One of the highest privileges I’ve received is that of serving as Pastor for the community of The First U.P. Church of Crafton Heights for the past 26 years. In 2010, this group granted me a four-month Sabbatical from my ministry for a time of recharging and renewal. In 2019, they extended that offer again – so I’ve got three months to wander, wonder, and join in life in a different way. These entries will help to describe that experience – the sermons return in September.
While walking through the landscape of the Craters of the Moon National Monument in Idaho, a sign caught our eyes. Neither Sharon nor I thought to take a photo of it, but in retrospect it was rather profound in its honesty and humility. In describing a technique that attempted to control a potential problem with many of the local trees, the sign said simply something like, “This was a mistake. Many acres of healthy trees were ruined by this mismanagement of our resources. Park Managers now approach this situation differently and the environment is better for it.”
It struck us as a bit profound: most of the signs and monuments we see are erected in those places where we were right, or were something great happened, or where some great victory was won. Who likes to memorialize their mistakes?
I spent the day on June 17 exploring an entire landmark site commemorating one of the most shameful chapters in our nation’s history. The Heart Mountain Interpretive Center near Powell, Wyoming, is a monument constructed on the location of one of ten “Relocation Centers” built by the United States Government to incarcerate its own citizens during World War II.
Posters like this went up in communities all across the west coast of the USA announcing the imprisonment of Japanese Americans.
A typical anti-Japanese cartoon and a photo of a US Citizen being arrested by the FBI for the crime of having the “wrong” ancestors.
On February 19, 1942 – about a month and a half after the Japanese attack on Pearl Harbor that propelled the US into World War II – President Franklin D. Roosevelt signed Executive Order # 9066. This led to the forced removal of 120,000 Japanese Americans – at least two-thirds of whom were U.S. Citizens at the time – into what our government called “Relocation Centers” or “Camps”. A bad political decision fueled by an agenda-driven media that played on public fears meant that United States Citizens were forcibly removed from their homes on the West Coast, deprived of their possessions and livelihoods, and forced to live in places like, well, Powell, Wyoming or Topaz, Utah or Jerome, Arkansas…the middle of nowhere. They were crowded into uninsulated pine barracks covered with tar paper and forced into routines that disrupted their family systems and attempted to shame them for their heritage.
Residents of nearby Cody were reluctant to house what many termed “the yellow peril”.
This is not what we usually think of when we talk about “sending a child to camp.”
Internees at the camp were assigned rooms based on family size – there were 4, 6, or 8 people in a single room. Each room had a coal burning stove. Latrines were outside (in the Wyoming winters) and meals were taken in common mess halls.
A total of 14,025 people lived at the Heart Mountain site from 1942-1945. That made this concentration camp the third-largest city in Wyoming. The citizens who lived there were not allowed to vote in Wyoming – but they were permitted to vote by absentee ballot in the state from which they had been removed! They were deprived of their livelihood, and yet they were subject to the draft. 800 of these men and women served in the US military (some with distinction in all-Japanese units that were deployed in the European Theater); others were translators for the government that accused them of harboring sympathy for the enemy; and 85 protestors refused to comply with the draft. Many of these were convicted and sent to federal penitentiaries. Some of the quotes I read indicated that these men thought “Go ahead – arrest me. I’m already in jail.” One comment reminded me of Cassius Clay/Mohammed Ali’s stance on the war in Viet Nam: an internee at Heart Mountain said, “Why should I go over there and fight for democracy when I haven’t seen it at home?”
In the “Reflection Room” at the Heart Mountain Center there is a photo of the camp’s barracks in front of a barbed wire fence. Visitors are encouraged to write remembrances of their relatives or friends who lived at the camp and post them on replica ID Tags.
When the war ended and the camp closed, each internee received a “free” train ticket and a whopping $25 in cash. Many of these folks recovered and built healthy lives; but others never recovered from this experience. In 1988 (yes, more than four decades later), President Ronald Reagan, speaking on behalf of the US Government, apologized for the imprisonment of Japanese Americans and said that it had been a mistake.
One of the things that shocked me as I prepared for this sabbatical was the number of people who, when I mentioned that I hoped to visit Heart Mountain, said something like, “Oh, no, Dave. We didn’t do anything like that. That never happened in America.”
One of the Guard Towers that was manned by armed Military Police at all times.
And yet, my friends, it did. Fearmongering politicians emboldened those prone to racial prejudice and manipulated an often-compliant press into paving the way for this travesty of justice so that it seemed right and prudent to too many Americans.
President Roosevelt rightly declared that December 7, 1941 was a date that would “live in infamy”. The attack on Pearl Harbor was cold, calculated, and evil. We cannot forget that. And neither can we forget February 19, 1942 and the days that follow – or else we run the risk of repeating that shameful chapter in our history. Let us, beloved, stand firm in our resolve to ensure that all Americans retain the rights to life, liberty, and the pursuit of happiness. Let us resolve to be our best selves in all spheres of life.
Sunday May 5 the folks at The First U.P. Church of Crafton Heights spent some time reflecting on an ordinary person who was asked by God to do something truly extraordinary… We talked about the ways that fear can blind us and reduce our ability to trust God to work in our lives and the lives of those around us. Our scripture was Acts 9:1-19.
To hear this sermon as preached in worship, please use the media player below:
The party was going on and on – speeches were made, the band was playing, and all the passengers on the cruise were having a great time. Because of the celebration, the ship’s captain had ordered an extra special buffet, and each of the passengers was taking advantage of it. Sitting at the head table was a man of about 70 who was looking a bit embarrassed, but trying to accept the praise that was being poured on him.
Earlier that day, a young woman had fallen overboard, and within seconds this same man was at her side in the dark, cold water. The woman was rescued, and this fellow was an instant hero.
When the time finally came for him to speak, the room fell silent to hear the words of the brave hero. He approached the microphone and offered what might be the briefest “acceptance speech” of all time: “All I want to know is…” and he paused to clear his throat, “…who pushed me?”[1]
Jew at Prayer, Marc Chagall (1913)
I think that in a lot of ways, the disciple Ananias would probably deliver the same sort of speech if he were given half a chance. As we continue to look at the development of the Christian community in the months and years that followed that first Easter – the people who lived into the reality that Mark described – we are presented with a couple of very different personalities this morning. Ananias, who is our subject for this morning, is one of those people who is crucially necessary for the “big picture”, but not really well known. Saul, on the other hand, is better known by his Greek name, Paul, and responsible for half of the New Testament.
My hunch is that if we were to ask Ananias and Saul the question of the day, namely, “are you sure about this, God?”, that they might offer two answers. Is God sure? Well, friends, the Lord is right behind you, pushing you out the door. And that same Holy Presence is out in the distance, preparing the way for you, dwelling with you in the future.
Because you have probably heard more about Saul, I’m going to center our discussion this morning around the guy whose name you’re not sure how to pronounce. Ananias is a normal Christian. He’s no apostle, he’s not one of the twelve, and he didn’t write a book of the Bible. There are three men named Ananias mentioned in the book of Acts: our friend here in Damascus, an earlier follower who, along with his wife Sapphira, lied to the community in Jerusalem following the sale of some property, and the High Priest who’s mentioned at the end of Acts. Perhaps as much as anyone in the scriptures, Ananias is just a regular guy leading a regular life trying to be faithful. And God uses Ananias in a huge way.
