This week on the Strangely Warmed podcast I speak with Alan Combs about the readings for the 4th Sunday after Epiphany [B] (Deuteronomy 18.15-20, Psalm 111, 1 Corinthians 8.1-13, Mark 1.21-28). Alan serves at First UMC in Salem, VA. Our conversation covers a range of topics including South Park, betting on Jesus, Weird Methodist Twitter, prophetic preaching, Deus Dixit, online communion, bookcases, Thrice, social media dunking, Taco Bell, demons, and questions of authority. If you would like to listen to the episode or subscribe to the podcast you can do so here: This Is Who We Are
This week on the Strangely Warmed podcast I speak with Mikang Kim about the readings for the 3rd Sunday after Epiphany [B] (Jonah 3.1-5, Psalm 62.5-12, 1 Corinthians 7.29-31, Mark 1.14-20). Mikang serves at Epworth UMC on the Eastern Shore of Virginia. Our conversation covers a range of topics including boredom, a eulogy for a fish, liturgical time, reading the WHOLE story, discipleship requirements, centering prayer, note passing, and God’s fishing net. If you would like to listen to the episode or subscribe to the podcast you can do so here: Eschatological Patience
You can also check out Mikang and I “teaming” up for a devotional/musical video here: Let It Begin With Me
This week on the Strangely Warmed podcast I speak with Mikang Kim about the readings for the 2nd Sunday after Epiphany [B] (Genesis 1.1-5, Psalm 29, Acts 19.1-7, Mark 1.4-11). Mikang serves at Epworth UMC on the Eastern Shore of Virginia. Our conversation covers a range of topics including biblical names, rare words, faithful mentoring, real fear, holy moments, being surprised by the church, the scandal of particularity, and the confounding nature of grace. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Scandal of Particularity
This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for Baptism of the Lord Sunday [B] (Genesis 1.1-5, Psalm 29, Acts 19.1-7, Mark 1.4-11). Drew serves at Grace UMC in Manassas, VA. Our conversation covers a range of topics including Epiphanytide, the beginning of beginnings, creative speech, Genesis and Jesus, the voice of the Lord, grace-full baptisms, coronatide, ecumenical families, divine parabolas, Greek-ing out, and Deus Dixit. If you would like to listen to the episode or subscribe to the podcast you can do so here: Covenants Are Made To Be Broken
The beginning of the good news of Jesus Christ, the Son of God. As it is written in the prophet Isaiah, “See, I am sending my messenger ahead of you, who will prepare your way; the voice of the one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight.’”
In Advent, we begin again.
It’s notably strange that we, Christians, continue to repeat ourselves year after year with this bewildering season. We pull out the purple paraments, we decorate our Advent wreaths, and we start singing tunes about “ransoming captive Israel.” Advent, for better or worse, is a season all about waiting – waiting for the birth of Jesus in the manger AND waiting for his return at the end of all things.
And, every year, we spend this season living into the tension of the already but not yet.
It’s just the best.
And yet, Advent can feel like a drag. We hear, week after week, about preparation, but it’s not altogether clear what we are preparing for. Sure, we’ve got to get the lights up on the house and purchase all the perfect presents and send out the color-coordinated family picture, but what does any of that have to do with Jesus?
The beginning of Mark’s gospel starts with the beginning. John the Baptist is out in the wilderness preparing the way of the Lord proclaiming a baptism of repentance for the forgiveness of sins.
He, prophetically, points to the sinfulness within each of us to make sure we know what it is that Jesus is showing up for. He calls us to look into the darkness inside of us, and then points us toward the One who will rectify the cosmos, including us.
This is no easy task.
Therefore, Advent can be a little frightening as we prepare our hearts, minds, and souls for the One who shows up to cancel out our sins. But Advent is equally a time for celebration! We celebrate because Jesus has already done the good work of rewriting reality, and we now simply wait for his return and the knitting of the new heaven and the new earth.
Advent is a time in which we balance out both the beginning and the end all while looking straight into the darkness knowing that the dawn will break from on high. Advent is both convicting and celebratory. It is the church at her very best.
