“Salvation belongs to our God”

File:Synaxis of all saints (icon).jpg

A message for All Saints, shared this morning at Los Altos Lutheran church

I want to focus on a single verse from our first reading this morning. It is from verse 10:

They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

To set the context for that verse, however, we need to begin with verse 9:

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

It is hard for us to fully appreciate the words we are hearing. This is a society in which the image of the emperor is on every coin, with images and titles that are just like this. The emperor was acclaimed as the savior of the world. He’s the bringing of peace. He’s the source of prosperity. The emperor sits on a throne with choirs and crowds attending him. The emperor had temples built and cities named in his honor. The emperor’s word had the power to free or condemn a person, a city, or a whole people.

Among the Judeans, however, there was a current of deep resistance to such claims of divine honors for the emperor. It led to the revolt that broke out under Judas Maccabeus in the 2nd century BCE when the Seleucid King, Antiochus IV – who called himself ‘Epiphanes’, the manifestation of God on earth – put a statue of himself inside the temple of Jerusalem. And it led, ultimately, to the revolt against Rome in 66 CE that resulted in the emperor to be, Titus, marching his armies through the land in desolation and slaughter. They built an arch in Rome to honor his victory that shows Judeans being led away as captured slaves, and the temple treasures carried to Rome by triumphant soldiers. The wealth of the temple would pay to build the coliseum where Christians and others would be crucified and fed to the lions for spectacle entertainment. Rome seemed to have won the argument over whether or not Rome ruled the world.

But in his vision, the prophet John, exiled to the island of Patmos, would see people from all over the world gathered around a different throne, waving palm branches and singing: “Salvation belongs to our God who is seated on the throne, and to the Lamb!”

We live in a society where we tend to hear these words as religious language and to imagine that they are separate from political speech, but they are not. “Salvation belongs to God” means that kingship belongs to God. Authority, power, glory – these all belong to God and not the emperor.

The second thing that we should recognize in these verses is that this proclamation is being announced by people of every nation, tribe, and language. The emperor presented himself as ruler of the whole world. Of course, the Roman Empire wasn’t anything like the whole world, but it was the whole Mediterranean and it was big. It dominated the world from England to the Persian Gulf and from the Caucuses to all of North Africa. The Emperor ruled many nations, tribes and languages – but the prophet sees all these nations singing the praise of God not Caesar.

The third thing we should recognize here is that the people gathered around the throne of God are from every nation, tribe, and language – which is to say that God is the god of every nation, tribe, and language. God is not the god of Judeans only. God is the god of the whole world. God is not our god; God is the salvation of every nation, tribe, and language. God is the redeemer of the whole world. God is god of all creation.

Ancient society was even more ethnically divided than our own. You have to think back to that time when the neighborhoods in our cities were divided by language: Irish neighborhoods and Italian neighborhoods, and Jewish neighborhoods, and African-American neighborhoods. In East Toledo there was a Hungarian neighborhood where, when I was there, the priest still did the mass in Hungarian. The Lutherans in the German neighborhoods had given up German services because of the war, but they were still German churches. There was an Hispanic neighborhood which the Germans told me was okay because those people knew their place. And there was a Dutch neighborhood where, not so long ago, they wouldn’t speak to the new wife of a man who married outside his community.

But gathered around the throne of God are people of every nation, tribe, and language. The followers of Jesus fought this battle and recognized that Samaritans were welcome and eunuchs were welcome, and that God insisted they break bread with Gentiles.  Every nation, tribe, and language. God is the god of all. And we are many peoples who gather together as one people.

When we gather to worship, we are joining the chorus of heaven that declares that God is our salvation not any human ruler. We are joining the chorus of heaven that declares that God is the God of all people. We are joining the chorus of heaven that gathers us as one people – all that divides the human community is washed away in Christ.

What is it that divides us? Is it not our sin that divides us? Does it not all come back to our fears and greeds and hates and tribalism? It is washed away in Christ.

And finally, the one who is seated on the throne is the lamb: the lamb who was slain but lives. The lamb who was sacrificed to save the world from bondage but was made alive again. The lamb who was sacrificed to save Isaac from the knife. The lamb who is the good shepherd who laid down his life for the sheep. The lamb who is the good shepherd, who brings us to lie down in good pasture and leads us beside still waters. The lamb who stands at the beginning and end of time and makes all things new. The lamb who is the world’s true lord, reigning not by power and the sword but by grace and truth – who opens blind eyes, who heals the sick, who gathers the outcast and reconciles the divided. The one who welcomes sinners to his table, and washes away our sins in the font. The one who is our light and our life, now and forever.