When we meet him, he’s praying, and he receives a vision. God calls his name, and, according to the author of Acts, Ananias responds by saying, “Here I am, Lord.” What’s interesting about that is the fact that in all of Scripture, there are only three other people who happen to be wandering along, minding their own business, and they hear God’s voice calling their name. Any ideas on who that might be? Who might hear their name? “Abraham, Abraham.” “Here I am, Lord.” “Moses, Moses.” “Here I am, Lord.” “Samuel, Samuel.” “Here I am, Lord.” Yet unlike these three men who became prominent in the narratives of the faith, Ananias is just an ordinary follower who comes on the scene, does his job, and then disappears.
So God calls Ananias without mincing words any words. In his vision, Ananias is instructed to go over to Straight Street and meet someone. Not just anyone, but Saul. Not just any Saul, but Saul from Tarsus. God spells it out pretty clearly. And Ananias says, “Lord, not to be disrespectful or anything, but haven’t you seen the news? This Saul of Tarsus is, well, problematic. All my sources are telling me that he tries to kill people like me. Think for a moment, God: I’m sure you must have heard from the church down in Jerusalem about this guy.”
And what is God’s response when Ananias shares his fear? “Go!” God tells Ananias that Saul is God’s “chosen instrument”, and that whereas up to now, Saul has been one to inflict suffering upon the church, from now on, he will suffer on behalf of the church.
And Ananias stops arguing with the Lord and simply does what he is told. He is so sure that God is in this that he believes that God will protect him even against the chief persecutor of Christians. He obeys God and marches down to the house on Straight Street and goes in to pray with Saul.
And look at how he does it! Don’t you wish, at least a little bit, that Ananias would have an attitude? I mean, if Saul was going around persecuting and perhaps even murdering Christians, it’s logical to assume that Ananias would know at least some of the people involved. And when you read this story, don’t you find yourself wishing at least a little bit that Ananias would show up in the room on Straight Street and say, “Oh, well, look who’s found religion now! What do you think, Mr. ‘I’m here to beat up the Christians’? You’re not so tough away from your goons, are you?” After all, Saul was a bad guy. Why is Ananias so nice to him?
Because he not only did what God told him to do, but he believed what God told him. And when God said that Saul was God’s chosen vessel, that was good enough for Ananias. He walked over to him and greeted him tenderly. “Brother Saul…” he said. And then he prayed for Saul, and the scales fell away from his eyes.
Whose eyes did the scales fall from? Saul’s, right? But did you know that they could have been in Ananias’ eyes? Sure they could have. It’s possible that Ananias could have been blinded by his own fear. I here to say that there have been times where I’ve been blinded by fear. It may be that when God asked Ananias to go and meet with Saul, that Ananias could have been so scared that he couldn’t even see straight. Ananias could have allowed his fear to incapacitate him, couldn’t he? He could have been so frightened for his own safety – or perhaps that of his wife, his friends, his children – that he’d be simply unable to do what God wanted him to do.
But it might have been more than that, too. Ananias could have been blinded by the fact that Saul was an enemy. Saul sought to do harm to all that Ananias loved. And it could have been that even though God, through the power of the Holy Spirit, changed Saul from an enemy into a friend, that Ananias couldn’t see that change. I think that you’ll agree that it’s at least possible to think about the fact that Ananias could have chosen to treat Paul as a failure, a threat, or an outsider. But he didn’t. He simply called him “Brother Saul” and did as he had been asked to do.
Beloved, I see at least two things in this passage that teach my heart today. First, I see an affirmation of the truth that there is not really anywhere in the Bible where the problem of evil is spelled out for us and solved. Ananias heard God talking about Saul and asked God if it was really safe. And God didn’t tell Ananias all about how Saul had seen the light and heard voices and had met Jesus. God didn’t tell Ananias about the possibility of real healing in the inner psyche, about regeneration, about a transformative experience. No, instead, he essentially told Ananias, “Look, friend, you leave Saul to me. I’ll take care of him.”
The promise that comes through Scripture is not that we’ll understand the nature of evil or be able to solve it. The promise is not that we’ll avoid the pain associated with sin, or be free from suffering. The promise is simple, and if I had another bible verse to throw at you this morning it would be one of my favorites: Psalm 34:4. “I sought the Lord, and he answered me. He delivered me from all my fears.” The promise is that with God’s help, we can somehow get through the pain and the evil and the sin that surrounds us – in spite of our fears.
What are you afraid of? What is it that hangs like scales in front of your eyes, blinding you to the things that God is doing in the world? Are you afraid that you don’t really have any value or worth apart from your children, and so you are living your life through them, instead of seeing what God is calling you to do? Are you wishing you could leave your job and try something new, but not sure how you could ever explain yourself? Do you have ideas about what could make things better for someone else, but you’re hesitant to share them because you’re afraid that no one will listen anyway? Are you afraid to really care about someone else because you’ve been alone for too long?
There is no fear that is greater than God’s ability to meet your needs. The Psalmist says that “the angel of the Lord encamps around those who fear him.” In other words, as you draw close to God through obedience and love, God will equip you to deal with whatever gets in your way. Look, it’s not wrong for you to ask, “God, are you sure about this?” But when you do, be prepared to accept the fact that God moves and acts in and through people like you all the time. Ananias could go and meet Saul not because Saul wasn’t scary, but because God was powerfully present to an ordinary Christian like Ananias.
The Baptism of St. Paul, mosaic from the Palatine Chapel (Sicily), c. 1140
The second truth that this passage teaches can be a hard one for us to accept. God’s power turns enemies into family. When God first approaches Ananias about Saul, Ananias calls him “that man”. “I’ve heard about HIM, Lord. I know all about HIM.” Yet when God equips Ananias to meet Saul, he is called “brother Saul.” The stranger, the alien, the enemy – in a heartbeat becomes the brother.
Beloved, you do not know on whom it is that God will pour out his favor. But how many times do you hear yourself saying, “Oh, that one. Don’t talk to me about that one, Pastor. I know that one.” One of the incredible strengths of a faith community like this one is that many of you have known each other for years – ten, twenty, thirty, forty, fifty years. You went to school together. You married each other, or your sister married her brother, or something like that. And you formed impressions of each other in 1966 or in 1988 or in 2001. And sometimes, you treat each other as if you were the same people now as you were in 1966 or 1988 or 2001. You hold a grudge against him because of something he said to your child ten years ago. You are bitter because of the ways that she treated you in days gone by. Oh, you won’t say anything about it. You’ll be polite, and hand each other the pew pads when we ask you to. But in your heart of hearts, you maybe find it a little hard to believe that God would work with someone like that.
OK, let’s just start with this: there is no one in this room, including the one who is standing up and talking to you now, who is worthy of the grace of the Lord that is poured out. When we remember that, we can know that if God can take someone like me and do something with me, and God can take someone like you, and do something with you, then surely God has the freedom to take that one that you think you know so well and work a miracle in that one as well. So be challenged, brothers and sisters, to keep thinking the best about each other. And be encouraged, brothers and sisters, to keep praying for the ones that God hasn’t touched yet. And be willing, brothers and sisters, to look for those changes and to bless God when you see them – and to join in with one another in fulfilling the ministries to which God has called you.
After these few verses in Acts 9, we never meet Ananias again. He went back to First Church of Damascus and probably told a few people about what had happened to him. And then he disappears from our view. But do you think that Saul ever forgot how beautiful Ananias looked the instant that those scales fell from his eyes? You know that he didn’t. Who will remember you? And why?