Robert Farrar Capon puts it this way:
“Advent is the church’s annual celebration of the silliness (from selig, which is German for “blessed”) of salvation. The whole thing really is a divine lark. God has fudged everything in our favor: without shame or fear we rejoice to behold his appearing. Yes, there is dirt under the divine Deliverer’s fingernails. But no, it isn’t any different from all the other dirt of history. The main thing is, he’s got the package and we’ve got the trust: Lo, he comes with clouds descending. Alleluia, and three cheers…What we are watching [waiting] for is a party. And that party is not just down the street making up its mind when to come to us. It is already hiding in our basement, banging on our steam pipes, and laughing its way up our cellar stairs. The unknown day and hour of its finally bursting into the kitchen and roistering its way through the whole house is not dreadful; it is all part of the divine lark of grace. God is not our mother-in-law, coming to see whether he wedding present-china has been chipped. God is, instead, the funny Old Uncle with a salami under one arm and a bottle of wine under the other. We do indeed need to watch [wait] for him; but only because it would be such a pity to miss all the fun!” – (Capon, The Parables of Judgment)
So here’s to the season of repentance and celebration where we begin, again! Amen.
This week on the Strangely Warmed podcast I speak with Lauren Lobenhofer about the readings for the Second Sunday of Advent [B] (Isaiah 40.1-11, Psalm 85.1-2, 8-13, 2 Peter 3.8-15a, Mark 1.1-8). Lauren serves as the senior pastor at Cave Spring UMC in Roanoke, VA. Our conversation covers a range of topics including beginning again, Lauren Winner, comforting in chaos, divine reversal, unpacking peace, worship at war, Dr. Who, slowing down, divine grammar, and embodying Advent. If you would like to listen to the episode or subscribe to the podcast you can do so here: Wibbly-Wobbly Timey-Wimey
This week on the Strangely Warmed podcast I speak with Lauren Lobenhofer about the readings for the First Sunday of Advent [B] (Isaiah 64.1-9, Psalm 80.1-7, 17-19, 1 Corinthians 1.3-9, Mark 13.24-37). Lauren serves as the senior pastor at Cave Spring UMC in Roanoke, VA. Our conversation covers a range of topics including Advent(ures), the Theotokos, liturgical purity, parental love, divine ceramics, repetitive prayers, the audience of worship, the Flying V, spiritual gifts, eschatological contemplation, and Wendell Berry. If you would like to listen to the episode or subscribe to the podcast you can do so here: People Look East!
When he returned to Capernaum after some days, it was reported that he was at home. So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. Then some people came, bringing to him a paralyzed man, carried by four of them. And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”
Have you heard of it?
It’s falling into deep, morbid rabbit holes filled with negative content, agitating oneself to the point of physical discomfort, erasing any hope of a good night’s sleep.
Basically, instead of retreating to the binge-worthy content of Netflix many of us are actually binge-watching the world flush down the drain.
We can’t unplug or disconnect ourselves from the headlines – COVID cases spiking across the country, a horrific blast rocking Beirut, social unrest resulting in broken buildings and broken people.
And, like slowing down on the interstate past a wreck, we can help ourselves from staring.
We’ve become addicted to the world of bad news so much so that a new word was created to help explain it – doomscrolling.
And it’s not just what we’re doing on social media – it’s how we’re having our conversations with friends, family, and even neighbors.
Did you see the latest numbers for the virus?
Can you believe he went golfing again during all of this?
What kind of idiot posts a video of a Corvette while preparing to run for president?
So it goes.
And, I must confess dear online worshippers, even I am not immune to the bizarre charms of doomscrolling. I find myself, at times, scrolling through the likes of Twitter and Facebook only to discover more and more bad news.
Last weekend the city of Staunton, on the other side of Virginia, experienced heavy rains in a very short period of time that resulted in horrific flooding. Restaurants, businesses, homes all filled with water that destroyed everything.
The videos and the pictures have been devastating. And they felt all the more pressing for me personally because Staunton is where I was first appointed before coming here. The restaurants and businesses were those that I frequented, and now they’re all navigating through a completely unknown future.
So I was scrolling through the videos and images, reading the comments from various community members offering support, and then I noticed a comment that seemed to keep cropping up on every different post. No matter how bad or grim the situation appeared, someone felt the need to write, “God won’t give you more than you can handle.”
It is my sincere hope and prayer that, in the midst of a moment of pain or fear or grief, no one has ever dismissively said to you, “God won’t give you more than you can handle.”
But chances are, someone has.
