Sunday, October 15th, 2017 – Confirmation Sunday, Legos, Hospital Gowns, and the Worst Parable, a sermon on Matthew 22:1-14

You can listen to this sermon here.

Matthew 22:1-14
1 Once more Jesus spoke to them in parables, saying: 2 “The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.’ 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, mistreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, “The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.’ 10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests. 11 “But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, “Friend, how did you get in here without a wedding robe?’ And he was speechless. 13 Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”

So, that was a horrible gospel reading, yeah?

Preacher everywhere have been performing CPR on this text all week, just to see if there is any life that can come out of this horror movie that Jesus calls the kingdom of heaven.

Let me say very clearly, if not only for our confirmands, but for you too, I do not know what this parable means. I don’t. And I know that for some of you that’s disappointing and disheartening to hear. But I firmly believe that a faith community is not a place that has all the answers. It’s a place that holds all the questions. Together. So to be part of this community, to be people of faith isn’t to understand and know everything for certain. This is why a little later, as we profess our faith with the Apostles’ Creed, after each article, we will say, “Lord, I believe. Help my unbelief.” Because we don’t have all the answer, but rather to say we are willing to strive to live our life trusting the promises of God are true and at times that will mean significant wrestling and struggle with God and the Scriptures as to what that means for me.

Now, with that said, before we dive into this parable, there have been a handful of things this past week that have given me some perspective on Jesus’ parable and thus helped me sit with this difficult reading, rather than ditch it for the comfort of Psalm 23.

The first realization came from a children’s toy. Raise your hand if you have ever played with Legos in your life?

We are in Lego fever at our house. The Star Wars variety, if you’re curious. And for better or worse, many of the Legos these days come in prepackaged, pre-planned designs with instructions. And they are so frustratingly detailed, so precise that they make you search and search through the pile of 892 pieces on your carpet for the tiniest little accent piece. And then you find out that the piece belongs on the inside of the ship that no one will see anyways. But then when the whole thing is finished, you’re grateful for all the little accents and the detail.

The spaceship – it doesn’t need that little accent piece, but if you lose one piece you feel like something crucial is missing.

I guess that’s how I feel about that the parable this morning. If you could build an image of the kingdom of heaven out of Legos, this parable would be just one block of it. Preferably on the inside where no one will see it. You see, according to Matthew, the kingdom of heaven is not like one thing. It’s not just like this wedding banquet. But many things. Because there are just some things in the world that you cannot fully describe with words – like love or grief or the kingdom of heaven. And so we use stories and images as best we can. The kingdom of heaven is like a mustard seed. It’s like yeast. It’s like a sower who scatters seed everywhere. It’s like treasure hidden in a field. Therefore, hear this: today’s parable doesn’t get to have the final word on God and Jesus. It is just one part of it. A part that I wish we could lose in the shag carpet of history. But I also believe that to do so, we’d be missing a little texture, a little shading that is actually meant to contribute something to the image of the unimaginable kingdom of heaven.

Another helpful reminder this week was that any time Jesus is talking about the kingdom of heaven, I have to remember to unhook my assumption that this is about the afterlife. That it’s about what happens when we die. This is about the kingdom of heaven that is drawing near. It’s about what the kingdom of God on earth looks like…because that’s what we pray for every single week. Lord, your kingdom come, your will be done, on earth as it already is in heaven. We pray that it would come and replace all the other kingdoms of this world. The kingdoms of oppressive governments, the kingdoms of wealth inequality, the kingdoms of powerful white men. Please, Lord, teach us about your kingdom here on earth. Teach us your ways. So, it’s not about the dress code to get into heaven. It’s deeper, and more necessary, and more immediate than that. It’s about God bringing about life here and now and what that looks like.

With those things in mind, I think we can be brave enough to ask the question: what truth is hidden in this difficult parable that I need to hear right now?

Now, when you’re dealing with a parable, I think the best thing to do is just walk around in it and start asking questions.

  • Why did the first guests reject the king’s invitation to the party?
  • Where did people get the wedding garment? Did they carry them around with them just in case? Did the king provide them and run out?
  • Where is outer darkness exactly and how strong do you have to be to throw some one there?
  • Who are the called ones and who are the chosen? Is the poor sap at the end the chosen one? Or are the people at the wedding the chosen?
  • Where is the Son whose getting married in the midst of all of this? Better yet, where is the bride? Why doesn’t she ever show up on stage?

Scholars will disagree about what all of these things mean. Therefore people have interpreted this parable in all kinds of ways. They’ve said that Jesus or God is the one who gets thrown out because that’s what we do to a loving and forgiving God. Sometimes, I’ve wondered if God is not the other character in the story who is never seen – the bouncer at the door – who lets in people at the door who don’t not belong there and don’t have right clothes on.

But this week, all of those interpretations felt too easy. Like they were simply there to settle my own offense and discomfort with this story. And I was reminded this week to not disregard that which offends me. I was reminded to not be afraid of being offended but in fact to sit with it and wonder why I’m so bothered by what’s been said.

So, I wanted to try and take this parable at face value. What if God really is the king in the story. Now the whole thing is disturbing. In fact, it’s meant to be. Like a circus fun house mirror, everything is blown out of proportion and distorted. “Jesus’ parables are meant to disturb us. To wake us up out of our complacency and to ask hard questions about ourselves and about God.”[1] But the hard question I wanted to ask is, “What if God really is the king in the story?”

So, there is this king. And his son is getting married and they’ve invited all these guests. And let’s be honest, we know what kind of guests – the upper crust of society, the elites. The powerful. A status many of us would hold from the world’s standards. But they don’t come. But this is a patient king and a generous one, so he sends more messengers out. But the guests – they make light of the King’s generous offer.

Has anyone ever made light of something that was really important to you? It’s devastating. They say their busy at their farm or at their work. Aren’t we all. And some even kill the messengers. You see, sometimes we’re so busy and so important and self-sufficient that offers of help and generosity only reveal just how desperate and in need of help we actually are – and we don’t like to admit that. So we decline the offer and kill the messenger.

Then the king sends troops and destroys the murderers and burns their city. What could this mean? Well, I wonder if the city represents everything that’s distracts them from joining in the banquet of the generous king.[2] The city is the stadium for the rat race that keeps them busy and tired and numb and prevents them from living in the kingdom of heaven that is all around them. And so the king burns it down. So they can’t live that way anymore. In today’s language, maybe we would say he burns down the corporate ladder. So the people can stop scrambling over the tops of each other. It’s burned not to hurt the people but to ground them. Or maybe a modern day version is the guest don’t come because they’ve got so many emails. And so the king reaches in and takes the smartphone right out of their hand and burns it. And that will feel like being destroyed at first. But healing in the end.

God longs to take away or destroy that which distracts us from living in the kingdom of heaven that is all around us. Given to us by a generous and patient God.

So the king destroys the city. Now, the really ridiculous thing in this story is what happens next. Watch: the king changes.

The king who first opened the doors to some, now opens the doors to all. The king has become more generous in the midst of this offense. There is no way to be an elite now. The city is in ruins. There is no way to earn honor to deserve an invitation to the king’s wedding banquet. Now? Now, everyone’s invited. Every from the streets. And let’s not fool ourselves, we know who that includes.

That’s what should really offend us. That there would be a king so generous as to invite everyone off the street. The good and the bad. So, this kingdom of heaven –  it’s not about morality. It’s not about are you good enough, have you earned enough points. You’re just invited.

But here’s the thing, when you arrive, you’re handed a wedding garment. Now, no one really knows what this is or how it worked. But to me this week, the effect of the wedding garment has felt a lot like the effect of a hospital gown.

Have you ever put on a hospital gown? There is never enough fabric, is there? That moment when the nurse politely says, “Please change into this gown and the doctor will be right in to see you.”

I don’t know about you, but as soon as that door closes, it feels like I’ve got 60 seconds tops on the clock before that door opens again. And my heart starts to race. Because I am certain that door is going to open, and I’ll be mid-pant leg.

But then you make it with time to spare. And you sit down on the butcher papered table, you stretch that fabric as far as it will go. You tuck all the edges in under your thighs just to insulate any dignity you had left.

And there you are. And suddenly it doesn’t matter if you are a CEO of big company or living paycheck to paycheck. It doesn’t matter if you are smarter than everyone else or if you’re life has just been one failure after another.

It doesn’t matter who you were when you walked into the room, because now, you have been stripped bare and you are just like everyone else. Revealing a vulnerable somebody with a body that softens over time. Revealing a somebody worthy of but also in need of care.

The hospital gown. It is the great equalizer.

I’ve wondered this week if in the kingdom of heaven that is the wedding garment. It reveals who you and everyone else really are. That you belong to God and nothing more. It suddenly equalizes you with everyone else. All that stuff you bring with you from the city? It doesn’t count here. It’s been burned away.

And that? That bothers some of us. One preacher puts it this way: Maybe it is hard “to put on the wedding garment that everyone else (like tax collectors, and sinners, and prostitutes) is wearing too.”[3] Sometimes it’s hard to celebrate the good news of God when you look around and see who else has been invited to the party. Sometimes we don’t want to be set free. And so we refuse to put on the wedding garment. Clinging to our false, yet more comfortable identity like an addict to their addiction.