[1] Told in The Tale of The Tardy Oxcartby Charles Swindoll, p. 119
The people at the First U.P. Church of Crafton Heights have spent many Sundays since late 2017 immersed in an exploration of the Gospel of Mark. Ash Wednesday (March 6, 2019), brought us to reflect on the scripture that contains the longest teaching passage (and Jesus’ ‘farewell address’ to his followers) in that Gospel: Mark 13. This was a timely reminder of our own mortality and the hope that we can share.
To hear this sermon as preached in worship, please use the media player below:
Titus Destroying Jerusalem, Wilhelm von Kaulbach, 1846
Some of you will remember my friend Ann, who lived to be nearly 101. In the last few years of her life, this was her favorite text. Every time we were together, she asked me to read the Gospel account of the day that Jesus left the temple and started to talk about the things that were going to happen before “the end of the world”. And here’s the interesting thing: as I read it, she literally winced. This passage scared her to death. But she couldn’t stop thinking about it.
What do we do with this chapter? One writer has said that Mark 13 is “a happy hunting ground for persons fascinated by the end of the world” that “figures prominently in books by doomsayers and in sermons by evangelists more interested in the next world than in this one. On the other hand, this chapter is largely ignored by pragmatists, activists, believers in progress, and all who dismiss preoccupation with the end of the world as a juvenile state of human development or an aberration of unbalanced minds.”[1] Um, yeah. Tell us how you really feel, professor…
How do you hear Mark 13? Does God’s word come to us through these verses?
Let’s take a look at some clues within the text itself. Some of you are old enough to remember that when we started this sermon series on the Gospel of Mark, I said that one of the key features of this work was the fact there aren’t many long teaching passages here – it’s mostly what Jesus did. Well, chapter 13 contains the longest speech in the Gospel. And so Mark, writing to believers in Rome in the middle of the first century, decided that, of all the teachings Jesus gave – more than his community needed to hear the Sermon on the Mount or the parable of the Good Samaritan – they needed to hear thisteaching. Hmmmm. We ought to pay attention.
Flevit Super Illam, Enrique Simonet, 1892
As the longest speech in the Gospel, it’s also Jesus’ “farewell” address to his followers in Mark. Who is there on the hillside to hear it? Peter, Andrew, James, and John. According to Mark 1, who were Jesus’ first followers? Peter, Andrew, James, and John. The four who have followed him, however imperfectly these last three years, are getting their final instructions.
In the Gospel of John, the “farewell speech” from Jesus is the wonderful encouragement, in chapters 13 – 17, to love one another. In Matthew and Luke, there is the command to go and minister in Jesus’ name and in particular to include the Gentile community in baptism, teaching, and service. What’s the point of Mark 13?
Wars, and famines, and quakes…oh my! Persecution, and idolatry, and suffering…oh my! Those scenarios are all included, but they are not the prime object of Jesus’ concern in Mark 13. In reality, most of Mark’s original readers were familiar with events like this. Remember, one of the reasons that Mark wrote the gospel was because the followers of Jesus in first century Rome were experiencing persecution and betrayal and suffering and death. They had lived through the great famine during the reign of Claudius (also mentioned in Acts 11). In 60 AD the Roman colony of Laodicea was destroyed by an earthquake. In 70 AD the Romans laid siege to Jerusalem and destroyed the town. In 79 AD Mt. Vesuvius erupted, destroying the city of Pompeii.
Wars, earthquakes, and persecution are not Jesus’ focus in Mark 13. They are the backdrop for what Jesus is saying. I’d like to suggest that the main emphasis in Mark 13 is not the sound and light show that may or may not be going on at any given moment, but rather the promise that all of these things in history have an end. That history itself has a direction. The good news of the Gospel, here in Mark 13, is that at some point, Jesus the Christ will return to earth, and the Kingdom of God – the very topic of the Gospel of Mark – will be experienced in all its fulness.
And if that’s true – if Jesus is right about the fact that he is coming back – then it is in everyone’s best interest to be attentive. It’s a small wonder, then, that throughout this chapter, Jesus warns his friends to be alert. Various Bibles translate these imperatives differently, but at least eight times in the chapter we are warned to “take heed” or “beware” or “watch” or “stay awake”.
Can you see? Could it be that this chapter is Mark’s bit of good news to a community that has struggled to keep the faith in the midst of persecution. Almost everyone that Mark knows has experienced Jesus only as one who is absent – someone who was here, but who has now ascended – who has left the physical earth. What is crystal clear about this passage is the notion that this Jesus – from whom we are currently separated – is going to return, and at that time, we will be fully present to him and to each other.
Some of us, it seems, will be here on earth, alive and well, when Jesus returns. Many of us, of course, will have died. No matter – in life and in death, we are his, and we will be with him.
It’s not too hard to get into a rip-roaring discussion on “the end of the world”. Just throw out a few comments about wars and earthquakes and fireballs and before too long you can have people engaged and agitated. We talk about it as if it might or might not happen.
The Last Judgment, Michelangelo, c. 1536
Listen, beloved, the reality is this: the world will end, and it will end, all probability, sooner for me than it will for most of you in this room. But whether Jesus returns in bodily form during my lifetime or not, I can say with absolute certainty that I am dying, and that dying will be, for me, the end of this world. In that sense, every day is Ash Wednesday.
And my sense is that whereas I can usually scare up a pretty good conversation about the destruction of the cosmos and the signs and portents that Jesus seems to indicate here, it’s hard to have a serious conversation about our own deaths – even though, as I have said, it’s one thing of which we can be absolutely certain.
How are you preparing for your demise? Does it scare you? Jesus, anticipating his own death and talking to the disciples about what his followers might expect, stresses the fact that there is more to our lives and our deaths than we can see. He surely doesn’t minimize the fact that the path can be difficult – but he does emphasize the truth that there is more to our endings than meets the eye.
Many of you will recognize the name of Lewis Carroll as the author of such wonderful children’s books as Alice in Wonderland. Maybe you will know that Carroll’s real name was Charles Dodgson, and that he trained for the ministry and served as a deacon in the church for his entire life. If you are familiar with Alice in Wonderland, you may know that it contains a wonderful statement of faith in which we are invited to consider our ability to live freely knowing that our deaths are only a part of the story. Listen for the words of “The Lobster Quadrille” – and I will tell you that a “quadrille” is a formal dance wherein 8 people interact – much like square dancing.
The Good News of the Gospel is well-presented by Carroll – that there are two shores – one that we can see, and one that we know only through faith. And the more we insist on staying close and connected to the one, the less we’ll be able to participate in the reality of the other. We can face our own deaths without fear, knowing that the dance continues with structure, meaning, and purpose.
This doesn’t mean that we should throw up our hands and say that this life, and our impending deaths, don’t matter. Far from it. Jesus is clear in his farewell discourse that those of us who follow him are called to run the race as far as we are able, and to keep the course as best we can. We are called to keep doing what he has left for us to do as well as we can for as long as we have.
Beloved, we don’t know – Jesus said that he didn’t know – when our experience of this life will end. We can have faith in the one who went for us as the ultimate sacrifice for sin and who has gone ahead of us and who has promised to return for us. With the first-century Romans who heard Mark’s gospel and were sustained by it…with the monks in the middle ages who were convinced that civilization was collapsing all around them…with slaves who were carried to the Americas 400 years ago this year, and who were forced to live in inhuman conditions…with believers in countries around the world that have lived under persecution of other religions or the state… with the church of every age and every time, we can live expectantly –as though life is a dance – because Jesus has proven himself trustworthy. We can live hopefully, and look for signs and evidences of resurrection and life in the world each day. We can live as those who find consolation, because we know that the griefs we bear will not last forever. And most importantly, we can continue to invest our lives in God’s purposes, because although we cannot control earthquakes or wars or famines or floods, we can control our resolve to be his people.