It is near the top of the list of Christian expressions used when we don’t know what else to say and, spoiler warning, it’s NOT in the Bible.
Sure, there are plenty of verses about how God will see us through to the other side, about how we can do all things through Christ who strengthens us, and so on. But the specificity of claiming that God won’t give us more than we can handle implies a whole lot about God that it absolutely shouldn’t.
To begin with, “God won’t give you…” immediately sets up a theological understanding that God, you know the author of salvation, gives every single little thing to us, on purpose; the good and the bad, the joy and the sorrow, the love and the pain.
Which means, according to the expression, God sows our suffering.
As has been said from this place on a number of occasions, if God delights in our suffering, if God purposely sends bad things to happen to us in order to punish us or teach us a lesson or make us stronger, then God isn’t worthy of our worship.
God, absolutely, rejoices with us when we rejoice and God, absolutely, weeps with us when we weep, but that’s not the same thing as God authoring and willing every little thing that happens to us.
God is not some sadist who rejoices in our tribulations.
God is not an architect of divine destruction.
God is not sitting up in heaven plotting away about what difficult things he should send for us to handle.
Let me put it this way: Can you imagine reaching out to a neighbor whose house just burned to the ground only to pithily remark, “God won’t give you more than you can handle?”
Maybe you can imagine it, maybe you’ve even said it to someone before. And, chances are, dear listeners, you’re pretty decent people, and if you ever said something like that you were only doing so because you wanted to cheer up the person suffering, or you wanted them to believe they could make it through, or you believe that what doesn’t kill you only makes you stronger.
And we should try to comfort those in the midst of tragedy, suffering, and grief.
We should help in ways both seen and unseen.
But the more we say things like, “God won’t give you more than you can handle” the more we make God into monster and the more we place the burdens of the world entirely on one person’s shoulder.
Jesus has been doing his Jesus thing for a little bit. Been baptized by his cousin in the river Jordan, called some of the first disciples, and word has started to spread about this Messiah man.
Did you hear the he healed Peter’s mother-in-law?
What kind of Kingdom is he talking about all the time?
And have you seen his followers – what kind of Messiah enlists fishermen?
Jesus moves from town to town, synagogue to synagogue, preaching about a new age and healing the sick all while seeking the last, least, lost, little, and dead.
But Jesus needs some rest, so he returns to Capernaum for a spell.
He’s sitting in the house, kicking up his feet, when the whole town shows up at the door looking for a word, hoping to catch a glimpse of something they’ve longed for, yearning for someone to make something of their nothing.
Meanwhile, on the other side of town, some friends are milling about, loitering their afternoon away, when word of the Messiah reaches their ears.
And, without taking much time to discuss their plan, they drop everything and run to their friend’s house. They find him like they always do, laying on a mat in the corner of the room, wasting away without the use of his legs.
He can’t even put up a word of protest before the friends are dragging him out of the house because, surely, if anyone can do something about the condition of his condition, Jesus can.
They carry him through the streets on a blanket, knocking people from side to side, but as they arrive in front of the house the crowds are so thick they can’t get any closer.
Ah, but these are no ordinary friends and this is no ordinary day – they take matters into their own hands.
They lift the paralyzed man up onto the closest rooftop, and they cross from house to house until they reach their destination. They dig a hole straight through the roof, and they lower their friend to the Lord.
Jesus, now interrupted from his sermon, looks up to see the spectacle above his head and smiles saying, “Good job! I’m impressed!”
And then he looks straight into the eyes of the paralytic, having witnessed the faith of his friends, and says, “You are forgiven.”
The strange new world of the Bible is indeed strange.
Notice: Jesus doesn’t berate them for destroying property in the midst of the reckless hope for healing and transformation. Jesus doesn’t wax lyrical about what is and isn’t possible in the kingdom of heaven. Jesus doesn’t interrogate the paralyzed man about his past and every choice he ever made.
Instead, Jesus offers forgiveness.
The rest of the story includes a rebuttal from the scribes accusing Jesus of blasphemy to which he memorably replied, “Which is easier to say? ‘Your sins are forgiven’? Or ‘Take up your mat and walk’? Well, to show you that I really mean business I’m going to say both. Hey formerly paralyzed man! Get outta here and go celebrate with your friends.”
It’s wild stuff.
