On Staying in the Boat

The people at the First U.P. Church of Crafton Heights are spending much of 2017-2018 in an exploration of the Gospel of Mark. On June 24, we considered the final teaching that Jesus offered to his disciples in the region of the Galilee.  What did this team need to know before the next, most difficult part, of their journey began.  Our gospel lesson was from Mark 8:11-21, and we also heard from I John 2:12-14.

To hear this sermon as preached in worship, please visit the media player below, or paste https://castyournet.files.wordpress.com/2018/06/sermon06-24-18.mp3 into your browser…

So let me ask you to think about this – and it’s a rhetorical question.  No need to answer out loud.  But why did you come here this morning?  What motivated you to get yourself out of the house and into the pew today?

I ask that because it seems to me that is a crucial question in the gospel reading at hand.  This is, at its core, the story of two different motivations for hanging around with Jesus.

When we left Jesus and his followers last week, they were “on the other side” – that is to say, in the region of the Decapolis, the land of the Gentile, the outsider, the “other”. The last thing we saw on Sunday was Jesus and his friends getting into the boat following the feeding of the 4,000. They were heading toward the region of Dalmanutha – a town on “our” side of the lake in the area of Galilee.

No sooner do they make landfall than they are greeted by a welcoming committee of Pharisees.  These religious leaders are eager to see Jesus – and they are primed for a fight.  Mark says that they came to “question” Jesus.  The Greek is a little more emphatic.  They were looking to argue, or even to “tempt” Jesus.  They wanted to know – was Jesus really who he appeared to be?  There were those who were claiming that he was Divine. Was he?  They’d know, if only he’d give them the right sign.  They’d know, if only he’d fit into their God-shaped box.

And I love what happens next.  Jesus “sighed deeply”.  It’s a word that implies some level of frustration and even anger. They have come to argue, but he won’t fall into the trap.  He sighs, he rolls his eyes, and then he says, “All right, boys.  Here we go.  Back into the boat.”

At this, the disciples (who, presumably, are doing most of the rowing here)have got to be thinking, “Are you kidding me?  I get it – you know a lot about healing, and feeding, and miracles, but you are a lousy sailor, Jesus. For crying out loud, make up your mind…” But they follow his directive and get back into the boat.

I think I know how they felt.  Many years ago I took a class on ministry and stress, and a part of that class involved a wilderness trek. We had a group of about 18 folks, and every day, a different pair was in charge of leading the group.  That meant reading the map, using the compass, and getting us to our next campsite. I’ll never forget the day that a couple of inexperienced folks had the map and we crossed the same stream – carrying 60 pound packs – six times. When they called us together to indicate yet another crossing, I lost my cool.  “Listen,” I said.  “I have one pair of dry socks left to last me the entire week.  I’ll cross that stream because you’re the leader, but if you tell me we have to cross it again today, I’m not going to be happy!”  It was not my proudest moment, I can tell you that…

But the disciples were not hanging around Jesus because he was such a great sailor; and they were not hanging around him because he always made sense.  If you’d have asked them that day, I suspect, they might not have been able to give you a clear answer as to exactly whythey were still following Jesus… but they were. There was something in him that was growing in them.  So this time, they got back into the boat and started rowing.

But there’s a problem. In all of the coming and going, unpacking and packing, somebody forget their lunches.  All that bread that was left from the other day… forgotten. Given the events of recent days, however, nobody was going to bring that up to Jesus.

If you’ve been here in the last couple of weeks, you’ve heard me say that the theme music in the Gospel is beginning to change.  There are indicators that something is in the wind, and change is afoot.  That becomes a little more pronounced – although the disciples still didn’t realize it fully – as today we read about the final teaching that Jesus gave to his followers in the region of Galilee.  Whether the others know it or not, Jesus is about to give them the last lesson in this area that has been home to most of them for their entire lives.

Of course, he chooses to use a metaphor about baking.  “Watch out for the yeast of the Pharisees and Herod!”

The disciples have to be thinking, “Oh, geez, who told him about the bread?  Now we’re going to hear it for sure!”

But instead, Jesus hurls a series of questions at them – at least eight or nine, depending on which translation you’re using.  And he ends with the frustrated cry of every teacher at some point or another: “For crying out loud, don’t you get it?”

Get what?  The teaching about the yeast.  What was Jesus talking about when in this last ever teaching session in Galilee, he talked to them about yeast?

I suspect that you know what yeast is – a microscopic organism that converts sugar into alcohol or carbon dioxide.  I know that some of you are quite familiar with, and grateful for, the yeasts in your lives…  You know that a tiny amount of yeast, left undisturbed, will radically change a large amount of whatever that yeast is in.  Put a quarter of a teaspoon of yeast in fifty pounds of flour and leave it in there long enough, and soon the entire quantity of flour has been transformed.

Jesus said “Beware of the yeast of the Pharisees and of Herod…”  In other words, be careful about the ways that their thinking affects your thinking.