I know, you have had people look at you in church and say, “Stay awake!” But this time, it’s not your mother who is telling you. It’s not the preacher. It’s Jesus. And I think he means it. The end is near. We’ll get through it. But until we get there, let’s stay awake, and let’s stay together. Thanks be to God, Amen.
[1] LaMar Williamson, Interpretation Commentary on Mark (John Knox, 1983) pp. 235-236.
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 the first Sunday of Advent, December 2 2018, we talked about the second occasion in that Gospel wherein Jesus restores sight to one who has been blind. We noticed that this passage is intended by the editor of Mark to be a commentary on discipleship and faith – it was so in the first century, and it works in the twenty-first as well. Our Gospel reading was Mark 10:46-52. We also referenced Jeremiah 8:18-22.
To hear this sermon as preached in worship, please use the media player below:
I’ve come to notice something over the years, and perhaps you have, too. Often times when I am getting toward the end of a sermon, our musicians will slide into place behind their instruments. Sometimes I wonder how they know I’m getting close – they don’t have an advance copy or anything – but they pick up on my rhythm or content or pace and often find themselves in position at the close of the message. Our friend Brian Buckley was a master at this – it was mystifying, and a little spooky, how good he was at knowing when I was done. In fact, he was so good at it that there were a couple of times when I heard him slide onto the organ bench behind me when I still had a page and a half to go on the message that I wondered, “Wait…should I be done now?”
Of course, if you ask the musicians, they’ll say, “Gee, you listen to a guy for a couple of years/decades, and you kind of get a feel for where he’s going. There are clues to be heard…” And because they pick up on these clues, there are shifts in the content and direction of our worship that day.
Christ Healing the Blind Man, Robert Hodgell, c. 1960
I bring that up this morning because as we hear our Gospel reading for today, we ought to be attentive to some clues that are there. This is the second and last time that Mark reports the healing of a person who was blind. I think that when Mark mentions the fact that Bartimaeus was blind, he wants us to think back to the lasttime a person’s sight was restored. In chapter 8, the healing of the man in Bethsaida marked a turning point in the ministry of Jesus. Prior to that miracle, Jesus seemed to be focusing his ministry on a proclamation of the Good News throughout the Galilee that often featured large groups and great wonders (such as the feeding of the 5000). The incident in Bethsaida effectively closed that part of Jesus’ ministry and led to a new emphasis: one that was focused more intentionally on the disciples and those around him. After the healing of the blind man in Bethsaida, we hear Peter’s declaration of Jesus as the Messiah, we see the transfiguration, and we listen to Jesus’ teaching about his suffering, death, and resurrection as he leaves the Galilee and walks toward his destiny in Jerusalem.
Today’s passage – another encounter with a sightless person – therefore is meant to send another signal: there are changes ahead. We see that Jesus is in Jericho, which is only fifteen miles outside of Jerusalem, and so we ought to expect this story to serve as a bridge between that which we’ve already experienced in the Gospel and that which is to come.
And, in a lot of ways, the encounter with Bartimaeus is a commentary on what has come before. We meet him and we are told that he is a blind beggar. In Jesus’ day and age, that is a bit of repetition. If a person was blind, of course that person would be a beggar. There weren’t many other options for folk who experienced disability in that day. Saying that Bartimaeus was a blind beggar is every bit as redundant as it would be for me to say, “Here, would you like some cold ice?”, or “this is a delicious blueberry pie”, or “I’d like you to meet my friend, who is a disappointed Browns fan…” You see? Saying one thing (he was blind) implies the other (he was a beggar). Mark’s point is that Bartimaeus was an outsider, and, more than that, he was a no-account outsider. He’s not a Pharisee, he’s not a rich young ruler. He’s on the fringes of society.
And Bartimaeus is not just any marginalized person, he’s experiencing this marginalization in Jericho. Jericho, as previously noted, is about fifteen miles outside of Jerusalem. At that time, Jericho was home to a large contingent of priests and Levites – professional workers at the Temple in Jerusalem. It was a “bedroom community” for the religious elite, if you will. Bartimaeus was a sightless, marginalized, seemingly irrelevant person living in a community that was home to thousands of people who were being paid to watch for and point to the coming Savior of God – the One who, to borrow a phrase from the prophet Jeremiah, would be the “balm” of healing for God’s people. And yet in spite of the fact that there were all of these professional religious people on hand, it falls to a marginalized, sightless, economically disadvantaged member of the community to be the first person in the Gospel of Mark to call Jesus by the messianic title “Son of David.”
Furthermore, you might remember that previously in Mark’s Gospel, whenever someone did call out Jesus as the Messiah, Jesus would hush that person. This is the first time that Jesus accepts a public acknowledgment of his role. This is new in the Gospel of Mark. And it happens in Jericho – home to the religious professionals. And he’s recognized by someone who is, to say the least, surprising.
In addition, Bartimaeus refuses to be hindered in his approach to Jesus. Do you remember when the children were being brought to the Lord? The disciples kept them away. Do you remember when the rich young man came and asked to follow? He could not, because his possessions weighed him down. Bartimaeus won’t let either the crowd or his belongings slow him down, and so he shouts above the thron and throws aside his cloak – which, as a beggar, would have been his most prized possession and a symbol of his identity – and he leaps to his feet and rushes to Jesus’ side. Do you see how this story is a commentary on what has come before?
There’s another clue that this is not an isolated event, but rather one meant to be read in context. Just a few verses ago, Jesus looked at the men who had been following him the longest and asked, “What do you want me to do for you?” Here, he looks at a man he’s just met and uses the exact same words. James and John call Jesus by a professional title, “master”, and ask for positions of power and honor in the kingdom that is to come. Yet when Jesus asks Bartimaeus the exact same question, the sightless man calls Jesus “Rabbouni”, and says simply, “I’d like to see again”.
Whereas lots of people call Jesus “Rabbi”, which means “teacher”, there are only two people who call him “Rabbouni”, which means “myteacher: Bartimaeus (as Jesus prepares to enter Jerusalem) and Mary Magdalene (when she recognizes Jesus in the Garden of Gethsemane after his resurrection). My point is that Mark intends us to notice that Bartimaeus, for all of his limitations and marginalization, as eager to align his life to God’s will.
In all of this, I am suggesting that the writer of Mark’s Gospel intended this encounter with Bartimaeus to be a summary of Jesus’ teaching on discipleship. In these few verses, Jesus calls and invites a person to new possibilities for this life with the understanding and expectation that these new possibilities will change the realities for the one who answers the call. When Bartimaeus received from Jesus the thing for which he’d asked, he understood that the Lord had not healed him so that he could be a sightedbeggar. When he regained his vision, he left his cloak on the ground for someone who needed it more, and he followed Jesus on the way. This meeting in Jericho gives Mark the chance to show his readers how disciples ought to respond to the intrusion of the Divine in their lives.
So… in the words of that renowned theologian Dr. Phil, “How’s that workin’ for ya?”
For a moment, I’d like you to close your eyes and imagine Jesus drawing near to you, and opening up new possibilities in yourlife. When the Son of David says to you, “What do you want me to do for you?”, how do you answer? I hope you noticed that when Jesus encountered Bartimaeus, he was respectful. He didn’t presume to speak for Bartimaeus – instead, he allowed the man to speak for himself. Similarly, when we celebrate communion in a few moments, there will be an invitation to receive – but there is not ever a “force feeding”. What do you want Jesus to do for you? Think about that.
