praise

good grief

A few years ago, I preached on Psalm 137.  In that church, just like here, there was an anthem between the scripture readings; we didn’t read them all at once.  As a result, something happened there that also happened a few moments ago.  Immediately after reading verse 9, “Happy shall they be who take your little ones and dash them against the rock!” I said (I’ll admit, with a smile), “This is the word of the Lord.”  And the congregation responded, “Thanks be to God!”

Yes, happy are those who beat Babylonian babies against the rock!  Amen!  Hallelujah!

1 ps

Psalm 137 is in a group classified as “imprecatory” psalms, psalms in which curses are invoked, in which evil is invoked.  They are not to be repeated in polite company!  One of my favorite examples comes from Psalm 58.  “The righteous will rejoice when they see vengeance done; they will bathe their feet in the blood of the wicked” (v. 10).  And there’s a charming response: “People will say, ‘Surely there is a reward for the righteous; surely there is a God who judges on earth’” (v. 11).

Psalms like today’s text also create an embarrassing, uneasy feeling.  Even as noteworthy a figure as C. S. Lewis suggested an alternative way to look at it.  He, in effect, spiritualized it.  He suggested seeing the Babylonian babies, not literally as children, but as temptations.  He said they’re “the infantile beginnings of small indulgences, small resentments.”  They “woo and wheedle us with special pleadings and seem so tiny, so helpless that in resisting them, we feel we are being cruel to animals.”[1]

In other words, we shouldn’t think of them as actual babies, but as apparently harmless attractions—and not yielding to them would be like mistreating a little puppy!

I can understand the impulse that wants to soften the blow, to keep the raw emotion of our psalm at arm’s length.  It’s like the feeling we get when, in the presence of someone gripped with pain and anguish, we hear all kinds of utterances that seem vile and even blasphemous.

When Banu and I lived in Philadelphia, we both worked for a while at a nursing home, Broomall Presbyterian Village.  Banu was the chaplain, and I assisted the social services director, Pat.  When I wasn’t helping her with paperwork, she would just have me go and visit the residents.

There was a variety of them, from people who were completely lucid—but couldn’t move very well because of various conditions—to those with advanced stages of Alzheimer’s disease.  There was a particular woman who was still somewhat active, and who also had a very active vocabulary!

More often than not, upon entering her room, you could anticipate being greeted with quite colorful language, and by that I mean expecting a stream of expletives.  “What the blankety-blank do you want?  Who the blank are you?”  (You may fill in those blanks as you wish.)  I would tell her that I was working with Pat, and I was simply there to visit her for whatever reason.  She might cut loose with another tirade.

Call me a masochist, but in a way, I actually looked forward to visiting her!

If it was evident that she really didn’t want me there, I would leave.  Other times, after the initial salvo, she would welcome a visit.  I wonder if that foul language was her way of dealing with the fear and pain, knowing she was slipping.  And miraculously, once in a while, she would actually smile when she saw me.

2 ps

Her demeanor made her a difficult person to deal with, to say the least.  In a similar way, the language in our psalm makes it difficult to deal with.

I believe I’ve only heard one sermon on this psalm.  It was when I was in my early twenties and not yet a Presbyterian.  My impression was the fellow preaching didn’t want to deal with the tough language in it.  He read the first verse, “By the rivers of Babylon—there we sat down and there we wept when we remembered Zion.”  As soon as he got to the phrase, “there we sat down,” he stopped and said, “That was their first mistake!”

He then launched into an entire sermon on the need to praise the Lord in all circumstances.  It seemed to me that message could be used for any number of scriptures.  It seemed he wasn’t really engaging with the word, and he wasn’t honoring those who had been exiled to Babylon.

As I’ve suggested, it is understandable if we’re reluctant to address the grief and pain in the psalm, especially because it involves curses!  I will be the first to admit that trying to reconcile this talk of curses and blood and vengeance with the God I know as the God of love—as the God of Jesus Christ—is not something I readily embrace.

Reed Lessing, teacher at Concordia University in St. Paul, explains to us the vengeance of God “arises out of a cultural milieu in which cursing was an integral part of life.  Ancient Near Eastern texts are filled with treaty curses, inscriptional curses, and incantations to undo curses.  Often these blessings and curses were employed to ensure a vassal’s loyalty to his sovereign.”[2]  It was a way of ensuring fidelity and devotion to one’s leader.  We see that in Deuteronomy 30.  “I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses.  Choose life so that you and your descendants may live” (v. 19).

Lessing adds that “it is out of this understanding that the imprecatory psalms are prayed.  When psalmists call down curses, it is because enemies have been disloyal to Yahweh’s covenant.”  When you live in a world where curses are as customary as the sun rising and setting, it doesn’t seem so unusual.

So, what good is Psalm 137 for us?  Why should we bother with this psalm and others like it?  We haven’t been sent into exile; we haven’t had to live like refugees.

Today’s psalm, to a large degree, is about identity.  When things are taken away from us, when we’re called to “sing the Lord’s song in a foreign land,” there can be a powerful temptation to just give up (v. 4).  We can forget who we are; we can lose our identity.  Clearly, we don’t have to go into a literal exile for that to happen.

Psalm 137, and others like it, provides a common language for grief.  Walter Bruggemann, in his article “Conversations among Exiles,” makes the observation, “From Israel the church can learn a better way to deal with grief and rage.”[3]  The Israelites had plenty of experience in that department.

He says that “the church can offer ways of speaking and acting that the dominant society regards as subversive, but without which we cannot for long stay human.  It can express sadness, rage, and loss as an alternative to the denial that inevitably breeds brutality.”  When we bottle things up, or pretend that they aren’t there, that stuff usually comes back with a vengeance!

The language of lament in the biblical tradition is a gift.  Bruggemann concludes that the church “can be a voice of holiness that counters the trivial commodity-centered world by the practice of disciplines that make communion possible.  It can be a voice of imaginative, neighborly transformation…  And it can express new…possibilities, rooted in the truth of God’s good news.”

We do have that common, shared language for grief.  Scriptures like today’s psalm provide it.  It is a language for grief that is holy, even with the curses.

There’s something tricky about grieving—we’re not always aware that we’re doing it.  Sometimes there can be an indefinable heaviness; sometimes there is no emotional content at all.  Sometimes we have to plunge beneath layers of anxiety and anger and rage and sadness.  Sometimes there may be the fear of the future.

It is important to recognize when we are grieving.

3 ps

The late Charles Schultz, through his cartoon “Peanuts,” employed plenty of theological and psychological concepts.  Linus, besides carrying his security blanket, was the biblical scholar.  His sister Lucy was the judgmental figure.  And poor Charlie Brown was the one who most frequently cried out, “Good grief!”  He probably didn’t realize it, but there is wisdom in the idea of “good grief.”  Or we can at least say: there is wisdom in recognizing our grief and working through it in a surprisingly good way.

When we aren’t aware of our grief, or when we aren’t able to name it, it can drive us in unhealthy ways.  We have major difficulty in finding some kind of resolution.

So, what can we say about those primal urges of fear and fury in our psalm?  By themselves, they’re neither good nor bad.  The question is, “Can we channel that stuff in constructive ways?”  Another way of looking at it would be: how do we take that stuff and honor Christ and Christ in each other?

I want to give one possible answer to that question by leaving us with a prayer request.  This comes from our missionary friends in France.  We can clearly see those urges of fear and fury at work.  In this case, those forces are definitely bad.  They are directed at servants of the Lord.

We are entreated, “Please pray for our brother ‘Gabriel’ and especially for his wife.  Gabriel escaped terrible persecution and mistreatment in his home country and has been seeking a means for his wife to join him.

“He sent us a message that his wife, who was in hiding, has been found by the extremist group of another faith which group was the source of his persecution.  She is now physically sick and emotionally at her ends.  Her captors are threatening her.

“Gabriel himself is very discouraged and depressed.  He is considering returning to his country, which would probably mean dire consequences, even death.

“Please pray for a miracle.”

4 ps

Can we honor Christ and Christ in each other?  We can join with our brothers and sisters in distress.  We all can sing the Lord’s song, even if it is in a foreign land.

 

[1] C. S. Lewis, Reflections on the Psalms (San Diego:  Harcourt Brace Jovanovich, 1958), 136.

[2] concordiatheology.org/2011/02/on-suffering-the-bible-and-preaching-part-2

[3] www.religion-online.org/article/conversations-among-exiles/


be afraid. be very afraid

The Fly, with Jeff Goldblum and Geena Davis is credited with the demand, “Be afraid.  Be very afraid.”  However, we can come up with numerous ways that command is laid upon us.  Unfortunately, being exposed to manufactured fear has become a way of life.

Are we familiar with the slogan regarding news broadcasts, “If it bleeds, it leads”?  The focus in the news tends to be on bad news.  And what poses as discussion is either interviewing people who already agree with the host or shouting at and interrupting those who don’t.  On occasion, good news finds its way into the mix.  Nonetheless, it seems that the directive, “lead with the bleed,” has been bumped up a notch or three in the past couple of years.  We are learning to fear each other.  We are being censored.  We are taught, like it or not, fear sells.  Panic is profitable, as in billions of dollars profitable.

1[A scared chicken, courtesy of Doug Savage]

Still, there are reasons for fear that are legitimate.  Fear jumping off your roof—especially if you have a three-story house.  Fear driving down the interstate with your eyes closed.  Fear walking up to your wife while she’s cooking and asking, “What is that stench?”

The psalm which is Isaiah 12 addresses a basic fear.  The first two verses tell us,

“You will say in that day: I will give thanks to you, O Lord, for though you were angry with me, your anger turned away, and you comforted me. / Surely God is my salvation; I will trust, and will not be afraid, for the Lord God is my strength and my might; he has become my salvation.”

(Quick note: if you wonder what “in that day” means, see chapter 11, which speaks of the restoration of Israel.)

This is a fear pervading the prophet / psalmist’s outlook, one which is seen to be found in the God of all.  Some might prefer language such as “pervading life itself.”  An elemental anger—an inherent indignation—welling up from the divine is felt.  We might think the whole world is against us!

2However, there is a discovery of salvation.  The prophet Isaiah speaks of freedom from fear.  “I will trust and will not be afraid.”  Trust and fear don’t do very well in the presence of the other.  Fear is afraid of trust.  To be honest, fear is afraid of many things!

We can even be afraid of ourselves.

I remember one day when I was in college and visiting home for the weekend.  I was arguing with my mother—an argument, to my shame, that I started.  Quite simply, she was talking to me about the Lord.  It was a conversation I didn’t care to have, and I made it quite clear.