The Pharisees were the religious group that had all the power in the daily lives of the people. There was a lot of what they did and held to that was good and noble… but… but… they had come to stand for an expression of the faith that was all but hollow and therefore meaningless. They carried around the Law and pointed to it in order to demonstrate the failings of those around them, but they never applied that same law to themselves.  The Pharisees used religion as a weapon against other people rather than a tool to shape their own lives.

And we’ve talked about Herod in recent weeks as we considered his murder of John the Baptist. He took what was meant to be a good thing – the rule of law – and turned it into an instrument of terror.  He completely separated morality (what is right) from what was legal.

The Pharisees enforcedthe religious laws on others, but disregarded them themselves; Herod enforced the laws of Rome not to bring order and safety, but to exalt his own personal power.  In both of these cases, Jesus said, there is a leaven, there is some yeastiness at work. Just as yeast works through a pile of dough and gives shape to the loaf that results, so too these false understandings of how to live work through the lives of those who practice them and wind up mis-shaping the lives of those who live that way.  Both Herod and the Pharisees had double standards – they said one thing, but they lived something else.

More than that, both the Pharisees and Herod used religion as a cover for doing what they really wanted to do anyway.  They made some decisions about how they were going to live, and then they selectively applied some religious-sounding language to make it seem as though they were just following through with God’s ideas.

Here’s the yeast of the Pharisees and of Herod: you might start out thinking that you have been made in the image of God, but before too long you start worshiping a god who is just like you; a god who wants to give you all the things you want; a god who hates all the people you hate.  Whenever we come to worship in order to baptize our politics and our prejudices, then we are using the leaven of Herod and the Pharisees.

And Jesus says, in what is his final teaching in the region of Galilee, “No! Stop! Beware! Don’t be that way!”

Well, what are we to do?

Jesus gave us questions.  Eight or nine of them in this passage alone.

Questions? That is fantastic! I love questions!  In fact, I have a lot of questions!  Does following Jesus mean I get to ask questions, too? Here are some that all of us have had to live with in the past week:

  • what are we going to do with those babies that are locked up?
  • Is it possible to have security at the border? What does that even look like?
  • Why are so many young men of color killed by members of the law enforcement community?
  • What do we do about the fact that less than a mile from here is a group of people who have called themselves the “Greenway Boy Killas” – 29 of whom were indicted for drug trafficking, home invasion, violence…?
  • What are we to do about the flooding that has come so close to home? Is this climate change, or just a fluke? What will happen in the days and years to come?

It’s not just those, of course.  There are some that are a little more specific to individual circumstances…

  • what about those lab results? Will I ever hear good news?
  • What do I do about my child’s addiction?
  • How can I tell my parents about the real reason I failed that class?
  • Will I be able to forgive that man for what he did to me?

Man! Those are huge questions.  What does discipleship look like here?  How do I follow Jesus in questions like that?

For starters, I think we’ve got to remember the caution to avoid the leaven of Herod and the Pharisees.  For me, that means that I can’t just parrot a simple answer.  It’s not good enough to say, “Well, just follow the rules.  As long as you obey the law, you’ll be ok.” That’s a bunch of baloney – because there are unjust laws and corrupt officers of the law. Not every law is good and right.  Slavery was legal.  Everything Hitler did was legal.  Jim Crow was legal.  Calling something “legal” doesn’t make it right.

Equally, though, I’m not free to simply say, “Ah, those people who disagree with me are all morons.  Get rid of them all!”  Dismissing people in that manner is not helpful because it diminishes my ability to see anything of the Divine image in that person.

So what do we do?

The first disciples, I think, had it right.  They stayed in the boat, even when they weren’t sure where Jesus was telling them to go.  Stay in the boat, and ask your questions.  And look at Jesus while you ask them.  At whom does Jesus look? Who does Jesus embrace?  To whom does Jesus extend himself?  Where does Jesus line up?

 I chose the reading from I John to be included with this passage because, frankly, that message has always troubled me a bit.  John says, quite plainly, “Look: you’ve got this.  You know who you are. You know where you’re headed.  You know who’s in charge. You know how to act.  Can’t you be brave enough to act that way?  Can’t you simply follow the path you know to be true?”  The leaven of Jesus – the yeast of Christ – is more effective and truer than that of the Pharisees or of Herod.

My point is that neither the Pharisees nor the Disciples had a clue what Jesus was up to here…but look at how differently they responded.  The Pharisees couldn’t see, and they shrugged their shoulders and said, “Well, that’s it. This man needs to die.”  And they looked to escalate the conflict.

The disciples couldn’t see, and so they kept talking about it amongst themselves…they stuck with him…they asked him questions…they made more mistakes…they ended up following him, as we will see in the weeks to come, into Jerusalem….and up the hill to Calvary, where they watched him die…they followed him to the graveyard, and they were there when he rose from the dead…and they were still trying to figure it out when he ascended into heaven…and somewhere, somehow, some way in the midst of that sticking with Jesus, it clicked for them.  They had ears, and they heard.  They had eyes, and they saw.

Beloved, I am here to tell you that God is at work in your world.  The God who sent his son to be born as a child on earth, the God who raised Jesus of Nazareth from the dead – the power that made the blind see and the deaf hear, the hands that broke bread for Jew and for Gentile alike – that God is calling to you.