And as you imagine Jesus asking you you, consider this: what will you need to leave behind? Bartimaeus was in such a hurry to reach the Lord that he threw his cloak aside. What about you? What do you need to leave be in order to approach Jesus unhindered?
Some folks might think that is glaringly obvious. You’ve battled a demon – and maybe carried it around with you – for far too long. A friend of mine told me that he once asked a convert to the faith, “What’s different about your life now that you’re following Jesus?” The new disciple, who had come out of a street gang, thought for a moment and said, “Well, I guess I don’t shoot as many people now as I used to…”
And that’s good. That’s very good. But what about you? Is there a pattern in your life that is contrary to the Good News of the Kingdom that Jesus proclaims? I suspect you don’t shoot many people, either… but what about your worry? Or your anxiety? Or your fear? Can you set those down as you seek to follow?
What about your arrogance or your temper? Can you ask Jesus to give you a spirit of humility?
“What do you want me to do for you?” He’s asking. And as you hear that question, consider who it is that is asking. Is it Jesus the enforcer, the sheriff, the one who’s here to make sure you get what’s coming to you? Or is it Jesus the Wizard of Oz, who promises you escape and enchantment? Or is it Jesus the rabbouni, the one who is your teacher?
This morning, this week, this Advent – hold onto those questions. Reflect. Anticipate. And praise God for healing that does come. Praise God that there isa balm in Gilead. Thanks be to God! Amen.
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 January 28 we stood alongside the Pharisees watching Jesus live it up with with the “sinners and tax collectors”. Geez – talk about people who are frosted! Yikes. You can check it out for yourself, as this is recorded in Mark 2:13-22. For added context, we considered the prophecies of Isaiah 52:7-10. To hear this message as it was preached in worship, please use the audio player below:
Some of you may be aware of some part of this because of a rather celebrated posting I made on social media at the time, but I’d like to begin by sharing with you a memory of a recent car ride. I was driving a vehicle containing four generations, including a crying infant and a loudly-narrating toddler, four hearing aids, two functional hearing aid batteries, a retractable seatbelt that had retracted too far, a working GPS, and a co-pilot who made no secret of her disdain for the aforementioned GPS and its so-called “suggested route.” As the noise and confusion and general sense of anarchy in the car escalated, I said, “Do I have to stop this car right now? I’ll come back there and get things sorted out myself!”
Does anyone else have memories of hearing that phrase? My whole life, I’ve perceived it as a threat: “Do I have to stop this car?” “No! Dad, please, no! Don’t do it! I’ll straighten up!” No matter how bad things were in the back seat, not once did I ever perceive that it would be more pleasant for me if the pater familias had to make a visit.
It may be that others quietly pine for this sort of intervention. Perhaps my sister or brother remember the same ruckus in the rear of the old Ford and think, “Wow, it would have been so much better if Dad had ever once stopped and given David what he deserved…”
I’m thinking about that this morning because I remember that for hundreds of years, the Israelite prophets had lamented the fact that the world was in tough shape. People were simply not acting in accord with their best selves; they had left the intentions of God behind and were suffering because of it. But they continued to point to a day when God himself would sort things out. God would send the Messiah, who would visit the creation and bring about restoration, justice, and the rule of God.
Isaiah 52, which you heard a few moments ago, is not atypical. The coming of the Servant is described, and “our team” is urged to break forth into singing! Good news! And there is an implication that there are those for whom this will be less than pleasant: the Lord “bares his arm” and “all the ends of the earth shall see it…” Oh, they’ll see it all right. You just see what they will see…
And then the Gospel of Mark is written, and declares right there in the first sentence that Jesus of Nazareth is the Son of God. John attests to his power and authority, and Jesus demonstrates those things himself as he teaches, preaches, exorcises, heals, and forgives. These activities of Jesus raise no small amount of interest from his fellow Jews.
But there is something curious… the more he does that looks and sounds like the kinds of things that a son of God might do, the less likely he is to be publicly embraced by the status quo. In chapter 1, he is a guest teacher at the local synagogue; as chapter 2 opens, he’s preaching in a private home; and in today’s reading he’s actually out preaching in the open air. It seems as though the more Godly he acts, the less credibility he’s awarded.
And then, in today’s reading, he meets up with Levi. Let me just tell you, this encounter does not bode well in terms of his popularity with the nation’s leadership team.
Think for a moment about those people who are so far under your skin that you have to relate to them as labels, and not people. I mean, you think of yourself as a fair-minded person, but seriously… you can only take so much, especially from people like THAT. Is it the illegals? The evangelicals? Those no-good (insert your favorite racial slur here)? Muslims? The gun-control or Second Amendment crowds? Are you irked by the gays, the child abusers, the folks from PETA? Who is it that you are likely to dismiss with a sneer of derision or anger?
I’m not sure who’s on your last nerve, but it’s pretty clear that in today’s reading, the folks on the outs are the “sinners and tax collectors.” We know that because three times in two verses, it’s pointed out to us that the presence of “tax collectors and sinners” has really gotten to the most religious folks in town. The language and the scene as described sets before us a real drama: if Jesus really is the messiah, the Son of God, and if the purpose of the messiah is to come back here and sort things out, well, then, how will Jesus treat the likes of them? If he is who he says he is, he’ll let them have it, right?
So how amazing (or infuriating, I suppose, depending on your perspective) is it when his first word to one of these people is not one of condemnation, but rather invitation? He looks the old tax collector up and down and then says, just as he had to Simon and Andrew, “Follow me.” And he reinforces that by being Levi’s guest at dinner.
As that dinner progresses, we find that we’re on the outside looking in – just like the Pharisees. These are men who have spent their whole lives trying to figure out what it meant to be on God’s team, and here they are, watching this party, griping about the fact that Jesus was not giving Levi and his friends a good, solid theological butt-kicking. Not only was he not coming down hard on them, he was having a good time!
Here’s a question: to whom were the Pharisees complaining?
Jesus’ disciples. The implication is that at least some of the people who had accepted Jesus’ invitation to follow were themselves unable to swallow the notion that the Son of Man would spend any time with people like… like… like those idiots. Some of Jesus’ disciples were not at the head table, and were apparently uncomfortable with how things seemed to be progressing here – and so they remain outside with the Pharisees.
As he so often does, Jesus becomes aware of the situation and reminds everybody that the Gospel is, by definition, Good News. Good News to everyone. And then he goes on to give a couple of folksy illustrations about patching clothes and making home brew – simple analogies that point out that he is not some sort of agent of Divine retribution here to settle old scores and whip deadbeats into shape.
All of which suggests to me that if, God forbid, Jesus Christ himself were to walk into our worship service this morning and greet us face to face, his first question to you or to me would not be any of these:
– who are you sleeping with these days, anyway?
– how could you possibly have voted for that person?
– why do you have so much (or so little) money?
– where’s your birth certificate?
– if you were to die tonight, where would you spend eternity?
No, it seems to me that if Jesus were to show up in our lives, he’d act about as he does here: “Do you want to go somewhere and sit down for a few moments? You know, I could eat…”
Jesus isn’t here to flip out on you, and he doesn’t appear to be interested in dealing with stereotypes. Instead, he seems to be eager to engage you – your deepest you, the core of who you are.