She responded in an overly emotional manner, and it irritated me.  It made me mad.  I stormed up the stairs to go to my room, and with each step, I became angrier and angrier.  I slammed the door to my room as hard as I could, causing a sound like a thunderclap.

I plopped down in my chair, shaking.  It terrified me that I was capable of such rage.  (And I don’t use that word lightly.)  I was scared.  Needless to say, I didn’t spend the night.  I immediately got in my car and drove back to school.  Fortunately, a few days later, we were reconciled.  Thanks be to God!

Looking back at my outburst that day, I would say that I was convicted by the Holy Spirit.  The Lord was reaching out to me, and I did my best to say “no.”

Verse 3 seems instructive at this point.  “With joy you will draw water from the wells of salvation.”  With joy I drew water from the wells of salvation, though it didn’t happen then!

My experience of faith and college differed from what is so often the case.  If college does have any effect on a student’s faith, it’s usually that they lose it.  Of course, it can always be retrieved!  But for me, college is where I found my faith.  And this wasn’t a religious college; I was at a state university, MTSU (Middle Tennessee State University).

Recall my comment about divine anger welling up.  Following along with that image, the fresh water from those wells of salvation quenches the fire of fury.  Salvation brings the ultimate trust, and fear is banished.

That’s not the only time the book of Isaiah speaks of pure fresh water welling up: “The Lord will guide you continually, and satisfy your needs in parched places, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters never fail” (58:11).

There’s something about how that well water will be drawn.  There’s a certain state of mind, or state of being.  It will be drawn with joy.  Such is the promise of the prophet: with joy.  It won’t be a question of going through the motions, of following a formula, of following instructions on a box.  I mentioned how fear and trust have trouble co-existing.  With joy, that’s even more the case.  The force, the energy, pulsing at the heart of joy is the power of God.  We hear and feel the holy message, “Fear not.”

3

Still, there is a fear many people have, and it is singing before others.  Maybe that’s a fear I would be better off having, at least, according to critiques I’ve received over the years.

However, to that point, there is a theological lesson we can learn from Isaiah.  Verse 5 tells us (no, encourages us, exhorts us) “Sing praises to the Lord”!  If we understand that when we’re singing, we are singing to God, we can be assured we aren’t being graded; we aren’t being critiqued, as I have been!  God is tone deaf in the best possible way.  God is the ultimate in being a forgiving audience.

More than once, the psalms say, “Make a joyful noise!”

There’s a joke along those lines.  Someone is being recruited to sing a solo, and they respond, “I’ll sing a solo.  I’ll sing so low you can’t hear me!”  (I didn’t say it was a good joke.)

Why is Isaiah 12 a text for Advent?  What does it have to do with the coming of Christ?

We always have to be careful when taking an Old Testament scripture and viewing it through New Testament eyes.  Still, this chapter works well for this time of year.  It speaks of hope and joy that the Holy One is in our midst.

The same is true of our epistle reading from Philippians 4.  “Rejoice in the Lord always; again I will say, Rejoice” (v. 4).  We are reminded that the Third Sunday of Advent is Gaudete Sunday.  Gaudete is Latin for “rejoice”!

There’s something about verse 5 I really like.  “Let your gentleness be known to everyone.  The Lord is near.”  The Lord is near.  If that’s not an Advent theme, I don’t know what is.

But that’s not what I’m talking about.  The word translated as “gentleness” has many nuances.  The Greek word επιεικης (epieikēs) is powerful.  For example, it expresses what is suitable or fitting.  One described as επιεικης is patient and gentle.  Understand, this isn’t a gentleness born out of weakness.  It portrays one who possesses a loftiness of thought, one who is noble.

4I especially appreciate how it reads in the New English Bible: “Let your magnanimity be manifest to all.”  Be magnanimous.  Be great in character.  Avoid the pettiness, the vindictiveness that so easily infects.  Cultivate the willingness to laugh at oneself.  (Sadly, that’s no problem for me.)

Sometimes I’ve heard people say if they had the ability to do it all over again, they wouldn’t change anything about their life.  After all, it has led them to be the person they are.  Well, I would love to do some things over.  (The day of my meltdown would be one!)  There are many situations in which I wish I had been more… magnanimous.  In that way, we help each other disobey the command to be afraid, to be very afraid.

The apostle Paul counsels us, “Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (v. 6).  A life of anxiety hampers the desire and ability, not to pray, but to pray with thanksgiving, with gratitude.  There’s a big difference.  Paul says to thank God even while making our requests, our supplications.  One version says, “Be saturated in prayer” (The Passion Translation).

Then what happens?  “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (v. 7).  The peace of God is superior to every frame of mind.

Trust, joy, gratitude—all of these send fear packing.  We can cultivate healthiness as a nation and as a church.  We too often fall sway under the politics of fear, which has its own sad spirituality.  Fundamentally, it’s a way of controlling the population.  A certain level of anxiety must be maintained for it to work.

Elsewhere, Paul cautions us, “the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself.’  If, however, you bite and devour one another, take care that you are not consumed by one another” (Ga 5:14-15).  If we develop a taste for human flesh, we will never get enough.

Still, there is the holy word of peace, “Fear not.”  It might seem counter-intuitive, but there are ways in which we choose to be afraid.  Sometimes we move heaven and earth to get a sip of that bitter draft of dread.  We ignore Paul’s guidance to not worry, to not get all worked up.  We ignore Isaiah’s encouragement to shout aloud and sing for joy—to raise the roof!

When we do not ignore the prophet and the apostle, what we do is to face down fear.  We embrace a holy boldness.

5

[Something appearing on our wall, y'all]

Can we agree to engage in a kind of rage?  Not the foolish, stupid rage that captured me on the day I spoke of.  No, can we agree to rage at all that would intimidate us, to fill us with fear?  Can we agree to a holy rage?  The peace of God isn’t passive; it flexes its muscles.  It is shalom, and shalom kicks fear in the hiney.

“Shout aloud and sing for joy, O royal Zion, for great in your midst is the Holy One of Israel.”  Do not be afraid.


confident despair

Right after mini-sabbatical, I am not going to begin with the calming waters of the Gulf and the sunshine, but rather, with a visit to King Jehoshaphat of Judah.  How about that?  Does that have you jumping with joy?  In 2 Chronicles 18, he was Jumping Jehoshaphat, as in jumping into Ahab’s ill-fated war.  In chapter 20, war is being forced upon him and his kingdom.  Moabites, Ammonites, and “some of the Meunites” are on the way.

Understanding that a multitude is approaching, one with bad intent, Jehoshaphat is rightly concerned.  No, he is rightly terrified.  He summons leaders from throughout the land and he lays it all out before them.

They look around.  They are few, but their enemies are many.  They don’t have the strength to stand against them.  What are they to do?

The king sees but one option.  Military might won’t save them.  The power of horse and sword will not avail.  Jehoshaphat calls the people to prayer.  As we’re told, “he set himself to seek the Lord, and proclaimed a fast throughout all Judah” (v. 3).

1 chWhat would happen if our political and military leaders resorted to spiritual methods of resolving differences?  What would nonbelievers say?  I suppose most would be grateful that a nonviolent way was followed.  Some might go along with “spiritual but not religious.”  What would certain fundamentalists say?  There might be those who would protest if their particular faith of whatever stripe weren’t named and promoted.

Still, many would say, “You’re dreaming.  How do you know the powers-that-be would agree if a spiritual or some other kind of conflict resolution were pursued?  And besides, we wouldn’t have a chance to try out our nifty new weapons.”

Fortunately, Jehoshaphat realizes something when he asks, “O Lord, God of our ancestors, are you not God in heaven?  Do you not rule over all the kingdoms of the nations?  In your hand are power and might, so that no one is able to withstand you” (v. 6).  We can’t even infect you with the latest virus!

He acknowledges how God has protected them in the past.  A sanctuary was built to honor the Lord.

He continues his prayer, “If disaster comes upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before you, for your name is in this house, and cry to you in our distress, and you will hear and save” (v. 9).

In time, their admiration of the temple turned into idolatry.  It was believed that no harm could come to them, because it was the place where sacrifice was made to the Lord.  It was the dwelling place of their God.  The prophet Jeremiah tried to warn them when the Babylonians became a threat, but to say his message fell on deaf ears would be putting it mildly.

Still, that’s over two centuries in the future.

He ends his prayer by admitting their futility, “we are powerless against this great multitude that is coming against us.  We do not know what to do, but our eyes are on you” (v. 12).

2 ch

We do not know what to do, but our eyes are on you.

In his book on Dietrich Bonhoeffer, Eric Metaxas tells us, “In May 1932, a few months before Hitler came to power,” Bonhoeffer preached a sermon using that verse as his scripture reading.[1]  “This text was on his mind a long time before and a long time since.”

Bonhoeffer came from a family that was well-to-do, one that was cultured.  His family held to the best of German tradition.  However, the emergence of the Nazis was seen by them as a disaster and as a disgrace for the nation.  They viewed the whole thing with disgust.

As time went by, and as the atrocities of Hitler became more blatant, Bonhoeffer began to wonder, if no other course were possible to remove this madman (all other avenues having failed), would violence be acceptable?  With much struggle and with much soul searching, he believed he received his answer from the Lord.  When confronting this level of evil, violent resistance was acceptable.  It might even be necessary.

We do not know what to do, but our eyes are on you.

So back to Jehoshaphat.  What happens next?  How is his prayer answered?  A fellow named Jahaziel steps forward with a word from God.  He relays this message: the Lord says not to be afraid of this great horde.  “The battle is not yours but God’s” (v. 15).  With that, they are all led in blessing and celebration.

The next morning, King Jehoshaphat appoints singers to march before the army and sing praises.  We have a military formation with worship leaders serving as the vanguard, leading the troops.  Singers and musicians going into battle isn’t strange, in and of itself.  Throughout the centuries, music has been used to stir up a fighting spirit.  In this case, it is the worship of the Lord, not an anthem to king and country.  (Or queen and country.)

Apparently, the strategy works.  They have employed some divinely inspired tactics!  We know that because their enemies all turn on each other.  This is the very definition of “friendly fire.”  And they give a brilliant performance of firing friendly, because not a single one of them survives!

When the people come to survey the situation, they see all the dead soldiers, but they also see plunder aplenty.  Livestock abounds, with items of all sorts, clothing of all array, and they come upon some really pricey stuff.  It is truly an embarrassment of riches.  Think of it as the world’s largest estate sale.  They’re hauling it off for the next three days.

After all that, they got together, and they “had church.”  They got to blessing the Lord so much that they changed the name of the place.  They called it the Valley of Beracah, that is, the Valley of Blessing!  They were talking about that worship service for a long time.