Jesus delights not only in forgiving the man of his sins (what sins?) but he also restores him to wholeness.
And why does Jesus do this? Well, Jesus can do whatever Jesus wants, but scripture also dangles out this little thread of the faithfulness of the man’s friends.
Friends who, in the end, have such a profound hope in what Jesus can do they carry their friend, literally dig through a roof, just so something remarkable might happen.
I don’t know about you, but I can’t help but think about pallbearers when I read this story – those who carry the dead into and out of the church.
I also can’t help myself from considering the many who have carried me during times when I needed it most. Friends, family, and even strangers who, when encountering the condition of my condition, said, “Okay, it’s our turn to carry you for a bit.”
Because whether it’s a friend in need, or a body being put into the ground, when we can’t handle what’s happening in our lives, we need others who can carry us, and who can carry us to Jesus.
Life tends to come at us pretty fast. These days all the more. We might’ve been fed the lie since birth that “we’re in control of our destinies” but a pandemic and economic instability is quick to remind us of the truth – all of us will face things that are more than we can handle, on our own.
So here’s a potential corrective to the statement in question today: It’s not that God won’t give you more than you can handle. But when life give you more than you can handle, God will help you handle all that you’ve been given.
This acknowledges that tribulations and hardships will occur and that when we go through the muck and mire of life, God will be there in the midst of it with us.
And when those time comes, because they will, it is good and right for us to admit, “You know, I can’t do this by myself – I need help.” There simply are times when we need a doctor, or a financial expert, or a pastor, or a therapist to help us through to the other die.
God does not give us what we can or can’t handle – but God does give us Jesus so that we can handle what life gives us.
There was a woman who, back in the 90’s, was struggling with a horrible drug addiction and was trying her best to kick the habit all while her newborn baby was asleep in the next room. The new mother was at the rock bottom of her life, fearing that every day she wouldn’t be able to get the kick she needed, or that her child would be taken away, or (most frighteningly) maybe her child needed to be taken away, from her.
So one night, around 2 am, she was lying in the fetal position on the floor desperately trying to will herself into turning her life around. In her hand she kept folding and unfolding a piece of paper with a phone number on it. It was the number for a Christian counselor that he mother had sent in the mail 4 years earlier, back when they were still talking.
The new mother didn’t know what to do, or where to turn, but she knew she couldn’t do it on her own so she grabbed the phone and dialed the number.
A man answered, and the woman blurted out, “I got this number from my mom, do you think maybe you could talk to me?”
She heard some shuffling around on the other line and then the man said, “Uh, yeah. What’s going on?”
She realized right then that she hadn’t told anyone the truth, not even herself, and without thinking much about it she said, “I’m not in a good place and I’m scared.” And she kept going, she told the man about her drug problem, and that she was worried about her baby, and on and on and on.
And the man, well, he listened.
He didn’t judge, he didn’t offer advice, he just stayed with her on the phone.
They phone call lasted until the sun started to creep through the blinds and the woman, noticing how long she had been on the phone, said, “Thank you for staying with me, and I really appreciate your listening, but aren’t you supposed to tell me some Bible verses I should read or something?”
The man laughed, brushed her comment aside, and she interrupted by saying, “No I need you to know how grateful I am. How long have you been a Christian counselor?”
And he said, “Listen, I’ve been trying to avoid this, I need you to not hang up. That number you called, the one your mom gave you… wrong number.”
She didn’t hang up, but thanked him nonetheless and they talked until the conversation came to its natural conclusion. In the hours that followed the woman experienced what she calls a peace she didn’t know was possible. She said she discovered, for the first time, that there is love out in the world, some of it being unconditional, and some of it was meant for her.
After that, everything changed. Not right away, but slowly, her life transformed.
When she tell her story she always ends it with this: “I now know, that in the deepest and darkest moment of despair, it only takes a pinhole of light, and all of grace can come right in.”
Today we live in a world under the shadow of fear. Between civil unrest, an infectious pandemic, and economic uncertainty, we’re all looking to put our hope somewhere. The world puts its hope in human strategies – the belief in progressivism is very tempting! But as Christians, we know that human strategies rarely, if ever, work.
But God is full of impossible possibility. God can make new what no one else can. God can make a way where there is no way.
In the end, that’s what God’s all about. God helps us handle what life gives us through Jesus Christ.
