Rachel Weeping

Biblical Text: Matthew 2:13-18

The day on the church calendar is called Holy Innocents. The gospel lesson tells the simple story. Herod kills all two year old and younger boys in Bethlehem and the surround region. The Holy Family escapes to Egypt. But the text for me opens up a couple of lanes of pondering. The first is that we are simply powerless in front of so many things. I think you can summarize that powerlessness as in front of sin, death and the power of Satan. There are all kinds of specific pet sins. There are always Herods. And God remains mostly silent. He sends an angel to Jospeh and warns him, but not all those little boys. And there is a mystery to ponder there. The sermon does some of that. The second line is that we can only gain a form of mastery when we hand ourselves over to God. When we seek to align ourselves to His will and not to the will of the Devil, the world or our own flesh. Matthew sends us to Jeremiah 31 for a reason. Rachel weeps for her children, but the promise all around that line is the promise of joy, and life and return. “They shall come back from the land of the enemy. (Jer. 31:16 ESV)” Because of Christ, because of the Will of God carried out in his son, we shall come back from the land of our enemy death. There is no one who is “no more” to God.

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Companions of Christ

This year we have two Sundays in the 12 days of the Christmas season proper, but the first falls on a festival day that demands notice. And it calls us to look around the Christmas season as well. There are a series of saint days just after Christmas that go back to the ancient church. They’ve been on the church calendar forever. Sometimes they are called the “Comites Christi” or Companions of Christ” – St. Stephen (26^th), St John (27^th) and The Holy Innocents (28^th). If you stop to think about those names it’s an interesting list for Christmastime.

St. Stephen is the first martyr. His story is found in Acts 6 and 7. He was first chosen as one of the seven deacons who were to administer the church’s community chest that took care of the widows and orphans. But somehow those seven deacons got involved in a lot more than that. The deacon Philip found himself preaching in Samaria and bi-locating by the power of the Spirit next to the Ethiopian Eunuch and then back in Galilee. But Stephen’s story precedes Philip’s. Acts says Stephen was “full of grace and power, was doing great wonders and signs among the people. (Acts 6:8 ESV).” And just like the story of Jesus, when one is full of grace and truth and performing signs and wonders, the world does not like it. Stephen is arrested and eventually stoned after he gives one of the great Jeremiad speeches of all time. If they treated Christ this way, the disciple can expect no less. At that stoning is where Saul, eventually Paul, enters the story. He heard the speech and held the cloaks of those doing the stoning. And was raised to a fever pitch of zealousness that he would get permission to hunt down the rest.

St. John is the counterbalance to the first martyr being the only one of the Apostles not to be a martyr. If Stephen’s service lasted but a couple of days from ordination to stoning, John was the youngest of the disciples and lived supposedly until over 100 years old after suffering exile on Patmos, the place of his Revelation. John cared for Mary during that time as the appointed son. And his care for Mary was also his care for the Church that his LORD had founded. As the Apostolic age came to a close, John was the final witness who often sorted out the solid word of God from the fake messages that seemed constant. If you read his three letters you will catch his concern over the many antichrists that have already entered the world (1 John 2:18). But even more importantly his reminders to “love one another (1 john 3:11)” which was the commandment given at the last supper. John is the companion of Christ in a full life of service.

The last of the companions are the Holy Innocents. We do not know the number. These are the children killed by Herod when he remembers a couple of years later that the Wise Men did not come back. So he kills all the male children in the Bethlehem region two and younger. It is a reminder of the fury of Satan and World. They know their time is short, and they will kill anything that reminds them of the hour. Anyone who reminds them of how they have failed in their callings. In our modern language we might call the Holy Innocents collateral damage. As we go about our lives – lives lived by the dictates of the World and Sin – we cause death. That is what sin and the world are about.