3 ch

It appears word got out about the fate of those Moabites, Ammonites, and Meunites, because we’re told, “The fear of God came on all the kingdoms of the countries when they heard that the Lord had fought against the enemies of Israel.  And the realm of Jehoshaphat was quiet, for his God gave him rest all around” (vv. 29-30).

It seems that everyone got the memo: lay off Judah for a while, that is, unless you want to find yourself going after your neighbors—and your neighbors coming for you!

The Scottish minister Alexander MacLaren was born in 1826.  (Remember that date.  You’ll understand why shortly.)  He commented on Jehoshaphat’s prayer, saying it demonstrated “the confidence of despair” of he and his people.[2]  The confidence of despair—what a delightfully counter-intuitive insight!

They all know they are up against it, but “the very depth of despair sets them to climb to the height of trust.”  We know not what to do, but our eyes are upon you.  “Blessed is the desperation which catches at God’s hand; firm is the trust which leaps from despair!”

That blessed desperation formed much of church history in this part of the country.  In the early and mid-1800s, central and western New York experienced numerous revivals of faith.  The evangelist Charles Finney is credited with giving the region the name, “The Burned Over District.”  That is, burned over with the fire of the Spirit.

In 1826, Finney came to Auburn, New York.  This place was in the midst of a powerful revival.  He visited First Presbyterian Church, whose pastor was Rev. Dirck Lansing.  Finney tells this story:[3]

“Rev. Mr. Lansing had a large congregation, and a very intelligent one.  The revival soon took effect among the people and became powerful.  It was at that time that Dr. Steel of Auburn, who still resides there, was so greatly blessed in his soul as to become quite another man.  Dr. Steel was an elder in the Presbyterian church when I arrived there.  He was a very timid and doubting kind of Christian and had but little Christian efficiency because he had but very little faith.”  No doubt many of us can often identify with that, to one extent or another.

Finney continues, “He soon, however, became deeply convicted of sin, and descended into the depths of humiliation and distress, almost to despair.  He continued in this state for weeks, until one night in a prayer meeting he was quite overcome with feelings, and sunk down helpless on the floor.  Then God opened his eyes to the reality of his salvation in Christ…”

A few weeks later, Brother Steel came to Finney and spoke with enthusiastic emphasis, “‘Brother Finney, they have buried the Savior, but Christ is risen.’  He received such a wonderful baptism of the Holy Ghost, that he has been the rejoicing and the wonder of God’s people who have known him ever since.”

4 ch

There’s some of that confidence of despair!

We might be reminded of what John the Baptist said to the crowds who sought him out.  They asked, “What then should we do?”

There was a movie in 1982, The Year of Living Dangerously, with Mel Gibson, Sigourney Weaver, and Linda Hunt.  Hunt won the Academy Award for her portrayal of Billy Kwan.  She was the first person to win an Oscar for playing a character of the opposite sex.

“The year of living dangerously” refers to the Indonesia of 1965.  President Sukarno is threatened by General Suharto during an attempted coup.  Mass killings are launched.  During the mayhem, Billy asks the question, “What then must we do?  We must give with love to whoever God has placed in our path.”

Adding a bit of levity, a saying might come to mind, a saying which goes back centuries, “Bloom where you are planted.”  It has been made popular today by the noted philosopher Mary Engelbreit.

Here’s one more note from our friend Rev. MacLaren, who speaks in poetic fashion.  “When the valley is filled with mist and swathed in evening gloom, it is the time to lift our gaze to the peaks that glow in perpetual sunshine.  Wise and happy shall we be if the sense of helplessness begets in us the energy of a desperate faith.”

Have any of us ever experienced that strange reality of confident despair?  I’m not talking about despair the way we usually think of it.  I’m not suggesting a situation when life seems to have lost all meaning.  I’m not referring to when we feel all hope is gone.  Our hope is found in the unshaking power and love of Jesus Christ.

I’m speaking of the confident despair Brother Steel passed through to find salvation and life in the Lord.  He displayed his own desperate faith.  I’m speaking of the confident despair of Billy Kwan during the mayhem and murder of his beloved Indonesia.

5 ch

[Linda Hunt as Billy Kwan in "The Year of Living Dangerously" (1982)]

MacLaren adds, “We are most likely to conquer if we lift up the voice of thanks for victory in advance, and go into the battle expecting to triumph, because we trust in God.”

When Jahaziel brought the word of God to Jehoshaphat, he had a decision.  He could have simply plunged his army into a useless battle and suffered a devastating defeat.  He could have surrendered.  Or he could do as he did—trust that the Lord was with them.  Trust that this was his answer to prayer.  Trust and see what the Lord will do.

The same is true with us.  Do we plunge headlong, come hell or high water?  Do we simply surrender?  Or do we give thanks, relying on the grace of God to see us through?  Are we willing to look despair in the face and say, “You will not defeat me”?

We do not know what to do, but our eyes are on you.

 

[1] Eric Metaxas, Bonhoeffer: Pastor, Prophet, Martyr, Spy (Nashville: Thomas Nelson, 2010), 538.

[2] biblehub.com/commentaries/2_chronicles/20-12.htm

[3] www.gospeltruth.net/memoirsrestored/memrest15.htm


crimson detergent

Sometimes I’m inspired by a song when thinking and praying about a sermon topic.  Recently there was a scripture text about people reaching a conclusion about Jesus.  He was out of his mind.  He had lost his marbles.  The song “Let’s Go Crazy” by Prince kept going through my head.  Even among those familiar with it, many don’t realize that song is actually about overcoming the temptations of the devil.

Last month there was the Creative Christianity Summit.  Artists and worship leaders from around the globe participated.  There was a sermon / teaching series on the tabernacle of the Israelites.  It was done by Rev. Paul Blackham, who lives in London.  I’ll go into detail on what he said in a few minutes.

1 ex

The song that really captured me—that captivated me—was the hymn, “Are You Washed in the Blood?”  I must confess, it’s never been one of my favorite hymns.  I’m not terribly fond of its tune.  I apologize to those who do like it.  As for the lyrics, to my mind, they lack a certain theological depth.

However, Blackham’s presentation gave me a new appreciation for the musical question, “Are you washed in the blood of the lamb?”  I discovered a solid Old Testament foundation for it.  Blackham spoke of the tabernacle (and we’ll take a quick look at it) as a model of the universe.  But again, it was that image of being washed in the blood which was my main takeaway.

Now, I’m warming up to the song!

As I just said, Blackham’s presentation dealt with the tabernacle.  It served as a portable temple when the Israelites traveled through the wilderness after fleeing the slavery of Egypt.  Every time they struck camp, the sacred tent and its accoutrements were packed up and taken along for the ride.  The tabernacle is described in Exodus, beginning with chapter 25.  I have included a chart of it which I will reference.

The entrance to the outer courtyard was always facing east.  The first stop was the altar of burnt offerings; that’s where the animals were sacrificed.  I want to circle around to the bronze basin or bronze laver (a container of water for washing), so I’ll mention the rest of the tabernacle beforehand.

2 ex

We next enter what was called the Holy Place, the first part of the inner court.  The priests conducted rituals, using the golden lampstand, the table of showbread, and the altar of incense.  We then continue into the Most Holy Place, the Holy of Holies, which deserves some explanation.

This was the most sacred place; it was considered to be the dwelling place of God.  The Holy of Holies was a room separated from the rest of the inner court by a veil.  Only the high priest could enter, and that was only one time per year, Yom Kippur, the Day of Atonement.  The Holy of Holies contained the ark of the covenant, which according to the scriptures, held a golden jar of manna, Aaron’s staff that budded (Nu 17), and the stone tablets of the Ten Commandments.  The high priest would go into the tiny room, sprinkle blood from the sacrifice, and burn incense, thereby receiving atonement from God for his sin and for the sin of the nation.

According to Harrison Ford in the movie, Indiana Jones and the Raiders of the Lost Ark, one dare not gaze into it.  Those foolhardy enough to do so might suffer the fate of the impertinent Nazis and have one’s face completely melt off.[1]

Now, back to that bronze basin.

Slaughtering all those animals was a messy business.  I have never slaughtered an animal myself, but anyone who has can no doubt attest to what I’m saying.  With blood and guts spilling all over the place, a provision had to be made for cleanup.  We might need a large container filled with water.

Exodus 30:19 says, “with the water Aaron and his sons shall wash their hands and their feet.”  To be sure, this is about more than personal hygiene.  It’s about more than “cleanliness is next to godliness.”  Or is it?  There is the reality that drawing near to God meant purification on the part of the priests.  There is a profound ceremonial aspect to the washing.  And as they say, this is not a negotiation.

If you don’t believe me, notice the repeated warning: “so that they may not die” (vv. 20-21).  So clean up your act, or else.

3 ex

As our friend Paul Blackham noted, the water became red with blood.  The priests were literally washed in the blood.

(That song, “Are You Washed in the Blood?” has been running through my mind for the past few weeks.  People call that an earworm—a piece of music or song, like an actual earworm, that burrows into your ear and infects you.  The Germans came up with the term.  Maybe someone couldn’t get Beethoven out of their head!)

“Lay aside the garments that are stained with sin, / And be washed in the blood of the Lamb; / There’s a fountain flowing for the soul unclean, / O be washed in the blood of the Lamb!”

We see that image brought into the New Testament, where we’re no longer talking about the blood of an animal.  Rather, the picture is now the blood of the crucified Jesus.  It probably isn’t more clearly illustrated than in chapter 7 of the book of Revelation.

That book is filled with visions given to John.  (This is likely John the apostle, but we’re not totally sure.)  We start with verse 9, which says, “After this, I looked.”  What has just happened is John’s vision of twelve thousand people from each of the twelve tribes of Israel.  They have been sealed as protection from damage about to be unleashed on the earth.  As we see in verse 9, his vision has been expanded.

He sees people from every nation, speaking every language.  John sees a gathering too vast to be numbered, all dressed in white, waving palm branches, singing praises before the throne of God.

Can you recall how large a crowd you’ve been part of, with everyone singing hymns?  Banu and I have gone to one General Assembly; it was in 2004 in Columbus, Ohio.  Being in a worship service with hundreds of people—and worshipping together in spirit—is an experience like none other.  Lifting up one’s voice in a multitude like that drowns everything in praise.  It doesn’t matter if you can’t carry a tune.  The Lord is the best audience!

Notice who’s right next to the throne.  It is the Lamb, slain for us.  What an image this is: the crucified and now triumphant Christ pictured as an innocent, helpless critter.  But there’s more to it than that.  The Greek word here (αρνιον, arnion) is translated as “lamb.”  However, it is literally “lambkin,” a little lamb.  A little itty-bitty lamb.

