Sermon for November 26

The reading

Jeremiah 29:1, 4-14

1 These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon.

4 Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: 5 Build houses and live in them; plant gardens and eat what they produce. 6 Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. 7 But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. 8 For thus says the Lord of hosts, the God of Israel: Do not let the prophets and the diviners who are among you deceive you, and do not listen to the dreams that they dream, 9 for it is a lie that they are prophesying to you in my name; I did not send them, says the Lord. 10 For thus says the Lord: Only when Babylon's seventy years are completed will I visit you, and I will fulfill to you my promise and bring you back to this place. 11 For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope. 12 Then when you call upon me and come and pray to me, I will hear you. 13 When you search for me, you will find me; if you seek me with all your heart, 14 I will let you find me, says the Lord, and I will restore your fortunes and gather you from all the nations and all the places where I have driven you, says the Lord, and I will bring you back to the place from which I sent you into exile.

The message

The prophet Jeremiah tells people what they do not want to hear, he shares God’s word and promises with God’s people in exile. During the 8^th to 6^th century BC, the people of Israel suffer a series of defeats by the Babylonians and Assyrians. The consequences of losing was often exile, the forced movement of people to another place. This displacement served to weaken enemies, obtain skilled workers and help occupy newly conquered lands.  The promised land was central to the story of Israel, the land of milk and honey that God promised, lead them to and gave them for a home. To be forced away from this place was traumatic, socially, culturally and spiritually devastating (to leave could easily be understood as no longer being the people of God).   Jeremiah prophesies or shares God’s message with those people forced out of Jerusalem and  living in a home that is not theirs, being in a city that they were just passing through, that they had no interest or stake in.

False prophets and people claiming to know the future through various divination practices (all prohibited by the Jewish Law) were everywhere.  They were eager to take advantage of those in exile, sharing fake news for status and profit.  Each time there was an exile, a defeat and moving of people from their own homes to someplace else, false prophets would follow and share the promise that things were going to be restored very soon, telling them don’t bother unpacking, you won’t be here long, it’s not your place.  These false prophets had no real word from God so they told people what they wanted to hear, shared their own best ideas or repeated old news.

 To this community and against the false prophets, Jeremiah shares a word from the Lord.. We can summarize today’s reading in 3 parts: 1 he tells them stop listening to false prophets who avoid hard truths and tell you want you want to hear.  2 They are told to really and fully live in the place where they are, to Build houses and live in them; plant gardens and eat what they produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, to seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. 3 God is not limited to one place or one people.  God will be present with people, wherever they are, whoever they marry and where they live. For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope. Then when you call upon me and come and pray to me, I will hear you.

Today’s reading in its ancient historical context is very specific, it tells of a 70 year period without a word from God, it offers specific advice for a group of people and promises, despite what is seen and heard and happening God has a plan that will be fulfilled. There is a global, big picture way to look at this reading.  Today, there are exiles all over the world, refugees fleeing war, minorities fleeing state sponsored genocide, people escaping the aftermath of storms in places that cannot care for them. Each one has to face this question, to leave and not look back, to determine how much of their culture they will try to keep, to figure out if they are just visiting their temporary home or at the start of something new.  Hosts have their own set of questions, how much can we do, should we do, what demands are fair.    

There is also a much more local way for us to look at this reading.  It is an invitation for us to widen our idea of church, of who is in our community and who is included in God’s saving grace. Here in our buildings, we have about 500 – 600 people a week who come for church. They are tenants without leases and, other than you, no one has an ownership interest in this property. They could leave or be tossed out at any moment, but they treat this place like their own.   One church raises its own rent, others have replaced toilets, helped up paint, helped with decorating, assisted us with signs for the food pantry, patiently work around issues, deal with it when the heat does not work, pray for us, figure it out when 2 churches are in the same space. Over the years here, I have been careful to respect our promises to them, honoring time and space commitments even when it interferes with my work.  We are worshipping in a place where people do not say “its not my job or not my responsibility” even when it really is not their problem.

At our food pantry program, I find myself often saying “its not my building” The church we work out of is a remnant, a small group, there a long time and faithfully struggling to keep it together.   Most of the time I find myself thinking, this is terrible,  but it’s not my building, not my job, not my place.     