And I fully acknowledge that you may not totally understand all this right now.  There are some confusing things about your life and how God fits into it right now.  And, to be honest, I’m not sure that I am the one who can necessarily explain how God is moving in your world.  I don’t know, always, where God is moving in the world.

But as your pastor, all I can do is to ask you this – I can ask you to stick with him.  Don’t give into disappointment or depression, frustration or anger because God isn’t fitting into your box right now.  Instead, ask God to show you a new way of seeing him.  Ask God to show you his goodness.  Ask God to show you how he intends to use you to bring about his purposes in the world.

“Do you not yet understand?” That’s ok. Keep asking.  Keep walking. Keep looking.  And when you see which direction to go – by God’s grace, and for God’s sake – get moving. May God bless you on that journey to be like him. Amen

How Many Times Do I Have To Tell You?

The people at the First U.P. Church of Crafton Heights are spending much of 2017-2018 in an exploration of the Gospel of Mark. On June 17, we considered a curiosity – Mark narrates the feeding of the 4,000 just after he tells us about the feeding of the 5,000.  Why would Mark, the sparest of Gospel writers, think we needed to hear what is essentially the same story twice?  Unless, of course, it’s NOT the same story…  Thoughts about how this expression of God’s presence in Christ is instructive in Jesus’ world and in ours. You can all about it in Mark 8:1-10.   We remembered the songs of God’s people by hearing Psalm 107:1-9.

To hear this message as it was preached in worship, please use the media player/link below:

All right, let’s say that you’re in the back seat of a car…make it any car…say, a 1968 Ford station wagon.  And let’s say that you’re on a long, long trip in the middle of a hot, hot summer…say, oh, I don’t know, from Wilmington DE to Falls City NE – 3 days in this unairconditioned vehicle with 5 people and a dog.  And let’s say, oh, just imagine this, that you’re in the middle between your older sister and your younger brother, and they keep touchingyou. And it really, really, bothers you. For 2 days, it bothers you.  And maybe, let’s say, you happen to mention this fact out loud.  A couple of times.  And let’s say, just for the sake of this discussion, that your father turns around while he’s driving 70 MPH down the highway and says, “Son, how many times do I have to tell you to quit your whining?”

OK: helpful tip here, if you ever find yourself in a situation like this one.Some questions that people ask – they don’t reallywant an answer.  “How many times do I have to tell you?” “Ummmm, seven?” – Well, apparently, that’s not the answer my dad was looking for.  I’m just saying…Some questions, you better think really hard before you try to answer them.

In honor of Father’s day, I’d like to take a look at today’s Gospel readings in the light of two “Dad-isms” that stand out not only from my childhood, but from a careful reading of this scripture.

“How many times do I have to tell you?”  I know you’ve heard that question before.  And I see some weary parents out there, hanging your heads, saying, “One. Please.  For the love of God, let me tell you something one time.”

One time is a great answer.  It makes sense.  It’s efficient and logical.  For most things in life, we think, we should have to be told once.

And when Luke and John got around to writing their gospels, they came to this story and they apparently said something like, “Oh, another feeding of a multitude.  We’ve done that.  Five thousand, four thousand, whatever.  Not going to waste parchment on this story again…”

All Were Satisfied, James Seward (2006)

But Jesus and Mark, it would seem, believe that in this particular instance, once is NOT enough. Just one chapter separates the account of the feeding of the 5,000 with the one you heard today – the feeding of the 4,000.  You might remember that as we’ve talked about Mark, we’ve said that he is a spare narrator. He doesn’t like to waste words, and he’s telling us a tight story.  I would suggest that in Mark’s mind, the story of the 4,000 is notthe same as that of the 5,000.  So what’s different?

Well, in chapter 6, we read that the crowd had been with Jesus all day and by suppertime, they were hungry.  In today’s reading, how long had the group been together before someone mentioned food? Three days.

Hmmmmm.  Three days.  Here’s a little clue from your old friend, Pastor Dave.  Whenever anyone in the Bible, and especially a Gospel writer, says something was going on for three days, well, pay attention.  Last week, I mentioned that it seemed as though the mood music in Mark was beginning to signal a shift in emphasis and intent for the gospel.  Today, we read about a Jesus event that lasted for three days.  Tuck that away, and remember that in the weeks to come.

So they’d been together, this time, for three days.  Have you ever been so engaged in something, so preoccupied, that you forgot to eat?  You’re caught up in a show, you are wrapped in grief, you’re pressing hard to finish a big project at work… and you just don’t think about food?

The crowd would rather be with Jesus than eat.  The disciples would rather be with Jesus than take care of the crowd.  And Jesus would rather spend time with all of these folks than worry about what was looming on the horizon for him.  Everybody is having a good time, but, well, you’ve gotta eat.

Jesus points this out to his followers, who seem to be less than thrilled about the idea of catering such a large event.  When this passage is read in worship, it’s often interpreted as a way to say that the original disciples of Jesus were a bunch of lug nuts who never seemed to understand what Jesus was really about and this is one more time for them to demonstrate just how thick they were.  And if we read it as if the twelve really are just a pack of lug nuts, then Jesus says, “How many times do I have to tell you?”, he is barking it in anger and frustration.

