false gods – between those two phrases – appear over 400 times in the Bible.

For most of us, when we hear the word ‘idol’, we either think of pop idols or we think of those statues people in ancient times used to worship: false gods with names like Dagon or Molech or Ba’al, idols carved out of stone or wood, and worshiped by primitive people who didn’t know any better.

But ancient people weren’t stupid. They knew these statues were just representations of things in the spirit world.  The statues represented concepts like health or fertility or wealth. And the worshipers were worshiping the spirit world, not the statues.

But the priests of the false gods demanded sacrifices: sometimes even human sacrifices. And so these ancient religions brought death to their worshipers, not life, partly because following the so-called ‘gods’ made people to do unholy things; and partly because they were worshiping a lie. And as the apostle Paul says, these gods don’t exist anyway.

No wonder the one true and living God, who loves all he has created, objects to people worshiping what isn’t real and following lies that will destroy them.

But what about us today?  We don’t talk much about ‘idolatry’ much any more – the word has gone out of fashion kind of like the word ‘repent’.  But idols are still very much with us, and their lies are still very much with us. “Fake news,” for example, puts lies in the mouths of celebrities who never said any such thing; or may put forward propaganda in a way that people are tempted to believe it.  Perpetrators of fake news are counting on the fact people have idols and can be led astray by them.

Idols can also be things we spend too much time or money on. Buying stuff. Having the best. Tucking money away. Spending too much time with the TV (or Facebook). We even make idols out of God’s blessings sometimes: good gifts like careers or friends or family or food or exercise.

Anything that becomes more important to us than God, or that gets in the way of God being the Lord of our lives, is an idol. And God knows that idols eventually lead us into death.  And what’s more, idols steer our love and loyalty away from the people around us who need what God has given us to share.

I saw a quote the other day that speaks to this. Given that idols are objects of our praise, the quote said: “Biblical praise – is always both praise of the true Lord, and praise against all false lords – human and nonhuman – who seek to set themselves up in God’s place… prais[ing God] not only evokes a world, it also undoes, it deconstructs, all other worlds.”

Once we become convinced that only God is worthy of our worship, and we decide to get rid of our idols (whatever they may be) we may find it difficult to get rid of them. They’re not easy to shake.

The temptation is to try to tear our idols down. We’ve had them up on a pedestal and it’s so easy when we’ve put something on a pedestal to throw it down and break it. Think of how many famous people – even in the news recently – have been on pedestals for years and then their reputations all of a sudden are smashed on the ground. The problem is, throwing things off pedestals is just the flip side of building them up.  We are still relating to the idol. Our attention is still on it.

But throughout scripture, when God confronts idolatry, God’s words are always “put it away”.  Not ‘tear it down’.  ‘Put it away’ – like a parent telling a child to put a toy back in its box. Leave it where it is, God says, and let’s you and me do something else.

All through scripture God says to His people ‘put it away’.

  • In Genesis (35:2) God says to Jacob’s family, “Put away the foreign gods that are among you…”
  • When the Israelites were entering the Promised Land, God says, (Joshua 24:14) “put away the gods that your ancestors served beyond the River and in Egypt.”
  • When the prophet Ezekiel was comforting a nation in exile God said, (Ezekiel 43:9) “let them put away their idolatry… and I will reside among them forever.”
  • And even at the end of the book of Revelation, as God’s judgement is being poured out on the earth at the end of time, people still have not given up their idols. The apostle John writes: (Revelation 9:20) “…they did not repent of the works of their hands or give up worshiping demons and idols …”

From Genesis to Revelation God has been saying to his people “put them away”.

So this Lent, let’s put away anything that comes between us and God: anything that is more important to us than God.  And for those people and things in our lives who we love and that are important to us – place them in God’s hands, for God’s blessing. By doing this, we will love them even better, because we’ve set them free to be who they are in the Lord.

So let’s free ourselves of serving anything that can’t save or satisfy. Let’s put away all idols and live our lives as God intended – free to serve the Lord of Love. AMEN.

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2 Kings 23:1-6, 21-25  Then the king [Josiah] directed that all the elders of Judah and Jerusalem should be gathered to him.  2 The king went up to the house of the LORD, and with him went all the people of Judah, all the inhabitants of Jerusalem, the priests, the prophets, and all the people, both small and great; he read in their hearing all the words of the book of the covenant that had been found in the house of the LORD.  3 The king stood by the pillar and made a covenant before the LORD, to follow the LORD, keeping his commandments, his decrees, and his statutes, with all his heart and all his soul, to perform the words of this covenant that were written in this book. All the people joined in the covenant.

 4 The king commanded the high priest Hilkiah, the priests of the second order, and the guardians of the threshold, to bring out of the temple of the LORD all the vessels made for Baal, for Asherah, and for all the host of heaven; he burned them outside Jerusalem in the fields of the Kidron, and carried their ashes to Bethel.  5 He deposed the idolatrous priests whom the kings of Judah had ordained to make offerings in the high places at the cities of Judah and around Jerusalem; those also who made offerings to Baal, to the sun, the moon, the constellations, and all the host of the heavens.  6 He brought out the image of Asherah from the house of the LORD, outside Jerusalem, to the Wadi Kidron, burned it at the Wadi Kidron, beat it to dust and threw the dust of it upon the graves of the common people.