The other morning, as I was waiting for the food pantry delivery, a group of 7 or 8 students at the High School sat on the church steps to get high and not go to the local high school. Instead of the natural “how should I get rid of them, should I call the police, etc” I decided to do something different, I gave them something useful to do.  I asked them if they were going to be sitting there a while.  They seemed a little surprised since they were expecting to be told to move on and leave. They were taken off guard, and asked “why”.  I said I had to run and drop off some food to a person down the street (which I did have to do) and if they could watch out for the delivery truck, if it showed up to let the driver know ill be right back and he can unload.  They asked a few intelligent and important questions (what kind of truck, what company, who was I).  After that I left.  I came back 15 minutes later and no truck arrived. I thanked them and answered a few questions about the food program (they had no idea anything at all went on in the building, I think most people in the community believe it’s abandoned).  I went back inside and about an hour later I went outside again.  The students had left and I noticed they did not leave any trash behind, I honestly think they picked up some trash that was already there before they arrived.  I wanted to share a small reminder for them that it is your community, your neighborhood, your church. It might be the first time they thought about that building like that, being in a relationship with that place, like it was part of their lives.  

We are invited to remember the world is bigger than our spheres of responsibility, God has placed us where we are, God has placed our neighbors where they are, in places where we can share love , welcome and a helping hand, where everyone has something to contribute and everyone is loved by God. 

sermon for November 19

The reading

Isaiah 9:1-7

1 But there will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 2 The people who walked in darkness have seen a great light; those who lived in a land of deep darkness— on them light has shined. 3 You have multiplied the nation, you have increased its joy; they rejoice before you as with joy at the harvest, as people exult when dividing plunder. 4 For the yoke of their burden, and the bar across their shoulders, the rod of their oppressor, you have broken as on the day of Midian. 5 For all the boots of the tramping warriors and all the garments rolled in blood shall be burned as fuel for the fire. 6 For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the Lord of hosts will do this

The message

I didn’t use most of this sermon this morning.  Throughout the week, I just kept feeling like I was not exactly saying what I wanted to.  I felt like it was just too informational, sharing facts that you could look up in bible study notes or on websites.  As much as I value knowing the context and history of a reading, I wanted to focus on something much more significant, what this reading means for us today in our darkness.  I preached without this manuscript and focused on a few points. 

I honestly had a hard time figuring out what this text was about, what word there was for us today in it. I do not say that too often, since it’s kind of my job to know these things and I don’t like standing up here saying I don’t know how to do my job.  On Monday, I read through it and thought, oh, that’s easy, it’s the scripture quote we see on Christmas cards all the time, with the words  For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace written over snow covered winter church scenes, nativities, stars, decorated Christmas trees or other familiar holiday sites.  By Wednesday morning, I was still stuck, so I turned to some commentaries and online groups.  There I was met by statements from scholars like “this is one of the most mysterious passages in Isaiah” and fellow pastors writing “I have no idea what to do with this reading” or “im going to use another text”. Aside from helping me not feel alone in my confusion, not much else there.  

One of the most odd aspects of this reading is that things that will happen in the future are written about as though they occurred already. This passage in written in a style or part of grammar known as the present perfect. For Isaish, if God shows him it will happen, it is as good as seeing it happen.  That is why the prophet talks of events that will happen in the future as if they occurred already.  That is how we should live our faith.  

This prophesy is for the people in the land of Zebulun and the land of Naphtali, a small corner of the kingdom of Israel, a place know as Galilee of the gentiles.   Galilee was a significant city in Israel, with diversity and strong religious faith. In contrast, the land of Zebulun and Naphtali,  was seen as less spiritual and less pure, a diverse place, significant but not exactly faithful. There were many non-Jews in the city and many people who followed other religions.  There was a series of bad things that happened in the area, defeats and disasters, that lead people to think this place and its ways of life were not pleasing to the Lord.  The areas immediately around them were taken over by the Assyrians who established their own cities there. This was not a place where light was expected to shine, if God were to visit the world, this would not be the first stop. (Centuries later, we learn, Jesus the messiah, would be born in an unexpected place, a barn in Bethelelm, to a poor, unknown family)    

People who try to see the Old Testament outside of a Christian context suggest that the hero figure in this reading, the wonderful counselor and prince of peace refers to King Hezekiah, one of the great leaders of Israel, with a long, faithful and successful reign.  King Hezekiah, as much as he did, unlikely but may be called wonderful counselor or prince of peace, but would definitely not be called “mighty God or everlasting father. 

When a passage starts with the word “but” or “nevertheless”, it’s probably important to read the verses before it.   In Isaiah 8, we learn what the darkness is that had covered the land, blinding the people and sending them to seek help in all the wrong places.  Isaiah 9 is talking about a very specific type of Darkness. The people were not so happy with God’s answers or speed and they were seeking guidance and advice from other places, namely some types of divination (psychic things like reading tea leaves, cards and communicating with the dead).  They did not even realize they were in darkness.  

