Category: Sermons

¹ At that very time there were some present who told Jesus about the Galileans whose blood Pilate had mingled with their sacrifices.² [Jesus] asked them, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans?³ No, I tell you, but unless you repent you will all perish as they did. ⁴ Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they were worse offenders than all the other people living in Jerusalem? ⁵ No, I tell you, but unless you repent you will all perish just as they did.”
  ⁶ Then he told this parable: “A man had a fig tree planted in his vineyard, and he came looking for fruit on it and found none. ⁷ So he said to the man working the vineyard, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ ⁸ He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. ⁹ If it bears fruit next year, well and good, but if not, you can cut it down.’ ”

Luke 13:1-9

My sermon from the Third Sunday in Lent (March 23, 2025) on Luke 13:1-9.

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One of the ways our faith is manifested in the world is through ordinary things – which is sort of amazing and strange all at the same time. We expect the divine to be a bit over-the-top, the kind of miracles that defy the laws of physics while bringing us an other-worldly sense of calm and peace. When we enter a holy place and feel that warm spiritual hug around our shoulders, we remember we are already part of something so much bigger than ourselves. I think it’s pretty reasonable to expect the Creator of Everything to show up every once in a while to break through the sameness of our every day while also pushing us through our anxiety and fear. But when we actually get down to doing the god-stuff in worship, in bible study, or whenever we gather as part of the Christ, what we use is the ordinary stuff of words and voices, pauses and silences, and a little bread and drink to embody who our God is. The Jesus we meet in the gospels often does the kind of big stuff we want for our lives – especially when things feel really hard. Yet our God has a habit of showing up in very ordinary things, even as every day as a tree, to point to what life with our God can be. 

Now finding fig trees in our area isn’t an everyday thing. But when Jesus journeyed through Israel, Galilee, Syria, and beyond nearly 2000 years ago, the fig tree was a very ordinary thing. These trees were outside people’s doors, hanging out in cities, and cultivated in large orchards. A fig tree could provide shade from the noon day sun to a weary traveler and its fruit was nourishing to those who were hungry and thirsty. Fig trees and their fruit were literally everywhere and, over time, began to show up as a symbolic image throughout our Bible. In commentary about today’s reading from the gospel according to Luke, Professor Peter Hawkins showed me just how often fig trees appear in our sacred scripture. “In the opening of Genesis the fig [tree] grows in Eden’s lush garden along with ‘every tree that is good to the sight and good for food.’” The fig tree is meant to be climbed, sat under, and its fruit eaten while the tree of knowledge of good and evil which was right next door, was to be avoided. When Adam and Eve ate what they shouldn’t and experienced shame for the very first time, they used the leaves from the tree that cared for them to cover their bodies. The abundance of the fig tree represented what the kingdom of God is meant to be about. And we should imagine the great feasts described in the prophets as a sign of God’s grace as one covered in grapes, wine, pomegranates, and figs. This vivid description of what love can be extended even in the passionate intimacy described in the Song of Songs which used the fruit from the fig tree as the “harbinger [for new life] and … unabashed love.” The flourishing of the fig tree represents, I think, God’s imagination for what life should be. And since God imagines it, we should consider that the baseline for what is ordinary in all of creation. But we also know how often we let things other than grace, mercy, and care flourish instead. So when the community assumed that their strength, might, and what they assumed they were entitled to would keep them safe, the prophet Joel used the image of a fig tree stripped of its bark as a sign of how life-less that way of being truly is. The ordinary stuff of life is simply what a fig tree does. And while we often want that kind of flourishing only for ourselves or those like us, the prophet Micah imagined a more holy future where “all sit under their own vines and under their own fig trees, and no one shall make them afraid.” When we realize the myriad of ways a fig tree connects to its environment and how accessible its fruit is meant to be – we get a glimpse of how God’s ordinary is what makes our world, and our lives, thrive. 

This, though, can make the story Jesus told a bit difficult to follow if we choose to identify the landowner as the only stand-in for God. We expect the one who owns the land and the trees should have a vision, a will, a plan for what those trees should do. A fig tree that fails to bear fruit is a tree refusing to be what it’s meant to be. And a tree that isn’t efficient or productive or good or whatever terminology we use to define its value and worth – is a tree we can justify being tossed aside. This way of thinking, though, is pretty dangerous especially if we then make the claim that those who didn’t understand God in the first place have already had their year – their chance – to get it right. The fruit they were meant to grow should reflect the curated kind of life that includes what we believe flourishing looks like. And while we might say that flourishing with faith includes a little bit of kindness, some patience, and an appropriate care that covers ourselves, our family, and then our neighbors in that exact order – the fruit we often elevate is, instead, selfishness and fear, anger and grievance, and a demand for others to show us the kind of grace we will never share with them. We assume we know what a fig tree looks like and what a fig tree looks is what thriving is all about. But a fig tree is more than what it looks; a fig tree is, in God’s eyes, primarily defined by what it does. And so rather than seeing God as only a landowner casting a vision of what we are supposed to be; it’s possible we’re the landowner who needs a gardener to show us what life can be. The God who made the fig tree, the earth, the air, and the water it relies on is the same God who chooses to be the gardener too. And the kind of care Jesus described is the same kind of care Jesus invites us to share too. Now we might not be able to grow leaves and provide shade from the sun at high noon but we can invite a stranger inside, turn on the AC, and give them a cup of cool water that reflects the fullness of who we declared our God to be. We can, through the gifts God has given us – the talent to listen; to pray; to show up; to wonder; to dream; and to see the Christ in everyone – to use these gifts as the fruit that feeds those around us. That doesn’t mean we’ll always get this right since our ego, our lack of imagination, and our assumptions about what the “good” life truly is often becomes the fruit that harms those who God loves. But when we trust that what’s ordinary to God is what makes us, through baptism and faith, as the extraordinary bearers of God’s love into the world, we move beyond seeing ourselves as landlords but as trees and gardeners for the world. God didn’t simply create the world; God also lives in it. And the acts that are ordinary to God – such as mercy, care, support, and love – is how we grow into our own identity as the very ordinary people that live out the kingdom of God. 

Amen.

¹After these things the word of the Lord came to Abram in a vision, “Do not be afraid, Abram, I am your shield; your reward shall be very great.” ²But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” ³And Abram said, “You have given me no offspring, so a slave born in my house is to be my heir.” ⁴But the word of the Lord came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” ⁵He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.” ⁶And he believed the Lord, and the Lord reckoned it to him as righteousness.