And the king says well you can do it outside then. Because in the kingdom of heaven you’ll have to let go of all other identities for you and for others, except the identity: beloved.

Friends, Jesus is calling us out. On our making light of who we really are. And as a result, he is calling us out on our complacency and our apathy to the status quo. And there is love in that because it says that what you do matters. So, if you’re going to show up at a wedding, look like it. If you’re going to be people of faith in here, look like people of faith out there in the world. If you’re going to renounce the devil and evil and all the forces that defy God, like we will in a moment, then renounce evil out there! Because if we trust who we really are, it will affect how we live.

We are loved so that we can love. We are forgiven so that we can forgive. We are set free so that we can set other free.

And that will cause us to change. So by the grace of God, let’s change. And there is so much in the world that needs changing right now, but here are just some that are alive in me right now. Let’s stand against racial and gender inequality. Let’s stand against the sexual abuse and harassment that we’ve allowed to fly just under the radar in this culture. Let’s stand against health care offered only for some and not for all. Let’s stand against destroying the earth one gallon at a time. Why? Because God does. Those ways of being, those articles of clothing cannot be worn in the kingdom of heaven. They belong in the piles of ashes back in the city.

May we have the courage to have faith active in love. And may we bless these new people in this community and these Confirmands who will help us along the way. Amen.

[1] Debie Thomas,

[2] I was helped by a sermon by Kara Root on this point. Found here:

[3] Anna Carter Florence, Preaching Year A, a Working Preacher Resource.


Sunday, October 1st, 2017 – My Favorite Song, a sermon on Psalm 25:1-9

You can listen to this sermon here.

Psalm 25:1-9
1 To you, O Lord, I lift up my soul. 2 O my God, in you I trust; do not let me be put to shame; do not let my enemies exult over me. 3 Do not let those who wait for you be put to shame; let them be ashamed who are wantonly treacherous. 4 Make me to know your ways, O Lord; teach me your paths. 5 Lead me in your truth, and teach me, for you are the God of my salvation; for you I wait all day long. 6 Be mindful of your mercy, O Lord, and of your steadfast love, for they have been from of old. 7 Do not remember the sins of my youth or my transgressions; according to your steadfast love remember me, for your goodness’ sake, O Lord! 8 Good and upright is the Lord; therefore he instructs sinners in the way. 9 He leads the humble in what is right, and teaches the humble his way.

Do you have a favorite song?  Do you have a favorite song right now? One that you play over and over and over again? One that presses right where you need it to – cracking your heart wide open and sending your body full of joy or hope or compassion or maybe simply the feeling of having words put to your life that you never could have come up with on your own? What is it about music that grabs a hold of us in a way that nothing else can?

Recently I have been drawn to the songs of musical theater. Like the songs from Next to Normal, about a family desperately trying to hold themselves together, while the dogs of mental illness and grief try to rip them apart. Or the songs from the new Tony Award winning musical Dear Evan Hansen, the story about high school student who tells a grieving family a powerful story about his friendship with their son, who was a loner at school. That story turns into an inspiring speech. That speech goes viral on the internet. The internet starts raising money for this grieving family. The only problem is…the whole thing is a lie. There was no friendship. Evan Hansen simply told the story because he thought it would help a family that was hurting. What do you do when the wrong thing is done for the right reasons? Or was it the wrong thing? All of that is put into song – and it breaks my heart. Every time.

The beauty of music – of songs – is that they help us to feel the words, not just hear them.

The number 1 song in the country, according to Billboard, right now is Bodak Yellow by Cardi B. I’m both slightly proud and slightly embarrassed that I am old enough to tell you that I have no clue who that is or what that song sounds like.

But that’s okay. I found my own new #1 song this week. It’s an old song, but you might recognize it. It begins like this:

To you, O Lord, I lift up my soul. My God, I put my trust in you; let me not be put to shame; do not let my enemies exult over me.

 Do you know it? You should. You just sang it.

It’s the 25th track of the massive 150 track album known as the book of Psalms. Or the book of Hymns. That’s what the psalms are – hymns. In fact, the first 150 hymns in our hymnal is the book of Psalms from Scripture. Each week, a different track, put to a different tune.

Over the years, as a pastor, I’ve found that more and more my favorite Bible verses are coming from the Psalms.

For awhile I’ve had mixed feelings about that – thinking that as a Christian pastor, shouldn’t my focus be on Jesus. Shouldn’t my favorite verse be something he said, or at least something from the New Testament?

But then I learned this week that Martin Luther calls the book of Psalms the “little Bible.” It comprehends most beautifully and briefly everything that is in the entire Bible, Luther said.[1]

Which helped remind me that that Psalms were Jesus’ little Bible too. These were Jesus’ hymns. These were his songs. Jesus knew these hymns. Jesus quoted and sang these hymns – even from the cross. I have this feeling that it is okay with Jesus to love what he loved just as much as we love him.

What I love about these songs is they sound like the inner monologue of Scripture. They are like a private journal. They are not the voice of God addressing us; they are raw and honest voice of humanity addressing God. Expressing what so often we struggle to say.

I recently heard the story of a UCC minister who went to a UCC ministers conference. And he was surprised to find himself seated in a pew at the opening worship service next to his old theology professor from Harvard – Richard R. Niebuhr. As it turns out, the preacher that evening was preaching an experimental sermon. Which meant that he preached a couple paragraphs and then the congregation sang a stanza of a hymn. Then he would preach a few more paragraphs, and the congregation sang the second stanza. And so on. Evidently, it was not going well. It wasn’t catching fire. This minister leaned over to his old theology professor and said, “God, this is awful. This reminds me of something you said in class one day.” Niebuhr looked at him oddly. “We were reading J.S. Whale’s book Christian Doctrine. And you said that Whale was a bad theologian, because every time he encountered a problem he couldn’t solve, he quoted a hymn.” Niebuhr looked at him and said, “I was wrong. I was young. I was brash. I was wrong. I have since discovered that there are somethings in our faith that you can say only in hymns.”[2]

That’s what I’m discovering about the Psalms. These are songs poured out of human flesh – speaking that which only a song can say. And Psalm 25 was the chisel to the stone around my heart this week. Because I believe it is a song we all sing in our hearts, at least once in our life. Throughout it you can see these moments of reformation in his life.  I invite you to follow along in your bulletins.

The Psalmist begins this way: To you, O Lord, I lift up my soul. My God, I put my trust in you.

 Which at first can sound like a pious, righteous statement – To you, O God, I give my everything. But to me it just sounds like desperation. Umm God…. here. Here’s my whole life. You take it – ‘cause I’m kinda spent. I’m gonna put my trust in you, because I’ve tried putting my trust in other places and it hasn’t worked. So, you’re up.

And that’s thing – only when we fully trust the one with whom we’re speaking, only then can we really be honest with them. Only then can we really confess the truth about our life.

That’s what happens at the beginning of our confession each week – each week we first proclaim a loving and graceful God before we confess. We have to know that trust and grace are waiting for us on the other end before we can share the truth about our life. A few moments ago, we said, Blessed be God who heals us and reforms us again and again. And then we confessed. Because we knew we were confessing to a God who heals. And reforms.

So, the psalmist is desperate and given his trust over to God and then can finally be really honest. And this is what the psalmist says…

Lord, don’t let me be put to shame. Lord, don’t let my enemies triumph over me.

This is a hurting person. This is a vulnerable person.

But then watch what happens – this is so human. Lord, do not let me be put to shame…but them, those people over there – the treacherous ones – put them to shame. Shame them Lord!

Isn’t that how we all are sometimes. Lord, don’t shame me. Shame them.  So often when we are hurting is when we want to hurt people the most. It takes a lot of trust to be able to unveil that truth.

But then something happens to the Psalmist. Something changes between verse 3 and 4. In fact, I could publish this psalm, I’d put verse 1-3 at the top of the page and verse 4 at the bottom – with a lot of blank space in between. Just to show the massive leap that happens between verse 3 and 4.

In verse 3 the Psalmist sings the Psalmists ways – don’t shame me, shame them.

But then in verse 4, he sings – Show me your ways. Teach me your paths.

Lead me in your truth, and teach me
For you are my salvation (I can’t save myself anymore)
In you have I trusted all day long.

Show me, teach me, lead me, Lord. In your ways. He’s desperate for transformation. What courageous statement. Don’t you just want to sing that one from the roof tops some times. As we argue and argue about football players kneeling or standing for a flag, while millions of our people are without aid in Puerto Rico and I just weep – Teach us your ways, O God. Our ways….our way isn’t working.

The Psalmist goes on to say – Remember your compassion and love, Lord, for they are from everlasting. Now we know they are in a trusting relationship because it takes a lot of guts to tell God what to do. Remember who you are God – Remember who you’ve always been, which is full of compassion and love. That’s who I need you to be.

Why? Why does he want this God to be full of compassion and love? Look what happens next:

Remember not the sins of my youth. Don’t remember my transgressions. Remember me.

 Just remember me, Lord.