But this is exactly what Christ has come to rescue us from – from sin and death and the power of Satan. The children killed by the raving of a world are made holy by their association with Christ. And this is so for all of us. Whether we find ourselves called short like Stephen, called long like John or call unawares like the innocents, the Companions of Christ are all made Holy by Him. The light shines in the darkness, and the darkness does not overcome it.

The Singularity

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Before I got into this preaching bit, I worked finance. You’d be surprised at how useful that trade is in ministry, but also at how useful some of the concepts it uses are. This sermon for minute puts that old hat back on. Meditating on Christmas as the difference between a middle way and a singularity. Most of us making decisions like a middle way. That is the wisdom of the ancient philosophers. But there are things muddling through just can’t do. You need something really new. You need a singularity. Christmas is a singularity. Before this day God was God and man was man and there was no way from one to the other. Because of this day True God was also True man. Things after a singularity are just different than things before. This sermon is a meditation on that new reality. And how the singularity of God – the incarnation – is different than most of our in that it calls for a response, heart by heart.

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Regime Change of God (Christmas Eve)

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The service was lessons and carols – a very traditional Christmas Eve service. When I was pondering what to preach this year the thing that struck my mind was how much these texts talked about the reign of God. How his reign is eternal. How he will reign is righteousness and justice. How he will bring peace. If we think about the reality before the incarnation – that we were under the reign of The Devil, The World and our sinful natures – and the reality after. Christmas, the incarnation, is the regime change of God. He came to give us victory over those great enemies and peace with our Creator.

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Absurdity

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Biblical Text: Matthew 1:18-25

Most things in life are predictable. Partly because we usually stay in safe zones: our homes, our ruts, our habits. But occasionally something from outside breaks into our safe zones. Something absurd shakes us up. Some of those absurdities come from sin. They can come from the sin that we desire. Even worse they can come from sin that we had no part in. The absurdities of sin are the devil attempting to cancel or nullify the good creation of God. Now the Word of God also comes from outside of us. The Word comes and shakes us up. But it shakes us up for life, for eternal life. The Christmas story in Matthew is one absurdity after another. And yet those absurdities come together to save us. God – Immanuel – comes to us to save us from those sins the nullify. The sermon is a reflection in absurdity. How it can be a sign of Satan, but also how it is God doing a new thing.

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Prophecy and Fulfillment

The Old Testament lesson for today (Isaiah 7:10-17) is the greatest example of how predictive prophecy often works. And in this case, it is not without its irony. Among the generally impious Kings of Israel and Judah, Ahaz stands out as maybe the most impious. The book of Kings records that “he even burned his son as an offering according to the despicable practices of the nations (2 Kings 16:3).” He personally offered sacrifices to various gods at the high places. And on a trip to Syria to meet the King of Assyria, Ahaz witnessed an altar in Damascus that he so fell in love with he sent his priest to get all the measurements. He then had the priests in Jerusalem built a replica, rip out the Altar of the temple and install his. He invited the King of Damascus down to preside with him over the inaugural offerings on the new altar. And he instructed his priests to do all their offerings on the new altar.

But for some reason God is not completely concerned about that blasphemous altar at this time. What he is demonstrating to Ahaz – the worst of them – is His faithfulness to his covenant with David, Ahaz’s lineage. The Northern Kingdom of Israel has aligned itself with Syria and is attacking Judah, the remains of the Davidic Kingdom. God sends Isaiah and promises Ahaz “don’t worry, have faith, they will not win, and within 65 years they won’t even be a nation.” And the prophet tells Ahaz to ask for anything he wants as a sign. “Let it be deep as sheol or as high as heaven (Isaiah 7:10).” What an opportunity! I can only imagine what I might ask for. But sticking with Ahaz’s unbelief, when the prophet of God tells him ask anything…Ahaz responds that “I will not put God to the test! (Isaiah 7:12).” Only Ahaz could multiply his impiety by being pious at exactly the wrong time. He’s quoting Deuteronomy 6:16 and Moses’ instructions to not be like Israel immediately after the Red Sea complaining that they had no water (Exodus 17) and that Egypt was better. But God is telling him to ask!