⁷Then he said to him, “I am the Lord who brought you from Ur of the Chaldeans, to give you this land to possess.” ⁸But he said, “O Lord God, how am I to know that I shall possess it?” ⁹He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” ¹⁰He brought him all these and cut them in two, laying each half over against the other, but he did not cut the birds in two. ¹¹And when birds of prey came down on the carcasses, Abram drove them away.

¹²As the sun was going down, a deep sleep fell upon Abram, and a deep and terrifying darkness descended upon him.
¹⁷When the sun had gone down and it was dark, a smoking fire pot and a flaming torch passed between these pieces. ¹⁸On that day the Lord made a covenant with Abram, saying, “To your descendants I give this land, from the river of Egypt to the great river, the River Euphrates.”

Genesis 15:1-12,17-18

My sermon from the Second Sunday in Lent (March 16, 2025) on Genesis 15:1-12,17-18.

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What do you do with your phone when you’re watching a movie or a tv show? 

Now I’m assuming most of us keep it relatively hidden when we’re out in public. But when we’re home, there’s a good chance that when the big screen is on, our little one is too. It’s possible we’re spending that moment looking up the name of the actor on the big screen that looks very familiar. Yet there’s also a pretty good chance we’re mostly responding to the texts, posts, and whatever else we receive from our friends who are doing the exact same thing. The phenomenon of splitting our attention in this way is called “the second screen experience” but I wonder if we’ve been doing something like this forever. I’m sure that even in Abram’s day, people assumed splitting their attention was perfectly fine as they tried to do what they needed to do in a world that often consumes all the time that we have. Now after a long day at work and after taking care of everything life has thrown our way, binge watching a show while sitting on the couch can be exactly what we need. But while that story on the big screen washes over us, the ads, the tweets, the images, and the group chats in our hand devour our focus, attention, and shift our view of the world and our lives. We assume we can keep track of a lot of things at once and that it wouldn’t impact what we think or feel. Yet in today’s first reading from the book of Genesis, we witnessed God change Abram’s focus so that he could live into the future God was already bringing about. 

Abram’s story – whose name will eventually be changed to Abraham – is one I need to relearn every time he shows up in the three year cycle of readings we use for worship. We first met him just in chapter 12 when he was, according to the Bible, 75 years old and living in modern day Iraq. God called Abram and told him to leave all he knew behind and become a nomad in what is now Israel and Palestine. His initial household was small, just a few family members and some flocks of goats and sheep. But it wasn’t too long before his wealth grew and he was treated as his own kind of kingdom full of animals, workers, and slaves. As a nomad, he regularly negotiated with the cities, villages, and kingdoms in the area over access to water, grazing land, and emergency relief during a famine. The politics would sometimes turn violent and his household would become an army all on its own. In the chapter immediately before this one, Abram led a military campaign to rescue his nephew Lot  from an alliance of city states and kings. And after routing his opponents, their camp, resources, and gold was up for the taking. But instead of grabbing it, he left it behind so that no one could say his wealth came from anyone but God. Refusing to hoard what we believe we deserve or earned was as counter-cultural in Abram’s day as it is in ours. Yet it was his way, I think, trying to keep his attention off his own strength and onto God alone. We shouldn’t assume, however, that Abram was full of faith, righteousness, and counted his blessings everyday. Even after things had gone his way, he couldn’t help but complain. 

And his complaint seems odd since God has been his strength and shield. But, in the words of Professor Timothy McNinch, “our world is generally more individualistic than the world of ancient Israel. For them, the only wealth that mattered was the kind that could stay with the family in perpetuity. Without children, Abram ask[ed] God to explain why he should trust in God” at all. This doesn’t mean Abram didn’t have other options when it came to choosing his family since he could (and would) impregnate his slaves against their will as well as appoint other heirs. We shouldn’t give him a pass for what he did nor act as if someone’s chosen family can’t be more holy and faithful than one that shares flesh and blood. Abram’s attention, however, seemed entirely focused on his Sarai becoming a very specific kind of mom. And since God’s call to them came when they were fairly old, it was perfectly reasonable for Abram to question whether their future would be anything else. So God, in response, reset Abram’s attention. God pushed Abram out of his own head, got him to touch grass, and then looked up into the night sky. And what he saw was something we can’t see since all the light pollution limits the limitlessness of the stars. The heavens for Abram sparkled and shimmered with a countless number of lights, inviting Abram to see how his lack of a future would become an endless one. This nomad who had everything but assumed it was nothing would even receive the property he could only pass through. This was God’s way of pushing Abram’s attention to embrace what he would never see in his own lifetime. And while we’re told the wonder and awe inspired Abram to believe, he still had the courage to be who he always was. The doubt Abram articulated didn’t mean he wasn’t faithful. Rather, what he wanted was something tangible, something physical, some kind of experience to help him cling to the unknowable future. God could, at that moment, have asked why Abram’s attention was on human things rather than divine things. But God chose to build the experience Abram needed. What they did is, to us, a bit strange since we don’t typically arrange bloody carcasses split in two in the form of a gauntlet whenever we sign a contract for a house or to start a job. That ritual, though, was pretty common when people, communities, or nations in Abram’s day signed a covenant – a list of shared promises – together. God called on Abram to find the animals, slaughter them, and even shoo the vultures away if they tried to sneak a quick meal. But when Abram expected for him and God – the two parties in this covenant – to walk through the gauntlet to signify their commitment to each other, God – manifested as smoke and fire – went through on their own. Abram participated in the promise but God was the one who unilaterally solidified it. No longer would Abram’s attention and focus be only on what he could do. Instead, the God who acted, the God who promised, the God of everything would be the One to lead him through. 

This doesn’t mean, however, that Abram’s attention for the rest of his story was always on God. A lot of what follows included his focus being way too small and scattered. He was often too focused on his own needs, wants, fears, and expectations. But whenever his vision became too small, God pushed him towards the future God was already bringing about. That future wasn’t Abram’s responsibility to create but it was one he was called to live into. Now the struggle for our attention and our focus is as relevant today as it was in Abram’s day. And what we choose to pay attention to while we constantly split our attention actually shapes our lives in ways we don’t always realize. When we give others the opportunity to push us into a future that isn’t as abundant or as welcoming or as vast as the diverse kaleidoscope of stars and planets that make up our night sky, we fail to embrace our responsibility to keep our eyes on the One whose arms on the Cross were open to us – and to all. The future God is building is a future where everyone gets to be their own kind of Abram: invited to trust and to believe while able to doubt and question. This attention keeping is more than just remembering to say our prayers or saying grace before our meals. It’s knowing that the future doesn’t depend on us and choosing to live, today, as if God’s future is always true. And when we do this well, our own attention will shift away from what we consume and more towards what God chooses to focus on: which is you and your family, your friends and our communities, the poor, the young, the old, the unwanted, the marginalize, and those the rest of us try to hide or despise. When we keep our attention focused on God, on the Cross, and on what God is up to, we’re doing more being faithful Christians. We’re also showing everyone how shifting our attention from what consumes us and towards what gives us life is what we get to do with our God. 

