True grit
Commentary
We are not used to being exhorted to endure in the face of frustration and delayed hopes. We prefer those who hide the negatives with illusory promises. I guess that is an understandable human preference. Even by the time of second and third generation Christians in the early church some sort of discipleship fatigue was setting in. That's why the writer of Hebrews presents faith as an act of courageous persistence in the service of the kingdom vision. That is why Luke felt the need to remind his readers and us to hang tough when it came to keeping kingdom values and to stay awake.
There are some, perhaps their number is legion, who prefer sermons that reinforce illusions rather than call them into question. It is certainly true of the crowd to whom Isaiah delivered the blistering words that comprise today's Old Testament reading. Response to the sermon was obvious displeasure. But Isaiah heard loudly and clearly the command to hang tough. "Come now, let us argue it out, says the Lord." Let's get to the readings.
Sermon Seeds In The Lessons
Isaiah 1:1, 10-20
While a sermon is not an academic lecture, every sermon can teach in a way that makes the listener think. That is part of the weekly challenge. In preaching from the prophets it is helpful to recall for the congregation the historical situation of their ministry. Isaiah came on the scene during the last third of the eighth century B.C. The northern and southern kingdoms were enjoying a time of economic revival and prosperity. Egypt to the south and Assyria to the north were dormant so there was no major external threat. All that changed when Assyria decided to become a major player.
Descriptions in Isaiah 1:2-9 picture the destruction of the Assyrian incursion under Sennacherib. Of the once celebrated kingdom of David and Solomon only the city/state of Jerusalem remained untouched. Within the city it was wheeling and dealing as usual, all blessed by a religious leadership that was content not to rock the boat with issues of conscience. Anyway, Jerusalem was God's city, nothing could happen to it. The city would be around forever, unlike Sodom and Gomorrah.
To this moral obtuseness Isaiah directed his words probably during the harvest festival. As might be expected, his words raised the hackles of his listeners, but taking the hot seat goes with the territory for prophets. The Word is addressed to the conscience, and above all, the guilty conscience. Isaiah has thrown down the gauntlet, but within the gauntlet there is a staggering gift and promise: "Though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool." God's power to forgive is not limited by the deepest human guilt.
The imperatives, "seek justice, rescue the oppressed, defend the orphan, plead for the widow," still have an essential place in preaching. The Word addresses us and calls us to individual and communal moral responsibility.
Hebrews 11:1-3, 8-16
This reading begins the final portion of Hebrews which has exhortations to keep the faith, hope against hope, endure trials, and keep the vision of the city of our God. In chapter 11 the theme is faith and here faith is presented as a courageous and virtuous action in a world fraught with contradictions that deny the promise of Jesus and at times even the reality of God. This is quite close to Mark's understanding of faith as an act of courage.
There is much around us and in our own experience that tempts us to give up the struggle, write God out of the picture, flee from the strenuous vocation of discipleship, sidestep the tough issues. Promoters of cheaper gospels are always with us. Luther called them dream preachers. They offer simplistic answers, promise cheap victories, promote techniques for getting what you want out of God. This is the modern shape of Gnosticism. A lot of it slips into the church and substitutes believing in Jesus for following Jesus. There is a difference.
I recently came across a statement that grabbed my attention. It appeared in a recent issue of the newsletter of a former parish and bore the heading, "A Note From A Friend." It reflects the role of the congregation in nourishing and supporting faith. Here it is.
I have been here at Central for about one year now. It has been a good year considering the personal problems I have had. When I first came here I was a little concerned about working in a "church." I believe in God and raise my children to do the same, but wondered how God fit into my life. The one thing I felt lacking was faith. I didn't know what faith was. I expected it to be something you either have or do not have. I was always waiting for "it," but "it" never happened. Faith is not some enormous religious experience, but the ability sometimes to just let things go and not worry about them. Faith is not a giant soul cleansing experience, but the ability to get through one day at a time. Faith is not believing in a God in heaven, but realizing there are people out there who care and are there to help. I have also realized God did fit into my life just fine. God has said to me through all of you "I'm sorry you have to go through all of this, but I will take care of you." May God take care of all of you as God has done for me.1
Luke 12:32-40
Prior to these words Jesus has been warning his disciples not to seek salvific significance in the accumulation of material wealth. We are called to cherish values that are unseen and eternal rather than things that are visible but transient. Note well in this section of Luke the tie between fear and acquisitiveness.
The striking image that catches the eye is that of the thief. It crops up in other parts of the New Testament (1 Thessalonians 5:2-5, 2 Peter 3:10, Revelation 3:10, 16:15). Søren Kierkegaard in his writings comments that Jesus who was crucified between two thieves was the greatest thief of all. He did not steal money or property but he did steal the estimate we place upon them. He purloined their value as signs of human security and worth.
The Swiss New Testament scholar, Eduard Schweizer, tells a delightful story about his daughter. The family lived at the time in a house on a steep slope. Looking out the living room window the road could be seen 50 feet down. Elizabeth, his three-year-old daughter, had been instructed never to lean out the window without someone holding her. One day a herd of cows was coming down the road and the little girl just had to see them. The family came into the living room and found her leaning out of the open window in a dangerous way while holding herself by her own collar. Schweizer comments: "Is this not what we constantly do? We are holding ourselves with ever more insurance, armaments, safe investments, and psychological treatments, and all the time we are just holding ourselves, whereas the only decisive question is whether there is somebody else who holds us. Are we still able to speak of the one who would really hold us?"2
1. The Tidings. December 19, 1994. Central Congregational Church. Topeka, Kansas. Used by permission.
2. Schweizer, Eduard. Luke, A Challenge To Present Theology. John Knox Press, 1982. page 71.
There are some, perhaps their number is legion, who prefer sermons that reinforce illusions rather than call them into question. It is certainly true of the crowd to whom Isaiah delivered the blistering words that comprise today's Old Testament reading. Response to the sermon was obvious displeasure. But Isaiah heard loudly and clearly the command to hang tough. "Come now, let us argue it out, says the Lord." Let's get to the readings.