So then today, as a pastor in the church of Jesus Christ and as a broken person who is doing his best to keep up with the man from Nazareth, I need to say that if you have shown up at this church – or at any church – and been told that Jesus is not willing to waste his time on you because you are gay or rich or undocumented or republican or stoned or young or old… then I’m sorry. To whatever extent the church has rejected you, it has failed Jesus.
If you have ever gotten the message that Jesus is more interested in some character trait, habit, or condition that you display or practice, then please forgive the church for being unfaithful to our founder.
Because it’s just not true. Jesus wants to sit down with you. And Jesus wants to sit down with those people.
And I realize that as I say this more than a few of us are sitting with the Pharisees, grumbling, “How can Pastor Dave say that? Does Jesus know what he’s saying? Does he know who they are? Does he care what they’ve done?”
Of course, Jesus knows all that. And we know that he knows that based on what he’s done so far in Mark’s gospel. He has been out teaching, because he knows that we are ignorant. He has been preaching, because he knows that we need to hear the Good News. He has been healing, because he knows our sicknesses; he has been exorcising, because he’s acquainted with our demons; and he has been welcoming because he’s aware of our estrangement. Jesus knows all that about us and comes to us time and time again… even when we can’t move toward each other.
Here’s the truth about the church in 21st-Century America: only 20% of people under the age of 30 believe that going to church is a worthwhile activity. 59% of young people who were raised in the church have dropped out. And a full 35% of Americans between the ages of 20 and 35 believe that the church does more harm than good in the world.[1]
So today, I have a word for those who are here, no matter why you may have come today. Can we join Jesus in remembering that the Gospel is good news for all people, and not a weapon with which we threaten those with whom we disagree? Can we remember that Jesus calls to us time and time again to invite our friends to come and see what he is up to, but never once commands us to go out and round up the sinners so he can give them the business? Can we join with Jesus in celebrating the notion that it is our deep privilege to share a word of reconciliation and hope and to seek to enlarge our world’s ability to participate in the Kingdom of God, which is at hand?
This week, as you encounter another – especially someone for whom you have reserved some pretty saucy labels – can you pray for the grace to see them with the eyes of the savior, to hear them with his ears, and to speak gently and truthfully his loving words of invitation?
And let’s remember the truth: when the God of Abraham, Isaac, and Jacob, or when the Son of Man himself looks at us and says, “Do I need to come there and straighten things out?”, the answer is always “yes, please.”
Thanks be to God for the Son who comes and meets us in our brokenness and calls us to follow in his steps. Amen.
Later in the same worship service, I sang Rich Mullins’ “Surely God is With Us”, which is, I believe, an excellent insight into the ways that Jesus was received (and despised) by his community. You can hear Rich sing it here:
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. Our texts for January 14 centered on the day in which Jesus healed Simon’s mother-in-law as recorded in Mark 1:29-45. To hear this message as it was preached in worship, please use the audio player below:
I was maybe 14 or 15 years old. My dad was out of town. I heard a noise of something crashing to the floor in my parents’ bedroom, and my mother was yelling. I rushed in, and there she was, flailing in bed, yelling incoherently about things that were not happening to people who were not in the room.
I was scared to death. My mother was, I learned later, delirious with fever. Her body temperature was so high that she was literally out of her mind. She was unable to think or speak clearly because of the magnitude of the infection that had developed within her.
That’s what a fever does, right? Your body senses an illness or a disease, and as the immune system kicks in, the internal thermostat goes up. This not only helps the white blood cells, but it limits the ability of germ cells to reproduce. A fever is not usually a disease in and of itself, but rather a symptom of something else that is going on. For that reason, most doctors today are reluctant to advise fever reducers until they know what caused the fever in the first place.
As we return to our study on the Gospel of Mark, I note that fever figures prominently in our reading for today. The passage at hand is, essentially, a description of a single day in the life of Jesus and his followers early in his Galilean ministry.
The group has had a busy day at the synagogue, the center at which the local Jewish community gathered for teaching, worship, and sharing life together. The usual service of preaching had been interrupted by an exorcism, which complicated things in all sorts of ways. I can only hope for Jesus’ sake that it wasn’t a playoff weekend, because I’m sure it didn’t make church any shorter that day.
They got back to home base, which in this case was the compound where Simon and his family lived. I’m sure that they were hoping for a little bit of lunch and some R&R (and, if it was a playoff weekend, maybe they’d catch the second half…). But there’s a problem. The hostess is ill.
Christ Healing Peter’s Mother-in-Law, Rembrandt (c. 1650-1660)
Our narrative is pretty straightforward. When Jesus learns of the situation, he cures her of her disease, the fever abates, and life gets back to normal. At face value, it’s the simple story of a miraculous healing – just another day at the office for the Son of Man.
If we dig deeper, though, we see a little more meaning here. Jesus not only heals a person… he heals a woman. And he not only heals her, but in doing so he touches her. He broke the laws of purity by approaching a sick woman, and did so again by touching her, and compounded that by allowing her to prepare him a meal. It is unheard of for a religious leader to act in this way.
And, don’t you know, word gets out, and it gets out fast. By the time the dishes had been done and before the post-game show ended, folks were coming out of the woodwork to meet this man. Mark tells us that the whole city was camped out on Peter’s front porch. The fever of illness may have left Peter’s mother-in-law, but messianic fever – the desire for a messiah, or a savior – is growing throughout Galilee. Jesus and his friends are up half the night healing the neighbors and casting out their demons.
As people all around him are caught up with fever, what does Jesus do? He takes a step back, he reflects, and he seeks to center himself in prayer. While everyone else is still sleeping, Jesus gets up early and finds somewhere to be alone, where he literally steps away from the feverishness that surrounds him.
Saint Jerome was one of the early scholars of the Christian church, and is best known today as the man who translated the Bible into Latin. We call that work the Vulgate. Around the year 400, Jerome was in the church in Bethlehem and he preached on this passage, where he noted the fact that not all the fevers of this life are manifestations of physical illness. He said,
O that he would come to our house and enter and heal the fever of our sins by his command. For each and every one of us suffers from fever. When I grow angry, I am feverish. So many vices, so many fevers. But let us ask the apostles to call upon Jesus to come to us and touch our hand, for if he touches our hand, at once the fever flees.[1]
The wise man recognized that when Jesus went out to spend time with his Father, he was doing exactly the same thing that he had done with Simon’s mother-in-law: he was seeking the Divine touch in a world that had become frenzied and ill-at-ease.
Just think with me for a moment now about your own life. What is it in your world that really has you going right now? Where have you experienced feverishness? You may not be my mom, laying in bed unable to speak in complete sentences, but is there a part of your life that has been affected by anxiety, or fear, or a sense of disorientation?
Where is that coming from? What causes the fever in our lives? Do you think you know? Are you sure?
My sense is that sometimes, in our spiritual lives as well as in our physical bodies, we tend to blame the symptom (the fever) as the source of our dis-ease, rather than the root cause itself.
For instance, when the preacher asks you to think about the stuff that sets you off, isn’t it tempting to erupt? “Of course I’m a mess! I’m all bent out of shape because he’s an idiot!… she’s out of control! Bills! Jobs! Family conflict! That’s what’s making me sick right now, Pastor…”
Maybe.
But is it possible – even remotely – that a part of our dis-ease or dis-comfort with life right now comes from an even deeper place: namely, that we are not in control? All of these things are happening around us or even to us, and it seems as though there is nothing we can do to stop it…?
What would happen if we took a page out of Jesus’ book and sought to ask God to help us deal with our core fears and anxieties so that external triggers such as those would not matter so much?