And yet we all know that there is more than one way, and there is more than one reason, to ask that question.

A young lover gazes into the eyes of a beloved who has been deeply wounded in the past – so traumatized, in fact, that trust is hard… and the lover says, again, “How many times can I tell you…?”

A child has been abused and treated with violence and contempt but then brought into a new home – with new ways of treating each other – but continues to act in hate and fear. The new caregiver continues to offer love and peace, while saying softly, “How many times can I tell you…?”

I’m here to suggest that in this passage, Jesus is smiling tenderly as he looks at his beloved friends and then sets to work.  When they had the feeding of the 5,000, there was a cool efficiency to the process. Jesus gave the orders to the twelve, and then they broke the company down into fifties and hundreds… there was a hierarchy, and it worked.

Here, however, Jesus is much more low-key.  He speaks to the crowd, and they are gathered apparently together.  Had Jesus really been trying to straighten out some aspect of his followers’ behavior, he’d have made them do it again and get it right. He’d be drumming it into their heads. But with the four thousand, he treats it almost like a worship service and just enjoys the time together.

In some ways, that is Jesus living into the second Dad-ism of the day.  I would suspect that many of you can predict what my father might have said after he asked me “How many times do I have to tell you…?”.  “Do I have to stop this car and come back there and give you a reason?  Do you want me to show youthat I mean business, mister?”

Now, in my father’s defense, he was raised as an only child, and so he literally had no way of understanding the horror of a sibling actually touching you and looking at you hour after hour…  So in a way, he didn’t know what he was saying.

But in a way, that’s what the feeding of the four thousand is: an affirmation of Jesus’ willingness, and in fact, eagerness, to be the means by which God’s love was shownto the ones he came to save.  Jesus, in capping off these three days of teaching and healing and prayer with a sacramental meal is demonstrating the depth of God’s commitment to the world.

This demonstration becomes more obvious when we look at another key difference between the feeding of the five thousand and that of the four thousand.  In the earlier miracle story, what was left over at the end of the day?  There were twelve baskets of bread remaining.  That makes sense, we say.  There were twelve disciples, and each one got a meal for the next day.  Twelve baskets – the Greek word for basket in the feeding of the five thousand is kophinos, and it means, well, lunch-box.

St. Paul Lowered from the Walls of Damascus in a Basket, 11th c. tapestry

In today’s reading, what remains after the crowd has been satisfied?  You heard it: seven baskets.  Ah, so Jesus must be getting better at anticipating the needs of the crowds, eh?  He’s done a better job guessing the amount of food to feed the multitude, and it’s more efficient.  Well done, Master!

Except that’s not what happens here.  There are not seven kophinos left over; here, Mark chooses a different word.  When this crowd has eaten, there are seven spuridas to fill.  A spuris is not a lunch-box – it’s a hamper.  A large hamper.  In fact, when the Apostle Paul’s life was threatened in Acts 9, he was saved from death by being hidden in a spuris.

Furthermore, if we’re going to say that there were 12 baskets left from the first feeding, and that represents the 12 disciples… then why are there 7 left here?  What’s the point?

One of the things that “everybody knew” in those days was that while there were Twelve Tribes of Israel, there were just as clearly Seven nations of the Gentiles.  In fact, much of the Old Testament narrative is about the Twelve Tribes in conflict with the Seven nations.

I’m suggesting that in leaving seven enormous baskets of sustenance on this day, that Jesus is coming down there to show us that we are all called to be one people of God.  Gentile, Jew – there is enough for everyone.  Here, he said that day, let me show you.

And as the passage for the day ends, there is one more way in which this account of the feeding of the four thousand differs from the earlier story.  After the five thousand had been fed, Jesus puts the disciples in a boat and sends them on their way… In today’s reading, he gets in there with them.

Today, let’s not talk about the twelve being so thick that they didn’t trust Jesus to take care of business.  Let’s not bicker about who is in and who is out.  Let us instead pause, as the Psalmist suggests, to consider the generosity and character of the one who will tell you time and time again that you are enough. Let us give thanks for the one who comes to us again and again offering his very self.  Let us be grateful to the one who promises to get in the boat and go with us toward an uncertain future and in so doing, demonstrates the reach of God’s unending love.

My dad was not perfect – not by any stretch.  But one of the things he did was seek to anchor his life around attempting to demonstrate that which might have seemed hard to believe.  So he did ridiculous things like put three kids and a dog in a station wagon and drive to Nebraska for a week so that his parents could see their grandkids.  He sought to make promises real and visible.

That’s all the church is asking you to do today, sisters and brothers.  Look at the lavish generosity of Jesus, poured out for all of us – insiders and outsiders alike – and then look for ways to make that care and presence seem real in the lives of the people who are around you this week.

How many times are you going to have to do that?  Probably quite a few. Do you have to stop what you’re doing and get over there and demonstrate to people that God is love?  Yep.

Thanks be to God for the calling and equipping to do that.  Amen.