The king commanded all the people, “Keep the Passover to the LORD your God as prescribed in this book of the covenant.”  22 No such Passover had been kept since the days of the judges who judged Israel, or during all the days of the kings of Israel or of the kings of Judah;  23 but in the eighteenth year of King Josiah this Passover was kept to the LORD in Jerusalem.

 24 Moreover Josiah put away the mediums, wizards, teraphim, idols, and all the abominations that were seen in the land of Judah and in Jerusalem, so that he established the words of the law that were written in the book that the priest Hilkiah had found in the house of the LORD.  25 Before him there was no king like him, who turned to the LORD with all his heart, with all his soul, and with all his might, according to all the law of Moses; nor did any like him arise after him.

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Preached at Wednesday Lenten Lunch Series, Carnegie Ministerium, St. John Evangelical Lutheran Church, 2/21/18

 

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Luke 2:1-20  In those days a decree went out from Emperor Augustus that all the world should be registered.  2 This was the first registration and was taken while Quirinius was governor of Syria.  3 All went to their own towns to be registered.  4 Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David.  5 He went to be registered with Mary, to whom he was engaged and who was expecting a child.  6 While they were there, the time came for her to deliver her child.  7 And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

8 In that region there were shepherds living in the fields, keeping watch over their flock by night.  9 Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified.  10 But the angel said to them, “Do not be afraid; for see– I am bringing you good news of great joy for all the people:  11 to you is born this day in the city of David a Savior, who is the Messiah, the Lord.  12 This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.”  13 And suddenly there was with the angel a multitude of the heavenly host, praising God and saying,  14 “Glory to God in the highest heaven, and on earth peace among those whom he favors!”

15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.”  16 So they went with haste and found Mary and Joseph, and the child lying in the manger.  17 When they saw this, they made known what had been told them about this child;  18 and all who heard it were amazed at what the shepherds told them.  19 But Mary treasured all these words and pondered them in her heart.  20 The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

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Hymn Text: O Little Town of Bethlehem

1 O little town of Bethlehem, how still we see thee lie!
Above thy deep and dreamless sleep the silent stars go by.
Yet in thy dark streets shineth the everlasting light;
the hopes and fears of all the years are met in thee tonight.

2 For Christ is born of Mary, and, gathered all above,
while mortals sleep, the angels keep their watch of wond’ring love.
O morning stars, together proclaim the holy birth,
and praises sing to God the King, and peace to men on earth.

3 How silently, how silently the wondrous gift is giv’n!
So God imparts to human hearts the blessings of His heav’n.
No ear may hear His coming, but in this world of sin,
where meek souls will receive Him, still the dear Christ enters in.

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We made it!  Christmas is here!  The busyness is over, and what’s done is done, and what’s not done is probably not going to get done at this point.

Here at Carnegie United Methodist, over the past month, we have been observing Advent by focusing on the Songs of Advent. And we have heard in these songs – and in the scriptures they were based on – how the world has been watching and waiting for the arrival of the Saviour.  How, in our dark and weary world, we long for the light and the peace that God’s Messiah will bring.

We’ve heard in these songs how Jesus is the fulfillment of the Old Testament prophecies: the promise that a Saviour would come, from the line of David, and save God’s people; and how this Saviour came to earth and was born in a manger in Bethlehem over two thousand years ago. And tonight, we celebrate: the baby has arrived!

But the ancient prophecies also promised a King: and King Jesus is yet to come. So during Advent we remembered how God sent Jesus as a baby, to save us from sin; and we also remembered that Jesus will be returning one day as King, to restore the world to God’s design.

Those of us who love Jesus, who are full of joy at his coming, are citizens of that Kingdom… but I’m getting ahead of myself.

Tonight I wanted to finish out our series on the Songs of Advent by taking a look at the songs of Christmas. And I wish I had time to talk about all of them! But for tonight I’m going to focus on two: the carol O Little Town of Bethlehem, and the song the angels sang in our scripture reading tonight.

So starting with the carol. “O little town of Bethlehem, how still we see thee lie.”  These words were written shortly after the end of the Civil War by a pastor serving a church in Philadelphia. Which is cool, because so many of our carols and hymns come from Europe – it’s nice to have one we can call our own, from our own country and our own state.  The pastor, whose name was Mr. Brooks, had recently traveled to the Holy Land and had been deeply moved by seeing Bethlehem. So he wrote a poem about it, and gave it to his organist to set to music.