 In Isaiah 8, we hear  Now if people say to you, “Consult the ghosts and the familiar spirits that chirp and mutter; should not a people consult their gods, the dead on behalf of the living,  for teaching and for instruction?” surely, those who speak like this will have no dawn!  They will pass through the land, greatly distressed and hungry; when they are hungry, they will be enraged and will curse their king and their gods. They will turn their faces upward,  or they will look to the earth, but will see only distress and darkness, the gloom of anguish; and they will be thrust into thick darkness.

The contrast between darkness and light is a familiar theme in the bible. We see it here with the prophets and we will see it throughout John’s Gospel when we start that book in a few weeks.   Darkness means things that are hidden and uncertain, things that make us anxious.  Once the promised person comes, divination, guessing and all that will no longer be necessary, once the wonderful counselor comes, he will make God’s plan known. 

While the Prophet Isaiah is writing about a very specific issue, today, we have dug out all kinds of new caves, places of darkness, places where people go unnoticed, where people are crying out for someone to see them.   Today, we have people in economic, digital, drug induced and social darkness. We have a opioid crisis, we have online bullying, mass shootings, individual shootings, a lot of people in prison, a lot of inequality, a lot of  racism, a lot of people left out or ignored, a lot of doubts, of each other and religion and everything else.  

Against this, we have a promise The people who walked in darkness have seen a great light; those who lived in a land of deep darkness— on them light has shined. One of the most aggravating experiences I have is when people say “you don’t understand, you don’t get it, you have not been there. It bothers me partially because it’s annoying to hear but mostly because it’s true.  I glance by most of this darkness, offering a word of prayer or time of listening but not much else.  We have to stop trying to be the light and let ourselves see the light. Today, we see the light in the midst of the darkness, the place where it shines the brightest. 

The next time you send a Christmas card, saying  The light has shined in the darkness, a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace, remember it might be going to someone desperate to hear that news.    

Sermon for November 12

The Reading

Amos 1:1-2; 5:14-15, 21-24

1:1 The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel in the days of King Uzziah of Judah and in the days of King Jeroboam son of Joash of Israel, two years before the earthquake. 2 And he said: The Lord roars from Zion, and utters his voice from Jerusalem; the pastures of the shepherds wither, and the top of Carmel dries up.

5:14 Seek good and not evil, that you may live; and so the Lord, the God of hosts, will be with you, just as you have said. 15 Hate evil and love good, and establish justice in the gate; it may be that the 

Lord, the God of hosts, will be gracious to the remnant of Joseph.

5:21 I hate, I despise your festivals, and I take no delight in your solemn assemblies. 22 Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offerings of well-being of your fatted animals I will not look upon. 23 Take away from me the noise of your songs; I will not listen to the melody of your harps. 24 But let justice roll down like waters, and righteousness like an ever-flowing stream.

The messsage

Today, we start a series of readings on the prophets that will take us from now until Christmas Eve when we start the Gospel of John.  We have completed about 2 months with the Old Testament books of the Torah or law and history.  We have heard the stories of God calling people like Abraham, Moses, Samuel and King David.  We ended this series with the story of King Solomon, given a time of peace and building the first temple in Jerusalem and the Prophet Elijah defeating the prophets of Baal, a god worshipped by many of the tribes that surrounded Israel. During all of these years, political, social and religious life for the people of Israel is one  of chaos, there are moments of great victory and depressing defeat, years of peace and joy and years of war and anxiety. They are helped by faithful and efficient leaders and set back by downright terrible, faithless or ineffective leaders. Throughout all this time, the covenant that God made with Abraham, the agreement that if you keep my commandments I will be your God and you will be my people, is always part of decisions, religious and social life.   

The work of the prophets stretches over a few hundred years, from around 800 years before the birth of Jesus to about 400 years before Jesus birth.  Their recorded books include the works of 3 major prophets and 12 minor prophets. This division is not based on importance, simply on the length of the books, Prophets like Ezekiel, Jeremiah and the group or school known as Isaiah left long works of 30 plus chapters, while prophets like Amos, Jonah and Habakkuk left only a few pages.   There are also the recorded words and actions of prophets like Elijah and Elisha in the historical books.   

The word Prophet simply means God’s messenger or someone who speaks God’s word to the world.  Each one shared condemning words on the ways of the community, addressed the growing level of compliancy or going through the motions in worship and faith,  dire warnings about things to come and joyful news of restoration in the midst of great suffering, confusion or anxiety. They spoke at difficult times, as the temple was destroyed by the Babylonians,, as God left the city, as the people were exiled and their faith forgotten, as they lost wars to powerful enemies, lost lands and lived in self-inflicted inequality that went against God’s law and God’s vision for a diverse and equal world.

