Rhapsodies in faith and expectation
Commentary
A rhapsody is a highly charged emotional and poetic expression that is part of a larger epic. Each of the readings for this Sunday is a rhapsodic proclamation related to the overarching theme of the biblical epic, our human destiny and that of the whole of creation under God. Each in its own way and out of its own time and place proclaim the God who comes often in unexpected and surprising ways.
Who would have thought that a benevolent pagan emperor named Cyrus would play a role in the creation of a new possibility for a group of Jewish exiles consigned to a seemingly dead end situation? Well, who expected a man named Gorbachev to play a key role in the opening of new possibilities in our own time? How do these surprises come about anyway? Do you call it circumstance, or chance, or accident? The unknown prophet of the exile would have none of those answers. Chapters 40 through 45 in Isaiah are a rhapsodic testimony to the God who does new things in history.
Somewhere in the writings of Lew Wallace is the statement, "When God walks on earth his footsteps are sometimes centuries apart." It's tough living between the footsteps. Enthusiasms fade, the inbreakings of God are not universally greeted, human sin and perversity are well entrenched, hopes get deferred or turn into despair. The writers of 2 Peter suggested our faith problems can be a matter of perspective. "With the Lord one day is as a thousand years, and a thousand years are as one day." It's a matter of viewing history through eyes of faith. Who but our prophet would have seen a royal procession in the rag tag group of exiles walking across the desert? Who but the gospel writers would have seen the hirsute John as the herald of a new age? Maybe more is going on than meets the eye.
OUTLINE I
A time to comfort
Isaiah 40:1-11
I heartily recommend Homiletic, David Butrick's monumental book on preaching. (Fortress Press, 1987) On pages 394-397 the author tackles this passage and illustrates a way to preach it in what he calls the reflective mode. Without going into the historic background he artfully lets the text speak the prophet's message to the contemporary church. You will be strongly tempted to plagiarize. Resist this and simply let his example stir your own creativity.
A. vv. 40-41. We hear the executive voice of God commanding the prophets and preachers God's forgiveness to the exiles. It is a time to comfort and rouse the community to the opportunity for a new beginning that has opened before them.
B. vv. 3-5. The way in the wilderness suggests a new liberation and exodus. God is again acting in history. The highway through the desert is modeled on the roads in the ancient world over which triumphal royal processions passed.
C. vv. 6-8. The prophet's question and the reason for asking it is understandable. He is part of a beaten generation. Why preach when death has the last word anyway. It's hard not to chuck faith to the winds sometimes. As these words are being written the holocaust memorial is being dedicated in Washington, but another group of bullies is starting it all over again in the Balkans. Why preach? What shall we cry? The more it changes the more it seems to end up as the same thing.
D. v. 8. This is perhaps a voice from the heavenly council. The Word from beyond is always addressed to us in the midst of contradictions. That Word stands.
E. v. 9. The admonition "do not fear" indicates an understanding that good news is not news that is universally accepted.
F. vv. 10-11. We would normally expect to see an Oriental despot processing in pomp over this highway. What we get is the picture of a shepherd, feeding his flock, gathering the lambs and carrying them in his bosom, and gently leading the mother sheep.
Bidden to see the mighty God approaching the city, the Jerusalemite would see just an exhausted and foot-weary band of returning exiles. Even though these were former residents of Jerusalem their reentry could arouse resentment and anxiety. Most would probably favor a resettlement program, but how many might add the proviso, "but not in my back yard."
OUTLINE II
Dreaming of a right Christmas
2 Peter 3:8-15a
A. v. 13. Here is a great text for an Advent sermon. "But in accordance with his promise, we wait for a new heaven and a new earth, where righteousness is at home."
Waiting is not a passive posture. The writer has already indicated that in verses 11 and 12. In fact, he suggests a life of godliness may hasten the coming of the new day. In other words we can be paviors, or road builders. The nostalgia of homesick GIs scattered around the world during World War II accounted for the popularity of the song "I'm Dreaming Of A White Christmas." That popularity endures. The song describes a white Christmas, its sights and sounds. Describe the sights and sounds of a right Christmas.
OUTLINE III
The prophet who saves Christmas
Mark 1:1-8
A. John appeared in the wilderness by the Jordan. While we might think of the exodus association it should also be noted that the wilderness was the gathering place for rebel political movements. John was attracting crowds and baptizing Jews. That was an unheard of event that indicated John's aim was a totally reconstituted Israel. His choice of clothing in itself was a statement rejecting current cultural standards. Herod's palace was a bastion of greedy privilege, his court set the place for opulence and style. Neither John's message nor his style of dress would find a welcome there. No wonder John caught the suspicious eye of Herod and ended up with his head on a harlot's platter.
B. The figure of John traditionally dominates the second Sunday in Advent. Just as we are beginning to savor the tastes and aromas of holiday cuisine here he comes with his diet of locusts and wild honey. Just when our agenda is shopping and parties he intrudes with his sermons on sin and repentance. You'll find no ceramic figurine of John around the creche. This hirsute prophet seems out of place on the road to Bethlehem but that is just where the ancient wisdom of the church put him. And he comes like the Grinch who stole Christmas. No visions of sugar plums here, no tinkling of silver bells.
C. John's words activated conscience and when the voice of conscience is heard in any place it is a sign of promise even though it be a voice in the wilderness. John's was no I'm okay, you're okay, it's okay message. There are no cheap holiday platitudes. It's I'm not okay, you're not okay, and it's not okay, ... but God is going to make it okay.
D. John's word is good news because of the one to whom he points ... the coming One. John is really the prophet who saves Christmas, not the Grinch who steals it. Those who steal Christmas are those who trivialize it. Say it's just for kids. Go goo goo over the baby and ignore the manger-born Lord. John rescues Christmas by pointing us to the One who even now is reaching out to grasp our empty, groping hands.