Amen

Image: https://commons.wikimedia.org/wiki/File%3ASynaxis_of_all_saints_(icon).jpg By Anonymous [Public domain], via Wikimedia Commons

Advertisements

He goes ahead

File:PikiWiki Israel 19308 Settlements in Israel.JPG

Wednesday

This is a reposting of a reflection for Good Shepherd Sunday in 2014

John 10:1-10

4When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice.

Palestinian shepherds are different than most shepherds worldwide. Most places in the world the shepherds come behind, driving their flock. In Palestine they walk ahead and the sheep follow.

This contrast alone makes this chapter of John priceless. How much religion consists of people being driven? Driven by guilt, by rules, by demands, by self-righteousness, by the psychological needs of the leadership, by history, by desire. Most of life is driven. Driven by our need to provide, our need to succeed, our need to feel safe. Driven by our fears, our wants, our restless sense that we are missing something. Adam and Eve were driven from the Garden of Eden in their shame. The prodigal son is driven home by his desperate hunger – but the prodigal father runs to welcome his son with open arms.

Jesus leads his flock. He goes before. He goes ahead. And though that often results with us running to catch up, it means we are not going anywhere that Jesus has not already been. Every sorrow he has tasted first. Even the grave. But also the resurrection.

He is our elder brother. He goes ahead. He paves the way. He opens the door. He does not ask us to wash feet before he has washed our feet. He does not ask us to take up the cross before he has taken up his cross. He does not ask us to give what he has not given. He does not ask us to walk where he has not walked. He does not ask us to love anyone he has not loved or forgive anyone he has not forgiven.

There is all the difference in the world between the command to go and the invitation to “Come with me.”

My brother got me to do all kinds of things by doing them first. I learned to swim because my brother went first. I learned to ski because he went first. I learned to hold a pigeon, I walked the streets of Brussels, I picked up a live crab, I left home for college. And there were some things I didn’t have to do because he did them, battles he fought I didn’t have to fight.

God does not sit on a throne spouting orders; he has come as our elder brother, leading the way. There are commands in the scripture, to be sure. We know of the ten, even if we can’t name them all. Jesus himself gave a new commandment – and tightened the others. He talked about forgiving seventy-seven times. But he went first. He goes ahead. He calls our name and bids us walk with him.

Image: https://commons.wikimedia.org/wiki/File%3APikiWiki_Israel_19308_Settlements_in_Israel.JPG ארכיון עין השופט [CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)%5D, via Wikimedia Commons

Overflowing

File:Champagne tower.jpg

Watching for the Morning of May 7, 2017

The Fourth Sunday of Easter (Good Shepherd Sunday)

The fourth Sunday of Easter each year takes us to the tenth chapter of John and the 23rd psalm. In John 10 Jesus uses several metaphors rooted in the care and keeping of sheep, leading ultimately to the declaration “I am the good shepherd. The good shepherd lays down his life for the sheep.” His claim that he has the power to lay his life down and take it up again leads to the accusation that he is demon possessed and an attempted stoning.

We should not let sweet images of Jesus as the Good Shepherd with a lamb around his neck obscure the fact that such words nearly get him killed. The language of shepherds and sheep is deep in the Biblical tradition for the relationship of Israel’s leaders to the people. His claim to be the good shepherd means that the Jerusalem leaders are not good shepherds. Indeed, in these opening words, Jesus asserts that they are thieves and robbers. Ironic words given that they will crucify Jesus for being an insurrectionist (here translated as ‘robber’).

These thieves and robbers have no true claim to the sheep – they sneaked over the wall to plunder the sheep. But the sheep (the crowds) hear Jesus’ voice and follow. And whereas the leaders of the nation are thieves and robbers, Jesus is the gate through which the sheep go out to rich pasture.

Jesus is the source of true life, not the pale imitation of life offered by the nation’s elite; but the true life of God’s people, an overflowing life, the good and imperishable life God intended for his creation.