4 exRemember Mary, who had a little lamb, a little lamb, a little lamb?  She had a little lamb, whose fleece was white as snow.

I do have a point in mentioning the nursery rhyme.  The book of Revelation was probably written in the 90s.  The Roman emperor then was Domitian, the self-proclaimed “Lord and God” Domitian.  This was a fellow with some serious self-esteem issues.  Early in his reign, he hadn’t yet begun his plunge into paranoia.  He enjoyed a certain level of popularity.  Descending into a reign of terror definitely took care of that!

We’re not sure to what extent he persecuted the church, but those Christians calling their Lord and Savior “lambkin” made a powerful statement about what was seemingly powerless being the mightiest of all.

We see angels, elders, and the four living creatures worshipping at the throne, and then the question is put to John, “Who are these folks in white, and where did they come from?”  John replies, “I don’t know.”

The secret is revealed.  “These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb” (v. 14).  Eugene Peterson put it this way: “they’ve washed their robes, scrubbed them clean in the blood of the Lamb” (The Message).  They’ve scrubbed them clean.  I don’t imagine we’ll ever see a laundry detergent company advertising that particular ingredient.  How indeed can blood remove stains?

It’s one thing, as those priests did, to wash your hands in crimson-colored water; it quite another thing to try it with clothing.

Lay aside the garments that are stained with sin.

John is told that they “have come out of the great ordeal.”  The word for “ordeal” (θλιψις, thlipsis) also means “tribulation,” “affliction.”  It has the idea of “pressing together,” of being under “intense pressure.”  Some people think this refers to a certain event or experience.  Others (and I think I would put myself in this category) believe this “ordeal” speaks to life in general.  We all are afflicted by sin.  We all feel the pressures of the world.

The law of Moses says, “The blood is the life” (Dt 12:23).  Washing those robes is washing them with life.  It is washing death away.  When we put on those garments, we put on Christ.  We clothe ourselves with Christ (Ro 13:14, Ga 3:27).  We wrap ourselves with Christ.

5 exWhat is to become of that multitude without number?

We see their destiny, and it is a glorious one.  “They will hunger no more, and thirst no more.”  “The Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes” (vv. 16-17).  The Lamb will shepherd the sheep.

There are a number of images that speak of the power of Jesus the Messiah: the miracles he performed, his wisdom, his love, and oh yes, a little thing called the resurrection.  Still, there is power in the blood.  The blood is the life.

 

[1] www.youtube.com/watch?v=YcR9k8o4I0w


all the welkin rings

Psalm 148 is a song of praise, and it is an expansive one.  It’s about as expansive as you can get.  It includes the entire cosmos!  Verse 1 says, “Praise the Lord!  Praise the Lord from the heavens; praise him in the heights!”  The psalmist surveys everything within his understanding of the universe; the poet calls everything to praise the Lord.  (Special note: there could be other universes.)

1 psThere’s an interesting note about Charles Wesley, the hymn-writing younger brother of John Wesley.  We’re told that “the Christmas carol, ‘Hark the herald angels sing’ was originally written by Charles Wesley to read ‘Hark how all the welkin rings’…  The entire ‘welkin,’ the entire sky and heavens, ring with the chorus of praise that embraces all creatures in their joy that the Creator has entered into creaturehood with them, for the salvation of all.”[1]

There are some scientists who are beginning to take notice of this kind of stuff, though they wouldn’t use the poetic phrases of a Christmas carol.  In his book, Cosmic Jackpot, theoretical physicist Paul Davies deals with one of the biggest questions of all:  why is our universe able to support life—why is it friendly to life?[2]  In his terminology, there’s no guarantee that, after the big bang, the universe would expand in a way that would allow stars to form, with planets orbiting around them.  He goes into variations of what’s known as the anthropic principle.[3]

However for me, anyway, scientific ideas like that cast Christian ideas, like the second advent of Christ, and Christ as Alpha and Omega, in a new light.  They provide insights into psalms like the one we have today.

As I suggested, Psalm 148 is an all-encompassing psalm.  It begins with what is the most distant (“the heavens,” “the heights”), and gradually moves closer to home—to what is more familiar.  We eventually get to earth, where the forces of nature are called upon to praise the Lord.  Then a little closer, the mountains and trees—and animals, both wild and tame—hear the summons to praise.

2 ps

Finally, we get to the human race.  The high and the mighty, as well as the low and the humble are addressed.  Last of all, in verse 14, the “faithful,” “the people of Israel who are close to him” hear the call: “Praise the Lord!”

Something that got my attention is verse 7: “Praise the Lord from the earth, you sea monsters and all deeps.”  There’s a real sense of dread at what lies down below the surface of the sea.  In his translation, Gary Chamberlain uses the rather colorful phrase, “Ocean deeps and dragons.”[4]  This taps into the visceral fear of what dwells in the depths.

If we can call upon the heights to praise, that which we glory in, then we must also turn our attention to the depths, that which we fear and loathe.  That which dwells in the shadows—the darkness that we avoid—is called to come into the light to join in the work and privilege of praising God.

3 psWhat does it mean for all these to praise the Lord?  We can understand the call to humans.  What does it mean for the sun and moon?  What does it mean for fire and hail?  What does it mean for mountains and all hills?  What does it mean for little critters and flying birds?  What does it mean for our cats and dogs?  Are they able to praise the Lord?  Or is all of this a bunch of whimsical nonsense?

In some way, at some level, praising the Lord is bound up with understanding our place in the universe.  And more than understanding it—celebrating it, not working against it.  It seems that it is only we humans who are able to act against our own nature.  Rocks and rivers don’t have that ability.  Neither, it seems, do maples nor mice.

How do we find and celebrate our place in the universe?  How do we join in the cosmic dance of praise?  How do we take part as all the welkin rings?

A key aspect of that is stewardship.  We humans have the privilege and responsibility of being stewards of creation.  Sadly, for much of creation, our role as stewards has been a curse.  With our cruelty, pollution, and violence, it continues to be a curse.  If we humans were to suddenly disappear, I don’t think planet Earth and everything within it would miss us very much!

Stewardship is another of those expansive terms.  It encompasses a whole lot of stuff!  Too often in the church, the word is relegated to so-called “stewardship drives.”  (And on that point in particular, we often think of it as what we “have” to give, as opposed to what we “get” to give!)  In Genesis 2, God puts humans in charge of the garden.  It’s something we address throughout all of life.

Praising the Lord, joining in as all the welkin rings, is not about a mentality of scarcity.  It is very much a mentality of abundance.  Our Lord, who the psalmist calls all of creation to praise, is a Lord of abundance—even lavish abundance.  Our Lord is a Lord of mysterious abundance.

The scientist Stephen Jay Gould, who died in 2002, once made a comment I believe illustrates this, even though that was not his intention.  He said due to a glorious accident, we have become “the stewards of life’s continuity on earth.”  He agreed we are stewards of creation, although he didn’t use the word “creation.”[5]

It is a very good thing that we continue to learn, but at times I’m reminded of God’s responses to Job, after he has questioned the ways of God.  Job is asked things like, “Which is the way to the home of the Light, and where does darkness live?” (38:19, New Jerusalem Bible).  Or this: “Will lightning flashes come at your command and answer, ‘Here we are’?” (38:35).  There are always mysteries, things to discover!

One of the most wonderful discoveries is, as the psalmist says, how God “has raised up a horn for his people,” that is, raised up strength for the faithful (v. 14).  As we find our place in the universe, as we joyfully accept our call to be stewards, we receive strength from God and pass it to all those around.

Rachel Wheeler wrote an article titled, “Of Trash and Treasure: Implications of Zero Waste for the Spiritual Life.”  In it, she reminds us, “Everything…is designed for you to throw away when you are finished with it.  But where is ‘away’?  Of course, ‘away’ does not really exist.”[6]

She has an interesting take on Jesus’ feeding the multitude as it’s presented in John’s gospel.  “What do we make of Jesus feeding the five thousand when he is reported as instructing his disciples, ‘Gather up the fragments left over, so that nothing may be lost”[7] (Jn. 6:12, NRSV)?  Other translations use the language of waste: ‘Let nothing be wasted,’[8] the implication being Jesus and his disciples gathered up what was left over, not just to indicate the generous nature of the miracle, providing more than enough for those gathered, but also to set an example for others.”[9]

My mom used to tell me, “Waste not; want not.”  What we throw away, we leave for others to deal with.

4 ps

Does all of this sound like it only has a tenuous connection for this Christ the King Sunday?  That might be true if we were dealing with just any king.  But this is a king—and a kingdom—like none other.  It’s a kingdom that is based, not on power, at least not power the way we usually envision it.  It is a peaceable kingdom, as envisioned in Isaiah 11.  The good news, the gospel, of that kingdom is good news for all of creation.  It is an expansive, all-encompassing gospel.  The Hebrew term shalom doesn’t simply refer to our ordinary word “peace.”  It is an expansive, all-encompassing peace.  It points to heaven on earth.  “For God so loved the world…”

A moment ago, I mentioned how Jesus desires that nothing go to waste.  Well, maybe there is one thing it’s good to waste—which is, to waste time.  I’m not talking about wasting time the way we typically think of it, as Pink Floyd once sang, “fritter and waste the hours in an offhand way.”  No, this is wasting time with God.  Many would say, “Wasting time with God is not very ‘useful’; it’s not very ‘practical.’”  Still, I would say, “Do waste time with God.”  “Do pray.”  Do sit in silence.

As we truly praise the Lord, we draw closer to the King.  We show ourselves to be citizens of that realm.

“Hark how all the welkin rings / Glory to the newborn king.”  We discover our place as all the welkin rings.

5 ps

[1] oldsite.processandfaith.org/resources/lectionary-commentary/yeara/2007-12-30/1st-sunday-after-christmas

[2] Paul Davies, Cosmic Jackpot (Boston: Houghton Mifflin Company, 2007).

[3] www.anthropic-principle.com

[4] Gary Chamberlain, The Psalms: A New Translation for Prayer and Worship (Nashville: The Upper Room, 1984), 181.

[5] Wim Kayzer, A Glorious Accident (New York: Freeman, 1997), 92.

[6] Rachel Wheeler, “Of Trash and Treasure: Implications of Zero Waste for the Spiritual Life,” Spiritus 19:1 (Spring 2019), 95.

[7] Greek word for “lost” (απολλυμι, apollumi) means “destroy” or “perish”

[8] Revised English Bible: “so that nothing is wasted”

[9] Wheeler, 97.


crossing the bridge from anger to elation

There’s a cartoon which has been on the air since 1989, The Simpsons.  Maybe you’ve heard of it?  If not (I guess it’s somehow possible), here’s a quick look at the Simpson family.  The father is Homer, an overweight, bald, not-very-intelligent fellow who just happens to be a safety inspector at the nuclear power plant.  He loves beer and donuts, and his signature expression of alarm is “D’oh!”