Sermon Seeds In The Lessons
Isaiah 1:1, 10-20
While a sermon is not an academic lecture, every sermon can teach in a way that makes the listener think. That is part of the weekly challenge. In preaching from the prophets it is helpful to recall for the congregation the historical situation of their ministry. Isaiah came on the scene during the last third of the eighth century B.C. The northern and southern kingdoms were enjoying a time of economic revival and prosperity. Egypt to the south and Assyria to the north were dormant so there was no major external threat. All that changed when Assyria decided to become a major player.
Descriptions in Isaiah 1:2-9 picture the destruction of the Assyrian incursion under Sennacherib. Of the once celebrated kingdom of David and Solomon only the city/state of Jerusalem remained untouched. Within the city it was wheeling and dealing as usual, all blessed by a religious leadership that was content not to rock the boat with issues of conscience. Anyway, Jerusalem was God's city, nothing could happen to it. The city would be around forever, unlike Sodom and Gomorrah.
To this moral obtuseness Isaiah directed his words probably during the harvest festival. As might be expected, his words raised the hackles of his listeners, but taking the hot seat goes with the territory for prophets. The Word is addressed to the conscience, and above all, the guilty conscience. Isaiah has thrown down the gauntlet, but within the gauntlet there is a staggering gift and promise: "Though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool." God's power to forgive is not limited by the deepest human guilt.
The imperatives, "seek justice, rescue the oppressed, defend the orphan, plead for the widow," still have an essential place in preaching. The Word addresses us and calls us to individual and communal moral responsibility.
Hebrews 11:1-3, 8-16
This reading begins the final portion of Hebrews which has exhortations to keep the faith, hope against hope, endure trials, and keep the vision of the city of our God. In chapter 11 the theme is faith and here faith is presented as a courageous and virtuous action in a world fraught with contradictions that deny the promise of Jesus and at times even the reality of God. This is quite close to Mark's understanding of faith as an act of courage.
There is much around us and in our own experience that tempts us to give up the struggle, write God out of the picture, flee from the strenuous vocation of discipleship, sidestep the tough issues. Promoters of cheaper gospels are always with us. Luther called them dream preachers. They offer simplistic answers, promise cheap victories, promote techniques for getting what you want out of God. This is the modern shape of Gnosticism. A lot of it slips into the church and substitutes believing in Jesus for following Jesus. There is a difference.
I recently came across a statement that grabbed my attention. It appeared in a recent issue of the newsletter of a former parish and bore the heading, "A Note From A Friend." It reflects the role of the congregation in nourishing and supporting faith. Here it is.
I have been here at Central for about one year now. It has been a good year considering the personal problems I have had. When I first came here I was a little concerned about working in a "church." I believe in God and raise my children to do the same, but wondered how God fit into my life. The one thing I felt lacking was faith. I didn't know what faith was. I expected it to be something you either have or do not have. I was always waiting for "it," but "it" never happened. Faith is not some enormous religious experience, but the ability sometimes to just let things go and not worry about them. Faith is not a giant soul cleansing experience, but the ability to get through one day at a time. Faith is not believing in a God in heaven, but realizing there are people out there who care and are there to help. I have also realized God did fit into my life just fine. God has said to me through all of you "I'm sorry you have to go through all of this, but I will take care of you." May God take care of all of you as God has done for me.1
Luke 12:32-40
Prior to these words Jesus has been warning his disciples not to seek salvific significance in the accumulation of material wealth. We are called to cherish values that are unseen and eternal rather than things that are visible but transient. Note well in this section of Luke the tie between fear and acquisitiveness.
The striking image that catches the eye is that of the thief. It crops up in other parts of the New Testament (1 Thessalonians 5:2-5, 2 Peter 3:10, Revelation 3:10, 16:15). Søren Kierkegaard in his writings comments that Jesus who was crucified between two thieves was the greatest thief of all. He did not steal money or property but he did steal the estimate we place upon them. He purloined their value as signs of human security and worth.
The Swiss New Testament scholar, Eduard Schweizer, tells a delightful story about his daughter. The family lived at the time in a house on a steep slope. Looking out the living room window the road could be seen 50 feet down. Elizabeth, his three-year-old daughter, had been instructed never to lean out the window without someone holding her. One day a herd of cows was coming down the road and the little girl just had to see them. The family came into the living room and found her leaning out of the open window in a dangerous way while holding herself by her own collar. Schweizer comments: "Is this not what we constantly do? We are holding ourselves with ever more insurance, armaments, safe investments, and psychological treatments, and all the time we are just holding ourselves, whereas the only decisive question is whether there is somebody else who holds us. Are we still able to speak of the one who would really hold us?"2
1. The Tidings. December 19, 1994. Central Congregational Church. Topeka, Kansas. Used by permission.
2. Schweizer, Eduard. Luke, A Challenge To Present Theology. John Knox Press, 1982. page 71.