Amen.

¹ Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, ² where for forty days he was tested by the devil. He ate nothing at all during those days, and when they were over he was famished. ³ The devil said to him, “If you are the Son of God, command this stone to become a loaf of bread.” ⁴ Jesus answered him, “It is written, ‘One does not live by bread alone.’ ”

  ⁵ Then the devil led him up and showed him in an instant all the kingdoms of the world. ⁶ And the devil said to him, “To you I will give all this authority and their glory, for it has been given over to me, and I give it to anyone I please. ⁷ If you, then, will worship me, it will all be yours.” ⁸ Jesus answered him, “It is written,
 ‘Worship the Lord your God,
  and serve only him.’ ”
  ⁹ Then the devil led him to Jerusalem and placed him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down from here, ¹⁰ for it is written,
 ‘He will command his angels concerning you,
  to protect you,’
¹¹ and
 ‘On their hands they will bear you up,
  so that you will not dash your foot against a stone.’ ”
¹² Jesus answered him, “It is said, ‘Do not put the Lord your God to the test.’ ” ¹³ When the devil had finished every test, he departed from him until an opportune time.

Luke 4:1-13

My sermon from the First Sunday in Lent (March 9, 2025) on Luke 4:1-13.

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Kenny Meyers is an entrepreneur, a techie, and a comic book evangelist who wants to make it easier for you to discover the next great comic you’ll fall in love with. Now I’m pretty sure only a few of us gathered today have even imagined that there might be a comic book we’d want to read. But I do think most of us can recognize when someone – or even ourselves – are so passionate about what they love, they want you and others to discover that same kind of love too. And it’s the type of energy we experience when someone can’t help but share with us that new restaurant or recipe or book or vacation spot or even a new idea that they believe will help us become more of who we already are. It isn’t about, necessarily, persuading us to think or be or take on positions of stuff we never really cared about before. Rather, they have taken the time to know us, to love us, and to be with us in ways that are life-giving and true. And they can recognize a part of us that needs a little something else to help shape us into who we want to be. Kenny, as a comic book fan working in the comic book ecosystem, is trying to do exactly that. He has intentionally been working on developing different ways for people to find comic book shops that actually cater to their wants and needs, as well as helping those who read comics discover that next book they’ll share with all their friends. Helping others discover more about what makes them who they are is one of the greatest gifts we can offer our family, our friends, and every one of our communities. And in today’s reading from the gospel according to Luke, we discover just how human Jesus – and we – get to be. 

Now it is a tradition to begin the season of Lent with this specific story from Jesus’ life. Jesus, after being baptized in the River Jordan by John, was immediately compelled by the Spirit to travel even deeper into the wilderness. This movement was more than trying to form a spiritual connection with Creation by visiting a place untouched by human hands. The wilderness Jesus went to was full of danger, terror, and fear. Every wilderness in our Bible is where our attempts at having any sense of control completely break down. It’s a wilderness we cannot prepare for nor make our own way through. The wilderness is a moment in life when all we can do is lean on God. Those experiences, for us, can be pretty frightening because wanting control is the one thing that guides us through. Yet for the  Son of God to be pushed into that kind of place feels a bit odd since his relationship with the divinity is a little more tangible than our own. Jesus, as we proclaim, was there when the entire universe was made and his identity as part of the Holy Trinity makes his reality a bit different than our own. But his choice to also be 100% human; to discover what it was like to grow up, to be cared for, and to be in relationship with people who have their own stories, experiences, challenges, and joys; makes me wonder if Jesus also discovered the very human desire to be something else. There are times in our life when being us doesn’t seem like it’s enough. We want to be smarter or kinder or richer or willing to take the risks that love invites us to. We desire the power to right every wrong we see and reverse the pain and suffering that our loved ones go through. Having the opportunity to change our situation into whatever feels comfortable and safe – that’s something we would do all the time. And while there are plenty of songs, hymns, poems, podcasts, and self-help books inviting us to celebrate our humanity while doing what we can to maximize our life right now – a sudden illness, a tragic accident, or an experience challenging our own sense of self, worth, and value can make us want to be anybody else. Jesus, who is one of us, might have discovered how non-human we sometimes want to become. And if there’s anyone who could transcend the messiness of life, it would definitely be the One who is always 100% divine too. 

And so, I wonder if Jesus’ temptations were something more than being tempted with the power, authority, and invulnerability we want for ourselves. His time in the wilderness might also have been a kind of test to see if he was so human, he would turn his back on his humanity when things got too hard. When the evil one mocked Jesus by telling him to turn some stones into bread, the temptation was to push beyond the limits of our createdness. Next, when the devil showed Jesus the multitude of ways we wield power over others to control our world, our lives, and our neighbors – Jesus’ very subtle response revealed how being with, rather than dominating over, is what true power always looks like. The Hebrew words underneath the phrase “the Lord our God” are actually two different words for God. One of those names points to one of the primary attributes of God which is always mercy while the other name shows how justice is what makes our God, God. God isn’t in the business of lording over creation to keep everything in line. God, instead, chooses to live with all that God loves while showing that love through mercy, compassion, and hope. And, finally, when the evil one wondered if Jesus would prefer a life free from all restraints, free from our reality; and in the words of Professor Richard Swason – “to be absolutely… invulnerable,” Jesus proclaimed that He would hold onto his humanity because God’s love couldn’t do anything less. 

Jesus, after hearing a heavenly voice proclaim his identity as God’s son at his Baptism, then immediately went into that moment where being human isn’t usually enough. He had, from Christmas to this moment, discovered what it means to be one of us. Jesus had learned to cry, to laugh, to question, to wonder, and argue about who gets to go first while playing with his friends in the marketplace. And when his public ministry was about to begin, his first challenge was to do the very human thing of leaving his humanity behind. Would he succumb to the desire to be something other than who we are? Would he be the One wielding power over creation rather than living with all our wants and needs? Would the Son of God embrace the attributes of God that we often want for only ourselves? Or would this Son of God and this Son of Humankind help all of us discover just how human we can become? Rather than clinging to our desire to be anyone else, we can – like Jesus – embrace who we already are. We can own our fragility, our humanity, and how hard being human truly is. We can, at the same time, learn to love ourselves – the fullest version of our humanity – even if those around us act as if we can’t be who God has made us to be. And, through it all, we can trust that the Jesus who sealed His love on us through the Cross, will transform us into more of who we are. That doesn’t mean there won’t be times we will do everything we can to be something other than who we are. But instead of hoping that our journey with Jesus will take us on a path out of this world, maybe we can see how our time with Jesus is what shows us how truly human we get to be. 