So even though Ahaz doesn’t believe, and won’t listen to the Word of the prophet and “wearies God” quoting scripture back to him, God is faithful. And through the prophet Isaiah delivers unto Ahaz a sign of that faithfulness. There will always be a Davidic King. In this immediate timeframe it is you – absolutely worthless Ahaz. “And the virgin shall conceive and bear a son…and before the child is a boy, the land of the two kings you dread will be deserted (Isaiah 7:14-16).” Imagine the impassioned prophet, and I always imagined Isaiah as someone who didn’t suffer fools gladly, of which Ahaz was a fool, imagine Isaiah pointing at some young lady at the royal court. And to them a child was born and a son was given (Isaiah 9).

That nearer fulfillment is like staring at mountains. You see the shorter mountains in front, but there are often greater mountains in the back. From a distance you can really tell how far off. There might be valleys between the peaks. As the nearer fulfillment was God’s sign about keeping his covenant with David, that there would always be a Davidic King, so also the greater fulfillment. And likewise the miracle of the greater fulfillment is much greater. In that still living Kingdom, one is lead to believe that the young lady conceived in the normal way. Crossing the valley of the years, Mary would conceive and bear a son, not in the normal way, but by the Holy Spirit. Not just a young woman, but the virgin. And the Virgin Mary’s son would be the eternal Davidic King. The child born and given to all of us. After long years, where even the heirs of David – like Joseph – probably chuckled at the claims, God is faithful. And unlike Ahaz, Joseph, with some angelic help, believes.

All the great prophecies, the signs and wonders of God, find their tallest peak fulfillment in Christ. Now we might often wonder what is beyond those peaks. The first advent points to the final advent. And we’d love to know the valley on the other side. But the sign of God keeps us focused on the mount – on Christ himself. Unlike Ahaz, have faith. “If you are not firm in faith, you will not be firm at all (Isaiah 7:9).” If the promise was good for Ahaz, it will be even more so for the man of faith.

Where’s My Sign?

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Biblical Text: Matthew 11:2-15

This is one of my favorite texts in the lectionary. I say that primarily because it is a big fat pitch that sets a preacher up to hit one out of the park. Not every text is that. There are hard texts that slapping a single is good. There are texts that the subject matter might be important, but just not that “sexy”. Again, the every Sunday preacher slaps a single, or maybe you can steal a double if you hustle. And then there are texts about why God doesn’t just solve all our problems. There are texts that are responses to “why?” There are texts that get right to the foot of the cross.

This one was helped by an odd occurrence in life. Someone stole a sign at church. It was a sign I had out in the front of the church on the main road inviting people in for Morning Prayer (Tuesday – Friday). Someone just walked away with it. That’s the introduction to the sermon.

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The Way Home

Our Old Testament lesson assigned for Advent three is Isaiah 35:1-10. It is a poem about the return from exile. The Story of Israel, of the Old Testament, is always one of residing in the promised land, being removed from it, and then returning. Think of it as three nested stories. Adam and Eve are in the garden. They sin and are removed from it. God tells the serpent who had deceived them and lead them astray that the disordered state would not always be the case. “her offspring shall crush your head (Genesis 3:15).” Within that story of Adam, there is the story of the Patriarchs. Abraham, Isaac and Jacob all sojourn in the promised land of Canaan, but it is not theirs. They have to buy bits of land to bury their dead. God promises it will be their descendants, but they will be slaves in Egypt first. And eventually they journey into Egypt where there comes a time when “Pharoah knew not Joseph (Exodus 1:8)” and they become slaves for over 400 years. God rescues them with a signs and wonders, makes covenant with Israel at Sinai, delivers them to the promised land and fulfills his promises to the Patriarchs. But like Adam and Eve in the garden, Israel breaks the covenant. And so a third time people are spit out of the promised land. Israel is taken captive in Babylon. But again through the same prophets that warn of the coming judgement, God promises restoration. And eventually, 70 years later, Israel returns to the promised land after the exile.