So we hear Peter speak of Jesus, “the shepherd and guardian” of our lives. And we sing with David that the Lord is our shepherd who guides us through death’s vale and grants us rest in good pasture. And we hear Luke, the author of Acts, tell us of this remarkable community living with “glad and generous hearts,” who “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.” Among them none went hungry.

Abundant life. Life to the full. Life overflowing. Life that was meant to be.

Preaching Series: Genesis 1, The Life-giving Word

Last week we heard how, on the road to Emmaus, Jesus took his followers through the whole of scripture to see how it bears witness to God’s self-giving love fulfilled in the cross and resurrection of Jesus. Sunday we begin our own survey with a look at the brilliant and courageous work we know as the creation story in the first chapter of Genesis. Written following the chaos of a terrible war, in a time when Jerusalem was destroyed and the people in exile, the author bears witness to the God who brings order to the stormy primal sea and makes all things good, beautiful, noble. In Babylon, where the world was said to be created from the slain body of the chaos monster – and humans fashioned from its blood – Biblical faith bears witness to a good world called into being by a God who speaks and whose word creates.

The Prayer for January 22, 2017

Gracious God,
guardian and shepherd of our souls,
keep us in your Word
that, hearing and following your voice,
we may know your abundant life;
through your son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for January 22, 2017

First Reading: Acts 2:42-47
“They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.” – Luke presents one of his summary descriptions of the early Christian community, an ever expanding community manifesting God’s.

Psalmody: Psalm 23
“The Lord is my shepherd; I shall not want.” – a song of trust born of reflection upon God’s gracious care and providence through the challenges and trials of life. In the midst of the dangerous intrigues of the royal court, God is the true shepherd who has guarded and guided the poet’s way.

Second Reading: 1 Peter 2:19-25
“Christ also suffered for you, leaving you an example, so that you should follow in his steps.” –
this section of 1 Peter is presumably appointed for Good Shepherd Sunday for its line: “you were going astray like sheep, but now you have returned to the shepherd and guardian of your souls,” but this section of the homily speaks to the pattern of enduring suffering given by Jesus.

Gospel: John 10:1-10
“Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. The one who enters by the gate is the shepherd of the sheep.” – Several metaphors from the world of shepherding are taken up as parables of the access to ‘Life’ found in Jesus.

Image: https://commons.wikimedia.org/wiki/File%3AChampagne_tower.jpg By ori2uru (originally posted to Flickr as champagne tower) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

An insulting mercy

File:Ras Dejen, shepherd's children.JPG

Watching for the Morning of September 11, 2016

Year C

The Sixteenth Sunday after Pentecost:
Proper 19 / Lectionary 24

Luke 15:1-10

Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?”

Jesus can be wickedly insulting. He is not, of course, trying to be mean. He is trying to make clear what we do not want to see: that God has chosen to deal with the world with mercy rather than revenge, that God is seeking to reconcile the human community not purge it.

We have such a sweet, pastoral picture of the good shepherd with the lamb around his shoulders, but for a host of reasons “good shepherd” (or “noble shepherd”) was a contradiction in terms for the first century. To the Pharisees with whom Jesus is speaking, shepherds were despised and considered unclean and without honor. So when Jesus says “Which one of you, having a hundred sheep…” he is comparing these pharisaic paragons of piety with the unclean and cast out. It is such sweet irony, for they are attacking Jesus for precisely this reason: that he welcomes the unclean and cast out. And Jesus would receive the Pharisees, if only they were willing… Even as he would receive us, if only we were willing…

Although Jesus stops short of the ultimate insult, choosing not to say “which woman among you…”, the parallel is clear and the example of a woman seeking a coin lost from its place (probably a necklace) bristles with offense. But women are welcome in Jesus’ presence (though the Pharisees would keep them out). And Jesus would receive the Pharisees, if only they were willing… Even as he would receive us, if only we were willing… The banquet of God is at hand, if only we are willing…

The question of what God should do with a sinful and unclean humanity rattles through Sunday’s texts. God threatens to destroy the Israelites as they dance around the golden calf, but Moses intercedes on their behalf, calling God to turn from vengeance and show mercy. David prays for God’s mercy in the psalm, in words attributed to him after he has slept with the wife of Uriah and then, unable to get Uriah to betray his men in the field by going home to enjoy her comfort, arranges his murder to hide the sure-to-be-a-scandal pregnancy. First Timothy contains words attributed to Paul, naming his own scandalous sin and God’s scandalous mercy. And then we hear Jesus talking about the joy of heaven over the sinner who repents, the outcast who returns to the community.