In your body, if you get a fever and take an anti-inflammatory, there’s a good chance that the fever will diminish. Yay! But there’s also a pretty good likelihood that the source of the infection will remain or even strengthen (boo!).
If I am upset and unable to function the way that I think I should because I am not in control, one way to make me feel better is to manipulate the situation to my liking. If you do what I want, I’ll feel better. If she stops being a jerk, I’m fine.
Except the infection of pride, or fear, or insecurity is still there. You may have managed to take the edge off my feverishness by placating me somehow, but my inner reality has not changed at all.
The hope of the Gospel as proclaimed by Jesus and recorded by Mark is that Christ came to free us not only from the discomfort that our fears and anxiety cause us, but from those root causes themselves. The gift of new life in Christ allows us to effect a fundamental change in the way that we experience the world around us.
Remember the first imperatives that Jesus gives in the Gospel of Mark: Repent (turn around!), Believe (open your hearts to a new way of being) and Follow (get in line behind me!). Sometimes we forget that a big part of following Jesus is, well, following. Embracing life in Christ is confessing that I am not the master of my own destiny and I am not the one setting the direction…
“Oh, great, Pastor. So now you’re saying that if only I would relax, and believe in Jesus, and somehow be a better Christian that everything will be just fine for me…”
No. Not at all. Our Gospel reading for today has shown us that Jesus calms a fever in Simon’s mother-in-law and that Jesus knows how to avoid a fever in seeking time with the Father. The remainder of the text illustrates that Jesus is also pretty good at inciting fever as well.
While he’s in the quiet place, deep in prayer, the disciples get up, grab a bagel, and form search parties to find Jesus. When they finally locate him, what do they say? “Everyone is looking for you! You’re a star! This is great!”
Why are the crowds looking for Jesus? Here’s a clue: it’s not because they want to hear another sermon. They want healing. They heard about what happened to the fever, and in the exorcism; they know about all their neighbors who have experienced new health and vitality, and they want Jesus to fix their problems now.
And look at how Jesus responds: “You’re absolutely right! People do need this! So let’s get cracking! Let’s leave this town – and these crowds who are already looking for me – and go to those other places and proclaim the Gospel. It’s why I came, after all.”
Jesus was gaining fame as a healer – but here he indicates that’s not his primary mission. He states his goal quite plainly: “Let us go somewhere else…so I can preach there also. That is why I have come.”
So if you thought you heard me say that following Jesus means that all your fevers will disappear and life becomes nothing but sunshine, then my message hasn’t come through clearly.
Jesus didn’t make life easier for people! Jesus, time and time again, comes onto the scene and in preaching “Repent” and “Believe” and “Follow”, causes great disruption. He re-orients the world. And again, it’s all there in scripture. Look at what happens by the end of the chapter: Galilee has become crazy town. The excitement there is at nothing less than a fever pitch – because the people knew that Jesus was a game changer. In a matter of days, in a society that knew nothing of social media or mass communication, Jesus was unable to show his face in public without being mobbed. It only got worse after he cured the leper – a man who, like Peter’s mother-in-law, a highly respected public teacher like Jesus had absolutely no business getting anywhere near, let alone actually touching. The presence of Jesus, oddly enough, made Galilee a more unpredictable place.
That is no less true in our own lives. If we are serious about following Jesus, then we hear his call at the core of our beings. We invite him to speak truth to the deepest places in our lives, and while I am here to say that he has the power to bring strength, and peace, and calm… we have to be ready for the fact that he might expect us to leave our neighborhoods, touch a few lepers, confront some hostility, change our careers, evaluate our college majors, and use our time and money in a way that is not necessarily in line with what we’d choose if we were the leaders… which we’re not.
Being a follower of Jesus will not make your life easier.
And I’ll look at you, who have accepted the church’s invitation to become deacons and elders, and say it again: being a member of or a leader in the church does not mean that your problems will go away. Sometimes, it means the exact opposite.
You might remember C.S. Lewis as a Christian author, the writer of such works as The Chronicles of Narnia, Mere Christianity or The Screwtape Letters. But before he wrote any of those things, he was an atheist. Yet in the context of his relationship with friends like J.R.R. Tolkien, he came to embrace Christianity. When reflecting on his conversion, he wrote,
Which of the religions of the world gives to its followers the greatest happiness? While it lasts, the religion of worshipping oneself is the best.
I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view, it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven’t always been a Christian. I didn’t go to religion to make me happy. I always knew a bottle of Port would do that. If you want a religion to make you feel really comfortable, I certainly don’t recommend Christianity.[2]
Lewis discovered what I have also learned: that while the life of discipleship can sometimes be challenging, it is also good. It puts us in the place where we can be who we were meant to be. And so, as our world is seemingly perpetually on edge about something or other, we can simply pray, “Come, Lord Jesus. Drive out our demons, our doubts, and those fevers that will distract or diminish us. Make us into who you want us to be. And make us feverish about following where you lead.” Thanks be to God, Amen.
For much of 2016-2017 the people of Crafton Heights will be exploring the narratives around David as found in the books of Samuel and Chronicles. It is our hope and expectation that we will learn something about leadership, power, humility, grace, forgiveness, and service as we do so. On November 13, 2016 we considered the place of gratitude and thanksgiving as appropriate responses to a climate of fear. Our texts included I Samuel 23:1-12 (contained within the text of this message) as well as I Samuel 22:6-23 as well as II Corinthians 9:6-11.
In case you missed it, there was an election in the United States earlier this week. It was in all of the papers and some of the television networks even mentioned it.
I don’t know if you were glued to the returns or lost on Netflix on Tuesday evening, but I was fascinated by one thing. There were rows of desks full of people who were talking about what was happening, and then someone like George Stephanopoulos or Lester Holt would turn to a colleague and say, “Tell us about what’s happening in Wautaga County, North Carolina, Bill…”, or “Let’s take a quick look at Macomb County, Michigan.” And the analyst would throw a map of this obscure (to me, at any rate) county on the board and we’d be bombarded with information about how many left-handed, college-educated, men in that area played lawn tennis and changed their own oil. Well, maybe not exactly, but we’d hear demographics about these counties and we were told that these were “bellwether communities”. That is, these regions were supposed to be able to help the entire nation contextualize a larger question, or help us see how this particular group of “real Americans” address one of the issues of our day. The whole map seemed too daunting, but a glimpse into one of these towns helped us to process what was or wasn’t happening.
This morning, we’ll leave the election behind but I will invite you to visit another bellwether community. Let’s take a look at the citadel of Keilah, a small fortress in the lowlands of Judah. This community was on the fringes of the nation of Israel, at the base of the mountains that led upward to Jerusalem.
David and his men – about six hundred of them – are pretty well-occupied with fleeing King Saul. The murderous and troubled monarch has just finished wiping out all the priests (and indeed the entire town) in Nob, and he is hot for David’s blood. David and his army, along with the one surviving priest, Abiathar, are holed up in the wilderness. All of a sudden, they get a distress call. Listen for the Word of the Lord in I Samuel:
When David was told, “Look, the Philistines are fighting against Keilah and are looting the threshing floors”
This is bad news. These are Israelites – children of God – who are being attacked by the Philistines, or “sea people”. This is a particularly vicious attack because they are targeting the threshing floors. That means the Philistines are not only bringing violence to the city, they are stealing the food that the community will need from now until the next harvest. This is already a problem, and if help doesn’t come soon, it’ll be a disaster.