If you ask me, this is the barrel-chested chorus of this song. Remember not my sins, remember me. Every single person sings that chorus. At least once in their life. Remember me not my sins. Remember not when I’ve messed things up and missed the mark. Remember me. Don’t remember me for the things I’ve done. Don’t remember me for my lowest moment. Just…just…remember me.

I wonder if Jesus heard the echo of this Psalm when the criminal on the cross beside him said, “Jesus, remember me, when you come into your kingdom.” And being the full embodiment of God’s compassion and love, Jesus could boldly say, “Brother, today. Today you will be with me in paradise.”

Lord, remember not my sins. Remember me.

Listen then to what the Psalmist says next. You are gracious and upright, O Lord, therefore you teach sinners in your way.

Remember at the beginning the psalmist wanted God to shame sinners, now he wants God to teach sinners. Remember when the psalmist said, “Teach me, O God.” And now he says that God teaches sinners.

God instructs sinners in the way. What does it mean to instruct sinners?

It means to believe that we can change.

And to believe that we can change, that God can teach us to change, is to always have a song of good hope.

In the end, this Psalmist –in his courageous vulnerable honesty – realized that he, like the rest of us, is not so innocent. It’s not that the world is divided up between good people and bad people but that we are, as Martin Luther would say, saint and sinner together. That together we are all part of the painfully complicated and wonderfully beautiful people of God – who rely on the grace and teachings of God. Dependent on God’s goodness and not our own.

That’s my favorite song this week. It just might be my favorite song for life.

Do you have a favorite song? If not, may you find one. And may the true Song of Good hope, Jesus, walk with you through everything.[3]

Let’s sing.

[1] Rolf Jacobson,

[2] As told by Tom Long in a sermon preached at Duke Chapel on November 20th, 2016.

[3] Glen Hansard, “Song of Good Hope.”

Sunday, September 10th, 2017 – Norm the Bus Driver and the Persistent Grace of God, a sermon on Matthew 18:12-20

You can listen to this sermon here.

Matthew 18:12-20
What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost. 15 “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector.18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.” 

Grace, peace, and mercy are yours from God revealed to us in Jesus Christ. Amen.

NormWhen I was a kid in elementary school, my bus driver’s name was Norm. He was this big Cedar-Tree of a man who had to hunch over whenever he stood up in the bus – he was so tall. And whenever you got in trouble on the bus, he wouldn’t yell at you. He would just stop the bus and slowly lumber his way back to you, so that you had like 10 minutes to watch the thick frame of a man make his way back to your seat.

We loved Norm. He was scary, but in that protective grandfather, sort-of-way.

On Friday, my mom reminded me of a story from long ago that I had forgotten. When I was in kindergarten, I got on the wrong bus to go home. And not only that, but I feel asleep. And you know how those buses are – with seatback built like fortresses.  That bus driver couldn’t see me back there. So my mom is at home waiting for me to get off the bus, when Norm pulls up to our driveway saying I never got on. So my mom starts to panic. And Norm, being Norm, said, “Don’t worry – I’ll go find him.”

And as soon as my mom said that, I was sort of transported back into that memory. And I could remember waking up on the bus, and seeing these unfamiliar gravel roads and fields, and realizing, I didn’t know where I was. And I’m sure the bus driver was just as startled to see my scared little face peak out from behind that mile-high seat back. And then in that almost sleepy-fearful stupor, I can remember hearing Norm’s voice over the radio that he was looking for me. And then far off in the distance down that gravel road and that familiar shape of Norm behind the wheel getting closer and closer. He found me. And there was nothing quite like that feeling. Of being found.

Did you hear the beginning of our gospel reading? When Jesus talks about the sheep who has gone astray – the one that took the wrong pasture home and got lost. And then the shepherd who said, “I’ll go find him.” And then Jesus says, “If the shepherds finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost.”

 And that sounds like one of the best promises I’ve ever heard – you will be found by the persistent grace of God.

And that is the context, that is the background, the preamble to what Jesus says next: If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector.

And I think, for most of us, when we hear those verses taken out of context – we recoil at them. Because they just sound like a church constitution – like this is the procedure of how you kick a big old dirty sinner out of your church. Like an instruction manual on how to judge and point out and shame.

And the trouble is that is how this text has been used. It has been used by nice people to alienate and exclude the people they think are bad and full of sin. It has been used against people from failed and strained marriages. It has been used against people who are gay or transgender to remove them from the church.

It is a text seen as and used as a source for disciplining and removing people from the community, ultimately gets it entirely backwards I think. It misses the point, the heart of what Jesus is trying to say.

Remember the example right before is a shepherd losing his sheep, and then Jesus talks about when someone has sinned against you, go to that person. You see sin is that which separates us. Sin is that which causes us to lose each other. And when someone sins against you, Jesus doesn’t say get away from that person, Jesus says go to that person. Speak to that person – because if they listen to you, you will have regained them. There will be no more separation.

That’s what this text is about. It’s not about how to kick someone out of the church, it’s about how not to kick them out. How not to lose someone who has hurt you or the community. It’s about how to find them again. You see because when we sin against each other, it’s because we already are lost. It’s because we’ve lost who we are. Who we are claimed to be – God’s beloved. Remember, we belong to God and we belong to each other. When we forget that, we fall into sin. And God can’t stand the thought of losing even just one of you. This is instruction about how to find people again when they’ve hurt us. Because they need to be found.

The painful truth about this text is that we will hurt each other. We will do things that put separation between us. Anyone here ever done something that hurt someone? Something that damaged the relationship? Yeah, me too. In one of my first classes at seminary, a professor lovingly, yet honestly told us, “You will hurt people in your ministry. Be ready for it.” And he was right. I have. We all have. It’s not a truth just for seminarians – it’s a truth for all humanity.  We will do things that hurt each other. The question is what will we do when that happens.

And Jesus’ answer is that we fight like hell to repair the breach. To heal the relationship, to restore the person back into the community. This can be shocking to our passive-aggressive, conflict-avoidant, Minnesota-nice tendencies –  to go directly to the person. But then Jesus asks us to do it three times! And with new people each time to give witness and new angles on the situation.

But really, the most startling part of the passage is what Jesus says next. If the three times don’t work, treat them like they are tax collectors or gentiles. Which can sound a little like discarding someone from the community. “Whew, at least we don’t have to try a fourth time with that guy.” But how did Jesus treat tax collectors and gentiles? He ate with them.

So to me, that means to respect and honor that person’s choice to separate themselves from the community.[1] But also to make sure there is always a place at the table for them – just in case. It is to treat them with respect and honor in their decision, but also to leave the light on for them.

When someone has sinned against you or against the community, it’s like a sheep that has gotten lost. And what does the Good Shepherd do? It goes and finds that one.

The heart of this passage isn’t rejection for sin – it is reconciliation. It is restoration back into the community.

Because we need community. We know this deep in our bones. And nothing reminds us quite like our need for community than the act of sending our young ones off onto a big yellow bus and praying, “Dear God, let them be kind and welcoming to each other. May someone look out for them.”

We need community so badly.

Every year around this time of year, my dear friend, Pastor Laura Aase, posts something like this on Facebook, “For all of you heading off to school tomorrow, I will say fierce lunchtime prayers. Find the new kid and ask them to sit with you at lunch. Make a new friend. Don’t be afraid of kids who aren’t like you.” I love that. And then I learned about a group of teenagers at a school in Florida who have made it their mission to make sure no one eats alone at lunch. That no one would get lost in the isolation of the lunchroom.  They said, “If we don’t go and try to make that change, who else will?” The kingdom of God is like that group of high schoolers.

I marvel at how the social guidance give to children and youth is the same guidance that adult need. Be kind. Don’t call each other names. Work out your problems together. Don’t exclude each other. Go and find the new kid.

Deep in our bones, we know our need for each other. For community.

And the beauty and the struggle with times like these when our world is rattled by hurricanes and earthquakes, is that we get to see first-hand what it looks like when people ferociously care for and love the neighbor, the stranger. Venturing into flooded streets and houses, arm in arm to rescue each other. But why does it take tragedy to ignite that in us?

And we, the church, are called to be that place – that place that loves. Even the sinner. The separated one. So much so that we go out to find them. That place that works tirelessly to keep people in the flock, because our God is a reconciling God.

I once heard about a church where at every new member luncheon, the pastor would tell the new members, “This church will let you down. I will say or do something stupid or someone else will hurt you and we will fail to meet your expectations. The church will disappoint you. if you leave because we let you down you might miss the way that the destabilizing, gorgeous, shimmering grace of God comes in and fills in the cracks left behind from our brokenness. And it’s just too beautiful to miss.”[2]

Beloved people of God, it is sacred ground to be among you. Because this is where grace happens. Because this is the place where Christ promises to meet us, wherever we gather together. In community. We all come here seeking something. Forgiveness. Grace. Welcome. And I don’t know about you, but those things are hard to come by on my own. I know they comes from God, but I hear them and feel them from you. Which makes what we do here critical to how we each experience the love and grace of God. What is bound and loosed on earth, is bound and loosed in heaven. The way we care for each other, the way we deal with our hurts and our misunderstandings together – they really matter.