If you are following the nesting, you have the outer universal story of Adam and Eve and the promise to Satan that this isn’t the end. You have the covenant story of Patriarchs to Exodus which is a story of pure grace. And you have the story of Conquest to Exile which is a story of the law, but also of the return which is another act of grace. In the inner stories, God is always true to his promises and covenants. God’s grace is always sufficient. The heirs of the Patriarchs received the promised land. Even more so, when Israel is faithless and breaks the covenant, God remains faithful. He keeps them while in exile and affects their return. But the outer story – the universal story of Adam and Eve – has not been completed. But we do know the promise. Satan’s head is going to be crushed. God is going to do this. And if the inner stories are the example, even when we don’t deserve it, we will walk back into paradise. “Remember me when you come into your Kingdom,” said the thief. And Jesus promised, “today your will be with me in paradise.”

Isaiah’s poem is an image of Israel’s return from exile. The way between the far country of exile and the home country of the promised land is depicted as “wilderness and dry land (Isaiah 35:1).” The way is initially a “burning sand…haunt of jackals (Isaiah 35:7).” Those who are in exile are depicted as “weak of hand and feeble of knee and anxious of heart (Isaiah 35:3-4).” They are “blind and deaf and lame (Isaiah 35:5-6)” and “sorrowing and sighing (Isaiah 35:10).” Surely these are not able to make the journey under their own power. But God shall make “the desert blossom like the crocus (Isaiah 35:1).” He shall make “the water break forth in the wilderness and pools appear (Isaiah 35:6-7).” All of which will provide for them on their journey. God will make the wild animals to lie down. And He will make the way back a highway. And He will strengthen all those who walk it. “Be strong, fear not (Isaiah 35:4).”

We are those returning in that outer universal story of Adam and Eve. Jesus came to open the highway by his cross. By death he defeated death that wild animal. By the cross he crushed Satan’s head. Now “No lion shall be there, nor any ravenous beast come upon it. They shall not be found there, but the redeemed shall walk there. And the ransomed of the LORD shall return (Isaiah 35:9-10).” Now that doesn’t mean that lion isn’t searching for those he might devour. We might wander off the road. The “Way of Holiness” might feel too steep as we feel our sins. ‘The unclean shall not pass over it (Isaiah 35:8).” But our life is safe in Christ. He has made strong our hands and knees and hearts. He has cast out our sorrow. “Everlasting joy shall be upon their heads, and they shall obtain gladness and joy (Isaiah 35:9-10).” Jesus has secured this. We just need to walk it. Put one foot in front of the other daily. Walk it the way home. Walk it to the promised land. God’s always kept his promises before. He will also now. He has made our way through the wilderness beautiful.

Advent Midweek 2 – Restore Us

Text: Psalm 80

Text

There is one prayer, repeated three times, in the psalm. “Restore us…let your face shine, that we may be saved.” Litany like, it alters the name called upon each time. Restore us – O God, O God of Hosts, O LORD God of Hosts. And before each breathing of the prayer there is a recitation of where God’s people might find themselves. And within that recitation an appeal to a certain image of God.

Shepherd

The fist is to the Shepherd – “Give ear, O Shepherd of Israel.” But it is juxtaposed with such a weird combination of sheep. “You who lead Joseph like a flock.” Ephraim and Manasseh are Joseph’s kids. They are the half-tribes of the favored son who get a double portion of the inheritance. And they are yoked with Benjamin. All the children of the favored wife Rachel. But on opposite sides of the division of the Davidic Kingdom. Ephraim and Manasseh going with the Northern – Israel – and Benjamin loyal to the Davidic Southern – Judah. It’s a hash. Shepherd of Israel. Look at what has happened. We’ve all wandered and strayed. We’ve played favorites. We’ve divided ourselves into tribes that make no sense. Stir up your might.