Sometimes it’s through a wrong number.
Sometimes it’s through a group of friends willing to dig through a roof.
God won’t abandon us to our own device. God won’t leave us alone. God won’t let life get the better of us.
Because when life give us more than we handle, God will help us handle all that we’ve been given. Amen.
He said to them, “Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? For there is nothing hidden, except to be disclosed; nor is anything secret, except to come to light. Let anyone with ears to hear listen!” And he said to them, “Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you. For to those who have, more will be given; and from those who have nothing, even what they have will be taken away.” He also said, “The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. The earth produces of itself, first the stalk, then the head, then the full grain in the head. But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.”
Look, the Bible is a strange thing.
And God is even stranger.
For, if you ever decide to lift it up and take a stroll through the strange new world of the Bible, its quickly clear that God does so many ungodly things – like not remembering our mistakes and transgressions, erasing the ledger against us, become sin for us.
The only safe way to come to scripture is by first realizing that we really have no idea what we’re doing.
Which is just another way of saying, God is God and we are not.
And this is perhaps no where better seen than in Jesus’ parables.
They are, without a doubt, some of the most well known bits of the Bible, though just because we know the stories it doesn’t mean we actually know them.
After all, they are told in such a way to destroy every preconceived notion about what we think we know about God such that, after hearing a particular parables, the only thing we can be sure of is that we know less than when it started.
Jesus is far more concerned with telling stories than explaining them.
GK Chesterton, country to how we so desperately want all things explained all the time, once opined that if you tell someone a story and they claim not to understand, tell them again. And, if they say they still don’t understand, give it to them a third time. But from there on, if they still insist they do not understand, the only thing left is to praise them for the one truth they seem to have a grip on: “Yes,” you say, “You are quite correct – you do not understand.”
And leave it at that.
If Jesus wanted things simple, and easy, and therefore accessibly presentable, he would’ve told his tales that way.
But he didn’t.
And not only did he come to preaching paradoxical parables, the gospel writer tell us that he endeavor to speak nothing except in parables!
This Kingdom of Jesus’, whatever think it might look like, is always far more mysterious than any of us can imagine.
Listen: When you buy a new lamp for your living room, do you hide it under the rug or leave it in the closet? Or, do you put it on that nice table next to the couch so it really lights up the room? Hidden things are brought to the surface and secrets are exposed.
Listen: The Kingdom of God is as if someone threw seeds onto the ground and then went to bed. Overnight, the seed produces of itself, and the person has no idea how it happens.
What in the world is Jesus cooking up here?
The lamp, the light that shines in the darkness, the Good News in a world drowning in bad news, is the Word that comes with the kingdom, namely Jesus. But unless that lamp is set up in such a way to spread light near and far, the light will never be seen.
Or, to push the parable in its profound direction, if we keep sweeping Jesus under the rug, if we hide him in the closet when no one is looking, if we stand Him on anything other that the story of a world turned upside down, then we really will be stuck in the darkness.
For, the kingdom Jesus embodies, inaugurates, and incarnates, is already here among us. We don’t have to sit around and wait for it, we don’t even have to work for it.
The best thing we can do, really the only thing we can do, is not make Jesus’ job any harder than it already is.
But, for some strange reason (lets call it sin), we believe its our job to do Jesus’ job.
I am bringing you today’s sermon from the midwest where my in-laws live. In fact, I am preaching from my mother-in-law’s art studio.
It took us a long time to drive our here, particularly with a four year old who wouldn’t stop asking the one question you’re not allowed to ask on road trips. And throughout our westward journey, I was confounded by how many theologically infused highway billboards coasted by our windshield.
Some were straight forward with promises of “A Friendly Church Atmosphere” 7 miles ahead at Exit 86.
Others displayed stock photo images of families with children of every ethnic and racial background under a church name just so the observers will know that no matter what they might be like, they can find other people like them at said church. Even though, statistically speaking, churches are some of the most segregated spaces in the country.
But the overwhelming majority of billboards were, to put it mildly, terrifying.
“STOP AND ACCEPT JESUS NOW OR SUFFER THE CONSEQUENCES”
“DO YOU WANT TO BURN FOREVER? CALL THIS NUMBER…”
“AVOID ETERNAL PUNISHMENT WITH THREE SIMPLE WORDS: JESUS IS LORD.” That one was followed by three smiley face emojis.