Amen.

²⁸Now about eight days after these sayings Jesus took with him Peter and John and James and went up on the mountain to pray. ²⁹And while he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. ³⁰Suddenly they saw two men, Moses and Elijah, talking to him. ³¹They appeared in glory and were speaking about his exodus, which he was about to fulfill in Jerusalem. ³²Now Peter and his companions were weighed down with sleep, but as they awoke they saw his glory and the two men who stood with him. ³³Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us set up three tents: one for you, one for Moses, and one for Elijah,” not realizing what he was saying. ³⁴While he was saying this, a cloud came and overshadowed them, and they were terrified as they entered the cloud. ³⁵Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” ³⁶When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen. 

Luke 9:28-36

My sermon from the Transfiguration (March 2, 2025) on Luke 9:28-36.

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I’m pretty sure there’s a bunch of stories in our Bible we don’t fully understand. And while that can be annoying, I’m here to say that’s okay. It’s incredibly faithful to hear all these prophecies, dreams, and experiences that have been passed down for over two thousand years and not know how to handle them. And when we find ourselves hearing a story we don’t really get, God often uses those words to expand our spiritual imagination. The Transfiguration is, I think, meant to be one of those kinds of stories. It’s a moment in Jesus’ life where an epiphany – aka a revelation or manifestation of God – took place. Jesus, according to Luke, took three of his friends up a mountain top to pray since even God knows how important it is to occasionally take a break. Jesus’ friends, at that moment, were a little worn out since they had traveled with Jesus from the shores of the Sea of Galilee to Tyre and beyond. They were there when Jesus healed the sick, casted out demons, and heard words challenging their own understanding of their lives and their world. It was a lot and they needed their sleep. But there came a moment when even their closed eyelids couldn’t stop the light shining in front of them. 

Now, in the past, the English translation of the Bible we used in worship tried to make this story seem a little sensible. The translators recognized how there was a bit of a mystery in Luke’s version of the story so they used Matthew and Mark’s version to fill in some of the details. That translation, known as the New Revised Standard version, described what Jesus went through by focusing on what he was wearing. The brightness he embodied was, as we see in the other texts, enhanced by his clothes becoming extremely white. Yet the ancient Greek words Luke used to tell this story never included “white” at all. Our attempt to make this story more understandable missed noticing how Luke wasn’t really trying to explain it. For Luke, the transfiguration is an experience that becomes way too safe, shallow, and small when we try to describe it at all. What these three friends of Jesus experienced was seeing Jesus radiate with an aura and an energy they couldn’t be pushed away. I like to imagine, as they napped, their darkness behind their eyelines was replaced by a light they couldn’t ignore. And so, when they finally opened their eyes and looked at Jesus, what they witnessed wasn’t Jesus ready to go to a so-called “white party” during the summer. Staring at Jesus was, instead, like looking at a flash of lighting or staring at the noon day sun or being a bit too close to an atomic blast. We expect, I think, that our prayers with Jesus would be rather serene, hopeful, and extremely comfortable. But the revelation they received instead was completely life-changing and terrifying. 

It’s hard for us, though, to recognize how frightening Jesus was because we have a different kind of relationship with the divine. To us, a holy moment feels like a warm hug around the shoulders and an aura of peace that feels like it will never end. But in Jesus’ day, people recognized how different holiness and divinity truly were. In a world that was created, the uncreated would be wild and free. It was assumed that when the divine showed up that wasn’t through dreams or messengers or even mystical signs stirring our heart – whatever that divinity ran into would be completely consumed. As Jesus’ intensity grew, Peter, James, and John’s fear grew too. They needed something to calm their troubled spirits but received, instead, a doubling down as two figures from their own ancestral story chose to show up. The miracle Jesus’ friends lived through wasn’t seeing Jesus transfigure into something new. The miracle was that after everything was said and done, they were still alive. Peter’s response to his survival was to do the very biblical thing of making something to mark the spot where God showed up. But I also wonder if, while that particular moment washed over him, if Peter wasn’t also excited to see Jesus’ power manifested in exactly the way they hoped it would be. Jesus’ might; Jesus’ strength; this outward presence of the divine and holy Son of God literally on earth – this display was the kind of Jesus they had always wanted. On that mountain top, he was lit up with more power  than the noon-day desert sun they often saw reflecting off the shields and helmets of all the Roman soldiers that patrolled the land. The Jesus who burned was the Jesus who embodied everything they believed the Messiah to be. We often act as if the display of power and its outward appearance are what true power, strength, and might really look like. And when Jesus transfigured on the mountaintop, he seemed to finally look the part. He was like an atomic blast, growing, and spreading but one that was already on the disciples side. Jesus’ friends, I imagine, sensed that this was the Jesus they wanted to lead them to Jerusalem. And if he did, then even Rome itself might fall under the radiant thumb of the Son of God. 

It wasn’t long, though, before that that moment was completely over. The cloud, the booming voice, and the intense light were suddenly gone. The remnant of what Peter, John, and James had seen was still burned into the back of their eyeballs. Yet the mountaintop was just a mountaintop and Jesus’ clothes and face were as dusty as they had always been. What was left behind was simply Jesus and his friends exactly as they were. And while the Jesus Peter, John, and James so desperately wanted to share with others had been right there – the Jesus they got was the One they already knew. It was the Jesus who chose to be for people; the one who chose to surround himself with the sick and the marginalized. It was the Jesus who knew that wealth, power, military might, and our social status would never be what truly defined it. The Jesus who could burn with the power of the sun chose to be a loving Son to a world that’s too often covered in shadow. All the mercy; all the compassion; and choosing to see people as those who truly bear the image of God – that was, and will always be, how God’s true divinity – and power – shines. The God we get isn’t the God we necessarily want because the power we desire isn’t the kind of power God chooses to wield. What God chooses to do is simply love which is a bit of a mystery to us since we often struggle to love ourselves and others too. But whenever we witness someone caring without the expectation for any reward; when we choose to accept the sacrifices that always come with helping others thrive; when we realize that hoarding what we don’t need isn’t God’s vision for our world; and when we listen more, talk less, and embrace hope rather than commit ourselves to causing harm – it’s then when we are embodying the holy gift of the divine we were given since Jesus has already chosen you to be part of what God’s love will look like in the world. And while there are times when we want God to show up like a flash of lighting on a mountain top, what we get instead is a God who chooses to come down the mountain and walk with us through whatever valley we end up wandering through. The Transfiguration isn’t about finally understanding who our Jesus truly is. It’s about realizing that God’s power is always made real in a love that never ends. 