His wife is Marge, a stay-at-home mom noted for a beehive style of blue hair.  Their son is Bart, a ten-year-old whose name, it’s been observed, is a fitting anagram for “brat.”  Lisa, their older daughter, is a socially conscious eight-year-old dreamer, artist, and saxophone player.  Then there’s little Maggie, who never speaks and usually has a pacifier stuck in her mouth.

There’s one episode in particular I want to mention, “Homer the Heretic.”  In Mark Pinksy’s book, The Gospel According to the Simpsons, this is one of the episodes he focuses on.

1 is

On a bitterly cold Sunday morning, while the Simpsons are getting ready for church, Homer splits his pants and decides to stay at home.  So while the rest of the family deals with ice and snow, Homer takes a long, hot shower.  As it turns out, the church furnace is broken, so the congregation is shivering while the pastor, Rev. Lovejoy, preaches about the fires of hell, an image that brings a smile to Bart’s face.

By the time the service is over, the doors to the church have frozen shut.  So while Marge and the kids are stuck in a frigid building, Homer’s in a warm house, dancing in his underwear, watching a football game, and using the waffle iron to cook his own fattening recipes.

Finally, when the family gets home, icy and irritated, Homer concludes that he’s possibly had the best day of his life, so it must be a sign that he should never go to church again.  Homer defends his reasoning to Marge by saying, “What if we picked the wrong religion?  Every week we’re just making God madder and madder.”[1]  In the end, Homer does return to church, assuming his usual posture on the front row, snoring during Rev. Lovejoy’s sermon.

I picked that episode because, aside from its being hilarious, was Homer’s conclusion regarding God’s mounting anger.  There is the feeling that God can get really ticked off.

I want to include this theme as part of the sermon because the lectionary reading of Isaiah 12 omits verse 1.  (I again trot out my usual complaint about, let’s say, uncomfortable verses being left out.  We can see them—they’re right there—so why not deal with them?)

Here’s what is considered uncomfortable or troublesome: “You will say in that day: I will give thanks to you, O Lord, for though you were angry with me, your anger turned away, and you comforted me.”  Though you were angry with me, your anger turned away.

Here’s what might be considered an uncomfortable or troublesome question.  Has anyone ever felt like God was mad at you?  Or maybe at least irritated?  Or maybe at least disappointed?  Perhaps anything we might think of as negative?

2 is

I will confess a bias in not believing that a God who is the definition of love itself could feel anger at us, even the desire to destroy us, the “very good” creation, as Genesis describes us (1:31).  I can accept God feeling sadness, feeling urgency, relentlessly pursuing us as “the hound of heaven.”  Still, I will admit it is a bit difficult to explain away terms like “the wrath of God,” which appears in both the Old and New Testaments.

I’m going to hurl some stuff out, which is a probably a combination of reasons and excuses.  I know there will be some of that stuff you do not agree with, to a greater or lesser extent.  (Frankly, I would be a bit disappointed—actually, more than a bit—if all of you agreed with everything I say.  Still, I don’t think we’re in danger of that!  And by the way, I find it quite distasteful when people tell you what to think.)

I want to say that belief in the anger, the wrath, of God is one point along a spectrum of a growing awareness in human development, in human consciousness.

I want to say we should be mindful of ages past when we felt like we needed to offer sacrifices to a deity that was mad at us—or at least one we had to appease to guarantee a fruitful harvest or peace from our enemies.

I want to say that we have projected parts of our internal makeup that we hate, fear, or are embarrassed about.  Some people call it our “shadow side.”  It’s almost like a God we create in our own image.

3 isI want to say that we are evolving past that, and acknowledging that, is still a faithful way of reading the Bible.

I want to say that, and more, but I also hear what Richard Nysse says about “the dark side of God.”[2]  And he’s hardly alone in warning about the danger in too easily dismissing or explaining away the qualities of God that give us trouble.  To be honest, I would be lying if I said I don’t feel conflicted about the positions I just outlined.  (Are we evolving or de-evolving?)

Nysse says Isaiah and the other prophets “were able to let the hard questions linger in the air until God answered.  ‘Will you keep silent, and punish us so severely?’  Quickly shutting down that question is likely to provide little more than cheap grace.”[3]  He goes further, saying we must “tremble a bit when [we] speak the gospel.”

Maybe that’s the point.  I want to say that God’s wrath is not like our wrath.  When God withdraws, when God turns away, we experience that as pain almost too much to bear.  As the psalmist says, “By your favor, O Lord, you had established me as a strong mountain; you hid your face; I was dismayed” (30:7).

So Isaiah trembles, but he is saved from his trembling: “though you were angry with me, your anger turned away, and you comforted me.”  “You comforted me.”  That serves as a bridge to the rest of the psalm.  This actually is a psalm, even though it’s not in the book of Psalms.  Another one is Habakkuk 3.

The word for “comfort” (נׇחַם, nacham) has the root meaning of “sigh” or “breathe strongly.”  So it follows that “one allows a person who has a severe spiritual or external burden to breathe again, thus removing what has caused him [or her] distress.”[4]  The prophet has felt like an elephant was sitting on his chest, but now… …he can breathe.  (I just called it a bridge, but it’s hard to move on from anything if you can’t catch your breath!)

Okay, we’re crossing the bridge, but what’s on the other side?  Verse 2: “Surely God is my salvation; I will trust, and will not be afraid, for the Lord God is my strength and my might; he has become my salvation.”  That seems fitting for a guy named Isaiah, whose name means “Yahweh is salvation,” or “Yahweh has saved.”[5]  That’s not a bad name to have!

From where does this salvation come?  How can it be found?  Verse 3 is the heart of the psalm.  “With joy you will draw water from the wells of salvation.”  I’ll come back to this, but what are the people to do in response?  Are they supposed to come together and say, “Let’s keep quiet about this.  There’s not enough to go around!”?  No, they’re called to shout it out, to go tell it on the mountain.

Verses 4 to 6 call them to “Give thanks to the Lord…  make known his deeds…  proclaim…  Sing praises to the Lord…  let this be known in all the earth…  Shout aloud and sing for joy, O royal Zion, for great in your midst is the Holy One of Israel.”  They can’t sit on this—and neither can we.

4 is

There was a festival among the Jews, the Water-Drawing Festival, which pointed to verse 3.  Very briefly, here’s what would happen: “The priests would go down to the pool of Siloam in the City of David (just south of where the Western Wall is today) and they would fill a golden vessel with the water there.  They would go up to the temple, through the Water Gate, accompanied by the sound of the shofar, and then they would pour the water so that it flowed over the altar, along with wine from another bowl.  This would begin the prayers for rain in earnest, and there was much rejoicing at this ceremony.”[6]

It was said, “Anyone who has not seen the rejoicing at the place of the water-drawing has never seen rejoicing.”  You ain’t seen nothin’ yet!  It must have been quite a party!

And it seems appropriate.  “With joy you will draw water,” not because you have to in order to stay alive.  You’re not drawing water because someone has commanded you to do so.  You’re definitely not drawing water so that you can sell it and make money off it!

This is a rich image—drawing water from a life-giving well.  Here are just a couple of examples elsewhere in the scriptures.  In Jeremiah 2, the prophet says that “my people have committed two evils: they have forsaken me, the fountain of living water, and dug out cisterns for themselves, cracked cisterns that can hold no water” (v. 13).

In the New Testament, in the gospel of John, we see more about it.  In chapter 4, Jesus encounters the Samaritan woman at the well.  He says to her about the well, “‘Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty.  The water that I will give will become in them a spring of water gushing up to eternal life’” (vv. 13-14).

In John 7, something happens at the Water-Drawing Festival we just looked at: something unexpected, something offensive that has some people wanting to arrest Jesus.  “On the last day of the festival, the great day, while Jesus was standing there, he cried out, “Let anyone who is thirsty come to me, and let the one who believes in me drink.  As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water’” (vv. 37-38).

With joy you will draw water from the wells of salvation.

I don’t think I’m reading too much into it to say drinking water from those wells can be seen as drinking in the Spirit—or as breathing in the Spirit, to go back to the words of the prophet.

I mentioned my reluctance, my unwillingness, to believe in a God of anger, in a God of hatred, even though we see it splashed like blood throughout much of the Bible.  Again, you need not feel the way I do.  But perhaps we can at least acknowledge times of torment, of suffering, of grief.  “God, why are you punishing me?  What did I do wrong?”  I’ve actually heard the question uttered, “God, why do you hate me?”

At the intellectual level, we might say, “I really don’t believe that.”  But it can be there deep within our psyche, rumbling around like a monster in the basement!

5 isStill, the awesome, wonderful news is there is a well from which we draw the water of life.  The monster is slain.

Yahweh is indeed salvation.  In the eyes of his foes, he becomes the monster to be slain on the cross.  His risen life fills us now and satisfies our thirst.  As the priests poured the water on the altar, so we pour out ourselves, so that the river of the Spirit continues to flow.

Out of the believer’s heart shall flow rivers of living water.

 

[1] Mark Pinsky, The Gospel According to the Simpsons (Louisville:  Westminster John Knox Press, 2001), 18.

[2] Richard Nysse, “The Dark Side of God: Considerations for Preaching and Teaching,” Word and World 17:4 (Fall 1997)

[3] Nysse, 442.

[4] Otto Kaiser, Isaiah 1-12, trans. John Bowden (Philadelphia: Westminster Press, 1983), 271.

[5] יְשַׁעְיׇה, yesha`yah

[6] www.oneforisrael.org/bible-based-teaching-from-israel/yeshua-and-the-sukkot-water-drawing-festival


warm up the celebration

It might seem strange to use Matthew 24 as one of the readings for World Communion Sunday.  This snippet of scripture portrays wars, famines, earthquakes, torture, betrayal, people being led astray.  What kind of communion is that?  Actually, this might be a good description of our world!

This comes right after Jesus’ disciples are “oohing” and “ahhing” at the beauty of the temple.  In his gospel, Luke adds “how it was adorned with beautiful stones and gifts dedicated to God” (21:5).  So how does Jesus respond to his starry-eyed friends?  He asks, “You see all these, do you not?  Truly I tell you, not one stone will be left here upon another; all will be thrown down” (v. 2).

What a party pooper.

1 lm

"I'm the party pooper"

But he wasn’t wrong.  In the year 70, fed up with the constant rebellion of the Jews, the Romans rolled in and destroyed the temple.