David’s response is interesting. Remember, he has a priest with him now, and so he makes use of that resource:
… he inquired of the Lord, saying, “Shall I go and attack these Philistines?”
The Lord answered him, “Go, attack the Philistines and save Keilah.”
In previous stories about David, we’ve heard of his faith in God and his trust in God to protect him; now we overhear this conversation which reveals David to be a man who is totally at ease with God and reliant on God for direction. And it’s pretty plain to David – God says, “go!”
But David’s men are not so sure:
But David’s men said to him, “Here in Judah we are afraid. How much more, then, if we go to Keilah against the Philistine forces!”
They’re incredulous. “You’ve gotta be kidding us, Boss! Saul’s already trying to kill us – and now you want to antagonize the Philistines, too?”
David returns to the Lord and is reassured:
Once again David inquired of the Lord, and the Lord answered him, “Go down to Keilah, for I am going to give the Philistines into your hand.” So David and his men went to Keilah, fought the Philistines and carried off their livestock. He inflicted heavy losses on the Philistines and saved the people of Keilah. (Now Abiathar son of Ahimelek had brought the ephod down with him when he fled to David at Keilah.)
This is good news on several fronts, isn’t it? David, even while he is running for his life from an irrational King Saul, does what real kings ought to do. He seeks the Lord; he puts himself on the line in service of those who are weak or vulnerable; and he defeats the enemy.
But that’s not to say that everything is honky-dory. Even though the Philistines are, at least for the moment, taken care of, Saul is still breathing murderous threats against David.
Saul was told that David had gone to Keilah, and he said, “God has delivered him into my hands, for David has imprisoned himself by entering a town with gates and bars.”And Saul called up all his forces for battle, to go down to Keilah to besiege David and his men.
David and his men had been on the run in the wide-open desert. When they responded to the cry of the Keilahites, that placed them in a much more vulnerable, contained position. They are essentially sitting ducks in a small town that is surrounded by walls and gates. Once more, David turns to the Lord:
When David learned that Saul was plotting against him, he said to Abiathar the priest, “Bring the ephod.”David said, “Lord, God of Israel, your servant has heard definitely that Saul plans to come to Keilah and destroy the town on account of me.Will the citizens of Keilah surrender me to him? Will Saul come down, as your servant has heard? Lord, God of Israel, tell your servant.”
And the Lord said, “He will.”
Yes, this is not necessarily good news for our hero. However, it gets worse in a hurry:
Again David asked, “Will the citizens of Keilah surrender me and my men to Saul?”
And the Lord said, “They will.”
Even though David and his men had just come and saved their bacon (although I suppose that being Jewish, there wasn’t much actual bacon to be found), the Lord tells David that the inhabitants of Keilah will hand him over to Saul in a heartbeat.
Doesn’t that just take the frosting right off your flakes? Let that sink in a bit… David is minding his own business, trying to protect himself and his men in the desert. The town council sends out the Bat-signal and, at great risk to themselves, David and the boys show up in the nick of time and rescue the children, save the women, and preserve the harvest. The town is saved – yay!
And how does Keilah repay David? By throwing him under the bus…or the chariot…or the camel…or whatever. They’re preparing to turn him over to King Saul.
Fortunately, David is warned of this plan by God, and he gets out of town as quickly as he can and goes to hide in the wilderness near the town of Ziph. He’s not even unpacked there when the Council of that town sends a message to Saul that David and his men are there, ripe for the picking.
Seriously? Who does that? Obviously, people who are afraid. Saul, so far as anyone knows, is still the King. Saul runs the army. He’s the Commander in Chief. Saul could really hurt us – we don’t want to mess with Saul. I mean, don’t get me wrong – we really appreciate what David and the fellas did for us, but… let’s be real. We’ve got to think practically here.
The inhabitants of Keilah and Ziph probably feel at least some level of discomfort about what they’re doing to David, but the reality is that their fear of Saul was stronger than their gratitude to David. They had the opportunity here to choose their own story and to write themselves in their own narrative. What if they had said, “Yo, Saul… don’t bother. David is our guy. David saved us”?
We’ll never know, of course, because in this instance fear won the day. Fear and insecurity are powerful forces in our world.
So let me ask you: Is Keilah a bellwether? Is that little community an accurate predictor of what is or should be? Do you think that fear is stronger than gratitude?
And don’t tell me you don’t know anything about this kind of fear. This has been a long week for everyone in the USA. Some of us were paralyzed prior to Tuesday night, and others afterwards. Change is on the horizon, and it appears to be a significant change. You can feel the anxiety in the air in lots of places. Tension is everywhere. Families are arguing, friendships are being challenged, allegiances are being tested, and everywhere we go, uncertainty seems to raise its head.
And in the midst of that, you got a letter from the church saying that it’s time for us to think about our giving for 2017.
How in the world are we supposed to think clearly about that right now? The markets are all volatile and economies are unsteady. Is now the time we want to talk about money in the church?
Well, now is the time I’d like to talk with you about what kind of people you would like to be; or, to put it another way: now is the time for you to decide who you’re going to be – which story you will choose to write as you enter the next chapter of your life.
Keilah and Ziph had a choice: will we live into our fears, or will we respond to the anxiety in our lives with gratitude and hope?
As we turn the page toward Advent and Christmas and even 2017, which story will you choose? Will we allow fear and uncertainty to reign in us, or will we act like people who trust in the Lord of all creation, the maker of all that is, seen and unseen?
Things were pretty rocky when Paul wrote to his friends in Corinth and challenged them to be people of generosity in a time of famine. When the region around them was faced with uncertainty and lack of resources, he reminded them that kindness and encouragement and generosity are the things for which we are created. He invited them to live into a narrative that brought out those things in their character.
What’s going to happen?
I don’t know what happened to Keilah – the Bible doesn’t really say anything else about after David saved it and they thanked him by throwing him out. But David turned out all right, didn’t he?
I know that the Corinthians heeded Paul’s advice and the church of Jesus Christ went from being a loose affiliation of a couple of dozen scattered faith communities to being the visible expression of Christ around the world.
What’s going to happen in our homes? In our neighborhood and world in the year to come?
I don’t know the answer to any of that. I sure can’t control most of it.
But this is what I do know: on Tuesday evening I’ll be getting on a plane and flying to South America, where I’ll be preaching at the wedding of a young woman who was here for a year and changed for a lifetime because people in this community invested in her. While I’m in South America, I’ll be taking my granddaughter to visit a community of indigenous people in Chile so that she can learn something about appreciating a culture that is really different than the one in which she’s being raised.
On Christmas, I’ll be taking a group of amazing and courageous young adults to one of the hardest, most difficult places on the planet because they want to go there. They have sensed God’s call on their lives to grow in service and hope and love.
And sometime in between these trips, Sharon and I will fill out our “estimate of giving” card. I’m telling you now that in this time of uncertainty and fear, I’ll be doing my level best to write a larger number in there than I did last year.
In the year to come, I hope to learn how to be more generous with my time and resources and love. I want to give blood. To love my neighbors – the ones who are like me and the ones who are unlike me; the ones with whom I agree and the ones with whom I disagree. To look for birds. To pray for my country. To work to protect the environment. To treasure life – every life – all life.
In short, in 2017 I want to choose to be closer to God’s purposes of generosity and gratitude than I am now, and I’m going to use this little card as a tool to help me get there. I’m going to choose to enter into the story that has main characters named “Gratitude” and “Generosity”, and I will try to reject the ones named “Fear” and “Selfishness.”
I trust that I will not be alone. Thanks be to God, we are never alone. Amen.