The angels in heaven are dancing at the healing of the world, and we are invited to join the dance.

The Prayer for September 11, 2016

God of all joy,
the heavens resound with song
where the wounds of the broken are tended
and the lost and alone are gathered in.
Help us to rejoice in what pleases you,
and to know the joy of your reconciling love.

The Texts for September 11, 2016

First Reading: Exodus 32:7-14
“The Lord said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely.”
– Moses is on Mt. Sinai receiving God’s commands when the Israelites begin to worship the golden calf. God threatens to destroy them and create a new people from Moses’ descendants, but Moses intercedes on their behalf.

Psalmody: Psalm 51:1-12  (appointed vv. 1-10)
“Have mercy on me, O God, according to your steadfast love.” – This exquisite prayer of confession is attributed to David after the prophet Nathan exposed David’s sin with Bathsheba and his murder of her husband.

Second Reading: 1 Timothy 1:12-17
“The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners – of whom I am the foremost.”
– The letters to Timothy are penned by Paul or in his name as parting words of advice to his protégé, Timothy. Here Paul speaks of the mercy he received though he initially persecuted the church.

Gospel: Luke 15:1-10
“Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?” – The first two of three parables speaking of God’s joy in gathering the outcast and restoring the community of Israel – indeed the whole human community.

 

Image: https://commons.wikimedia.org/wiki/File%3ARas_Dejen%2C_shepherd’s_children.JPG By Florian Fell (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

97,000

File:RomeArchofTitus02.jpg

Sunday Evening

John 10:22-30

27My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand.

File:Rom, Titusbogen, Triumphzug 3.jpgIt’s hard to know how many people perished when Judea rose in revolt and Titus came to crush the rebellion. Josephus says 1.1 million died in Jerusalem and 97,000 were carried off to slavery. We see their image carved into the Arch of Titus in Rome. They are in chains and the temple treasures held high as booty. It paid for the construction of the Roman Coliseum, where many more Jews and Christians would lose their lives.

When John’s community listens to this set of images about the good shepherd, the thieves and bandits, and the hirelings, Jerusalem’s tragic story is not that many years behind them.

‘Perish’ is a soft translation for a word that typically means to kill or destroy utterly. ‘Snatch’ seems like trying to grab something off my brother’s desk when I was ten, rather than the 97,000 taken away by force.

The hirelings are the Jerusalem elite who saved their skins. The thieves and bandits are the rebels acclaimed as messiahs (or condemned as terrorists) who seized control of the city and led the revolt. And the wolf is the Roman Army that came “to steal, kill and destroy.”

The history is brutal as revolutions often are. Consider the reign of terror in Paris or the ruthlessness of the Russian Revolution or the killing fields of Pol Pot or the ISIS beheadings in the ancient Roman theater in Palmyra. The Judean revolt was not different. But it ended with utter destruction and slavery.

Caiaphas will say that “it is better for you to have one man die for the people than to have the whole nation destroyed.” (11:50) Yet the truth of the matter is that the path followed by Caiaphas and the nation led to destruction. The path offered by Jesus would have led to life.

And still that path is offered to us every Sunday around a table with broken bread. But the path of wars and crusades seems too alluring. Compassion, mercy, justice, faithfulness – they don’t rouse the crowd like anger, hate and claims of divine approval. But they are life. Imperishable life.

Followers of Jesus where crucified and slain in the chaos of that war. Some by Rome and its allies. Some by their fellow countrymen. But they knew true life. And no one can ever snatch them from Jesus’ hand.

 

Image of the Arch of Titus: https://commons.wikimedia.org/wiki/File%3ARomeArchofTitus02.jpg By Alexander Z. (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/)%5D, via Wikimedia Commons
Closeup of the Arch: https://commons.wikimedia.org/wiki/File%3ARom%2C_Titusbogen%2C_Triumphzug_3.jpg  By Dnalor 01 (Own work) [CC BY-SA 3.0 at (http://creativecommons.org/licenses/by-sa/3.0/at/deed.en)%5D, via Wikimedia Commons

The true shepherd

File:PikiWiki Israel 16624 The Shepherd.jpg

For Friday

John 10:22-30

22At that time the festival of the Dedication took place in Jerusalem. It was winter, 23and Jesus was walking in the temple, in the portico of Solomon.