The prophets, as diverse and different as they were shared 2 great promises, 1: God has not forgotten God’s people or God’s promises and 2: God would do something extraordinary to restore the world. (a promise fulfilled in the birth of Jesus centuries later)  There are no promises that bad things will never happen to good people in the world. Instead there are warnings acknowledging that they will and that God will be present in that suffering. There are no preoccupations with the end of the world.  Instead, the prophets are very concerned with how people lived here and now.  It is also important to realize the prophets did not share their opinions, their well-researched observations or the ideas of their favorite teacher, they share a word from God, news that came in visions, unexpected encounters with the Lord and callings they did not seek. These are inspired words.    

For context today, to help understand what the prophet’s work was like, we can ask and wonder things like what will Pastor Frank Pomeroy of First Baptist Church in Sutherland Springs Texas say this morning as they gather, if they gather, for worship in the place where almost 30 people were killed at church service last week.  What will God’s word to that community be, will anyone show up to hear it.  What news can be shared with a community that has lost so much. What about the 10s of millions of other people gathered at church right now, who feel a little less safe, who are looking at strangers or new visitors with great suspicion, who are locking doors that were never locked before.  I have my opinions on what should be said and done and I think they are really awesome and brilliant but prophesy is not about opinions. Instead of sharing them, I will simply promise to pray about it and wait to see what I hear.     

No one should look forward to hearing from the prophets.  No one should leave church feeling good about how things are going on in the world after a Sunday with them.  Even the prophets of ancient Israel, whose work was an accepted and understood part of religious life and government, end up hated, ignored, dismissed as liars, angry, killed, hungry, isolated, tired, exiled, hanging out in a whale, too depressed to move or crying under a small tree. 

Today, we meet Amos:  He was one of the few prophets who worked during a time of relative  peace.  He shared the word of God during the very long reign of King Jeroboam II ( 788-747). This was a time of peace during which the Northern Kingdom of Israel gained a lot of land and great prosperity.  A few elites in Israel had accumulated great wealth and personal empires as they captured and maintained control over huge amounts of the things God had given to the community.  This led to great injustice and inequality.  By manipulating debt and credit systems, and abusive loan practices wealthy landowners virtually enslaved a great number of their neighbors.   

Amos, an outsider from a small village in the Southern Kingdom, a shepherd doing work no one else wants to do, is give the word to speak out against this system.  Amos’ words are not nice.  They are violent and nasty.  He warns people living in great comfort and peace that they will be defeated and thrown into exile, he tells the religious leaders in the temple that God hates their practices and rejects their offerings, he condemns the nation of Israel for allowing such great inequality to persist and for being so greedy with the gifts of God .    There is a famous encounter between Amos and Amaziah, the high priest at the temple in Bethel. Amaziah is angered by Amos’ words (as was anyone in power or wealth). Amaziah tells on Amos to the king, accusing Amos of being a false prophet and speaking for himself.  He tries to rid the kingdom of this annoying voice of judgment and change, saying  “O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there;  but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom”.  To this Amos shares a series of curses even Martin Luther would be proud of  “Therefore thus says the Lord: ‘Your wife shall become a prostitute in the city, and your sons and your daughters shall fall by the sword,  and your land shall be parceled out by line; you yourself shall die in an unclean land, and Israel shall surely go into exile away from its land.’ Standing in the way of prophesy, trying to stop God’s word from being heard, is a dangerous business. 

Today, we hear Amos’ words a lot.  Every time someone says “our thoughts and prayers” are with the victims of a tragedy or disaster and then does nothing to change the things that lead to it or do anything to help with relief efforts, we think of Amos’ words.  Every time someone urges us to say thank you to veterans or sings a special song for them but does nothing to help those who are having a hard time returning from service and war, we think of Amos words.   I have not said too much about our actual texts this morning, we hear it all the time. We sit with it all the time. Amos’ words on inequality, meaningless worship and the justice of God have not changed, they would be just as rejected and poorly received in our world as they were in his.  We would assume he was pointing at other people, at other groups, nations or churches, we would yeah that’s right and assume this word was meant for someone else. We would make posters that proudly declared Let justice roll like water, without thinking about what we do and participate in and stand quietly by and watch or considering what that Justice would do to our lives.   Prophesy is about listening and then doing.   The meaning and power in today’s reading is not about this 10 minute message or hour worship, it’s what we do after it, its about what we do because of it.