(Here’s a quick note.  Actually, anything we humans build will eventually disappear.  This building we’re in right now will eventually crumble to the ground.  We are in a doomed structure!  And that word “structure” has one than one meaning.)

Still, the reason I picked this passage for today comes in verse 12: “And because of the increase of lawlessness, the love of many will grow cold.”  Back when I started reading the Bible in earnest—when I became a Christian while in college—that really jumped out at me.  It still really speaks to me.  The love of many will grow cold.  Love growing cold—that’s not a very pleasant thought!

It’s not a very lovely thought for World Communion Sunday, is it?  In some ways, it might be true of us today.  Love is growing cold.

Having said that, it’s also true that actual witch hunts rarely happen anymore.  People are not routinely burned at the stake.  And then there are stories from the 1600s of Presbyterians and others in their dealings with Baptists, who do not believe in infant baptism.  They decided to help the Baptists and grant their wish.  Since Baptists believed they needed to be baptized again, they were bound with heavy stones and tossed into the river.  Here’s your baptism!  (Still, I cannot confirm the accuracy of those reports!)

2 lmIn any case, there are some things one hopes we have left behind.  One hopes we aren’t put to the test if our civilization were to come crashing down!

A time when people were put to such a test was when the Babylonians invaded Judea.  The nation was under military occupation, with hundreds and thousands sent into forced deportation—the Babylonian exile.  The invaders destroyed the original temple, as the Romans did the second temple centuries later.

According to the book of Lamentations, during the siege of Jerusalem, food began to run out.  Apparently, some even resorted to cannibalism.[1]

The part of the book we usually focus on is in chapter 3, verses 19 to 24.  We do see the author acknowledging the dire straits.  “The thought of my affliction and my homelessness is wormwood and gall!  My soul continually thinks of it and is bowed down within me” (vv. 19-20).  The grim reality is recognized.  “But this I call to mind.”  We’re turning a corner.  There’s a light in the darkness.  “But this I call to mind, and therefore I have hope: The steadfast love of the Lord never ceases, his mercies never come to an end” (vv. 21-22).  Even in the depths of despair, hope is still alive.

In verse 23—the mercies of the Lord “are new every morning; great is your faithfulness”—we have the inspiration of that great hymn of the church.  And for those who didn’t know the Biblical origin of “Great is Thy Faithfulness,” here it is.  It comes from a time when civilized society has collapsed.  Even when we humans screw up on a colossal scale, God is still faithful.

(Who knows?  If our civilization collapses, maybe some wise person will be inspired and pen lyrics to encourage those who come after.)

3 lmOur poet proclaims, “‘The Lord is my portion,’ says my soul, ‘therefore I will hope in him’” (v. 24).  Unfortunately, the struggle continues.  A few verses later, he says, “When all the prisoners in a country are crushed underfoot, when human rights are overridden in defiance of the Most High, when someone is cheated of justice, does not the Lord see it?” (vv. 34-36, New Jerusalem Bible).  Lord, what are you going to do?

As the hymn says, “Strength for today and bright hope for tomorrow, / Blessings all mine and ten thousand beside!”  Seizing that hope keeps our love from growing cold.

A couple of weeks ago, I preached on the spiritual disciplines of the prayer of recollection and of secrecy.  (Again, that’s not the secrecy as opposed to keeping confidence.  It’s the secrecy Jesus displays by telling people to not turn him into a spectacle.  He heals and then tells the people to not broadcast it all over the place.)  I gave as another example of secrecy the over-the-top behavior of the guy praying very loudly, confessing his sin, in a quiet time and a quiet place.

In her work Spiritual Disciplines Handbook, Adele Calhoun speaks of the discipline of celebration.[2]  It’s the discipline of abandoning oneself to joy, of giving in to the spirit of gratitude and love, of just letting go.  That covers a lot of ground; it has many different aspects, but there is something she says I readily understand.[3]

4 lm

One of them is “taking yourself less seriously.”  Some of us have more trouble in that than others!  I’ve often thought a key quality of our bearing the image of God is a sense of humor.  We humans didn’t invent humor.  Where can humor come from but a source of infinite joy and good will?

Did you know that humor is a powerful weapon?  Brian Doyle in The Thorny Grace of It speaks to this point.[4]

“Humor will destroy the brooding castles of the murderers and chase their armies wailing into the darkness.  What you do now, today, in these next few minutes, matters more than I can tell you.  It advances the universe two inches.  If we are our best selves, there will come a world where children do not weep and war is a memory and violence is a joke no one tells, having forgotten the words.  You and I know this is possible.  It is what [Jesus] said could happen if we loved well.”

Cynicism and mockery can’t appreciate the pure, uninhibited appeal of genuine and authentic humor.  There’s an easiness of spirit, without which we can become brittle.  When we’re brittle, we don’t have flexibility.  When we’re brittle, our sense of humor becomes twisted.  We laugh at the expense of others.  We sometimes give them nicknames, and they aren’t friendly nicknames.  We can become vulgar.  We can’t laugh at ourselves.

There’s something else that goes along with love growing cold.  The discipline of celebration entails gratitude.  When love grows cold, we have the “celebration” of ingratitude.  In our country, we seem to have taken the celebration of ingratitude to new levels.  For instance, many of our so-called “reality” TV shows extol the virtues (or should we say, the vices) of it.

5 lmIngratitude and love have a hard time co-existing.

The apostle Paul has his own take on love.  “Love is patient,” he says, “love is kind; love is not envious or boastful or arrogant or rude.  It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:4-7).

A friend of mine years ago said he sometimes would put his name in the place of “love” in this passage.  It was a lesson he needed to learn again and again.  Let me try.

James is patient; James is kind; James is not envious or boastful or arrogant or rude.  He does not insist on his own way; he is not irritable or resentful; he does not rejoice in wrongdoing, but rejoices in the truth.  He bears all things, believes all things, hopes all things, endures all things.

James’ love has not grown cold.  That can be a high bar to set!

A posture of love that is kept warm by the Holy Spirit enables the discovery and cultivation of gifts from that same Spirit.

I began with the comment that using the reading from Matthew 24 (with the “love growing cold” business) might seem to be a strange one for World Communion Sunday.  But why not?  If there’s one place where love is meant to be warmed, it is at the table of Holy Communion.  This is where “celebration” of the sacrament of the Lord’s Supper, the Eucharist, and joyful, life-affirming humor is to be found.  And surely the entire world is where it needs to happen.

The apostle says, “when the complete comes, the partial will come to an end” (v. 10).  That word “complete” (τελειος, teleios) is also translated as “perfect”—not perfect as in flawless, but as in finished.  We are not yet complete: “For now we see in a mirror, dimly, but then we will see face to face.  Now I know only in part; then I will know fully, even as I have been fully known” (v. 12).

6 lm

What awaits us is awareness of the infinite bursting heart of love gazing into our very being, burning away the coldness and resounding through all the worlds with fierce, irresistible euphoria.  Paul is fully known—nothing is hidden—and yet is loved all the more.

Those cold hearts, overcome and warmed with the spirit of celebration, is the foundation for all of the spiritual gifts.  We are empowered by the Spirit and sent forth into a world that is dying for communion.

 

[1] “The hands of compassionate women have boiled their own children; they became their food in the destruction of my people.” (4:10)

[2] Adele Ahlberg Calhoun, Spiritual Disciplines Handbook (Downers Grove, IL: InterVarsity Press, 2005), 26-28.

[3] Calhoun, 26.

[4] www.loyolapress.com/products/books/spirituality-inspiration/the-thorny-grace-of-it


Spirit-filled language

For about the first five years after my conversion, my coming to faith, getting saved (although we still are being and will be saved—it’s not a one and done thing), I was in the Assemblies of God.  I never was the stereotypical Pentecostal.  I never got the hang of throwing my hands up in the air and shouting, “Hallelujah!”

But I’m grateful for my time among the Pentecostals.  As one who usually lives in his head, I gained a heartfelt faith among them.  And I developed an appreciation for when the Spirit really gets going in worship.  I learned that while singing certain songs, it’s okay to clap your hands.  (Amazing!)  I really love the hymns set to classical music, but sometimes you’ve got to go with the flow and start moving!

1 ac 2

I start by mentioning the Pentecostals, because when my faith journey led me to the Presbyterians and other mainline Protestants, I sometimes would hear the Holy Spirit described as the silent member of the Trinity.  Reflecting on my experiences with the Assemblies of God, I would have never described the Spirit as silent!

Having said that, we should remember that the Holy Spirit acts in many different ways—something the Pentecostals also acknowledge.  In John 3, Jesus says, “The wind [the Greek word[1] can also be “spirit”] blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes.  So it is with everyone who is born of the Spirit” (v. 8).

In Acts 2, we have the image of the Spirit “like the rush of a violent wind” (v. 2).  You can’t put the Holy Spirit in a box.  Sometimes we think we can legislate or regulate the Spirit, but using a box leaves us with a bunch of stale air.

How appropriate this is for the feast of Pentecost.  It comes from the Jewish feast of Weeks or Harvest, which was celebrated fifty days after Passover.  (The word “Pentecost” means “fifty.”)  Just as with Passover, people came from near and far for the festival of Pentecost.  In our scripture text, when the Jewish believers speak in other tongues, travelers from many nations hear them praising God in their native language.

The Holy Spirit isn’t tongue-tied.  To borrow on Jesus’ image about the wind blowing where it chooses, when you hear the sound of the Spirit, there’s no telling what language is going to be spoken!  It will be whatever is needed.

(Quick question: what’s the largest number of people ever to fit into a car?  According to chapter 1, about 120.  They were all in one Accord.)

The bit about the car aside, there is something wonderfully unexpected about this event.

Danielle Shroyer, pastor of Journey Church in Dallas, says about this, “I have no idea what plans they had for the future of the faith up there in that room, if they had any at all, but there was no paper napkin with this mess drawn on it.  Because nobody in their right mind would consider anointing a whole house full of prophets in the span of one day.  Nobody except the Spirit of God.”[2]  It’s almost as crazy as trying to squeeze all those people into a car!

In the Bible, prophets are those who have a word from God—it’s not something they just invent.  As these people come streaming out of the house, they are delivering words from God.  Even though they don’t understand what they’re saying, other people do.  They hear them proclaiming “God’s deeds of power” (2:11).

2 ac 2

Something demonstrated by these Pentecostal prophets is that God speaks our multitude of languages.  We aren’t expected to speak one uniform language.  That goes beyond the actual words we use.  Here’s a good example: when we hear something we really agree with, we might say, “Now you’re speaking my language!”  So we’re also talking about cultures and sub-cultures.  We see that in our country; we can even see that in our local community.