It was winter. It would not have been a Minnesota winter; it would have been a San Francisco one – that damp, penetrating chill. The note that he was in the portico suggests he was sheltered from the rain. It’s interesting to imagine Jesus under dripping, grey skies. We don’t think about the real texture of his life.

John puts him in the temple at the feast of the Dedication. We would recognize it as it Hanukah. It remembers when, after Antiochus Epiphanes IV desecrated the temple and the Maccabean revolt reclaimed the city and temple, they purified the temple. There was only enough oil to keep the lamps burning one day – and the process of preparing new oil took eight – but the lamps continued to burn for the eight days. The light never went out.

Maybe it’s the remembrance of Judas Maccabeus and the deliverance of the nation that leads the Judeans to press Jesus to declare himself openly as God’s anointed, God’s messiah. Were they hoping? Or were they already looking for evidence against him? Were they wanting to dispense with this voice that promised new wine and new birth? This voice that claimed to be the true shepherd unlike the thieves and bandits who bring death in their wake?   And unlike the hired hands who save themselves and let the sheep be scattered?

The words are certainly pregnant with meaning for John’s congregation listening to them in the years after 70 AD – for this is precisely what happened in the War against Rome when hundreds of thousands perished and the temple was destroyed.

Jesus is perceptive enough, perfectly attuned to the Spirit of God, to know the dangerous path the country is following. He answers deftly. “My sheep recognize my voice.” It’s neither a “yes” nor a “no” because he is not, as he will tell Pilate, a king like the kings of this world.   But what he does say is that he will not lose any of his sheep – unlike the shepherds who led the nation to ruin. The disaster they brought fell not just in Judea but throughout the region for, at the outbreak of the revolt, towns loyal to Rome rose up and murdered or drove out their Jews.

But the reign of God in Jesus gives life, the life that cannot be destroyed.

27 My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand.

 

Image: https://commons.wikimedia.org/wiki/File%3APikiWiki_Israel_16624_The_Shepherd.jpg  Attribution: תורם התמונה: זינה שיך יוסף [CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)%5D, via Wikimedia Commons

A balm for Detroit

File:BambergApocalypseFolio018vHomageToLamb.JPG

For Wednesday

Revelation 7:9-17

17for the Lamb at the center of the throne will be their shepherd,
and he will guide them to springs of the water of life,
and God will wipe away every tear from their eyes.

In a world with as much sorrow and destruction as ours, these words are a sweet balm. When my daughter, Anna, was small and we were living in the inner city of Detroit, she used to wish that money did grow on trees so that no one would have to be poor. Her other solution was that everything should cost a penny. I started once to explain economic theory to her, but it was the wrong enterprise. She was speaking a child’s instinctive vision of the kingdom of God: no one should suffer.

One night at bedtime she offered: “I wish there was a balm for Detroit.” It took me a moment before realizing that in worship that week we had sung “There is a Balm in Gilead.” The words of the hymn echoed through her soul and she wanted a balm for Detroit.

I want a balm for Detroit. I want a balm for Syria, for the parents of Sandy Hook, for the schoolgirls of Chibok, Nigeria. I want a balm for little Alan Kurdi in the red shirt and blue pants lying in the surf. I want a balm for those who have lost their homes near Fukishima, and those who witnessed Hiroshima. I want a balm for the families with whom I stood as they buried their children. I want a balm for the widows and widowers of my parish, for those who face grim diagnoses, and for those whose steps have grown frail and pained.

It matters to me that on these Sundays in Easter we sing the song from Revelation that declares “the lamb who was slain who has begun his reign.” I appreciate that our second reading in worship throughout this Easter season is from the visions of worship around the throne of God in the Book of Revelation. In the communion liturgy we sing the Sanctus – from Isaiah’s vision of the seraphim singing God’s praise – and in this season we sing an adaptation of the ancient Eucharistic prayer “As the grains of wheat once scatter on the hill were gathered into one to become our bread; so may all your people from all the ends of earth be gathered into one in you.”

It is not just a hope of a peaceful world; it is a promise. All creation shall be gathered, the lamb on the throne lives, the world is being born anew. Swords shall be beaten into plowshares and the reaper overtake the sower. Everything shall cost a penny. Tears will be wiped away.