The organist tells us the story in a letter that he wrote to a friend. He says, in part:

“As Christmas of 1868 approached, Mr. Brooks told me that he had written a simple little carol for the Christmas Sunday-school service, and he asked me to write the tune to it. We were to practice it on the following Sunday. Mr. Brooks came to me on Friday, and said, ‘have you written the music yet to “O Little Town of Bethlehem”? I replied, ‘No’ but said he would have it by Sunday. On Saturday night… my brain was all confused about the tune. […]But I was roused from sleep late in the night hearing an angel-strain whispering in my ear, and seizing a piece of music paper I jotted down the melody… and on Sunday morning before going to church I filled in the harmony.” He adds: “Neither Mr. Brooks nor I ever thought the carol… would live beyond that Christmas of 1868.”

…and here we are, still singing it, 149 years later.

“O little town of Bethlehem, how still we see thee lie.”  If we were to go to Bethlehem tonight, it would not be quiet and still.  There would be thousands of worshipers from around the world, from every church and denomination, crammed into the city, celebrating Christmas. And the city itself, being disputed territory, is surrounded by a wall topped with barbed wire and guarded by men with machine guns, who look at every passport at every checkpoint. Even when it’s not a holiday, these days, Bethlehem is not quiet.

But 2100 years ago – was it quiet back then? Probably not, actually – because Bethlehem had thousands of visitors there for the census. There were so many people there were no more rooms available in the guest houses. And of course there were always Roman soldiers around, with their swords and their armor.  And in the middle of all this a young couple arrives, with the woman clearly in labor – and quickly the midwives gather, and they clear a spot near the manger, and the baby is born and cries out, and all that doesn’t happen quietly either.

Back then, just like it is today, the world is in darkness and confusion and there is no peace.

But on the hillsides around Bethlehem it was quiet.  There were sheep on the hills and shepherds to look after them.  Far from the crowds of the city, peaceful among the tall grass and olive trees, the men watched over their flocks.

All of a sudden the peace of the night was shattered when a heavenly being appeared! The Bible never tells us exactly what angels look like, but going by how people reacted to them – they must look a bit fierce.  In the Bible, whenever an angel appears, people tremble, or fall to their knees, or sometimes faint dead away. So the first word out of the angel’s mouth is “Fear not!” Don’t be afraid. And something in the way the angel speaks gives courage to those who hear.

I think the angel’s word to us tonight is also “Fear not”.  Fear not, in the darkness. Fear not, in these violent times. Why?  Because…

“I bring you good news of great joy, which will be for all the people.”

Great joy. Joy is a word we hardly ever use any more, except at Christmas-time.  I think we may be in danger of losing the meaning of the word. Joy is not just happiness or pleasure – in fact some have said that happiness and pleasure are cheap imitations of joy.  The dictionary says joy is ‘felicity, bliss, delight’ – but it goes even beyond that.

The psalmist says in Psalm 30, “weeping may tarry for the night, but joy comes in the morning.” (Ps. 30:5)  Joy can be found in that moment when our spirits soar beyond themselves, and we lose ourselves in the moment.  Joy takes us outside ourselves.  C.S. Lewis says “Joy is the serious business of heaven.”

This joy, the angel says, will be for all people. Not just the ones in charge. Not just the rich and privileged. All people.

And the angel continues: “To you is born this day in the City of David a savior, who the Messiah, the Lord.”

God’s promises, given by Abraham and Moses and David and Isaiah and all the prophets, have been fulfilled tonight. Christ is here – in Bethlehem – the anointed one, the Promised One – the Lord and ruler over all.

“And suddenly there was with the angel a multitude of the heavenly host” – that is, thousands of angels, rank on rank, almost like heaven’s military.  So there’s this multitude of the heavenly host – singing – “Glory to God in the highest heaven, and on earth, peace among those whom he favors.”  God is above all, greater than anything, more important than anything, more majestic than anything. And this child will bring peace between God and God’s people – by conquering sin and death and giving us holiness and life. Praise be to God!

When the angels went away the shepherds did the only thing they could do: they set out for Bethlehem, and they found Mary and Joseph, and the baby, lying in a manger. And they told Mary and Joseph what the angel said.  And then they went out and told the rest of the city what the angel said. They got the city so excited that rumors of what they said even reached the palace in Jerusalem, which troubled King Herod – but that’s another story for another day.  For that night, the shepherds shared their story, then returned to their flocks rejoicing and praising God for all they had seen and heard.

O Little Town of Bethlehem concludes with these words:

“So God imparts to human hearts / the blessings of his heaven
No ear may hear his coming; but in this world of sin
Where meek souls will receive him / still, the dear Christ enters in.”

We give gifts to each other at Christmas, in honor and in memory of the greatest gift ever given to us, on Christmas night.  And to this day, where gentle souls and open hearts make Jesus welcome, Jesus enters in, and lives with us forever.

This is the message of Christmas, and the call of Christmas.  Will we set aside all the rushing and busyness? Will we set aside the TV and the newspaper and the Facebook feed – and simply receive Jesus into our hearts?  Receive him as savior, because he will save his people from sin and death – and receive him as Lord, because he is the greatest power in the universe and the ultimate authority.

“Where meek souls will receive him, still the dear Christ enters in.”  This is my prayer for all of us tonight.

❤ Merry Christmas ❤

 

Preached at Carnegie United Methodist Church, Christmas Eve, 2017

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