God asks us not to give up on each other because God will not give up on us. May we be a place that embodies that for each other. And when we inevitably fail to do so, may we have the courage to talk to each other about it and try again. So that we just might catch a glimpse of the persistent grace of God that is out to find us.  Amen.

[1] Kara Root,

[2] Nadia Bolz-Weber,

Sunday, August 27th, 2017 – Sermon on Matthew 16:13-20

 Sermon audio will be uploaded soon.

Matthew 16:13-20
13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Messiah, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah. 

I cannot hear this Gospel reading without thinking about something that happened 6 years ago. I had only been a pastor for about 4 weeks or so. And I was at one of my first clergy text studies – that’s when clergy get together to steal ideas from each other about what we can preach on that week. With me were a couple of new preachers as well – and a few steady on their feet pastors to balance us out. We were a relatively new group – a little nervous, a little excited.

And this was our text for the morning. Jesus asking the disciples, “Who do you say that I am?”

And so we started out with a little bit of polite conversation and wondering together.

But then about 10 minutes in, the senior pastor of the church we were at (who happens to be one of my best friends) barges in with his big floppy Bible in his hand and with little introduction, he stood over all of us, and with a smirk on his face, he said, “Who do you say that Jesus is?…Who do YOU say that Jesus is? And I don’t want to hear anything lame or boring.”

Can you imagine the hush that fell over the room?

One person, with a shaking voice said, “He is the Christ.” – LAME, WHAT DOES THAT MEAN?

Another confidently said, “He is the Son of Living God.” – YEAH, THAT’S WHAT PETER SAID. I’VE HEARD IT BEFORE! I’M ASKING YOU.

I’m not really sure what happened after that. I think I blocked it out.

But you know, more startling than his entry and his interrogation of us, was the fact that I as a new pastor didn’t have an answer. Caught in the moment of truth – “Who do you say that Jesus is?” – I found myself more filled more with panic than proclamation.

Have you ever felt like that? Have you ever been confronted with a question where you felt like you should know the right answer but didn’t, and as a result, either faked your way through it or simply remained silent?

A couple of years ago, I learned a phrase for this all-too-often moment in life– it’s called Imposter Syndrome. Have you heard of it? It is that persistent and pervasive feeling of inadequacy or out-of-place-ness. That feeling that everyone else fits but you. That feeling that everyone else gets it but you. That feeling that you don’t nearly have it all together as you should at this stage in life and that it is only a matter of time before others are going to figure it out. That others will see you are an imposter.

Have you ever looked forward to a time in life – when you think, “It will be so great to be at that stage.” Like then you’ll get what life is all about? And then when you get there you feel just terribly unprepared for it. As a kid, I can remember all I wanted to be was a senior in high school. I can remember looking at my brother and his friends, and their beards, and their senior pictures which just had this way of making them look like giants with wisdom I could only dream of. And then next thing I knew, I was a senior in high school, and it did not feel like I thought it would. I felt like an imposter.

So I looked toward being in college. When in college, I looked toward those with a job and a family. As a parent with young kids, I look toward parents with older kids. Constantly searching for that moment…and nothing seems to highlight this feeling of imposter syndrome quite like the slow yet consistent passage of time.

And I wonder how many of us feel like imposters especially when we are in this space. Like we don’t get what everyone else seems to get. Like we don’t feel and know the presence of God like others seem to feel and know it. I suspect its many if not most of us who feel that way at some time.

And so it gives me great comfort to know that in this story – this moment of truth when Jesus confronts the disciples with this critical question – who do you say that I am – there are 11 disciples in the story who remain silent. And yet are still counted as disciples. That there is room among the followers of Jesus for those who don’t know the answer. Room for those who aren’t there yet.

And at the same time, I think it is a good question (Who do you say that I am?) for us to sit with as the Church. Jesus asks his disciples, “Why are you following me? Why have you left everything you know? Who do you say that I am?” And so it might be worthwhile to ask ourselves a similar question. Why are you here? Why have you chosen to follow this Galilean peasant? Why are you on this path?[1]

Who do you say that Jesus is? Really. You. Not the Church, not the Creed, not your mom, not your pastor. Not Paul Tillich or Barbara Brown Taylor or Sam Wells.

You. Who do you say that Jesus is?

And that can be a scary question. But we can learn some things from this text that can help us find our answer.

The first thing I learn, is that the context of our life – who you are today – the context in which this question is asked matters. Our Scripture this morning begins this way, “Now when Jesus came into the district of Caesarea Philippi, he asked his disciples…” Now most of us might simply hear this as meaningless introduction and skip over it. But I think it is crucial to this passage. Caesarea Philippi. It is an area named after Caesar – meaning the Roman Emperor, and Philipp, King Herod’s brother, ruler of the area. So, Jesus has just taken his disciples in a place that reeks of the Roman Empire.  Of ruthless power and oppression that is slowly crushing the Jewish people. And get this, the Roman Emperor, Caesar, was sometimes referred to as “the living Son of God.”[2]

And now standing this place, the real living Son of God asks, “Who do you say that I am?” It’s like Jesus taking us to Wall Street or Washington DC and asking, “Who do you say that I am? Whose kingdom are you building, the kingdom of America or the kingdom of God?” And so I have to believe that Peter, before he answered, looked around. At his context. And then he said, “You, O Jesus, are the Son of the living God. You are the ruler, the power in my life, not Rome.”

What I learn from this is that our answer to who we say that Jesus is will always have a context. It will always have a backdrop. It will be informed by the context of our life.

The second thing I learn from this text is that God is at work in our answer, even though we might not understand it fully right away.

Peter, seemingly with confidence, steps out and speaks up, “You are the Messiah, the Son of the living God.” To which Jesus says, “Blessed are you, Peter! But you didn’t figure that out our your own. God revealed it to you. God has been at work in you.” But here is the thing – good ol’ Peter doesn’t exactly understand what he is saying. As we will learn next week, while Jesus is the Messiah, Peter thinks that will look a little more triumphant than it actually will. God revealed it to him but he didn’t understand it right away.

Who do you say that Jesus is? Why are you here today? Really. And perhaps God is at work in you in that. If your answer is, “Because I love Jesus and I want him to lead my life,” then amen. God is at work in that. What if your answer is, “I don’t know who Jesus is.” Can God work with that?

I once heard the story about a man who family had decided to stop going to church. They asked themselves why they were going to church and realized they weren’t getting much out of church these days. They learned that church really wasn’t engaging them and the experiences they face in real life.  They realized that the church speaks in a language they don’t understand and it just doesn’t seem to make any difference.  And in light of all the other things going that they felt did impact their life, they wondered why they continued to go to church.  So they quit.

But then this man sat next to Luther Seminary professor Rollie Martinson on an airplane. And Rollie will talk to anyone on an airplane. And not just about the weather –about Jesus too. Rollie turns to the guy and his opening line is….”So, do you go to church?” The man responds, “You know, funny you should ask. We have all of our lives, but we just quit.” He told Rollie the whole story. And in the end Rollie asked him to do one thing – talk to his pastor first.

The man told his pastor everything and the pastor said, “I would like to interview you for one of my sermons.”  So the man shared his story of wanting to quit the church during the interview with the congregation and afterwards, 13 people came up to him and expressed that they felt exactly the same way. And now…that man has partnered with the pastor to start a group within the church that gets together to share real stories from their lives as a way to think about and engage their own faith life.

This man and family listened for what was true in their life, the voice of God. And they didn’t fully understand it right away, because they thought it meant they should quit their church. Yet God used it in a way they couldn’t have imagined.

Who do you say that I am, Jesus asks? Why are you here? The answer will come out of the context of your life and the truthful voice of God speaking into that context, though we might not fully understand it at first.

Finally, the last thing I learn from this text about confessing who Jesus is, is that whatever we say, Jesus will be the one who builds with it. Did you hear Jesus’ response to Peter, “I tell you, you are Peter, and on this rock (this confession) I will build my church, and the gates of hell will not prevail against it.” This is Jesus’ church. It’s not mine. It’s not Pam’s. It’s not yours. It’s Jesus’. And God through Christ has built this church out of the scrappy and fragile and persistent faith of people for 148 years. Jesus is the one who will build the church out of the broken and beautiful and failed and flawed lives we bring to him. Jesus can work with trembling disciples who are afraid to speak an answer, and Jesus can work with the overly confident ones who know the answer, but still don’t get it.

The church belongs to Jesus – the Son of the living God. And thank God for that. Because it means God is both alive and up to something. Today we get to proclaim that God is up to something in Mike and Rachel, and in the new church God is calling them to. And we get to proclaim that God is up to something right here. God is up to something here among us in our ministry to youth. In this context of transition and change.

Whatever God is up to I believe the answer will be hewn from the rock of our confession of who we believe Jesus to be. From wondering together why we come to this place each week and what God is up to in that.

Who do you say that Jesus is? It is a scary question. So, I’ll go first. Who do I say that Jesus is? Today? In my context? I trust that Jesus shows us who God is. That Jesus is the window into the heart of God. Through Jesus I see that God will not be God without us. Through Jesus I see that God calls on each one of us, the broken and the fragile and the unlikely, to do brave things in this world. Through Jesus, I that, in love, God reveals to us the truth about ourselves in order to heal the wounds we’ve created, or the wounds we’ve ignored. Through Jesus I see that forgiveness and grace are the gifts from God we are called to both receive and to give – which is some of the most beautiful and challenging work in the world.