Almost every churchy sign, with the exception of those with empty promises about welcoming, loving, and tolerating congregations, were predicated on making an action now to insure the future.
That future is what we in the church often call Heaven. And, to our wondering and wandering imaginations, Heaven is often filled with fluffy clouds and pipe cleaner halos, and a whole lot of boredom.
But in Scripture, the thing those signs portend to represent, Heaven is actually a whole lot more like earth. In fact, it is those two things wedded together – the predominant image Jesus uses to describe the kingdom of Heaven is a wedding feast that never stops, a party with food and drink that never ever ends.
And that kingdom, the kingdom of celebration, is what Jesus says is sown on the earth, lit like a lamp, and never to be hidden under a basket, or a rug, or in the closet.
Which is just another way of saying, Christianity is less about what happens when you die and more about what’s happening with and in the life you’ve been given.
The kingdom is already done, it is here, it cannot be taken away. It is a lamp set up on a lampstand shining bright for all to see. It dwells in us, among us, and for us. The person of Jesus Christ, kingdom incarnate, has already done for us that which we could not do for ourselves. That is the light in which we live.
And rather than just leaving it right there, Jesus continues with his penchant for parables and proceeds to give yet another illustration of the very points he’s been cooking together.
Consider the seed that grows without work on the part of the one who threw it to the ground. The kingdom is at hand, planted right here, at work in this world right now. Jesus is sown into all of this and brings about a new reality that shakes the foundations of everything we hold dear.
By his death and resurrection, Jesus, as God in the flesh, reconciles everything, everywhere, to himself. And at the end, when he makes all things new, he makes not just a new Heaven but a new earth, combined and mixed and stuck together forever.
That is God’s work in Christ, and it happens for us and in spite of us!
Notice: once the person in the parable sows the seed, nothing else is done. The sower goes to bed, wakes up and goes to the grocery store, maybe hits the gym for a quick workout, comes home to make dinner, and goes to bed again. That’s what happens day after day and night after night — all the while, the seed that is the kingdom sprouts and grows in a way that the person simply knows nothing about.
Jesus says the seed bears fruit of itself automatically. The kingdom has been sown into the world among sinners and saints, the best and the worst, the greatest and the least, the perfect and the pitiful, and it will come up a perfect kingdom all by itself.
It grows without any help, and when it’s ready in all of its ripeness, that’s when the sickle comes.
The harvest is made.
And, that sounds nice, but what about all the bad people? Do they get taken up in the harvest as well? What about the person who burned that bridge with us so long ago? What about the people on the news every night that make us clench our fists? What about those we clearly believe are outside the realm of Jesus’ kingdom?
But Jesus doesn’t make distinctions here. The kingdom is ready for harvest and that’s that.
And that might be the most confounding part of this paradoxical set of parables.
It is confounding to us because every one of us is an eschatology junkie – we are consumed by the idea that, in the end, in the eschaton, wrongs must be set right, that those who are evil must be kicked out of the intertwined new heaven and earth, and that the only way the Kingdom can ever come is if we separate the good from the bad, and the deserving form the undeserving, and the saints from the sinners.
Notice, in the kingdoms of earth, our favorite solutions to problems are knocking people down a peg or two, locking them up behind bars, and – if all else fails, getting them out of the game forever with the death penalty.
We set up systems (powers and principalities) all in the name of law and order, but in the end they keep the poor poor and the rich rich. They lift the mighty even higher, and bring the low even lower. They, to put it simply, make the world a better place by making it better for certain people and far worse for everyone else.
Remember: it was law and order that nailed Jesus to the cross – church and state working together for the common good to keep suppressed that which they disagreed with.
Which, isn’t too far of a stretch from how we’re still living.
To bring it full circle – we think its all up to us. We believe we have been so elected by God to be the great arbiters of morality and justice and goodness all while the world continues to go down the drain. We come up with all these “great ideas” on how to fix everything when, even if we do take a step forward, it doesn’t take long before we fall tumbling back.
The kingdom grows, Jesus tells us, because the kingdom has already been sown into the ground. It grows of itself in its own time and, above all, we don’t know how! Any and all the bright ideas we might have of making the world a better place, about how to fix everything we think is broken, how to make people more holy and faithful and good and honest and true, will always and everywhere fall short of what God in Christ has already done and is forever doing.