Shhhhhh….

The people at the First U.P. Church of Crafton Heights are spending much of 2017-2018 in an exploration of the Gospel of Mark. On June 10, that meant following Jesus from Tyre to the Decapolis by way of Sidon – and ending up in one of the grossest healing stories we’ve seen. Jesus is a lolligagger who seems to go just about anywhere…and in so doing reveals even more of the Kingdom that is already at hand. I found this to be helpful as we were commissioning our Cross Trainers Summer Mission Team – a group of young adults who are ready to lead our congregation’s six week day camp for kids in our neighborhood.  You can read these stories for yourself in Mark 7:31-37.  We pointed back to the prophecy of Isaiah in Isaiah 35:1-7. 

To hear this sermon as preached in worship, please visit the media player below:

Have you ever noticed while watching a film or television program that oftentimes a subtle shift in the background music will alert the viewer to a substantive change before the characters in the story are aware that such a change is coming? Maybe you’re watching Star Warsand the characters in the film appear to believe that everything is going well, but then you hear the Darth Vader theme and youknow that things are going to get dicey; or during a particularly tense moment in an Indiana Jonesmovie you hear the subtle strains of the triumphant theme and you just know that it’s going to work out all right for Dr. Jones and his friends.

Mark chapter seven brings us close to the mid-point in the Gospel writer’s attempt to give us the Jesus message. While there is no soundtrack for our reading today, there are a lot of clues that indicate that our author is building toward a crucial moment in the narrative.  This subtle change is, perhaps, more apparent to those of us who have the gift of hindsight than it might have been to those who are actually living the story.

There is a curious incident reported at the end of Mark 7 that, in my mind, alerts us to the fact that the narrative of the story will be changing.  These verses have been the subject of a great deal of discussion in the scholarly and theological community over the years, and I believe that they are of great importance to us as we stand on the brink of a summer program here in Crafton Heights.  Let’s look at where Jesus goes, what he does, and what he says.

Our text tells us that Jesus is on the move again – this time, we read that he’s leaving Tyre, and he is heading toward the Sea of Galilee and back to the region of the Decapolis.  On his way, Mark says, Jesus decides to visit Sidon.

And because we’re not from there, that little note just rolls right past us.  Jesus is a grown man.  He can go where he wants to go.  But imagine if you asked me for a ride downtown and the Arts Festival today, and I said, “Hey, sure.  I’m happy to take you to the park.  On the way, though, I’ve got to swing past the airport and then pick up a buddy in Cranberry Township.

If you know anything about the geography of our region, you’ll roll your eyes at me and say, “Come on, Dave, those places are hardly on the way to town.  In fact, they’re the exact opposite!”

But that’s what Mark says Jesus is doing here.  In order to head southwest, he first goes due north, then due south, and finally to the west. It’s just ridiculous and inefficient.

In fact, many scholars have looked at this passage as bona fide proof that Mark didn’t know what he was talking about.  Clearly, the author is an idiot who is unacquainted with the area about which he’s writing, these folks would say.  Nobody in their right mind would travel from Tyre to the Decapolis and say that Sidon was “on the way”.  That would add weeks, if not months, to the journey.

I would respond by saying that clearly these scholars are not well acquainted with the ways of Jesus, who, when given half a chance, always seemed to take the slow way, the long route, and the back door.  After all, this is the same man who preached love for the enemy and the power of yeast and seeds, who reached out time and time again to those who had been forgotten or abused by the powers that be, and who proclaimed that the ultimate power of God is best demonstrated in submission to torture and death on a Roman cross.  I have absolutely NO problem believing that Jesus thought that the best way to get from Tyre to the Decapolis was to go through Sidon.  It’s one of the glorious inefficiencies that makes sense in the Gospel economy – but is hard to sell in the 21stcentury.

For instance, last week Marla and I got into a car with McKenna and Lindsay because we had some questions about the upcoming Youth Group mission trip to the Seneca nation of Indians in Western New York.  We drove three and a half hours for what turned out to be a 45 minute meeting. On the surface, that’s a bad choice, right? Four fairly gifted, very busy people, spending seven hours in the car to do what one might think could be accomplished in a phone call and a couple of emails?  When we got back to Pittsburgh that night, every single one of us thought we had made the exact right choice – spending the day in the car was the only way that we could lay eyes on our work site, shake hands with our hosts, and begin to dream a little bit about what that week might look like.

In seeking to be followers of Jesus in the 21stcentury, we could all learn a little bit from this messiah who often chose the slow, indirect route.  Parents: let me encourage you to put the phones down, and to allow the dishes or laundry to pile up just a little bit longer.  I’m here to tell you that while some of the days may seem incredibly long, the years are oh-so-short.

Cross Trainer staff, as you try to fit everything into a brief summer camp, let me remind you that the ultimate goal of this experience is love – and that love is a most wildly inefficient yet ultimately amazingly effective practice in changing the world for young people.