So, there you go.

Who do you say that Jesus is? May we have the courage to consider the question. And when God whispers an answer in our hearts, may we have the courage to speak it. And better yet, the courage to live it. Amen.

[1] Eric Barreto,

[2] Sam Wells,

Sunday, August 13th, 2017 – Sermon on Charlottesville and Fear and Matthew 14:22-33

You can listen to this sermon here.

Matthew 14:22-33
22 Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. 23 And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 24 but by this time the boat, battered by the waves, was far from the land, for the wind was against them. 25 And early in the morning he came walking toward them on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, saying, “It is a ghost!” And they cried out in fear. 27 But immediately Jesus spoke to them and said, “Take heart, it is I; do not be afraid.” 28 Peter answered him, “Lord, if it is you, command me to come to you on the water.” 29 He said, “Come.” So Peter got out of the boat, started walking on the water, and came toward Jesus. 30 But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, “Lord, save me!” 31 Jesus immediately reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 32 When they got into the boat, the wind ceased. 33 And those in the boat worshiped him, saying, “Truly you are the Son of God.” 

First Reading
Genesis 37:1-4, 12-28
1 Jacob settled in the land where his father had lived as an alien, the land of Canaan. 2 This is the story of the family of Jacob. Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bilhah and Zilpah, his father’s wives; and Joseph brought a bad report of them to their father. 3 Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves. 4 But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.12 Now his brothers went to pasture their father’s flock near Shechem. 13 And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” He answered, “Here I am.” 14 So he said to him, “Go now, see if it is well with your brothers and with the flock; and bring word back to me.” So he sent him from the valley of Hebron. He came to Shechem, 15 and a man found him wandering in the fields; the man asked him, “What are you seeking?”16 “I am seeking my brothers,” he said; “tell me, please, where they are pasturing the flock.” 17 The man said, “They have gone away, for I heard them say, “Let us go to Dothan.’ ” So Joseph went after his brothers, and found them at Dothan. 18 They saw him from a distance, and before he came near to them, they conspired to kill him. 19 They said to one another, “Here comes this dreamer. 20 Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams.” 21 But when Reuben heard it, he delivered him out of their hands, saying, “Let us not take his life.” 22 Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him”—that he might rescue him out of their hand and restore him to his father. 23 So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves that he wore; 24 and they took him and threw him into a pit. The pit was empty; there was no water in it. 25 Then they sat down to eat; and looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. 26 Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? 27 Come, let us sell him to the Ishmaelites, and not lay our hands on him, for he is our brother, our own flesh.” And his brothers agreed. 28 When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt.

Last week, Pastor Pam reminded us of Karl Barth’s call to Christians to hold the bible in one hand and the newspaper in the other – to help us see our story through the lens of God’s story. And this week, as I have done that, there is one word, one feeling that jumps out: fear. [1]

I will talk a lot about fear this morning, we know fear can be a healthy and necessary thing for survival. But I think we all can agree that there is another kind of fear that can be toxic and can convince us to believe lies. About ourselves. About others. About God. And it begins to distort who we are and who we are called to be.

Fear is all over our Old Testament text this morning – the fear Joseph must have felt being thrown into a pit by his brothers and eventually sold into slavery. The fear of his brothers that masks itself as violence and anger and resentment. Because surely at the heart of each one of them was this fear that they were not loved or valued enough by their father, Jacob. That Joseph had something they didn’t, which somehow made them less than. And so they act out of their fear.

We heard the brothers say, “Here comes this dreamer. 20 Come now, let us kill him …and we shall see what will become of his dreams.” That’s fear talking.

This was news to me this week, that same line is stamped into a plaque at the Lorraine motel where Martin Luther King Jr was killed. Listen to these words, “Here comes this dreamer. 20 Come now, let us kill him …and we shall see what will become of his dreams.” Which sounds a lot different this morning than it did on Friday morning. It isn’t hard to see how fear leads to violence.

The fingerprints of fear are all around our gospel reading this morning. The disciples are in a boat on the sea of galilee and the wind and the waves are beating against them. When the disciples see Jesus walking towards them on the sea, they are immediately frightened thinking it is a ghost and they cry out in fear. Peter gets out of the boat to walk towards Jesus, but it when he notices the wind he becomes frightened and begins to sink.

After grabbing a hold of Peter to save him, Jesus speaks those hard to understand words, “You of little faith, why did you doubt?” Which generates a bit of fear in the doubter in me.

So that’s just the biblical stories this morning. And then there’s the newspaper stories – which, you know, where do we begin?

Threats made by North Korea. Presidential threats made in response. And there is the headline on the Guam newspaper which simply said, “14 Minutes,” meaning the amount of warning time the people would have to prepare for whatever atrocities head their way. On top of that there is the fear of not knowing how fearful to be. Don’t take it too seriously, some say, this is unlikely to happen. Take it very seriously, others says.

And then of course there is Charlottesville. And the haunting picture of White Supremacists and torches and racism and hate. And the violence. All of which is surely against God. And all of it surely born out of fear.  Toxic fear.

That’s global and the national fear that we most of know about. But then there are the fears we carry secretly in our hearts from our day-to-day life that swallow us whole each day too.

Fears of failure, fear of not meeting people’s expectations, fear of not being welcome because your different than those around you.

I think we live in a town that is saturated in fear of not being good enough, successful enough, smart enough, or as one person said to me recently, unique enough.

Fear. Fear. Fear. It is all around us today.

I want us to see what we can learn about fear this morning in the light of this story of Jesus walking on water. Specifically, I want to zero in on one particular moment of fear this morning – the moment when Peter steps out onto the water.

Now, it’s important for us to understand that in that time, the sea was a symbol of chaos and danger and evil. So, think about that for a moment – Jesus sends the disciples in a boat out on to the sea. Which teaches us that following Jesus doesn’t mean that our life will get easier. In fact, it will likely get harder, because Jesus will call us to a life of faith we’re not sure we want to enter into. Loving your neighbor and loving your enemy is not easy, it’s risky.

So, the sea is a symbol of chaos and danger and in this story Jesus is able to walk on top of the sea. He comes to the disciples who are being overwhelmed by the sea, and Jesus comes walking on top of it. Suddenly, the story for me is about much more than the defying of the laws of physics. It is no longer scientific, it is theological. It is a theological promise that God has power over that which has power over us.

So, Jesus comes to the disciples in their moment of fear, walking on top of that which creates fear. They think he’s a ghost; Jesus says immediately…immediately, Jesus is desperate for them to know this, he says it right away…. “Take heart, It is I, do not be afraid.”

Notice he doesn’t say, “Calm down, these storms aren’t that bad.” He doesn’t say, “Stop being so silly. These are good storms, you just think they are bad storms.” He doesn’t dismiss the truth about the storms and how frightening they are, he simply says I am with you in the storm. You do not need to be afraid any more.

And then Peter speaks up. Listen carefully, Peter says, “Lord, if it is you, command me to come out on to the water.” IF it is you. Peter must have gotten a little of that evil sea water in his lungs, because remember that’s the devil’s question when Jesus is in the wilderness. If you are the Son of God…turn these stones into bread. If you are the Son of God, throw yourself off this temple.”

Peter says, “Lord, if it is you…” which doesn’t sound like the most confident and faithful and brave Peter we’ve been taught to see here. And why does Peter isolate himself from the group? Why not have Jesus command all of them to walk out on the water, why just Peter?

So, Jesus obliges. Sure, come on, Peter.

 And Peter steps out of the boat. And for a brief moment, Peter can walk on the sea of chaos too. But then Peter notices the strong wind and he gets frightened. He becomes fearful and the text says he begins to sink.

And this is the part that has caught my attention all week. Why does he begin to sink? Why doesn’t he sink like a stone, like the rest of us? Instead, I have this image of Peter on this painful slow escalator going downward. What could it mean?

Could it be that when we become fearful, our lives slowly sink into chaos. And it’s a gradual process. Sometimes, it’s so slow that you wake up one morning and you can’t figure out how you got into the mess you’re in, because it was so slow you didn’t even notice.

That’s what evil and chaos do – they grab a hold of us slowly, so that we don’t know they are there.

Remember, scripture says love casts out fear. But the opposite is true too. Fear casts out love.

Think for a moment about the things fear causes us to do. When I become fearful, I’m more likely to look out for myself than to look out for others. And if I’m protecting myself, I’m more likely to lie than to be honest. Fear causes me to stay with those who are like me rather than those who are different than me.

I mean that’s the really truth, right? That there is a form of racism that is alive in all of us, but we cannot see it. Because it has creeped in very, very slowly, and it has been normalized. And none of us want it there, none of us would choose it, but we are being asked to look for it. To search for the hidden racism within us so that we can expose it and perhaps in exposing it begin to heal it.

Ultimately, fear causes me to isolate and hide.

And none of that happens quickly. It happens slowly. I begin to sink into that which is chaotic and dangerous and evil. At a pace where I barely even notice it.