Amen.

[Jesus said:] ²⁷“But I say to you who are listening: Love your enemies; do good to those who hate you; ²⁸bless those who curse you; pray for those who mistreat you. ²⁹If anyone strikes you on the cheek, offer the other also, and from anyone who takes away your coat do not withhold even your shirt. ³⁰Give to everyone who asks of you, and if anyone takes away what is yours, do not ask for it back again. ³¹Do to others as you would have them do to you.
 
³²“If you love those who love you, what credit is that to you? For even sinners love those who love them. ³³If you do good to those who do good to you, what credit is that to you? For even sinners do the same. ³⁴If you lend to those from whom you expect to receive payment, what credit is that to you? Even sinners lend to sinners, to receive as much again. ³⁵Instead, love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. ³⁶Be merciful, just as your Father is merciful.

³⁷“Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; ³⁸give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap, for the measure you give will be the measure you get back.”

Luke 6:27-38

My sermon from the 7th Sunday after Epiphany (February 23, 2025) on Luke 6:27-38.

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Last fall, a bunch of videos appeared online showing what it takes to feed a family. Spread out on a kitchen island or a dining room table was a week’s worth of food purchased at the supermarket as well as the receipt showing how much it cost. The response to these videos varied greatly, with even a few making it onto cable news. And while those videos offered a glimpse of how expensive this ingredient necessary for life can be, most of them were focused on generating engagement, getting attention, and justifying a specific political choice. Food is a necessity and not many of us can easily absorb what happens when something like eggs jumps in price by 30% since January. It’s really hard being a parent, a child, a student, a teacher, a grandparent, or even just a friend when food insecurity is all we have. And while those videos could have been focused on that reality, they were really about “winning” some kind of verbal contest. But if we look past the rhetoric, the vibes, the need to go viral, and all the partisan talking points, it was actually pretty brave for people to show others why they buy the food that they do. All those cans and boxes and bags full of produce told a story about what feeds their bodies and souls. For some, their grocery bill was a bit less than we’d expect since they prioritized ingredients rather than food that was already prepared. These folks had the time, energy, and mental space to actually come up with an idea whenever their kids asked: “what’s for dinner?” It’s possible the act of cooking allowed them to unwind after a difficult day, serving as a way to love those around them. Other families, though, don’t always have the time, energy, or desire to create a dish out of the stuff in their fridge. Their life revolves around popping something into the air fryer or placing an order through their phone at the end of a very long day. The stresses and joys that come with all our callings sometimes means we need the starches, salts, and sugars corporations and restaurants make. And when that’s the case, inflation shows up in very annoying ways. We might assume there is one kind of household – either ingredients based or convenience based – that is better than the other. But I think it’s much more faithful to notice how what we eat – and what its cost – is merely one ingredient making up the life we get to live. The other ingredients that influence our food include our culture, background, financial security, hopes, dreams, relationships, and even our politics. And when we take time to notice all the ingredients that make us who we are, we get a better glimpse of who Jesus calls us to be. 

Now this is our second week listening to Jesus’ “sermon on the plain.” He, after gathering together an initial group of disciples, was surrounded by a multitude of people from throughout ancient Israel and beyond. Luke explicitly shared that the community around Jesus came to not only learn from him but also wanted to be healed. They longed for a kind of wholeness they believed only Jesus could bring. This community, though, had a bit of trouble seeing Jesus since he chose to be in the middle of them. He stayed level and regularly bent down to connect with those brought to him by their friends. I can almost imagine those in the crowd bending, weaving, and stretching their necks while trying to get a glimpse of the One who might help them live in a different way. But every time they looked for Jesus, they saw a mass of humanity that Jesus’ presence connected them to instead. After making time to listen, care, and treat those around him as the beloved children of God they already were, Jesus then shifted what he was up to by launching into a sermon. He began by first saying that those we despise are often those who God sees as blessed and that our so-called “winning” often creates woes that devour us and our friends. Jesus wasn’t merely pointing to our next life might be. He, instead, reiterated how the ingredients we claim define our life are often flawed and wrong. Chasing after wealth and power and whatever “winning” looks like isn’t what God wanted for us in the first place. Life could be different if we paid better attention to the actual ingredients God gives us. So Jesus, after naming God’s blessing and reminding us of the woes we choose instead, invited those around him to see life differently. What would it be like if we loved our enemies as much as our friends? What would we need to define our lives by something other than retribution and vengeance? Would it be possible to have the courage to support those who couldn’t give us anything back in return? And what would this moment be like if we focused on what we could give rather than on what we feel entitled to get? At the heart of Jesus’ words is, I think, a trust that God’s presence reverses most of our expectations. Life isn’t meant to be a game we’re trying to win. Instead, life is what happens when we look for God at the center of it all. And when we do, what we see is that mass of humanity that God loves too. 

But what that life looks like will, I think, vary from person to person. It isn’t always easy to be generous at every moment of our lives. The one ingredient in life that is pretty much always constant is change. And while there are moments when we can, and should, be generous – there are other times when we’re the ones who need help instead. Learning how to care and to let go of our pride, stubbornness, and the need to make enemies fundamental to who we choose to be, is how we let love grow. And this love, for Jesus, isn’t something we have; love is lived out through the relationships we have with God and with others. These relationships aren’t simply limited to something romantic or familial; they also include those strangers we’re meeting for the very first time. Realizing how difficult this kind of life can be might leave a bit of a knot in our stomach since Jesus’ words feel like the ingredients for a way of life we’ll always, somehow, fail at one time or another. But Jesus didn’t only share these words to only one person; he spoke them to a crowd who, while looking for him, saw all kinds of people too. We, with the spirit’s help, can let the ingredients named by Jesus for our life flow through us while participating in a community that can do those things when we can’t. When forgiveness, love, mercy, or generosity becomes too much, Jesus connects us to others who get to take on those until we’re ready to live that way again. That doesn’t mean we get to pretend we’re something other than we’re not to get out of what God calls us to do. Rather, it lets us be for and with each other through all that life brings while discovering God’s imagination for our lives and for our world. God doesn’t call us to win at life since life is a game we could never win on our own. What we need – and what we have – is a God who, through the Cross, won an eternal life for us and all who God claims as their own. Jesus has changed the ingredients for what life should be so that our life can take the ingredients of His love to show ourselves and others what it means to follow Him. 

