Grace to you and peace to you from God our Heavenly Father and Christ Jesus our Lord, who has sown the seeds of the Kingdom. Amen.
The Kingdom of God, our Lord says, is like a mustard seed. It’s small, insignificant, easy to miss. But plant it in the ground and it will grow and grow and grow until it becomes the mightiest…
Well, that’s different. Uh, Jesus, why not go with the cedars of Lebanon? That’s what Ezekiel did. Those cedars – there’s a mighty plant! Their timbers supplied the navies of the ancient world, the railroads of the Ottoman Empire, and the timbers for the very Temple itself in Jerusalem. The mighty and majestic cedars of Lebanon! Any bird would be lucky to build a nest in their branches!
But our Lord Christ goes for the mighty mustard shrub.
Grace to you and peace from God our Heavenly Father and Christ Jesus our Lord, who sends us the Spirit as an advocate. Amen.
“The whole creation has been groaning in labor pains until now.”
It has certainly felt that way for the past fourteen months – groaning under the weight of our eager expectation for things to return to something that might resemble what we used to call normal. Groaning for relief, for community, for financial relief, for a vaccine. Groaning for family and friends and coworkers and neighbors who have been separated from us, for loved ones who have been on ventilators in the ICU, groaning for relief and healing and hope of life after death. Groaning for three and a half million fellow humans killed by this wretched pandemic. Groaning for deliverance.
Grace to you and peace from God our Heavenly Father and Christ Jesus our Risen Lord, who abides with us. Amen.
It’s not an ideal situation, that’s for sure. If I were to sit down and plot it out, for maximum impact, it’s not how I would draft it. (Probably why nobody’s asked me to add to the canon yet.) But here it is: the first conversion of a Gentile to the Christian faith recorded in Acts. To be certain, Christ’s ministry attracted Gentile attention (the Syrophoenician woman in Mark and Matthew, and in Luke the Gerasene demoniac and the Roman centurion). But today, we see the Church for the first time open its arms to someone born outside the heirs of Abraham.
That’s a controversial enough proposition – it raises quite a few arguments in chapter 10 and again in chapter 15. But add to that the setting – outside of Jerusalem, with just a few people, the Ethiopian eunuch, and Philip – and it becomes downright odd. Up to this point, the Church’s ministry has been dominated by stirring speeches to large crowds (like Peter on Pentecost or Stephen as he’s martyred). It’s just a normal day on a road in the wilderness.
Grace to you and peace from God our Heavenly Father and Christ Jesus our Lord, who fulfills the everlasting covenant. Amen.
Do you remember the song “Father Abraham”? It was a mainstay of both Sunday school and VBS for decades – and though the language is a bit dated, it goes something like this:
Father Abraham Had many sons Many sons had father Abraham I am one of them And so are you So let’s just praise the Lord.
It’s a song about the fulfillment of God’s covenant with Abram that we read today:
As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations. No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you.
The “many sons” (though it might better be understood as “many descendants” or, to fit the cadence of the song, “many heirs”) are the multitude of nations, including the family lines of Moses, Joshua, David, and through David, our Lord Jesus Christ.
But the song, short as it is, leaves out a lot of the story, so here are a few extra verses:
Grace to you and peace from God our Heavenly Father and Christ Jesus our Lord, who by his death gives us rebirth. Amen.
If you spend much time in the South, you will inevitably be asked, “Have you been born again?” For some of our kindred in the Church, this is the single most important question to ask someone, and they have their own ready answer; they can point to a specific event on a specific day when they were born again – even if they grew up in the Church, even if there was never a time they didn’t believe. It’s a not-uncommon talking point, often accompanied by some form of testimony ready to be shared at a moment’s notice, be it with a close friend or a new acquaintance, at church, at a dinner party, or on a random street corner. It’s a staple of contemporary Christian culture to the point that it has become a sort of short-hand of a large chunk of Protestants: “born-again Christians.”.
Grace to you and peace from God our Heavenly Father and Christ Jesus our Lord, the Obedient One. Amen.
Driven into the wilderness after his baptism in the Jordan River, our Lord Christ was tempted by Satan. We read this story every year, and it has undoubtedly become familiar, but take a moment to let the weight of it fully sink in. Compare it to the images of Christ we normally see in art – standing upright, placid, above it all, suspiciously clean for someone living in an without running water in the home. The world around him may be in chaos – people with unclean spirits, suffering from various ailments, hungry, thirsty, or on a boat tossed about by the sea – and yet the Son of God remains calm and composed.