That’s where Jesus is going.  What does he do when he gets there?  I’m not sure if you were really paying attention at all, but this is an incredibly weird healing story.  Did Jesus really give the man a “wet willie” in the process of this healing miracle? No, no, the text clearly indicates that he didn’t spit on his fingers until after he removed them from the man’s ears… he didn’t spit on his fingers until he went to touch the man’s tongue…

Seriously, what’s up with this healing story? Just a few verses ago, we heard of a young girl who was plagued by an evil spirit, and Jesus wasn’t even in the same neighborhood as she – and yet he granted her healing.  In today’s reading, though, there is a multisensory healing with many stages.  It would appear to be, at the least, another example of the inefficiency of Jesus.

I’d like to invite us to pay attention to a single word in our Greek text this morning.  The word is mogilalon, and it’s translated as “could hardly talk” in the NIV, and as “speech impediment” in other versions.  It is a peculiar word that indicates that the sufferer has difficulty speaking.  I find that curious, because in the bibles that have topic headings, and when we talk about this miracle, we often see this as “the time that Jesus healed the deaf-mute.”  That’s not true.  Mogilalonis not the word for “mute” – it means something different.

Jesus meets this man who is afflicted with mogilalon and engages him fully.  He touches him, he uses the most basic of his own bodily fluids by spitting into his hands and touching the man’s tongue and in so doing frees the man to hear and speak well.

The word mogilalonis used only one other time in the Greek translation of the Bible: that comes in our reading from Isaiah 35.  Because this word is so unusual, and because it only occurs one other time in the Bible, I’m suggesting that Mark chose to use it intentionally so as to remind his readers of the context of Isaiah 35. The Old Testament reading you heard earlier is an amazing passage about the real presence and reign of God. The prophet has spoken at length about God’s promises to come and dwell with his people and to bring about the ultimate healing of the world. In answer to the question, “when will this happen?”, he says, “look for these kinds of things: the opening of blind eyes, the unstopping of deaf ears, and the freeing on tongues that are mogilalon.”

Way back in chapter 1, Mark told us that Jesus was preaching aboutthe nearness of God’s kingdom; now here in chapter 7, he is demonstrating that kingdom.

For me, that begs the question: how am I not only talking about and preaching about the intentions of God, but living them in the world today?  None of my words – and none of yours – mean a blessed thing if we are unwilling not only to talkabout loving our neighbor but to actually demonstrate in the lives of our neighbors the care of God.

So after Jesus gets to where he’s going and does what he’s been asked to do, he speaks to those who have gathered.  Specifically, he tells them, “shhhhhhhh.  Don’t tell anyone what you’ve seen.”

This is a prime example of what we can call “the Messianic secret” in the second Gospel.  Time and time again Jesus does something amazing and then says, “Look, let’s keep this amongst ourselves, OK?  No need to go telling everyone…”

Again, this is a great example of Jesus acting in ways I would not.  I mean, seriously, if I did something like that, I’d be tempted to tweet about it, post it on Facebook, and call the newspaper.  And if, in a burst of modesty, I actually refrained from doing any of those things, I’d hope that you’d do that stuff and tag me in it.  But Jesus does not.  He discourages the disciples from publicizing this stuff at this point.  Why?  What is the point of this secret?

Could it be that here, Jesus is saying to his followers, “Look, fellas, you don’t know the whole story yet.  Don’t try to talk about what this means because you don’t really get it – all of it – yet. Right now, your speech about me is about as accurate and helpful as this guy’s recitation of the Gettysburg Address half an hour ago.  You can make some sounds, but you can’t really get the whole message out because it’s still unfolding…I’m afraid that you might have spiritual or theological mogilalon…”

Sometimes, an incomplete message is less helpful than no message.  As we prepare to engage in the work of ministry this summer, let us be slow, and be active, and resist the temptation to make global pronouncements. Instead, let us merely point to the things that we cansee and invite the people who are around us to make connections in their own lives.

As I indicated in my comments at the beginning of this message, the feeling in the text is that there is something more, something substantive to come.  Clearly, for those of you who are being commissioned as Cross Trainers today, there must be a feeling of anticipation and maybe even some anxiety.  We are on the brink of something… and we might know something about it, but I guarantee it will be different from what we expect in many ways.

My deep hope and prayer as we stand on this tenth day of June in 2018 is that we might see ourselves in every aspect of this passage.  May we be willing to stick with Jesus even as he takes what seems to be the longest possible way around… may we be willing to allow him intimate proximity to our very selves so that we are better able to perceive his action in the world… may we be able to speak of what we know even while we wait for what we don’t know… and may we be willing to live the faith such a way so as to be a blessing to the ones God has given as our neighbors.

Thanks be to God!

Amen.

Cliffhanger!

The people at the First U.P. Church of Crafton Heights are spending much of 2017-2018 in an exploration of the Gospel of Mark. On June 3, we heard one of the truly difficult stories about Jesus: his encounter with a woman pleading for the welfare of her daughter. You can read it for yourself in Mark 7:24-30.  Our second reading came from I Thessalonians 5:10-18.