Which is what happens to Peter. He becomes afraid and he begins to sink into the chaos. And Peter shouts, “Lord, save me!” Which very well could have been Peter’s moment of doubt, not sure that Jesus would save him. But Jesus does. He grabs him by the hand and puts him back in the boat. With the others.

Please notice that Jesus saves the sinking doubter. I think that’s important for all of us to hear.

A couple of weeks ago, Mike and Julie and I went to a conference called Rethinking Church. At it, we got to hear from a pastor Kara Root, who stepped into a church when there were only 30 people left. And along the way, she realized that we live with competing scripts in our life – the way of fear vs the way of God. And those two scripts compete for our attention.

So her congregation started to ask those questions. What is the way of fear saying to us right now and what is the way of God trying to say to us instead.

The Way of Fear: Our glory days are over. We will never be the church we were.
The Way of God: God is doing something here and now among us.

The Way of Fear: We are too small and we don’t have any money.
The Way of God: We are exactly the right size and have all the resources we need for what God wants to do in and through us.

The Way of Fear: If you volunteer for something, you will be stuck there forever.
The Way of God: We all participate from our particularities and our passions.

The Way of Fear: The Same Few People Do All the Work
The Way of God: We all do the ministry of the church

And then they took those core values of the way of God and hung them on their church wall – so as to be surrounded by the way of God and not the way of fear.

And then came Marty. Marty was a member of the church, who was diagnosed with cancer. And when it became clear that the treatments weren’t working, Marty stepped into Pastor Kara’s office and said he felt scared and alone.

Pastor Kara told him that he isn’t alone. That this church would walk alongside him as he goes through what we all will go through. You see, the way of fear says you are all alone. That you have to figure on your own. The way of God says you are never alone – but rather that we belong to God and we belong to each other.

And so trusting in the way of God that Marty is not alone in his dying, the church decided to show him that. One Sunday morning, the church – adults and children – gathered around Marty and commissioned him into a ministry of dying. The church asked him to teach them about dying – and his only job was to be honest about his experience. And for about 18 months, through his raw honesty and openness about what life with terminal cancer was like, not only did he teach this church how to die but, as some said, he taught them how to live. And when he died this past June, the people around him said, “He wasn’t afraid and he wasn’t alone.”

When Marty first arrived in Pastor Kara’s office, he was sinking. When he left her office, and ultimately when he died, he was back in the boat. With the people of God. That is the way of God alive and at work among the people of God. The way of fear leads to sinking…every time.

I wonder what the way of fear whispers to us. As individuals, as a congregation. I wonder what the way of God would whisper back.

The way of fear says You’re not enough.
The way of God says you’re always enough.

The way of fear says You should be doing what that church is doing.
The way of God says God is already doing something here.

The way of fear says at least your country has a bigger military, so you’re okay. Don’t worry about it.
The way of God says all life is sacred.

The way of fear says that what is happening in Charlottesville will blow over. Just give it time. You don’t need to say anything about it.
The way of God says what you do for the least of these you’ve done for me.

Can you see how these two scripts are competing for our attention?

And it is Jesus who says to us, “Take heart, it is I. Do not be afraid.” Because we belong to God and we belong to each other. And we are called to that way of God.

So stay in the boat. I don’t think Peter was meant to walk on water. I don’t know that any of us are. If they were, Jesus would’ve told them to grab onto their faith and walk across the sea. Instead, he put them in a boat together.

The way of fear will cause us to sink. The way of God will keep us together. So, let’s stay in the boat. And together let’s listen for the way of God to lead us to shore. Amen.

[1] I am indebted to Matthew Skinner for this theme and for some discussions on fear with this text.

Sunday, July 23rd, 2017 – Sermon on Jacob and Dreams and Jesus and Weeds

You can listen to this sermon here.

Matthew 13:24-30, 36-43
 24 He put before them another parable: “The kingdom of heaven may be compared to someone who sowed good seed in his field; 25 but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. 26 So when the plants came up and bore grain, then the weeds appeared as well. 27 And the slaves of the householder came and said to him, “Master, did you not sow good seed in your field? Where, then, did these weeds come from?’ 28 He answered, “An enemy has done this.’ The slaves said to him, “Then do you want us to go and gather them?’ 29 But he replied, “No; for in gathering the weeds you would uproot the wheat along with them. 30 Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’ “ 36 Then he left the crowds and went into the house. And his disciples approached him, saying, “Explain to us the parable of the weeds of the field.” 37 He answered, “The one who sows the good seed is the Son of Man; 38 the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40 Just as the weeds are collected and burned up with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen! 

First Reading
Genesis 28:10-19a
10 Jacob left Beer-sheba and went toward Haran. 11 He came to a certain place and stayed there for the night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place. 12 And he dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it. 13 And the Lord stood beside him and said, “I am the Lord, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; 14 and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. 15 Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” 16 Then Jacob woke from his sleep and said, “Surely the Lord is in this place -— and I did not know it!” 17 And he was afraid, and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.” 18 So Jacob rose early in the morning, and he took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. 19 He called that place Bethel; but the name of the city was Luz.


In Martin Luther’s small catechism, which is in your hymnals –so if you open your hymnal to page 1167 –  there is an evening prayer, a prayer before bed that goes likes this – I give you thanks, heavenly Father, through Jesus Christ your dear Son, that you have graciously protected me today. I ask you to forgive me all my sins, where I have done wrong, and graciously to protect me tonight. Into your hands I commend myself: my body, my soul, and all that is mine. Let your holy angel be with me, so that the wicked foe may have no power over me. Amen.

Is there anything so vulnerable as falling asleep? There is something about that moment when you enter the space of one who is sleeping. There is an innocence and softness to one who is sleeping. After the most frustrating day with a child, when you find them curled up and sleeping, something of the day starts to soften. And sleep can even make the most powerful and maybe even intimidating people look like small children. Let your holy angel be with me, so that the wicked foe may have no power over me.

 And to go to sleep – to finally lay down your head and close your eyes, to let go of everything we try to control and give ourselves over to God in whom we strive to trust.

It has been said that Angelo Roncalli, also known as Pope John the 23rd who lived and led during the chaos and turmoil of Vatican II, would each night say his prayers and then he would say to himself, “Who runs the church? You…or God? Go to sleep, Angelo. Go to sleep.”

To go to sleep is to let go of everything we try to micromanage and control in this world, and vulnerably give ourselves over into the hands of God.

That’s what Jacob does in our Old Testament story this morning. He lays down his head and goes to sleep. Last week we heard the story about how Jacob, the cheat, the heel, took what is not his and cheated his brother Esau out of Esau’s birthright. Since then, Jacob, along with his mother Rebekah, has deceived his father, Isaac, into giving Jacob the blessing that Esau was to receive.

And now – he’s on the run. And for anyone whose running from anything, to have to stop and lay your head down is risky and vulnerable. Because whatever you’re running from – you’re enemy, you’re conscience, you’re God – it just might catch up to you.

And so Jacob sleeps. And when he sleeps – he dreams.

And in this dream, Jacob sees a ladder set upon the earth and reaching all the way into the heavens. And this scurry of angels ascending and descending.

Now, what could this mean? The text doesn’t say. Dreams are like that – we don’t always know what they mean. But one possibility is that back in the Ancient Near East, there were these staircases attached to the temple towers. And they represent the belief or the understanding that the very top of the tower represented heaven. The dwelling place of the gods. And so these staircases represented this pathway for the human realm to touch the divine realm. Priests or divine beings would go back and forth up and down the stairway, creating communication between the two realms.

So, in his dream, Jacob is watching this event happen, which maybe was an idea he was familiar with. And all of a sudden – did you notice what happens next? It says, “And the Lord stood beside him.”

Jacob is watching, over there, all of this flurry and scurry between the earthy realm and the heavenly realm – and God is standing right next to him.

That’s like if you show up at a multi-million dollar business, and you see all of these rich professionals running around with their brief cases and their suits, up and down the gilded elevators, and then you find the CEO out on a park bench playing chess with a person from the street.

It’s like if you’re at US Bank Stadium this September for the U2 concert, and you’re sitting there in your nosebleed seats, waiting for the band to step on stage, and suddenly you realize the man next to you crowding the arm rest is Bono, with his cool sunglasses.

Jacob is watching this ladder covered in angels, spanning the earth into the heavens. But God is right next to him and suddenly there are no two realms. God is now here.

And God says to Jacob, “I am the Lord, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; 14 and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. 15 Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” 

Jacob’s on the run and he finds out God’s on the run with him. Nearly everything up until now in his life, Jacob’s stolen and cheated for. But in this moment, he receives something that can never be stolen, never be taken, it can only be received as gift – the promises and presence of God.

And Jacob wakes from the dream and proclaims, “The Lord is in this place – and I did not know it.” Which is enough good news for one day – that God can be here even when we don’t see it.

Do you dream much these days? I’ve started dreaming again now that we are sleeping through the night more. This past weekend I had a dream where a whole section of my teeth shattered and fell out of my mouth.

One of my Old Testament professors has said we don’t pay enough attention to our dreams as a way for God to communicate to us.