Amen.

5Thus says the Lord:
 Cursed are those who trust in mere mortals
  and make mere flesh their strength,
  whose hearts turn away from the Lord.
6They shall be like a shrub in the desert
  and shall not see when relief comes.
 They shall live in the parched places of the wilderness,
  in an uninhabited salt land.
7Blessed are those who trust in the Lord,
  whose trust is the Lord.
8They shall be like a tree planted by water,
  sending out its roots by the stream.
 It shall not fear when heat comes,
  and its leaves shall stay green;
 in the year of drought it is not anxious,
  and it does not cease to bear fruit.
 9The heart is devious above all else;
  it is perverse— who can understand it?
 10I the Lord test the mind and search the heart,
  to give to all according to their ways,
  according to the fruit of their doings.

Jeremiah 17:5-10

My sermon from the 6th Sunday after Epiphany (February 16, 2025) on Jeremiah 17:5-10.

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So this is the second weekend in a row when a Saturday night storm made this moment a bit unsettled. For almost sixteen hours, all kinds of water – snow, ice, sleet, and rain – have fallen from the sky. This water is simply doing what it’s supposed to do, seeking out the easiest path from the sky to the ground. We, though, have done our best to get in some of that water’s way by building a roof over our heads. Water, though, has a habit of seeping through any expectation we have. And a couple of weeks ago, I noticed a cardboard box sitting on a cabinet in the church office that was completely soaked. It was then when I noticed along one of the walls all kinds of water stains and paint peeling off the walls. Our property team and others at the church quickly responded to this issue by contacting our roofers and setting up a few dehumidifiers when the office began to smell. Their generous and faithful work is amazing but we’re still not exactly sure how the water is seeping through. There’s been storms over the last little bit that have left a puddle of water on the cabinets and other storms that have left the room completely dry. And while the search for the leak continues, I can’t help being a little annoyed and a bit anxious about what’s seeping through a building we’ve put a lot of time, energy, and money into. Watching and waiting for the water to seep through the roof can be very stressful. And in today’s first reading we heard from our Bible, the prophet Jeremiah points out how there are other things other than water that seep into us, becoming what we trust and believe.
Now over these last few weeks, we’ve spent quite a bit of time with the prophets. We heard Isaiah give voice to the message God called him to share 900 years before Jesus was born and how those same words shaped Jesus’ understanding of his own mission and call. A prophet is a person called by God to share a message inviting people to re-center their relationship with God and with one another. And in ancient Israel and Judah, the role of prophet was identified as a kind of religious leader that some kings and queens supported with money and resources. But when a religious leader ends up becoming part of a leader’s entourage, their message can become primarily a way to reinforce whatever their leader wants. There are a number of books in our Bible named after prophets; yet these prophets were the reluctant ones who weren’t really supported since God told them to push back against those who assumed God was always on their side. Jeremiah’s work began around the year 626 BCE and his words seeped into the life of the kingdom of Judah for the next forty years. Those in power assumed they were the blessed ones since they had wealth, resources, and could tell others what to do. People assumed that those kinds of resources were extremely limited and so those who had more than enough were seen as entitled to what they assumed God had given to them. This self-reinforcing fantasy masquerading as common sense valued keeping things as they were or returning to some romanticized past where only the right kind of people were in control. But when Jeremiah began to preach, the Babylonian Empire located in modern Iraq had started to grow. Those living in Judah and Jerusalem grew anxious as kingdoms came to fall to these outsiders from the East. The community responded by trying to form new alliances, strengthen their military, invest in their borders, and even embraced non-Jewish religious practices as a way to convince the divine to act on their behalf. Over time, their anxiety grew into a story of safety and greatness that even the prophets working for the king promised God would respond if Babylon’s armies ever broke through. Jeremiah, though, brought a different kind of message – proclaiming that it was God who was leading Babylon’s armies against them. The community had put so much of their trust in their wealth, their power, and their own understanding of what was holy and true that God had to respond. This trust had seeped so deeply into their lives, those incharge and those who supported them couldn’t even see what they had become. Their trust was reflected in the ways they treated their God through the harm perpetuated on the poor, the orphan, and those they chose to marginalize. They believed life was only meant for the right kind of people and their desire to dominate others had not gone unnoticed by their God. The community was so wrapped up in what they were, they couldn’t even listen to those around them showing how dry, dusty, and cruel their hearts had become.
And so Jeremiah, throughout his career, pointed to something else that could seep into their souls instead. We shouldn’t assume that the status quo, our traditions, or our expectations are a kind of holy foundation of who we get to be in the world. Every one of us has the opportunity to not let a sense of goodness, purpose, or faithfulness be the limit of what our life should be. And that’s because our God will continue to shape the foundation parts of who we choose to be. When we refuse to act as if God is still changing us, we become the shrub in the desert failing to realize how much more we can become. Saying we trust God isn’t always enough since what we do, say, what we listen to, and how we treat the most vulnerable among us reveals what we really trust instead. We might act as if this moment and our future depends on our wealth; what we hoard; and a deep sense of entitlement assuming certain opportunities belong only to us. We might choose to act as if the gifts God has given us, like our intelligence or our work ethnic, is only for us and not a world desperately in need. There are a million different ways we make our God small by choosing to put our trust in all the other stuff seeping into our lives that pretend only one kind of identity, purpose, goal, or culture is allowed to be. God, though, knows that these limits will not be the end-all-be-all since something else has already seeped into our lives. When you were baptized, the water that fell on you did what it was supposed to do. Some of it fell off the side of your face, seeking the ground, while other drops seeped into your skin and hair. It was that water, united with the promises of God, that became the new water meant for the roots of your soul. The promises of God – of an eternal life that has already started; of a union with a holy family stretching beyond all time and space; and the promise that your value isn’t based on what you have done or will do but on God’s love for you alone – that is at the heart of who we get to be. This does not mean life will always be easy nor that we won’t often put our trust in things that cause woes, death, and destruction rather than hope and peace. But it does mean that what we get to trust is that we truly are worth living, dying, and rising for. This is a gift that none of us are entitled to but one that helps us do the hard thing of loving God; loving our neighbor; and of choosing to serve those we don’t fully understand – no matter what comes next. And when we truly trust that the God who was born, who lived, who loved, who laughed, who cried, and who died on a Cross with arms open to all – when we trust the God who is with and for us all of our days and beyond – that’s when we begin discover how our true life has already begun.