To hear this sermon as preached in worship, please use the media player below:

Most Wednesdays and Thursdays from 1966 – 1968, you could find me perched in front of our family’s old black-and-white television following the adventures of Gotham City’s Caped Crusaders.  The original Batmantelevision show aired two thirty-minute episodes each week.  On Wednesdays, Batman and Robin would typically encounter some diabolical plot by the Joker, the Riddler, or the Penguin, and on Thursdays they’d find a way to save the city.

Will the dynamic duo survive? Wait and see…

Almost every Wednesday night episode ended in the same way: the dynamic duo would be in a precarious situation, apparently headed toward certain destruction, and then a very dramatic voiceover would remind viewers that if we wanted to see how the storyline resolved, we’d have to tune in tomorrow – same bat time, same bat channel.

This was my introduction to the concept of a “cliffhanger” – stopping a story at a crucial instant in the drama for the sole purpose of making sure that the viewer or the reader would come back for more at a subsequent time.  You’ve seen this in all kinds of ways.

I will suggest that the scripture from Mark’s Gospel this morning presents us with a cliffhanger of sorts.  Here’s what I mean:

In recent episodes, we’ve seen Jesus come into his hometown of Nazareth and reveal himself to be the manifestation of God’s power in the world.  Then, he learns of and reacts to the death of John the Baptist; no doubt it is a sobering time of reflection for him as he anticipates that which is to come in his own life.  He sends out the twelve, which leads directly to the feeding of the 5,000, which in turn brings about a significant confrontation with the religious authorities.  All of these things must have contributed to Jesus’ expressed desire to get away from the pressures of the crowds and the religious and political leadership so that he can be alone with and prepare his disciples.

We know that Jesus wanted to get away because we read that he went to a community known as Tyre. In so doing, Jesus is moving away from Jerusalem (the seat of Jewish power at that time), away from Galilee (the center of his ministry for much of the past three years) and away from the Decapolis (his previous “retreat” spot, but one wherein he’d become quite a celebrity in recent months).

We also know that Jesus wanted to get away because Mark tells us so in verse 24: “he entered a house and did not want anyone to know it.”

However, Jesus’ hopes to keep this retreat on the down-low appear to be immediately thwarted when he is recognized by a stranger.  And this is no ordinary passer-by: the Gospel writer goes to great pains to make sure that we know that this is an encounter with an outsider. One of them.

We are told that the stranger is a woman. Moreover, she was a Greekor aGentile.  And she had been born in Syrophoenicia.  The Gospel writer did everything but hang a sign on this poor woman’s neck reading “not one of us”.

The One With The Crumby Dog, Ally Barrett (2017). More at https://reverendally.org/art/

Nevertheless, she persisted.  For a man intent on finding some down time with his friends, Jesus is attracting a lot of attention.  He apparently ignores the woman, but that doesn’t do anything except increase the volume of her appeal.  In fact, the when the author of Matthew tells this story, he mentions that she is creating such a ruckus that the disciples implore Jesus to do something just to shut her up.

When he finally does engage her in conversation, Jesus apparently follows the culturally accepted rules of engagement: Jews like himself are God’s favorite; Gentiles like this woman are no better than dogs in the street.  A couple of weeks ago, we asked the question, “Was Jesus a jerk?”, and here we see behavior that seemingly points in that direction.  This conversation is cringe-worthy; particularly when we consider that it came from the same mouth that gave us the Beatitudes and the story of the Good Samaritan.  What is Jesus up to here?

The accepted conclusion is that Jesus is testing this woman’s faith.  But why would he do this?

Is it because he enjoys seeing her crawl along and beg? Is his self-esteem so low that he needs to have this woman plead for the life of her daughter so pathetically?  I can’t see this as being consistent with Jesus’ character.

There are some who have suggested that the Lord went through the motions of this conversation because he hoped that it would demonstrate the foolishness of the prevailing prejudices in that culture.  In essence, these people are saying that Jesus treated this woman contemptibly so that his disciples could recognize, and then reject, contempt as a basis for relationahip.

I’d like to go a little further and say that Jesus was testing this woman’s faith neither to satisfy his own curiosity about the woman nor to make a cultural statement about the relationships between Jews and Gentiles.  I think that he was testing her faith in a public fashion in order to allow his disciples to see beyond the shadow of a doubt that her faith was authentic and her claim legitimate.

Some years ago I was in Turkey and one of my friends was looking to buy a leather jacket. When he put it on, the vendor went to great lengths to demonstrate the quality of material and workmanship. While Dan was wearing the jacket, the salesman tested it in every way: he poured water on it, he stretched the seams, and he even held a lighter under Dan’s elbow to prove that this was a rugged and durable garment.

I think that Jesus was allowing this conversation with the Syrophoenician woman to go on so long for precisely the same reason: he wanted to allow the disciples to conclude that this woman was indeed passionate about and beloved of God. In so doing, Jesus taught them a lesson they would not forget about the inclusive nature of the Kingdom of God.

Once her faith is demonstrated, Jesus acknowledges the woman’s place in his Kingdom and announces that he has healed her daughter.  She goes home and discovers that such is indeed the case.  That’s the end of the story.