This has been proven again and again throughout history because if the kingdom could have been made to grow perfectly in this world by our own bright ideas, it would have sprouted up all over the place and there would never be anything bad on the news at night.
But it never did and it never will.
Except, except, in a mysterious way that will always be outside of our moralizing and addiction to knowing how everything should be happening.
We might be obsessed with the end as we see it, but Jesus, in this parable, reminds us that the end is in his hands, and so too is the present. The kingdom is already here, it is made manifest among and within people like us – it is happening and we know not how.
For a people hell bent on having explanations for everything, that’s bad news.
But for those who live in Jesus’ kingdom, there’s nothing better. Amen.
When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. They had been saying to one another, “Who will roll away the stone for us from the entrance to the tomb?” When they looked up they saw that the stone, which was very large, had already been rolled back. As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.” So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.
They traveled to the tomb very early on the first day of the week.
On a Sunday.
The Gospel is reluctant to give us too many details about the journey. We don’t hear about their grief and their pain. We don’t get a glimpse at their plans now that the Lord is dead and forsaken in a tomb. We don’t really learn anything except they travel without knowing how they will roll the stone back.
Low and behold… The very large stone has already been rolled away by the time they arrive. And to further their confusion, when they look inside they discover a young man dressed in white. A divine messenger? An angel?
He speaks, “Don’t be afraid. I know you’re looking for Jesus, but he ain’t here. He was dead, but now he is alive. Look over there, that’s where they laid his body. But now go, tell the disciples that Jesus is going on ahead of you to Galilee, you will see him there.”
And here’s how the Gospel story ends: They ran from the tomb terrorized, and they said nothing to anyone, for they were afraid.
It doesn’t get much better than this for the church. Out of death, life!
For centuries the church has mined this story for every possible nugget that can speak something new and wonderful into our lives. I, myself, have preached about the fear that so befuddles the women and how the Gospel ends with a lie. For, if they really said nothing to anyone, how else would we have heard the story?
I have preached about how new life seems to always start in darkness, whether its in the womb or in the tomb.
I have preached and preached this story.
And yet, this year, as I returned to the words that have comforted and confounded Christians for centuries, I’ve been stuck on a different detail.
I mean, good for Jesus that he’s raised from the dead and goes home. But Galilee was an out-of-the-way forgotten sort of place. It’s only claim to fame is that Jesus came from it.
Of course, Jesus did his Jesus thing in Galilee, and Galilee is where he called the disciples, and cured the sick, and fed the hungry, and preached the parables.
But even in the midst of his Galilean mission, Jesus was focused on eventually getting to the big show – Jerusalem.
The mission and the ministry builds toward the Transfiguration, and then everything shifts to the Holy City – the gospels sharpen as Jesus enters on the back of the donkey on Palm Sunday. Jerusalem is where he was betrayed, beaten, and left to die on the cross.
Jerusalem was the place to be, it’s where all the movers and the shakers were hanging out, its where those who believed in unbelievable things hoped the Messiah would take charge and transform the world.
Which makes the detail and the news of a Galilean reunion so bizarre. Here, on Easter, the Son of God is no longer held captive by the dominion of death, he is resurrected, and he leaves Jerusalem for Galilee.
One would hope that, on the other side of resurrection, Jesus would be smart enough to go right up to the palace to give Pilate a whole, “You can’t handle the truth!”
Or, Jesus would storm into Herod’s inner court to rip him a new one.
Or, at the very least, Jesus would gather a band of revolutionaries to overturn the powers and the principalities occupying Jerusalem.
Did the Lord of lords not know that if you really want to make a change you have to go to the top?
Jerusalem should’ve been the first step in the journey toward overthrowing the empire, Jerusalem would’ve been the perfect place to plant the flag of the kingdom of Heaven, Jerusalem could’ve been the beginning of the end.
But Jesus doesn’t do any of that – he doesn’t do the effective thing.
Instead he goes back to Galilee, of all places.
Nobody special lived in Galilee – it was populated by shepherds, fishermen, and farmers. The people there held no power or prestige.
The only thing notable at all about Galilee, is that’s where the followers of Jesus were from.
People like us.