In 1984, Herb Chilstrom (former presiding bishop of the ELCA) and his wife Corrine lost their son Andrew to suicide. In her powerful and yet devastating book, Andrew, You Died Too Soon, Corrine shares what she calls preparatory dreams that three of the family members had right before Andrew took his own life.

Four nights before it happened, Herb dreamt that he was talking with his kids about being financially responsible adults. But in the dream, Andrew was to the side – apart from the cluster of the family. Yet Andrew needed more help than the others. Why had he not been in the circle? He wondered when he awoke.

The night Andrew died but before anyone knew, their daughter Mary had been awake for along but when she finally fell asleep, she awoke to a stabbing pain in her heart accompanied by a very bright light. And with a sense of sadness, she fell back asleep only to be awaken by her parent’s phone call.

Corrine had a dream that night too. She was walking to her car downtown at dusk, when she walk by five men in a huddle. She sensed that something terrible was about to happen and rushed into a building. Soon, the young men were in the building and a frenzy was building among the group. Corrine woke up and immediately woke up her husband saying, “I feel afraid, as though something frightening is happening somewhere.” The next morning she knew the meaning of her dream.

God does speak to us in our dreams, Corrine writes.

Scholar Walter Brueggemann calls them Holy Intrusions.[1]

Brueggemann says that the biblical world knows about dreams and understood that they can open us up to a world that is different than the one we try to micromanage during the day. And they were willing to risk wondering if dreams, as confusing and odd as they might be, could be a way through which God tries to speak to us, and that this communication is worth our wonder and thought and questioning.

Can we be open to the mystery and the wonder of our dreams? Which, I guess, is how I’ve found myself thinking about parables this week too. And I guess for me, parables have become like dreams. Parables, like dreams, serve as keys that can help us “unlock the mysteries we face by helping us ask the right questions.”[2] Parables are not answers – they are trying to communicate something true about this life, and about God to us and they are invitations to question our own conclusions about this life and about God.

And so as much as I want to disregard this awful parable because it seems to reinforce an unhelpful (and I think unChristian) theology that some people are bad people and other people are good people and the bad people will get cooked and the good people will celebrate – as much as I want to ditch this parable for that easy misreading, I think there is too much truth and wonder and mystery here to get rid of it. Because you see, we are such a product of our own age – we think this parable is all about us. When in fact it’s about God and the kingdom of Heaven and the truth about this life.

Rather than scare us into judgment of others or fear of judgment, but rather like all of our readings this morning, is steeped in words of promise to pass on to each generation.

Lord, there are weeds in this field. There is evil in the world. Lord, did you sow these bad seeds?[3] Did you cause the evil in the world?  Right away, the parable gives a clear and defined answer.


To the cancer takes a young woman’s life, to the systemic racism that panics and divides, to the cultures of perfection that breed shame and isolation and a sense of worthless. To all of these evils, and more, the text proclaims a thousand no’s. No – these do not come from the Lord. In fact they are the enemy of God and us all.

Lord, can we fix it?


 The parable names a hard truth about the reality of the world – the seeds of justice and injustice, the good and the bad – lie side-by-side. And there is good news in this hard truth. Not everything in the worlds is wheat. You don’t have to act like you have it all together. And not everything is a weed. But truth be told, sometimes it can be hard to figure out which is which. Just like wheat and the darnel weed, what looks like good can turn out to be evil and what looks like evil could turn out to be good. You pull one out and the entangled roots of the other are not far behind. If we seek to be the ones to rid the world of evil, can anyone be left standing? Because the truth is that our life is the field, and that each one of us is mixed up in goodness and evil. It’s not up to us to determine and rid the world of evil. Yes, we do what we can do to resist evil in ourselves and in others, but it is not on you do it all. Which frees you.

Will it always be this way, Lord?


I don’t know if you noticed, but the evil one may have sowed the bad seeds, but the evil one also left. That’s what evil does. It abandons. It isolates. It neglects. But sower of the good seeds stays beside the field – wheat, weeds in all. In the end, the Lord has stuck around to sort it all – it won’t always be this way.

I don’t think it’s a simple as the good go to heaven and the bad go to hell. I think we live in complicated and mixed up world –where sometimes it can all look the same. But the Lord – the one who sows good seed, has stuck around. And will lead the sorting out. The kingdom of Heaven demands change and transformation.  Which, I trust, will be good too. I don’t know about you, but it’s good when the evil in my life is burned away with the truth spoken in love. It hurts – but it hurts like a surgeon’s scalpel and not a mugger’s knife.

And so, in the end the promise I’m left with, both from Jacob’s dream and Jesus’ parable comes right form the Psalm. Where can we free from your spirit, O Lord? Where can we free from your presence? Nowhere. The world groans but you are here, O Lord. We make love and we make war but you are the ground of our being who holds us fast in the midst of our own self-destruction.

God is with us – on the run. Pouring promises of grace over us like oil over a stone. So that those who encounter us might one day say – look, God is in this place and I did not know it.



[2] Amy-Jill Levine, Short Stories by Jesus, pg. 275.

[3] What follows is drawn from Tom Long’s book, What Shall We say?

Sunday, July 9th, 2017 – A Sermon on Rebekah and Genesis 24

This sermon went something like this. Audio and text are likely different.

You can listen to the sermon here.

Genesis 24:34-38, 42-49, 58-67
34 So he said, “I am Abraham’s servant. 35 The Lord has greatly blessed my master, and he has become wealthy; he has given him flocks and herds, silver and gold, male and female slaves, camels and donkeys. 36 And Sarah my master’s wife bore a son to my master when she was old; and he has given him all that he has. 37 My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live; 38 but you shall go to my father’s house, to my kindred, and get a wife for my son.’ 42 “I came today to the spring, and said, ‘O Lord, the God of my master Abraham, if now you will only make successful the way I am going! 43 I am standing here by the spring of water; let the young woman who comes out to draw, to whom I shall say, “Please give me a little water from your jar to drink,” 44 and who will say to me, “Drink, and I will draw for your camels also” —- let her be the woman whom the Lord has appointed for my master’s son.’ 45 Before I had finished speaking in my heart, there was Rebekah coming out with her water jar on her shoulder; and she went down to the spring, and drew. I said to her, ‘Please let me drink.’ 46 She quickly let down her jar from her shoulder, and said, ‘Drink, and I will also water your camels.’ So I drank, and she also watered the camels. 47 Then I asked her, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ So I put the ring on her nose, and the bracelets on her arms. 48 Then I bowed my head and worshiped the Lord, and blessed the Lord, the God of my master Abraham, who had led me by the right way to obtain the daughter of my master’s kinsman for his son. 49 Now then, if you will deal loyally and truly with my master, tell me; and if not, tell me, so that I may turn either to the right hand or to the left.” 58 And they called Rebekah, and said to her, “Will you go with this man?” She said, “I will.” 59 So they sent away their sister Rebekah and her nurse along with Abraham’s servant and his men. 60 And they blessed Rebekah and said to her, “May you, our sister, become thousands of myriads; may your offspring gain possession of the gates of their foes.” 61 Then Rebekah and her maids rose up, mounted the camels, and followed the man; thus the servant took Rebekah, and went his way. 62 Now Isaac had come from Beer-lahai-roi, and was settled in the Negeb. 63 Isaac went out in the evening to walk in the field; and looking up, he saw camels coming. 64 And Rebekah looked up, and when she saw Isaac, she slipped quickly from the camel, 65 and said to the servant, “Who is the man over there, walking in the field to meet us?” The servant said, “It is my master.” So she took her veil and covered herself. 66 And the servant told Isaac all the things that he had done. 67 Then Isaac brought her into his mother Sarah’s tent. He took Rebekah, and she became his wife; and he loved her. So Isaac was comforted after his mother’s death.

This morning, we heard the story of Abraham arranging to find a wife for his son, Isaac. Or put more simply – the beginning of the story of Rebekah.

Over the past couple of weeks, we’ve been traveling along through the book of Genesis and the story of Abraham and Sarah.

At the beginning we heard about God’s call to Abraham to leave his home and to enter a new land, and through this calling God promised to Abraham and Sarah not only land and not only descendants as numerous the stars, but also that they would be a blessing to the entire world.

But each step of the way, those promises came under threat.

At first, Abraham and Sarah were barren for many years, and they wondered if it would ever come true.

Then the promise was under threat again when Sarah didn’t think this promise was for her and so she sent Abraham to have a child with another woman, their servant, Hagar.

But God’s promise of offspring was to Abraham and Sarah. So, late into their years, Sarah gives birth to Isaac. Finally, their hope and their promised future had arrived.

But then last week, that promise was under threat again in the horrifying story of Abraham hearing God’s call to sacrifice Isaac. To sacrifice Isaac would be to sacrifice the future and the very promises God had made. But Abraham was faithful to God, and God was faithful to Abraham. And another way was found. And Isaac lived.

Now, today, in Genesis 24, many years later – the promises of God are under threat again. Most notably because Sarah, Isaac’s mom has died. And not only that, the chapter begins by saying, “Now, Abraham was old, well advanced in years…”

The first generation is beginning to pass away. The promises of God had made it this far. But Isaac, the next generation is not married. Will there be offspring? Will it all end here? That’s question that echoes throughout this story.