But guess what?  The Spirit flows through and embraces all of that!  We can see it in the community which begins to form as a result of the Pentecost event.  We can see it in Peter’s sermon, which explains what’s going on—an explanation that is badly needed, since some in the crowd are convinced that the folks speaking all these different languages have been hitting the bottle!

As a result of Pentecost, the scripture says about three thousand become followers of Jesus.  Verse 42 says, “They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.”

What can we say about this community, the early church in Jerusalem?  It looks almost like heaven on earth.  People are in awe of them; wonders are being done through the apostles.  They share all things in common.  (If that really is “all things,” I’m not sure how I feel about that one!)

“Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people.  And day by day the Lord added to their number those who were being saved” (vv. 46-47).

Maybe it’s inevitable, but this particular version of community does not last for long.  Maybe the community gets too large for a specifically “communal” way of life to work.  Many believe that it is descriptive, but not prescriptive.  That is, it’s a picture of how it was, not how it necessarily had to be.

Matt Skinner comments, “The idea of community simultaneously attracts and repels most of us.  We long for the life-affirming benefits that community can bestow, but we resist the demands that community makes.”[3]  There has always been a powerful strand of individualism in our country; that’s both good and bad.  We often go too far in that direction.  I can think of ways in which I myself am probably more American than Christian.

3 ac 2

Being filled with the Holy Spirit gives the disciples a new vocabulary.  They begin to speak a Spirit-filled language.  The Spirit gives them a boldness they did not have before.  Previously, they were filled with fear of retribution.  After what happened to Jesus, some had given up hope.  “You know, it was a lovely dream, but it’s time to be realistic and get back to business as usual.”

But with the coming of the Spirit, everything changes.  People get fired up.  Those dreams begin to come true.

Still, before we get too carried away, we are reminded of something.  David Lose presents what he calls “two of the paradoxes of Pentecost.”[4]

The first one is that “the Holy Spirit does not come to solve our problems but to create them.”  With the coming of the Spirit, they aren’t allowed to go back to business as usual.  They can no longer focus on looking inward, focusing on themselves.  They are compelled to look outward.

The Spirit still does that today.  Lose says, “Our congregations will not discover themselves until they give themselves away.  No amount of time spent on developing a mission statement or devising new member campaigns can substitute for looking around one’s neighborhood and asking, ‘Who needs us?’ and ‘What can we do with our resources to bear God’s love to…the world?’”

Along those lines, his second paradox of Pentecost is, “The Holy Spirit doesn’t prevent failure but invites it.  Or, to put it slightly differently, the Holy Spirit invites us to find fulfillment and victory in and through our setbacks and failures.”

I’m reminded of Banu’s and my ordination service.  At the end of the service, both of our pastors gave us charges.  My pastor instructed me to tell my story of being in a distant land.  (He was referring to my faith journey and also my experience with brain cancer.)  This is what Banu’s pastor told her: “I charge you to fail.”  If we’re afraid of failing, we’ll never risk anything.  We’ll be content with business as usual.

Our friend David has a problem with the saying, “Failure is not an option.”  He believes “that kind of mindset is paralyzing too many of our congregations.  Failure is not only an option, it is inevitable.  The problems this world—and our congregations—face are too great, too complex, and too significant to imagine that we will hit upon the best solution the first time out…or maybe ever.”

We’re reminded that “success will not always look like success, and victory may often come disguised as defeat.  The question isn’t whether we’re successful, but whether we’re faithful.”  Obedience to the Holy Spirit can lead us down paths that we otherwise would avoid.  That’s the trick of learning to speak Spirit-filled language.

Elsewhere, the apostle Paul says, “Do not quench the Spirit” (1 Th 5:19).  I like how the Revised English Bible puts it: “Do not stifle inspiration.”  This is addressed to the community at large.  This is addressed to the church.

Still, I’m forced to ask myself, “How often do I speak Spirit-filled language?  Do I quench the Spirit?  Do I stifle inspiration?”  Again, this includes more than the actual words that come out of the mouth.  Spirit-filled language comes from the heart of a Spirit-filled person.

Borrowing from today’s prayer of confession, I must admit that too often I hold back the force of the Spirit.  I fail to listen for God’s word of grace.  I need God’s mercy.  I need my timid life to be transformed by the power of the Spirit—and to be filled with a flaming desire to be a faithful person, doing God’s will for the sake of Jesus Christ my Lord.

4 ac 2

I imagine that I’m not the only one here who needs to ask those questions and to have the grace of that transformation.  I imagine that I’m not the only one who needs that fire to be stoked once again—if it even has been lit!

So be a feather set loose in the wind of God.  Let the wind of the Spirit blow on any dying embers and be fanned into a flame.

 

[1] πνευμα, pneuma

[2] thq.wearesparkhouse.org/new-testament/pentecostcnt

[3] www.workingpreacher.org/preaching.aspx?commentary_id=52

[4] www.workingpreacher.org/craft.aspx?post=1575


the fox and the hen

When I was in seminary, one of my professors was talking about sermons.  (I confess, I don’t remember who it was!)  He was commenting on how the usual approach many people have is to make three points.  (There’s a saying some people quote on occasion: “three points and a poem.”)  He said he doesn’t bother with three points; he has enough to do with one point!  He figured if he could deliver a sermon with at least one thing to take away from it, then he did his job.

Our gospel reading in Luke has neither one nor three points; it has two points!  They involve a fox and a hen.  There’s another saying along the lines of a fox guarding the hen house.  (My inspiration for the sermon title.)  That would be an unfortunate scenario for those living in the house!

1 lk 13

{Foxy, our dog from long ago--not the "fox"}

As we begin with verse 31, we hear, “At that very hour some Pharisees” show up and give Jesus a warning.  What’s going on right before this?  According to Luke, Jesus is going “through one town and village after another, teaching as he [makes] his way to Jerusalem” (v. 22).  His theme is, “Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able” (v. 24).

The stage is set.  The Pharisees accost him after he enters the city.  They tell him, “Get away from here, for Herod wants to kill you.”

Herod has been hearing things about him.  We’re told “he was perplexed, because it was said by some that John had been raised from the dead, by some that Elijah had appeared, and by others that one of the ancient prophets had arisen.  Herod said, ‘John I beheaded; but who is this about whom I hear such things?’  And he tried to see him” (9:7-9).  I’m sure he has nothing but good intentions!

This Herod, Herod Antipas, is the son of Herod the Great.  This is the Herod who ordered the massacre of the Holy Innocents, the slain little boys of Bethlehem, in his mad attempt to stamp out the young Jesus.

Herod Antipas first had John the Baptist arrested because he denounced his marriage to his brother’s wife, Herodias (3:19-20).  That was a big no-no.  Later at his birthday party, when the daughter of Herodias was dancing, he drunkenly asked what she wanted.  After consulting with her mother, she said, “Give me the head of John the Baptist on a platter” (Mt 14:6-8).

It appears that bloodlust runs in the family!

2 lk 13

We don’t know if the Pharisees are giving Jesus a good faith warning.  Are they sincerely concerned about his safety?  Or do they want him to get the heck out of Dodge because, to put it lightly, they just don’t like him?  Herod having put Jesus on his hit list would be a convenient excuse.  Either way, that should be enough for Jesus to heed their warning, “Hit the road, Jack.”

Unfortunately, it doesn’t seem to work.  Jesus is undaunted.  He wants the Pharisees to give “that fox” a message.  Herod is a fox.  He is cunning and sly.  He’s one slippery devil.  He’s a sneaky one.  But calling someone a fox can also mean that they’re unimportant, not worth getting all hot and bothered.  It is not a compliment!

Jesus wants them to tell him he’s going to be “casting out demons and performing cures today and tomorrow, and on the third day I finish my work” (v. 32).  I’m going to keep doing what I do.  Jesus refuses to be diverted, even though he probably knows this won’t end well.

The late Bruce Prewer said, “This is no pretty-boy Jesus, no sentimental dreamer.  Jesus knew the score.  He mourned the bloody death of cousin John.  But he was not going to be intimidated.  He was a man in charge of his own destiny.  A tough Jesus.  ‘Go tell that fox I will move on when I am ready.  Not before.’”[1]

I’m reminded of the apostle Paul in Philippi when he was unjustly arrested, beaten, and thrown in jail (Ac 16:35-40).  When the officials found out he was a Roman citizen, they were scared because they didn’t give him his due process.  As a citizen, he had rights they violated.  They sent word to have him released, but Paul demanded they come and tell him to his face.

3 lk 13

Maybe that’s enough about the fox.  Let’s move on to the hen!

In this section, Jesus begins by lamenting the history of Jerusalem—how it has seen the murder of so many prophets.  Here’s a little sample: Uriah (Jr 26:23), Zechariah (2 Ch 24:20-22), those killed by King Manasseh (2 Kg 21:16), and we could go on.  As Eugene Peterson puts it, “it’s not proper for a prophet to come to a bad end outside Jerusalem” (v. 33).

The heart of Jesus is broken.  He pours out his soul in sorrow.  He has longed to gather the people of Jerusalem; he has ached.  He has wanted to protect them under his wing.  Applying feminine imagery to himself, Jesus has wanted to be their mother hen.  To continue the metaphor, the people have been wayward chicks, refusing the care of mother.  This is a true picture of anguish.

A moment ago, I mentioned how I was reminded of the apostle Paul.  Now the prophet Jeremiah comes to mind.  He has been called “the weeping prophet.”

He cries out, “Is there no balm in Gilead?  Is there no physician there?  Why then has the health of my poor people not been restored?  O that my head were a spring of water, and my eyes a fountain of tears, so that I might weep day and night for the slain of my poor people!” (8:22-9:1).

Jesus finishes by telling the disobedient people “your house is left to you” (v. 35).  There’s the suggestion that it’s been left desolate, in a state of disorder.  Some say he’s referring to the Temple, which was destroyed by the Romans.

It’s a picture of abandonment.  That’s what happens to us when we choose, so to speak, to reject the protection of the mother hen.  We are left at the mercy of the fox.

4 lk 13

{"Jeremiah" by Michelangelo}

I don’t know about you, but to me this scripture passage sounds rather grim.  We have threats, a city with a dark side, warnings of destruction, and oh yes, murder.  It might not be the best bedtime reading!

Luke has one more nugget of misfortune.  He ends the chapter with a dire prediction by Jesus.  He says they won’t see him “until the time comes when you say, ‘Blessed is the one who comes in the name of the Lord.’”  This is the line from Psalm 118 which the crowds cry out as Jesus makes his entry into Jerusalem.  That verse chanted on the first Palm Sunday is part of our liturgy.  Luke is giving us a little preview of things to come.