Amen.

¹Once while Jesus was standing beside the Lake of Gennesaret and the crowd was pressing in on him to hear the word of God, ²he saw two boats there at the shore of the lake; the fishermen had gotten out of them and were washing their nets. ³He got into one of the boats, the one belonging to Simon, and asked him to put out a little way from the shore. Then he sat down and taught the crowds from the boat. ⁴When he had finished speaking, he said to Simon, “Put out into the deep water and let down your nets for a catch.” ⁵Simon answered, “Master, we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets.” ⁶When they had done this, they caught so many fish that their nets were beginning to burst. ⁷So they signaled their partners in the other boat to come and help them. And they came and filled both boats, so that they began to sink. ⁸But when Simon Peter saw it, he fell down at Jesus’s knees, saying, “Go away from me, Lord, for I am a sinful man!” ⁹For he and all who were with him were astounded at the catch of fish that they had taken, ¹⁰and so also were James and John, sons of Zebedee, who were partners with Simon. Then Jesus said to Simon, “Do not be afraid; from now on you will be catching people.” ¹¹When they had brought their boats to shore, they left everything and followed him.

Luke 5:1-11

My sermon from the 5th Sunday after Epiphany (February 9, 2025) on Luke 5:1-11 and Isaiah 6:1-8.

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I wonder – what did you expect to happen in worship today? I know, because of the snow, I spent most of this week anxiously wondering if this moment would even happen. My energy was tied up in the logistics for a Sunday that won’t meet our usual expectations. But taking time to focus on what happens when the divine shows up is, I think, pretty much what worship is about. The act of worship isn’t about what we do; it’s about where God chooses to be. We gather together virtually or in-person trusting that, regardless of whatever happened this week, this is the moment where you are seen, known, and loved. The divine really is meeting you right now even though our expectations for what this moment should be like probably varies from person to person. We might imagine that when God shows up, we should feel a kind of peace and comfort – as if a warm towel was suddenly draped over our shoulders. Or maybe we hoped some passion, energy, a guitar, and a voice would lift up our hands, our hearts, and our souls. Maybe we need this moment to have a kind of silence large enough to overcome the other noises telling us that we aren’t who God made us to be. Or when the divine shows up, we assume we’ll be inspired by a word propelling us into something new. What we want is an encounter with the divine that changes this current moment into something truly positive and amazing. Which is why our readings today from Isaiah and the gospel according to Luke feel a little weird because when the divine does show up, everyone’s first response is full of fear. 

Now the fear we see in these readings isn’t what we feel while watching a scary movie. When Isaiah and Peter encountered the divine, they were truly afraid for their lives. There was a belief that when the holy showed up, our story could come to its end. And we see this when Isaiah received a vision of God where the Holy Temple in Jerusalem became an extension of a heavenly palace. God, as we read, was an overwhelming presence sitting on a throne while wrapped by a royal robe that filled the entire space. Around God flew all kinds of fantastical beings that were covered in way too many wings and eyes. Nothing about Isaiah’s vision was meant to bring comfort or peace since he was witnessing just how powerful God truly is. Isaiah, in that moment, was overcome by a sense of his own humanity since comparing his createdness with God’s uncreatedness stole any sense of joy he had. His words weren’t simply what we’d expect a prophet in our Bible to share. He was, instead, articulating just how imperfect he truly was. These words weren’t about questioning his sense of worth or his own self-esteem. He was, instead, feeling an incredible sense of awe that was indistinguishable from terror and fear. Isaiah’s response was, I think, something we would feel if the hem of God’s royal robe suddenly filled whatever space we’re currently in. So why did Peter, while hanging out with Jesus who wasn’t being physically massive and over the top, react to God in the very same way? 

Now this probably wasn’t the first time Peter – aka Simon – met Jesus. In the verses right before today’s story, Jesus went into Peter’s house and healed Peter’s mother-in-law from a deadly fever. Jesus, at the time, was doing what he always did – preaching, teaching, and bringing wholeness to those who needed it. Their experience of the divine was the kind of experience so many of us want for ourselves – and our family members – right now. This is why, I think, Peter was perfectly fine with Jesus jumping into his boat and using the water as a way to amplify the sound of his voice so everyone could hear what he had to say. His experience with Jesus was already positive so he didn’t mind sticking around on the Lake of Gennesaret (which was just another name for the Sea of Galilee) after a night where Peter caught nothing. Peter was probably a little disappointed by how little he caught even though he knew that some nights, the fish were biting while others, they’re not. Peter was doing what he always did, using his gifts to take care of his friends and family. That typical moment was a little strange since there was currently a 30 year old shouting out over the water. But when Jesus, with a word, invited Peter and his friends to fill their boat with all kinds of fish, that abundance scared Peter half-to-death. Now Peter had already experienced the divine yet all this life; all this bounty; all this stuff to take care of his extended family didn’t inspire him with hope and joy. That moment, when Jesus displayed the kind of power over the others, should have caused Peter to give up everything to cling to all that wealth and control. But when the divine made its presence felt in this particular way, Peter was instead full of awe and fear. 

And maybe – just maybe – that really is a healthy response to when God shows up. God isn’t only about bringing us peace and comfort; God also challenges, transforms, and changes. God, as God, will always be bigger than our expectations. And while we have a habit of mistaking displays of power as true power itself, our God will also remind us of how loved – and created – we truly are. We often, I think, hope that a certain kind of ideology, way of life, or exercise of power will transcend how human we truly are. What we long for is access to whatever will create all that fish rather than the One who created that fish in the first place. Yet the God who brings us comfort is also a God who isn’t afraid to move us out of whatever is holding us back and into something a bit more true. God’s willingness to do this, though, is terrifying since we have to unlearn those thoughts, beliefs, and understanding that cares about power over rather than power with. When the divine shows up, abundant life always flows. And while we often want that life only for ourselves, it’s telling that Peter left all that fish for others to discover what God’s love chooses to do. That doesn’t mean, however, that we don’t need comfort and peace from our God since that is often how we are held through all the chaos life can bring. Yet I wonder what it would be like if we also let our encounter with the divine be something that can challenge, change, and even scare us. It’s scary, I think, to trust that this moment won’t be the sum of all our moments nor will our story be the default story meant for everyone else in the world. It’s terrifying to realize that people around us, including those we don’t like or even understand, really do bear the image of God. Our hands might shake when we realize how much our sense of self depends on the displays of power we or others exercise over others. And it’s frightening to see how Jesus chooses to give life to others whenever we do our best to take it. Our experience of the divine will never be the end-all-be-all of what the divine will do since God is always bigger than what we can imagine. And while that can be scary, it’s also a blessing since it’s this same God who, in baptism, has promised to never let you go. Our encounter of the divine will sometimes be obvious or peaceful or ridiculously scary. Yet the One who is with you will also be the One who moves you into an eternal and everlasting future where God’s life will flow out of your life to bring hope to the world. 