When we read the Easter story, whether it’s on a Sunday in church or from the comfort of our own homes, we catch this moment when the women run away in fear. And because we tend to focus so much on their reaction, their terror, that we miss how Jesus is raised from the dead only to return to the very people who abandoned him.
Jesus chooses the unworthy and undeserving ragtag group of would-be disciples that he’d been dragging along for three years as the people for whom and through whom he will change the world.
On Easter Jesus returns not to the powers that be, but to people like you and me.
He doesn’t storm the gates of the temple, he doesn’t show up in the Oval Office, he goes where nobody would’ve expected.
Hear the Good News:
Christ died for us while we were yet sinners. Not after we repented of all of our sins, not before we even had a chance to think up all of our sins, but in the midst of them, in our worst and most horrible choices Jesus dies and rises for us.
At the right time Christ died for the ungodly, people like us who too easily move from “Hosanna” to “Crucify.”
There is therefore now no condemnation for those who are in Christ Jesus.
My sin, oh the bliss, of this glorious thought; my sin, not in part, but the whole. Is nailed to the cross and I bear it no more, praise the Lord, praise the Lord, O my soul.
All of that can be summed up like this: Jesus returns to us.
Take it from a preacher like me, even in these strange circumstances of celebrating Easter online, we’ve messed up the resurrection message for a long time. We’ve made church into yet another self-help program, a place to gather week after week to hear about what you must do to make your life better. Or, in case you don’t want to look too close to home, what you must do to make the world a better place.
And that doesn’t have anything to do with Easter!
It’s not Good News.
Notice: on Easter, Jesus’ response to the sins of his followers isn’t to berate them or judge them or even damn them. He doesn’t give them a list of things to do, or programs to start, or prayers to pray.
Instead, he just comes back to them, to us, with, of all things, love.
How odd of God.
When you think about it, it’s rather confounding how God keeps coming back to us.
Stuck in captivity in Egypt? God shows up in a burning bush.
Lost in exile? God brings the people home.
Dead in your sins? God sets us free.
Are we really sure we want to worship this God who refuses to leave us to our own devices?
God is like the shepherd who willingly leaves behind the ninety-nine to search for the one who is lost. God doesn’t sit back and relax and just hope for the best. God charges out into the wilderness and refuses to quit.
God is like a Samaritan, forsaken and ignored by the rest of the world, who stops by the side of the road to help the one that everyone overlooked. God doesn’t keep walking by with better things to do. God condescends God’s self to get down in the ditch with all of us.
God is like a king who hosts a giant party and, when not enough people show up, sends his servants out into the streets to grab anyone they can find, even the poor and the marginalized, and makes space for them at the banquet.
God is like the father who runs out into the street, stops his prodigal and wayward child before an apology can even spring forth, and says, “I’m busting out the good stuff tonight, we’re having a party! You were dead but now you’re alive!”
We, the good and righteous folk that we are, we might’ve thought the story was over. That the shadow of the cross remaining in the distance puts a conclusion on the whole thing. That, in the end, we really had gone too far this time with the whole killing the Son of God.
But even in this, the greatest sin of all, Jesus comes back.
He comes back to the betrayers and the crucifiers, to the doubters and the deserters.
Jesus comes back to us.
The work of Jesus, contrary to how we so often talk about it and hear about it in church, is not transactional. There is no such thing as “if” in the Gospel.
We are not told that the Lord expects us to get everything ironed out before he will come and dwell among us.
He doesn’t wait behind the stone in the tomb until there’s enough good morality in the world before he busts out.
What we are told, from the cross and from the resurrection, is that Jesus is already in it with us, and even more that he has gone on ahead of us.
Church, whenever it descends into “you must do this, or you have to make the world a better place” fails be the church Christ inaugurated in his life, death, and resurrection, because we will fail that work.
Easter invites us to do nothing except trust; trust that there is a New Jerusalem waiting to come down and feast at the Supper of the Lamb, the Lamb who has been with us the whole time, who refuses to abandon us regardless of how good we are or how bad we are.
If Easter because anything less bizarre than that, then faith is turned into standing on your tiptoes to see something that isn’t going to happen.
We can’t make Easter happen. We can’t raise Jesus from the dead.
It happens in spite of us entirely, which is the best news of all.
Easter, simply put, is a gift. A gift like grace – unwarranted, unmerited, undeserved.
God has made the world a better place in Jesus Christ who comes back to us. Amen.