Palm Sunday is a strange holiday.  It has so much praising, and if you didn’t know what would unfold in the coming days, it would be a time of genuine celebration.

Still, Jesus’ pronouncement is about more than Palm Sunday.  It’s about a more fundamental reality.  It goes back to the rejection of the Lord in general.  I trust I’m not overstating this, but there is a very real sense of not being able to see the Lord until and unless our lives say, “Blessed is the one.”

Regarding this scripture reading, as you see, this is one that is used during Lent.  I described it as grim.  Many folks think of Lent as grim.

Benedictine sister Joan Chittister has a different take on it.  “Lent is the time for trimming the soul,” she says, “and scraping the sludge off a life turned slipshod…  Lent is about exercising the control that enables us to say no to ourselves so that when life turns hard of its own accord, we have the spiritual stamina to say yes to its twists and turns with faith and with hope…  Lent is the time to make new efforts to be what we say we want to be.”[2]

More than any one single theme, the Lenten journey is about repentance.  We all need to repent.  The need for repentance doesn’t mean we’re bad.  The word “repentance” in Greek (μετανοια, metanoia) means “a change of mind” or “a turning around.”  It’s a turning from death to life.

5 lk 13How does the image of the fox and the hen figure into that?  Earlier I said a fox guarding the hen house would be unfortunate—at least for the chickens!

Between the fox and the hen, the fox is clearly the strong one.  The hen is the weak one.  The hen is no match for the fox.  And yet, despite the determination (and the hunger) of the fox, the mother hen still defends her young as best she can.  The odds are seriously stacked against her.

The mother hen is the picture of weakness and sorrow.  It’s kind of like Jesus surveying Jerusalem.  He is helpless in the face of intransigence.

If he wanted to, Jesus could have chosen a different image to represent himself.  Instead of a mother hen, he could have been a dread warrior, wielding a battle axe—I dare you to defy me!  But that isn’t the way of Jesus.  Like Jesus, Lent calls us to lay down our arms, to be unguarded, vulnerable, to indeed, repent.  I’m not saying to forswear certain physical things during these forty days, but allowing ourselves to be unguarded, to be vulnerable, to lower our defenses—that really is a challenge.

Still, remember who our Lord is.  He reigns in weakness.  He is the lamb upon the throne.  (Sure, that’s the image we all have of a king: a helpless lamb on a throne!)  He upends our usual expectations.  He is the very picture of vulnerability.  He ignores the fox, be it Herod or anyone else.  He is the mother hen, willing to sacrifice himself (or herself?) to protect the baby chicks.

That is the challenge of Lent.  That is the reward of Lent.  If you haven’t already fully entered into the Lenten season, it isn’t too late.  Remember, it “is the time to make new efforts to be what we say we want to be.”

 

[1] www.bruceprewer.com/DocC/C21lent2.htm

[2] Joan Chittister, The Rule of Benedict: Insights for the Ages (New York: Crossroad, 1992), 136.


listening in the light

On the mountain of the Transfiguration, seeing Jesus in glory, along with Moses and Elijah, Peter wants to set up camp.  He wants to capture the moment; he wants to stay, take this instant and freeze it.  That is his proposal.  But as Luke tells us, he doesn’t know what in the world he’s talking about.

Then a voice sounds from on high, “This is my Son, my Chosen; listen to him!” (v. 35).  Peter is basically told to shut his trap.  Or as the delightful Mt. T would put it, “Quit your jibba jabba!”

1 ps 99

In Psalm 99, the poet encourages anything but jibba jabba.  The whole world is exhorted to “praise [the Lord’s] great and awesome name” (v. 3).  If Peter, James, and John are struck by elation (and alarm) by their encounter on the mountain, the psalmist does one better when he proclaims, “The Lord is king; let the peoples tremble!  He sits enthroned upon the cherubim; let the earth quake!” (v. 1).

Peter would like to stop time; he wants to preserve the experience.

We do that as well, sometimes in trivial ways.  Some of us (and I know I’m going to get in trouble for saying this) like to photograph the contents of our dinner plate.  But who am I to talk?  No doubt, I take too many pictures of my dog.  (Still, if I’m able to catch him yawning—with the sound he makes—I’m going to try to get that on video!  That would be an experience to preserve.)

Maybe you can understand what I’m trying to say.  We often want to freeze life, to take a timeout, for good or ill.  Life is calling our name, and we’re not always sure how to answer.  The psalmist invites us to enter in, to allow the transfiguration light to guide us.  The disciples would do well to heed what the psalmist says.  They need to listen.  That goes for us, too.

As with much of Hebrew poetry, Psalm 99 is well constructed.  Stan Mast, who teaches at Calvin Seminary, says something about it.  “It deliberately uses the Hebrew number of perfection and completeness, the number 7, mentioning the Lord seven times and using 7 pronouns to refer to that Lord.”[1]  And in three places, it points out that the Lord is holy.  (Three is also a key number.)

Structure in poetry can be important.  It imposes a certain discipline, even in limericks.

2 ps 99A few days ago, Banu and I were at Wegmans.  They had the tasting stations set up around the store.  The one at the deli had something called chicken epicurean sausage.  I was struck by the word “epicurean.”  It dates back to the ancient Greek philosopher Epicurus.  Very roughly speaking, he taught that happiness is the greatest good in life.  He focused on simple pleasures.  Today, we think of an epicure as someone who likes the fine things, especially fine food and drink.  I told Banu it reminded me of an old limerick:

“An epicure dining at Crewe, / found quite a large mouse in his stew. / Said the waiter, ‘Don’t shout, / or wave it about, / or the rest will be wanting one too!’”

Admittedly, that’s not the best example of showing the discipline of structure!  Still, structure can mean being careful to transmit the message, and it helps in recalling it if there’s good rhyme and rhythm.  After all, it’s easier to remember something if you listen to the music!

Psalm 99 is broken into three sections, each of which has something to contribute to the whole.

Verses 1 to 3 praise the Lord for reigning worldwide—being king of the world!  Verses 4 and 5 praise the Lord for justice.  Verses 6 to 9 praise the Lord for entering into relationship.  Moses the lawgiver, and Aaron and Samuel, perhaps prototypes of priest and prophet, are highlighted.  Of course, the starting point throughout is the focus on Israel: in Zion, in Jacob, in the pillar of cloud—with each of them expressing a different stage in its history.

I won’t go into great detail, but I do find verses 4 and 5 especially interesting.  After the first section urges all nations to praise the Lord, we now get a sense of who this Lord is.  “Mighty King, lover of justice, you have established equity; you have executed justice and righteousness in Jacob” (v. 4).

What does justice mean here?  What is justice for this Lord?  The God of Israel, the God of Jesus Christ, is an ethical God.  By that, I mean this God cares about ethics; this God cares about how we behave.  This God is not like other gods, the blood drinking gods who lash out in blind fury if they don’t get their sacrifices.  As long as they are appeased, they don’t care what their worshippers do.  (Sometimes we treat our Lord the same way.  If we pay our dues, what we do doesn’t mean quite so much!)

3 ps 99

Reinforcing that idea is verse 5: “Extol the Lord our God; worship at his footstool.  Holy is he!”  We are called to worship a holy God.  Verse 9 agrees: “Extol the Lord our God, and worship at his holy mountain; for the Lord our God is holy.”  We are called to worship twice in Psalm 99.  We are called to listen to these words.

Stan Mast comments, “Unlike the gods of the nations who cannot hear or speak, God both hears the cries of his people and speaks in words they could hear.”  God speaks through visions and dreams and written words and through his servants, the prophets, and of course, through Jesus the Messiah.  God speaks through the still, small voice of prayer—the sound of silence.  We are called to listen, like those early disciples.

Listening is easier said than done.  Listening is hard work.  Prayer and meditation are hard work.

There’s a concept originating from Buddhism, but I think it applies to everyone.  It’s called “the monkey mind.”  It refers to a sense of restlessness, thoughts bouncing from one thing to the other, constant chattering.  It’s called “monkey mind” because it’s like monkeys swinging from one branch to another.  One thought leads to another and another and another.

4 ps 99Whenever we enter silence, it is inevitable that thoughts will surface.  “I need to do that today.”  “What’s that dog barking at?”  “I wish I could get that stupid song out of my head.”  Thoughts will come and go, but the trick is to not hold on to them.  Let them pass through.  I believe that, at least in some way, it’s expressed by St. Paul’s comment on “the peace of God which passes all understanding” (Ph 4:7).  We can hear the voice of transfiguration, “This is my Son, my Chosen; listen to him!”

I will not claim to be an expert practitioner of what I’m saying.  As I said, it takes work—and patience.

As I said a moment ago, the psalmist calls us to worship.  We are celebrating the sacrament of the Lord’s Supper, the Eucharist.  (“Eucharist” comes from the Greek word which means “to give thanks” [ευχαριστεω, eucharisteō].  It appears all throughout the New Testament.)

Today being Transfiguration, it provides the theme.  Part of the service is the Great Thanksgiving.  It’s the prayer reciting the story of salvation, the history of salvation.  Here’s part of the prayer:

“You are holy, O God of majesty, / and blessed is Jesus Christ, your Son, our Lord. / On a lonely mountain / his human body was transfigured by your divine splendor. / In his face, we have glimpsed your glory. / In his life, we see your love.”

Here’s a question: how does listening tie together worship and the justice the psalmist is talking about?  Does worship lead us to seek justice outside these walls?

Our friend Stan says, “This emphasis on justice and righteousness is something many North American Christians don’t appreciate as much as we should.  We praise God for his grace and mercy and love, not his righteousness and justice and judgment.”  He does say “many” Christians focus on God’s mercy and not God’s righteousness and judgment.  In reality, all of those things go together.  You can’t have one without the rest.

5 ps 99However, it’s definitely not “all” Christians who take that approach.  There are many who think of God’s judgment as someone wielding a sword preparing for execution, rather than someone making sure all is put right—all is restored to proper balance.

I’m sure none of you have ever encountered this: the one with a scowling disposition, harshly critical, the finger-wagging party pooper.

Still, the point is made.  We who live in warm houses, who have plenty of food to eat, who live in safety, too often can’t relate to those around the world and those here at home who do not have such things.

Listening to the voice from on high, listening to the voice within—that still, small voice of the Spirit—we are called to move into the light leading us into action.  We listen in the light; we listen to the one who is called the Beloved, the Chosen.  We are guided by the light shining in the face of Jesus Christ.

 

[1] cep.calvinseminary.edu/sermon-starters/last-epiphany-c/?type=the_lectionary_psalms