Amen.

²¹Then [Jesus] began to say to [all in the synagogue in Nazareth, “Today this scripture has been fulfilled in your hearing.” ²²All spoke well of him and were amazed at the gracious words that came from his mouth. They said, “Is this not Joseph’s son?” 
²³He said to them, “Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’ ” ²⁴And he said, “Truly I tell you, no prophet is accepted in his hometown. ²⁵But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up three years and six months and there was a severe famine over all the land, ²⁶yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. ²⁷There were also many with a skin disease in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.” ²⁸When they heard this, all in the synagogue were filled with rage. ²⁹They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff.  ³⁰But he passed through the midst of them and went on his way.

Luke 4:21-30

My sermon from the 4th Sunday after Epiphany (February 2, 2025) on Luke 4:21-30.

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So last week, I invited us to pause and hold whatever we were feeling, thinking, or imagining until we listened to the 2nd half of the story we heard from the gospel according to Luke. Jesus had just started his public ministry and began to make a name for himself throughout the region of Galilee. When he returned to the town he grew up in, the synagogue was packed with people he had grown up with. The attendant in that space handed him a scroll containing words from the prophet Isaiah and he was invited to read and preach. When he unrolled the scroll, he read out loud a handful of verses describing what life would be like for the community when the Messiah showed up. At first, those around him nodded and whispered and were excited by what he said. But once his words started to sink in – the promise of good news only for the poor; the hope of realising every prisoner and those who were oppressed; the healing of those who needed to be healed while also kicking off a year of jubilee that would reverse everyone’s economic futures – it’s then when the questions started bubbling up. If we let Jesus’ words remain merely abstracted and spiritualized, then we’re okay with what he said since we all struggle, worry, and long for some kind of relief. The words Jesus shared, though, were also pretty literal. Wondering if we are really poor or oppressed or if we’re pretending to be those things as a way to harm those around us – while also thinking if we really do what our economic futures and those around us to be reversed – aren’t ones we might be so thrilled to have after listening to these words from the son of a carpenter. Pausing to wonder and think what’s really going on can gnaw on us. And when Jesus kept speaking, that gnawing grew into a deep, deep, grind. 

Now Jesus seemed to know what they were thinking since he named their expectation that his attention, power, and love should primarily be for the benefit of those immediately around him. This community had, after all, been there while he was busy living his life. Yet the biblical stories Jesus used to interpret Isaiah’s words made them second guess who this Jesus might be. The prophet Elijah’s lived roughly 900 years before Jesus was born. And he worked primarily in what was known as the Northern Kingdom which formed after the kingdom David established broke into two after the death of his son Solomon. Elijah was known as a prophet who performed miracles and who also ticked off  those who assumed they knew what God could do. So after one particularly intense verbal battle with the king and queen of Israel, Elijah became a hunted man since God, through him, initiated a famine that lasted three years. At first, Elijah found safety hiding in the wilderness, away from the police and soldiers that stalked him. But when the water in that area dried up, he fled across the border into the land of the Philistines. The Philistines were, at that time, the major political and religious competitors to ancient Israel. And those kingdoms regularly fought wars against one another. The famine, though, wasn’t restricted to only one country and Elijah soon ran into a widow who was about to make the last meal for her and her family. When Elijah drew near, she had no interest in inviting anyone to her table who might take away the limited food she could find. She relented, however, and when she went to make food for her and her kin – God also chose to provide to this non-believer everything she needed to thrive. A generation later, Elijah’s disciple Elisha, found himself in a similar position. Naaman, the commander of the armies of the kingdom of Aram, a nation that regularly fought with and against Israel and Judah, had contracted some kind of skin disease. Naaman wasn’t a follower of God nor was he necessarily the kind of person we imagine should be a part of God’s holy family. And yet after being told by an enslaved woman what God was doing through Elisha, Naaman sought him out and was healed. Both stories show God choosing to act among people we would put at the back of the line when it comes to seeing what God’s love should do. We could, I think, read way too much into these stories by assuming this was God saying that these outsiders rather than the insiders were now God’s chosen family. Yet the stories don’t end with Naamen or the widow becoming the believer they assume they would become. Rather than justifying our own sin by consciously or unconsciously deciding who is God’s people and who isn’t, we can choose to notice what happened before any miracle took place. What we see, read, and hear in these two stories are people – with their God – showing hospitality to those they never wanted to be hospitable to in the first place. Elijah became a refugee who needed help from a woman who thought she had nothing to give. Yet when she gave him a seat at her table, God’s hospitality for her and her family flowed. Naaman, a military leader who won victories against God’s chosen people, needed Elisha to show him the kind of hospitality and care that no army could bring to bear. And when he let himself be vulnerable, Elisha welcomed him and showed what love can always do. God wasn’t simply going to be a God who would only work in the ways we expect. God would, instead, operate through the kind of hospitality that reveals who our God chooses to be. 

And so that might be why the community after listening to these words – then tried to toss JEsus off a cliff. After initially being really excited about what this wunderkid might do, they realized he wasn’t there to make their assumptions true. Rather, the God who chooses to do what God chooses to do will never be limited by who we imagine that God to be. Instead, our God will love. And this love will not be idealized or limited to only one community or one kind of relationship or only expressed between the vows couples make to one another. The love God gives is a love we get to share as individuals, as a church, and as a community living in the world. God’s love is often experienced at its best through hospitality. And its within these kinds of relationships where we learn how love really is patient and kind, not envious, arrogant, or rude. It’s the practice of hospitality that invites us to move beyond insisting that everything and everyone must follow our way. Hospitality is where and how we bear all things, believe all things, hope all things, endure all things. And while hospitality, like love, is always risky – we have a God who, through Jesus, has already shown that hospitality by claiming you in baptism and faith – as a beloved child of God. We, because of Christ, have already been brought into a divine family that extends beyond every border of time and space. And God did this not because we are perfect or special or always look the part when it comes to being faithful or Christian or even a true believer. Rather, Jesus chose you because you really are worth living, dying, and rising for. And so if Jesus can be that hospitable to us, I wonder what it might be like to show others what God’s hospitality truly is. 

Amen.