Restore us, O God. Let your light shine that we may be saved. The restore us if you look at carious translations is a stumbling block. The venerable King James used “turn us again.” The Septuagint – the greek translation of the OT – uses the word usually translated repent. They all have a physical meaning to turn around. But we are talking about God’s people. These are those whom God has claimed. Maybe like sheep they have all gone astray, but the covenant still stands. But even in the midst of a far country, there is a recognition that life was better in my faither’s house. Hence restore. I knew it once. I haven’t lost it although I am now far from your face. Let is shine on me again. Lead me back Shepherd of Israel.

Hidden God

The second recitation I think Luther might have put under the title the Hidden God. Those times when Israel just ignores God, or goes through the motions. They make the sacrifices called for, but not with their hearts. They’d rather be at the high places. Or they’d rather get back to counting money and making deals. “When will the new moon be over, that we may sell grain? And the Sabbath, that we may offer wheat for sale (Amos 8:5 ESV).” And when one wanders away, God often lets us. He hides his face. He rejects the offerings. And when we are on our own, it doesn’t go well. And eventually we might notice.

“How long will you be angry with your people’s prayers?”

And collectively Israel’s troubles deepen.

“You make us an object of contention for our neighbors.”

When we choose the world, we get what we have chosen.

“Restore us, O God of hosts.”

Vineyard & Vinedresser

The third is the vineyard and vinedresser. “You brought a vine out of Egypt.” It recalls Isaiah’s song of the vineyard. God planted his vineyard in a find land. A land flowing with milk and honey. He ensured that it grew everywhere. “It sent out branches to the sea and its shoots to the river.” But in Isreal’s case as Isaiah would say “it produced nothing but bad grapes.” So God would tear it down. And Israel would lament “why have you broken down its walls?” As the walls of Jerusalem would come down. “The boar from the forest ravages it.”

But the plea at this turning is for God to turn. “Turn again, O God of Hosts, Look down from heaven and see. Have regard for this vine.”

Christology

When the people of God have gone astray, how does he shepherd them back?

When they have God after the world, how does he hear them again?

When the grapes are bad, how does one make new wine?

“Let your hand be on the man of your right hand, the son of man whom you have made strong for yourself.”

When everything appears lost. When God feels far away and deaf. When the vineyard is a ruin. The Son of Man comes. And gives life. And his people call on his name again.

Conclusion

Israel’s story, is the church’s story, is often the story of the single soul. We are blessed by God’s providence. Lead in green pastures. Planted over the waters. Gently cared for by the vinedresser for years. And we take it for granted. Not that God is meaningless, but we’ve got other things to do and keep us busy. And then we find ourselves out in the cold.

“Restore us O LORD, God of Hosts. Let your face shine, that we may be saved.”

And maybe I find the progression of the names meaningful. From a generic God. To a God of might – O God of Hosts. To the LORD.

He’s the one that brings the good out of the bad. Even our sin can be turned into a knowledge of our God. Not the one who remains angry or chucks lightning bolt. But the one who restores, who turns us around. Who again makes his face shine upon his people.

The Lion and the Lamb

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Biblical Text: Isaiah 11:1-10

I was trying something different with this sermon. I was also trying something different with the Pastor’s Corner this week. Advent is a vibe. Advent is promise and fulfillment overlapping. And at least in this world the fulfillment never seems complete, but the promise remains. While the corner tried to pull the reader into that time where John the Baptist and his message was the most important thing ever heard, this sermon attempts to map how the church today might feel postexilic. It attempts to point out what has been fulfilled. And start to understand why we have this feeling of longing and maybe slight sadness that often comes with it. Different times and places have different vibes. This was an attempt to understand ours. And still lean into the promise.

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