But today, we go from the manifestation of his glory at the Jordan to, just a couple of verses later, alone and isolated, confronting Satan and facing down temptation. It stands as a stark reminder that yes, he is the Son of God, the Beloved, but he is also human – all too human. The source of our strength knew frailty. The one who unites us in community knew isolation. The one who came to fulfill the Law and the Prophets knew the tempting pull of sin.
Grace to you and peace from God our Heavenly Father and Christ Jesus our Lord, who will reveal all things. Amen.
Our Lord descended into the waters of the Jordan where he was baptized by John, and as he came out of the water, “the heavens were torn apart.”
Saint Mark, usually so direct and terse, here is very descriptive. The heavens are not merely opened, as in Matthew or Luke’s telling, but rent asunder. In this moment, the glory of God is revealed, the barrier between the sacred and profane ruptures, the Holy Spirit descends, and the voice of the Father declares Christ’s true identity: the Son, the Beloved One, with whom his Father is well-pleased.
In his baptism at the Jordan, we see the Epiphany of our Lord, the manifestation of his glory and his divine nature as the Son of God.
And at the Font, we see a little epiphany – the line between death in the waters and new life in Christ is torn apart when our Heavenly Father claims us as adopted children, anointing us with the Holy Spirit and oil.
Oh, that all such epiphanies were so glorious. But too often, when things are torn apart, we see only the sinful and violent chaos of this world.
Grace to you and peace from God our Heavenly Father and Christ Jesus the Lord, the Resurrection and the Life. Amen.
As we enter into the Valley of Dry Bones, it’s not difficult to feel Ezekiel’s sense of desperation. He is a Judahite sent into exile, a priest who has heard of the Temple’s destruction, a prophet striving to make sense of why the Lord would abandon the Chosen People and let the Land of Promise fall into such ruin.
This morning’s imagery, the bones stripped bare by decay and rot, provides a vivid image of the doubt and fear Ezekiel and the other exiles felt. Staring out over the wasteland of a battle lost long ago, asked if these bones might live again, you can almost hear the defeat in Ezekiel’s voice:
Grace to you and Peace from God our Heavenly Father and Christ Jesus our Lord, the Light of the World who restores sight to the blind. Amen.
I’m not afraid of the dark, generally speaking. But on two separate occasions, I’ve been in a cave where the tour guide shut off the lights for us to see how dark it truly is deep under the earth’s surface: once in the paved tunnels of Wind Cave National Park, accompanied by an experienced ranger, and the other time on in the narrow, damp, muddy caverns under the mountains of eastern Tennessee on a spelunking trip with a high school youth group.
And both times were utterly terrifying. I could see, and then I was blind.
Once the last photons disappeared, it was as though the entire world had been horrifyingly unmade. Suddenly, one entire sense was wiped out. With no fixed objects to look at, I was so disoriented that even the slightest tilt of the head or a subtle shift of balance was nauseatingly dizzying.
When the lights came on, I felt safer – but still not safe. I spent the long trips back to the earth’s surface still terrified that some accident might plunge us back into the void and that this time, we would be stuck in the inky abyss. Continue reading “Blind, but Now I See”→
Grace to you and peace from God our Heavenly Father and Christ Jesus our Lord, who sates our thirst. Amen.
Tonight, we find ourselves back in time: we’re exactly one chapter earlier than we were last Wednesday, when Jesus was confronted by an angry mob preparing to stone a woman caught in adultery. (For more on the relationship between these two episodes, check out last week’s sermon.)
It’s the Feast of Booths, and Jesus is on pilgrimage in Jerusalem, a city packed to overflowing with worshipers flocking to the Temple. In the turmoil of such a crowded city, the religious leaders are on a sharp lookout for anyone who may be stirring up trouble or fomenting insurrection, lest a riot bring about a violent crackdown from the Roman troops. And Jesus, they worry, is exactly that type of dangerous revolutionary.
What we see throughout chapter seven is an extended series of encounters with the Pharisees, the chief priests, and the Temple guards, debating the Law of Moses and the very nature of Truth itself. Continue reading “Rivers of Living Water”→