We know what it’s like to live with that question. To live in those times of uncertainty and change and to not know how things will go. When a beloved one dies suddenly, and the impact and effect on you and the family is unknown and unsteady. Is this it? Is this the moment our family falls apart? Or that moment a few weeks from now, when many parents will send their last child out into the world and by doing so join a club known as the “Empty-Nesters.”

And some of these parents will wonder if their child will make it outside the home. Others will wonder if their marriage will make it inside the home, now that it is just the two of them again. Is this it? Is this the end of what has been?

Or as we wait and watch our government sink into deeper and more cloaked forms of dysfunction and paralysis, we wonder if any good could possibly come out of all of this. What does the future hold? Will things ever go back to the way they were? Should they ever go back? Is this the end of the way we’ve known?

We know what it’s like to live in uncertainty and to wonder – will it end here? Or will the promises of God hold true in the midst of unlikely circumstances?

Those are the questions being asked in this story. Which in a lot of ways means that this story is our story. Not only that it is part of our scriptures, but this is the human story. We know these moments as the baton is passed from one generation to the next and to not know. To not know how things will be.

So, as we walk through the story this morning, I invite you to wonder – who are you in this story? Because sometimes all the gospel we need is to just know that we have a place in the woven fabric of God’s story.

Now, for as serious as the concerns of this story are, there is humor to be found in Genesis 24.

Yes, Sarah has died. Yes, Abraham’s getting old. Yes, Isaac isn’t married. But as far as I can tell, this is the first biblical example of a parent trying to micromanage their child’s life.

No, Isaac, you’re not going to take a year off to go find yourself. You’re going to listen to me. I’m your parent. I know what’s best for you. You’re going to go to St. Olaf, you’re going to sing in the Choir (we didn’t pay for all those lessons for you to just quit now), you’re going to major in business or science (not Philosophy) and you’re going to meet a very nice Scandinavian Lutheran girl.

Well, for Abraham, he wanted Isaac to marry a nice Mesopotamian girl, and most certainly not a Canaanite (we can see how prejudice starts early in this story).

So old Abraham, likely from his deathbed (one scholar thinks), takes the initiative to carry on the promises of God and to find Isaac a wife. He sends his servant back to his homeland to find a suitable wife for Isaac.

Now, Isaac is about 40 years old at this time. If God made a promise of descendants as numerous as the stars, and that promise depends on Isaac being married – why is this happening so late in the game? Was Abraham waiting on God? Was God waiting on Abraham?

Have you been waiting on God for something? Could God be waiting on you? Either way, one thing we learn from this story is that God is willing to go with us when we take the first step into something. God goes along with Abraham’s idea. They co-create this moment together. And what happens yes depends on God but also on the people and how they respond. Abraham recognizes…the woman could say no – she won’t marry Isaac. Who knows what will happen. All we know is that God is willing to go along with Abraham’s idea as possible way for the flourishing of God’s promises.

This servant takes 10 camels, and a bunch of gifts and goes back to Abraham’s homeland. And just outside the city, the servant stops by a well of water.

Okay, now if you hear about a well showing up in Biblical story, take notice. Because a well in those days is like in these days. It’s where people go to find someone, you know…compatible. It is this classic type-scene of where Biblical characters meet their spouses. It is like when you’re watching a romantic comedy and in the first 10 minutes a the main character walks into a bar and bumps into a guy spilling his drink all over himself – most of us in the theater think, “Yeah, those two are going to get together in the end.”

That’s what it’s like in the Bible and wells.

So the servant is at the well and he starts to pray. O Lord, if only you will make this successful.43 I am standing here by the spring of water; when I say to a woman, “Please give me a little water from your jar to drink,” 44 and she says, “Drink, and I will draw for your camels also” —- let her be the woman for Isaac.’

Have you ever prayed a prayer like that? A prayer that holds God to some really specific expectations. Lord, if you will just make it so I get at least 82.3% on this test. Lord, if I can just get one of the first three parking spots close to Target, I promise I will go to church 2 out of the next 4 Sundays.

And then it happens. And you think, “God did it! God answered my prayer!” Is that how God works, is that how God provides? I don’t know.

But, lo and behold, before the servant is done praying, a woman named Rebekah appears at the well.

So the servant does his part, “Ahem…please let me have a drink.”

The woman says, “Drink and I will also water your camels.”

Those are the words! – that’s what he said she would say! She must be the one!

Now, picture this. Rebekah has a jar. One jar. She has just offered to water this servant’s 10 camels. A camel can drink 20-30 gallons of water at time. That’s 200-300 gallons of water, folks! And one jug. So, the first thing we learn about Rebekah is that she is amazingly strong.

While she is accomplishing this huge endeavor, the servant is still discerning if she is the right one. What if he discerns wrong? Is this where it all ends? Could the promises of God rest on this single moment? This one decision? Would his failure make God and God’s promise to Abraham a failure?

But once the servant learns that Rebekah is part of Abraham’s people, that seals the deal. He gives her all of these gifts of jewelry and Rebekah offers him to stay with her and her family that night. An offer of hospitality not unlike that of Abraham when the angels came to visit him. And then Rebekah rushes home to tell her family what has happened.

Once at their home, the servant has to retell the whole story to Rebekah’s brother, Laban, and father, Bethuel, to try to convince them that she is the one to marry Isaac and to give permission for her to go. What if they aren’t convinced? What if they say no? Could everything fall apart here?

Well, Rebekah’s family decides that this message comes from God and give permission for Rebekah to go. And then they ask Rebekah, “Will you go with this man?” What if she says no?

But then we hear the words from Rebekah – “I will.” And so the second thing we learn about Rebekah is that she is courageous. Because she, following in the footsteps of Abraham, is being asked to leave her homeland, solely on the promises of God, and to be part of the promise of God – to be a blessing for the world.

And so they go. With all the camels. And along the way, Rebekah sees a man, Isaac, far off. The text says she quickly slipped off the camel. But actually the Hebrew says that she falls off the camel. So I guess the third thing we learn about Rebekah is that she’s a little clumsy in love.

And it says that Isaac loved her too.

And so they get married in Sarah’s tent. And the light that had dimmed through Sarah’s death, has been rekindled in Rebekah’s arrival. And hope for the next generation and hope for the future of God’s promises is reborn.

So that’s the beginning of the story of Rebekah.

What I marvel at in this story is the number of people it takes create the fabric of this story. The way their ordinary lives make a difference in the story of God. I marvel at the number of people of all the generations in and through whom God works to keep hope for the future alive. Sure, many of us know the giants of faith – Abraham and Sarah, Isaac and Jacob, Moses and David. Mary and Jesus and Peter and Paul. But in this story, God is at work, behind the scenes through all the people.

So, who are you in this old story?

Are you Abraham? As we watch God at work in a man at the end of his life and the way he worries about the future of his son.

Are you Isaac? As we watch God at work in the one on the edge of the story, fearfully and desperately waiting for a place to jump in and grab a hold of a future that just hasn’t arrived yet.

Are you the servant? As we watch God at work through the often anonymous person, seeking to serve others in ordinary ways, prayerfully hoping to make a difference

Are you Rebekah? As we watch God at work in the strong and courageous one who faithfully steps out into the unknown, trusting that God will be with her.

Are you Rebekah’s family? As we watch God at work in those who have watched their beloved child step out into a world that is uncertain and far away and all they can do is send them with your blessing and love.

Who are you in this old story?
Who are you in God’s present day story?

Kimberly Bracken Long was the pastor of a small Presbyterian church in New Jersey. To kick off the annual stewardship campaign, the stewardship committee planned a church dinner in the fellowship hall. The choir agreed to provide entertainment – a mix of old romantic songs and Broadway tunes. After dinner, the choir launched into their program, and people were having fun, singing along and laughing. As the final number, the choir sang a kind of exaggerated version of “Give Me That Old Time Religion.” A version about how that old time religion was good enough for the giants of faith, so it was good enough for them. And the choir sang all the verses they knew, rolling their eyes as they sang – “It was good enough for the Hebrew children…it was good enough for Abraham and Sarah…it was good enough for Paul and Silas…and it’s good enough for me.” People were enjoying it so much, they didn’t want the choir to stop, but they had run out of verses. They had run out of names. So after a short hesitation, a tenor in the choir made up a new verse: “It was good enough for Edith Pursley, it was good enough for Edith Pursley, it was good enough for Edith Pursley, and it’s good enough for me.” The mood changed. Edith Pursley was a saint in the congregation who had just died a few weeks before. When that verse had ended, someone in the crowd started another new verse, “It was good enough for Paul Lapin…” Paul Lapin another saint in the church gone to glory. And they sang verse after verse, naming the ordinary saints of that church. By the end, the satirical old timey gospel song had been transformed into a powerful hymn of faith about all the characters in the story of God.

God works through the ordinary saints and their everyday ordinary lives to keep the hope for the future and the promises of God alive.

As we gently step into an unknown future, when we are not sure if things will ever be the same, I wonder if you can hear your own name as part of the song and story of the life of God. Can you see your own life as woven into the very story of God that is and has been and always will be? A life through which God has promised to bring blessing to this world?

May you have eyes to see. And may it be so. Amen.