It is not, as we are often accused, pie in the sky. It is pie on every table. It is every heart made new. It is every sin forgiven, every debt wiped away. It is a world as joyful as Eden, and as full of compassion as Anna’s heart.

 

Image from the Bamberg Apocalypse: https://commons.wikimedia.org/wiki/File%3ABambergApocalypseFolio018vHomageToLamb.JPG  By Deutsch: Auftraggeber: Otto III. oder Heinrich II. [Public domain], via Wikimedia Commons

Inversions and opposites and contradictions and a world remade

File:Les Baux Berger à la messe de Noel.jpg

Watching for the Morning of April 17, 2016

Year C

The Fourth Sunday of Easter / Good Shepherd Sunday

The crucified rebel is Lord of All. The lamb who was slain, lives. The Lamb is the Shepherd. The lame and the shamed are brought to the wedding feast. The tax-gatherer goes home justified. The meek inherit the earth. The New Testament is rife with images turned inside out and the world turned upside down. The scripture doesn’t defend the status quo – it promises and brings a totally new one. The God of the Bible isn’t defending morality, but radically redefining it.

It is hard for us to get our heads around this. “The message of the cross is folly to the Gentiles,” writes Paul. The risen Jesus must patiently teach the scriptures again and again, for even with all that his followers have seen, they don’t get it. It’s why Jesus washes feet and welcomes children and declares it necessary for him to eat at the house of Zacchaeus. It’s why his puts up with the insults of Simon the Pharisee when he eats at his table. It’s why he breaks bread with Judas – and serves breakfast to Peter the denier.

So we come again in this Easter season to Good Shepherd Sunday. But it does not present us a pious pastoral image of the tender shepherd with a lamb around his neck. This is the slain lamb who lives who is Lord of all, standing on the throne of God. This is the shepherd who provides a banquet table for the king “in the presence of my enemies.” This is martyrs who make their robes white by washing them in blood. This is the slain singing God’s praise. This is Dorcas dead but made alive. This is sheep given the life of the age to come: “I give them eternal life, and they will never perish. No one will snatch them out of my hand.”

Easter is a deeply unsettling. A profound revolution. But the hope of all the ends of the earth.

The Prayer for April 17, 2016

Gracious Heavenly Father,
shepherd of our souls and guardian of our way,
in the resurrection of your son Jesus Christ
you have opened for us the way of life.
Continue to lead us by your Word and your Spirit
that we may dwell with you in that life which is eternal;
through your son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for April 17, 2016

First Reading: Acts 9: 36-43
“Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas.” – Peter is summoned to Joppa and Dorcas/Tabitha is restored to life.

Psalmody: Psalm 23
“The LORD is my shepherd; I shall not want.” – In the midst of the dangerous intrigues of the royal court, where the king is regarded as the shepherd of the people, the poet declares it is the LORD who is his shepherd.

Second Reading: Revelation 7:9-17
“The Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes.”
– The prophet sees the martyrs robed in white and singing at the throne of God.

Gospel: John 10:22-30
“My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand.” – The conclusion of John 10 that reflects on Jesus as the Good Shepherd.

 

Image: https://commons.wikimedia.org/wiki/File%3ALes_Baux_Berger_%C3%A0_la_messe_de_Noel.jpg  By Unknown 1930s (Scan old postcard) [Public domain], via Wikimedia Commons

The royal table

Saturday

Psalm 23

File:Cava (5303223614).jpg5Thou preparest a table before me in the presence of mine enemies:
thou anointest my head with oil;
my cup runneth over.

The wine flows freely at God’s banquet.

And it is good wine.

The poet switches metaphors in the middle of his psalm, but both are royal images: God as shepherd and God as banquet host. They are themes that weave throughout the scriptures going back to the exodus when God led the people out from slavery and provided them food in the wilderness.

The leaders of the nation are condemned through the prophets because they feed off the people rather than protect and provide for them.

2Mortal, prophesy against the shepherds of Israel: prophesy, and say to them—to the shepherds: Thus says the Lord God: Ah, you shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? 3You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep. (Ezekiel 34:2-3)

And in the face of such worthless shepherds God promises both that God will raise up a righteous shepherd and that God himself will be our shepherd. Promises that get woven together in Christ who declares: “I am the good shepherd.”

