This is the call of 2nd Isaiah – a much better call than the first one. It is completely absorbed into the New Testament story in John the Baptist, but treating it as good news in its own right brings out a different emphasis. That is what this sermon does. Instead of a people already experiencing the inbreaking of the Kingdom, in its own context it is addressed to those who might rightly be despairing. The LORD has always claimed two things: 1) His love for his people is steadfast and 2) He is the only God of all the nations. Sitting in exile, neither of those seem right. But God tells his prophet to “Cry”. And the message is Good News.
It might be pride, it might just be the poorness of my file in general, but after delivering this one, it immediately feels like one for the portfolio.
Parables are strange little things. Everyone loves a good parable. If there is a part of the bible that remains common knowledge it is probably some of the parables, like the Sower and the Soils. But what makes them strange is that while the crowds might remember them, they don’t really hear them. If you are hearing the parables alone, it is because your ears aren’t working. The understanding, the explanation, only comes by faith. And that understanding is often at great odds with the surface friendliness.
In the case of the Sower and the soils, them point is not really to identify soils which is what we so often do. The point is to recognize the overwhelming grace of the sower. And to understand that you are good soil. You who have heard and accepted the Word, you are good soil and will be made fruitful. Because the Word of God does what it intends.
The essence of the text is a list, a list of names. Sermonic suicide, right?
I think the list, when you add the stuff around it is more meaningful than that. And it goes right at our problems with evangelism. We grumble, we come up with all kinds of excuses why we can’t, why things are going good. We look at this text and say, “if you gave me those powers.” But that is simply a surface reading. Give is a good read. List out what the tools for the work of mission actually are. And then ask yourselves, are you willing to pick up these tools? That is what the sermon does.
What is the power of the resurrection? That is the question I was asking myself. And there are a bunch of answers, but this text gives us two clear ones. The peace of God which Jesus comes and brings to every disciple. And the power of the Word to bring joy to hearts. The world gives peace as cessation of conflict. The world thinks of joy as happiness or earthly delight. These are temporal things easily lost. But the resurrection brings eternal peace. And eternal peace wells up in joy. The power of the resurrection brings eternal things in the midst of temporal strife.
What is the virginity of Mary all about anyway? That is what this sermon is about. Matthew tells you, but he tells you by pointing you at the Israel’s story, in this case at Ahaz and Isaiah. I’ll cut this short, it is about hope. It is about how God conceives hope, when all our natural hopes are gone. But this sermon takes a longer look at that. And why the Virgin Birth should conceive hope in all hearts.
What do me mean when we talk about last things? There of course is the very literal, but
other than 10,000 mile stuff, Jesus really doesn’t answer that. Because that is not what we are talking
about. What we are talking about is
impermanence and our anxiety caused by that impermanence. And that is was Jesus goes after. Even these “noble stones” of the temple will
come down. This thing that centers our
identity will fail. All earthly props
will give way. And Jesus goes on to name
them. And then he gives us a
promise. “Not a single hair of your head
You have both the knowledge and the promise. The knowledge that yes, the world is
impermanent. Don’t place your faith in
it, in any part of it. The promise that
there is a permanent thing, and that you are already a part of it. The Kingdom of God is coming with power and
great glory. So straighten up an raise
your heads. Because this is your redemption. This is your hour.
The text is Mary and Martha which has had an outsized influence on Christian history. It is not stretching it to think that the interpretation of this passage shaped Christianity from the 200’s to the Reformation. What I’m speaking of is the separation of the Christian Life into the Active and the Contemplative. But that division, isn’t really fair either to the historical reality or to the larger reality presented in all of Luke 10.
What this sermon attempts to do is understand Mary and Martha in the full context of Luke 10. It ponders how and why Mary represents the one thing needful, while at the same time giving Martha her place as one addressed doubly “Martha, Martha” by the LORD. (Ponder for a second the full list of those addressed this way. It is like finding yourself on a list with Babe Ruth, Ted Williams and Barry Bonds.) And then it answers how we move from an anxious and troubled place, to the place of holding the one thing needful.
There are times I walk a Pentecostal line, or I might say more mystical. I’m not talking about tongues here – although I’ve seen that before. I’m too intellectual personally for that. What I am talking about is the election and will of God. What God wants to have happen will happen. That includes unity with his disciples. The tough thing for us humans and collectively the church to get over is that union is rarely with the power and the glory. That’s what we really want. And we will go to great extremes to “help” God in this. But in this world God’s power is most often seen in weakness. We are most at unity with God when we recognize our weakness, when we embrace the foolish things. And the biggest foolish thing is simply his Word. We baptized a baby this morning. That stood a bit as the example. We are told to bring the little children. And that doesn’t make rational sense. But that is the Word. We find our unity with God in the weak things like water, and Word, and babies.
A quick note about this sermon. It is really a short one at the start, and then the rest. With NY State becoming an open infanticide state it was necessary to say something from the pulpit about this deep wrong. That is the short clear start.
The second part hopefully ties that in. The text is about the authoritative Word of Jesus. When He preached everyone recognized the impact of what he said. And that impact wasn’t really the healings or the exorcisms which were the signs and wonder. The impact was that His Word demanded a response. The text gives us three examples of responses. The sermon looks and them and how we respond in our lives.