Um, Pastor Dave? You called this sermon “Cliffhanger.”  You keep using that word.  I do not think it means what you think it means…  There is no cliffhanger here, Pastor Dave.  Jesus comes, the woman begs, Jesus seizes a teachable moment for his disciples, a daughter is healed, and the woman goes home.

Exactly.  But what happens next?

Next? There is no next.  Her story is done.

And that’s the problem.  The story ends with the one who began as an outsider remaining an outsider.  I’m saying it’s a cliffhanger because I want to know what the twelve did next.  Did they reach out to her?  Was she eventually included among the followers of Jesus?

The Limits of Tyre, Vasily Polenov (1911)

I’m afraid that the answer to that must be “no”.  If this woman or her daughter was ever included in the body, I suspect that we’d know her name.  Do you remember later in the Gospel, when the man carries the cross for Jesus, Mark tells us that he was Simon, the father of Rufus and Alexander… Lots of people who encounter Jesus are remembered – because they become part of the story. Nicodemus.  Joseph of Arimathea.  Mary Magdalene.  Blind Bartimaeus.  The fact that this woman and her daughter are still anonymous when Mark is writing the Gospel indicates to me that nobody remembers her name nowbecause nobody really knew her then.

And when I read this story of Jesus healing a woman because his disciples urge him to do so in order to keep her quiet… then I’m reminded of all the times that I have “helped” someone while secretly wishing that they’d just leave.  I am embarrassed by the number of times I have given some groceries or helped with a financial burden – but begrudgingly.  “Here…” I say, “This is for you.”  And then I don’t say it out loud, but the next phrase is “now leave me alone.”  I can’t wait to get to the “mission project” and then I count the hours until it’s done and I get to go home and take a shower and do what I want to do… because I am not interested in really including any of those peoplein my life.

So what’s your point, Dave? What are you asking us to do?

I thought about using this passage to get myself and a least a few of you all worked up into a lather about the ways that refugees, immigrants, and asylum seekers are being treated in our nation these days.  I thought about telling you the true story of a young mother who was abused and threatened and feared for her life and that of her daughter in the dangerous nation of the Democratic Republic of Congo.  She was so afraid that last year she scooped up her six year-old daughter and fled to the United States, where she went directly to the immigration authorities and requested political asylum.  Her case was declared valid, and she was allowed to enter the country. She followed all the rules.  She was not “illegal”; she was not a terrorist. But four days after her arrival in San Diego, they took her daughter from her, slapped her in handcuffs, and sent the daughter (age 6) to a “facility” in Chicago – two thousand miles away.  In the next four months, she’d have the chance to speak with this child six times.

But if the point of this message is to get you all excited about some kind of political action then, to be honest, it’s less than the Gospel, and this isn’t worship, it’s a rally.

Here’s what I think about this passage:

Don’t be fooled into thinking that this story about a mother who was terrified by a situation that her family faced is an old story, or ancient history.  The Gospel reading resonates with us because many of us have lived this story, and each of us has seen it.

Furthermore, let’s not pretend that we can insert ourselves into the Biblical narrative and try to role-play: are you more like Jesus, or a disciple, or the woman, or her daughter? We are all over the place in that regard.  And, more importantly, there’s no evidence to suggest that the disciples “got” where Jesus was going with this, at least initially.

Instead, I’d like to direct your attention to the epistle reading for the day.  Let’s listen to Paul, who as much as anyone in the first century, was a real mover and shaker.  He was a political creature – a citizen of Rome who knew how to use that identity and his passport.  There aretimes where Paul seems to encourage those in leadership and authority to do what is right.  But when he spoke to a real live church, he didn’t tell them to sit down and write a bunch of letters to Nero or to seek to overthrow the Roman garrisons in Thessalonica or Philippi.

No, he spoke very plainly.  Remember who you are, who you were, and who you will be.  Encourage one another, and strengthen each other.  Encourage those who are afraid.  Help the weak.  Be patient with everyone. Always try to do good for each other and for everyone.

Look: I’m not here to put the badmouth on political action in the name of the Gospel.  If you want to write the President about immigration or the governor about abortion, well, knock yourself out. But just don’t be an activist without any action.

Listen: in two weeks, the Cross Trainers camp will start here in Crafton Heights.  There will be 60 young people coming in and out of our buildings for six weeks.  Some of them are in a great place.  Others are in a world of hurt. Most of them, if you give them half a chance, will get on your last nerve.

Re-read the Gospel for today, and then ask yourself: do these kids really belong here?  Is this church for them and for their families?  Is there grace and hope and love and acceptance and guidance and challenge for themhere?

If so… how will they know?  Because we’re paying half a dozen people like Carly and Katie to be nice to them for a few weeks this summer?  Will they be authentically included in the purposes of God because we “let” them show up here and we’re nice to them for a few hours?  Or is there a deeper response that might be indicated on our part?

It’s a cliffhanger.

When I watched Batman, I had to wait an entire day to see how he and Robin solved the problem. When it comes to discipleship, I’d suggest that the true measure of our faithfulness is whether the young people who are here this summer will be remembered by and connected with the community of faith in ten years.  What can wedo about that?

Stay tuned.