The message of Jesus was that the reign of God was at hand, and in him we see and hear that reign. The sick are healed. The outcasts are gathered in. Sins are forgiven. Grace abounds. All are fed at God’s bounteous table. Five thousand from five small “loaves” (it’s hard to call a flat bread the size of your hand a “loaf”) and two small dried fish – with twelve baskets left over. Water is turned to overflowing wine, wine strained clear.

It is what the prophet declared:

6On this mountain the Lord of hosts will make
for all peoples
a feast of rich food,
a feast of well-aged wines,
of rich food filled with marrow,
of well-aged wines strained clear.
7And he will destroy on this mountain
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
he will swallow up death forever.
8Then the Lord God will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the Lord has spoken. (Isaiah 25:6-8)

And we hear it in the Gospel this Sunday: “He had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things…”

He began to teach them, because it is not just about bread; it is about joy and deliverance and the way of being human. It is about living the compassion of God. It is about forgiving one another and loving our neighbor and having the burden of humanity’s shame lifted away. We who are all created in the image of God have lived war and greed and cruelty. We have ben Cain rising against Abel. We have been Abraham protecting himself rather than his hosts. We have been Sodom and Gomorrah, abusing others in our power. We have been Job’s self-righteous friends. We have been Jonah fleeing from our mission. We have been the man building bigger barns rather than sharing God’s bounty. We have been Peter denying. And this incomprehensible burden of shame, our dishonoring of God, has been carried away by a royal pardon, a king who bears it all.

“He began to teach them,” teach them about God’s mercy, God’s abundance, and our true path. He is indeed our shepherd. And he invites us to his table where grace abounds like wine, and all are fed, and goodness and steadfast love don’t just follow us – the Hebrew word means to pursue – God’s goodness keeps chasing us. Forever.

 

Photo: By cyclonebill from Copenhagen, Denmark (Cava  Uploaded by FAEP) [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

Promise fulfilled

Watching for the Morning of July 19, 2015

Year B

The Eighth Sunday after Pentecost:
Proper 11 / Lectionary 16

File:Jableh.jpgLast week we saw the bad shepherd, Herod, whose reign brought shame and death. This Sunday we see the good shepherd who brings healing and life.

Jeremiah proclaims God’s judgment on the leadership of Judah that has led the nation to its destruction at the hands of the Babylonians, but God promises that he will gather his scattered remnant and bring them home, providing new and better kings and priests: “I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the Lord.” But this promise is followed by another: the promise of the one king, the “righteous branch,” who will bring justice and righteousness.

The psalm is the familiar declaration that God is our shepherd, our true king, who protects and provides even in the darkest valley. Then the author of Ephesians speaks of Christ our peace who breaks down the dividing wall and gathers all people to himself, reconciling us to God and to one another, a single human community, a holy temple where God shall dwell.

And finally we see Jesus, gathering his followers after their mission but chased by the crowds: Jesus who has compassion for these scattered sheep and meets them with his teaching and healing – God’s promise fulfilled.

The Prayer July 19, 2015

Gracious God, our Good Shepherd, source of all healing and life,
as Jesus looked with compassion on the crowds,
look with compassion upon us,
and touch us with your healing Spirit;
through your Son, Jesus Christ our Lord.

The Texts for July 19, 2015

First Reading: Jeremiah 23:1-6
“Woe to the shepherds who destroy and scatter the sheep of my pasture!” – Jeremiah proclaims God’s judgment on the leaders of the nations who have plundered the flock and led it to destruction, and speaks God’s promise to gather the remnant of his scattered people and provide them a true and faithful shepherd.

Psalmody: Psalm 23
“The Lord is my shepherd; I shall not want.”
– The poet affirms that God is the true shepherd/king of the people.

Second Reading: Ephesians 1:3-14
“He is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us.”
– God’s reconciling work in Christ to gather all people across all barriers, growing into a holy temple where God dwells on earth.

Gospel: Mark 6:30-34, 53-56
“As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd.” – The twelve return from their mission and go off to a deserted place, but the crowds follow and Jesus has compassion for them. The appointed text skips the feeding of the five thousand (to be taken up the following Sunday) to witness to Jesus as the Good Shepherd who teaches and heals.

 

Photo: By Victor.ibrahiem.photographe (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons